UpasanaYoga.org छान्दोग्य उपनिषद् Chāndogya Upaniṣad with शाङ्कर-भाष्यम् English translation and Word-for-Word adopted from Swami Lokeswarananda Translation of Commentary from Panoli Use Collapse All and Expand All options to customize your view
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Format by A.K. Aruna, 2023 ver.7.0: UpasanaYoga. If downloaded, requires installed Devanāgarī Siddhanta1.ttf font, downloadable from UpasanaYoga. If run from UpasanaYoga website, it alternatively can use online Web Font. Any Devanāgarī in parentheses () is an alternate reading of text in Red. The Devanagāri text source is the Sharada Peetham, Sringeri (advaitasharada.sringeri.net). The Translation and Word-for-Word is adapted from Swami Lokeswarananda’s translation in his Chandogya Upanishad (Translation with notes based on Śaṅkara’s commentary), whereas the translation of the Bhāṣya is adapted from Panoli. Chanting from Swami Nirdosha.Chāndogya-Upaniṣad, from the Sāma Veda, consists of brāhmaṇa (prose text) with some ṛks and ślokas (verses) as well as sāmans (songs) interspersed. It is considered, like the Bṛhad-āraṇyaka Upaniṣad, to be a source of teachings which other Upaniṣads often summarize or expound on. The first five chapters consist mostly of various upasānas (meditations) – relating the parts to the whole, or the individual to the cosmic. These are indirect teachings on Brahman. The last three chapters mostly deal with more direct teachings on Brahman. The sixth chapter starts with the ‘The Non-Duality of the Self’ teaching of sage Uddālaka Āruṇi to his son Śvetaketu. The seventh chapter consists of sage Sanat-kumāra teaching Nārada, The final chapter consists of the Upaniṣad itself concluding the teachings.This Upaniṣad has several sections connected to the Sāmaveda parts of ritual. For an overall understanding of the intents and components of these, see online Hindupedia article on Sāmaveda. Additionally, as the text below is run on your browser software, many browsers allow the user to highlight any word, sometimes a phrase, and do a web-search on it which often can be very informative.Although these long sections (mostly from the start till midway through the third adhyāya), relating ritual to the world and to meditation, may seem to us to be superfluous, I believe they importantly introduce us to the thinking and minds of these characters who lived thousands of years before us, and who, even today, fervently hold that All This is sacred. We often assume our own ‘modern’ perspective of the world and the lives of all peoples, and, as a result, may misjudge their current wisdom within their own times. Adapting, at least for a time being, their perspective (i.e., accepting that their One Religion is as self-validating to them as our Religions, Mother Nature and nature, Atheism, Scientism and common-sense to us) often helps us fathom their depth, especially when it renders some or many of our ‘modern’ understandings and assumptions pale in quality.
by A.K. Aruna
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ओम्, आप्यायन्तु ममाङ्गानि वाक् प्राणश् चक्षुः श्रोत्रम् अथो बलम् इन्द्रियाणि च॑ सर्वा॒णि। सर्वं ब्रह्मौ॑पनि॒षदं। माहं ब्रह्म नि॑राकु॒र्यां। मा मा ब्रह्म नि॑राक॒रोद्। अनिराकरणम् अस्त्व् अनिराकरणं मे॑ अ॒स्तु। तदात्मनि निरते य उपनिषत्सु धर्मास् ते म॑यि स॒न्तु। ते म॑यि स॒न्तु। ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥ Om; ā-√pyai, asmad, aṅga, vāc, prāṇa, cakṣus, śrotra, atha, u, bala, indriya, ca, sarva. Sarva, brahman, aupaniṣada. Mā, asmad, brahman, nir-ā-√kṛ. Mā, asmad, brahman, nir-ā-√kṛ. A-nirākaraṇa, √as, a-nirākaraṇa, asmad, √as. Tadā, ātman, nirata, yad, upaniṣad, dharma, tad, asmad, √as. Tad, asmad, √as. Om, śānti, śānti, śānti.
“ओम् इत्येतद् अक्षरम्” (ChanU.1.1.1) इत्याद्यष्टाध्यायी छान्दोग्योपनिषत्। तस्याः सङ्क्षेपतः अर्थजिज्ञासुभ्यः ऋजुविवरणमल्पग्रन्थमिदमारभ्यते। The Chāndogya Upaniṣad consists of eight adhyāyas (chapters) and begins with the words, “The syllable Om” etc. For the sake of those who are desirous of knowing its meaning, this short treatise, giving the meaning in a condensed form with a clear-cut explanation is being begun.तत्र सम्बन्धः – समस्तं कर्माधिगतं प्राणादिदेवताविज्ञानसहितम् अर्चिरादिमार्गेण ब्रह्मप्रतिपत्तिकारणम्। केवलं च कर्म धूमादिमार्गेण चन्द्रलोकप्रतिपत्तिकारणम्। स्वभाववृत्तानां च मार्गद्वयपरिभ्रष्टानां कष्टा अधोगतिरुक्ता। This is its relation: When the whole of karma is comprehended, together with the comprehension of the deities such as Prāṇa, it becomes instrumental in the attainment of (the world of) Brahman through the path of the Light etc. And the mere performance of karma causes the attainment of the world of the moon through the path of the Smoke etc. For those who have fallen from these two paths and who conduct themselves according to their own nature, a downward fall that is miserable has been ordained.न च उभयोर्मार्गयोरन्यतरस्मिन्नपि मार्गे आत्यन्तिकी पुरुषार्थसिद्धिः – इत्यतः कर्मनिरपेक्षम् अद्वैतात्मविज्ञानं संसारगतित्रयहेतूपमर्देन वक्तव्यमिति उपनिषदारभ्यते। Inasmuch as the absolute goal of man is not attainable through either of the paths, the knowledge of the non-dual Self that is independent of karma and that refutes the karma that forms the cause of the aforesaid three paths relating to the transmigratory existence, is to be expounded. It is with that objective that the Upaniṣad is begun.न च अद्वैतात्मविज्ञानादन्यत्र आत्यन्तिकी निःश्रेयसप्राप्तिः। वक्ष्यति हि – “अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति” (ChanU.7.25.2)। विपर्यये च – “स स्वराड् भवति” (ChanU.7.25.2) – इति। Apart from the knowledge of the non-dual Self, there is no attainment of the absolute goal of life. And it will be said later, “Those who know in a manner different form this become ruled by others and also become endowed with perishable worlds” (ChanU.7.25.2). If it be otherwise, “One becomes the self-sovereign” (ibid).तथा – द्वैतविषयानृताभिसन्धस्य बन्धनम्, तस्करस्येव तप्तपरशुग्रहणे बन्धदाहभावः, संसारदुःखप्राप्तिश्च इत्युक्त्वा – अद्वैतात्मसत्याभिसन्धस्य, अतस्करस्येव तप्तपरशुग्रहणे बन्धदाहाभावः, संसारदुःखनिवृत्तिर्मोक्षश्च – इति। Similarly, one who clings to falsehood which consists in duality becomes bound, and just as a thief who holds the red-hot axe (with his hand) becomes bound and burnt, so also, such a one suffers the afflictions of saṃsāra. Having said so, the śruti proceeds to show that one who is wedded to truth that is the non-dual Self neither gets burnt nor bound, unlike one who is a thief and that time is (for such a one) the cessation of all afflictions of saṃsāra leading to liberation.अत एव न कर्मसहभावि अद्वैतात्मदर्शनम्। क्रियाकारकफलभेदोपमर्देन “सत् … एकमेवाद्वितीयम्” (ChanU.6.2.1–2) “आत्मैवेदं सर्वम्” (ChanU.7.25.2) इत्येवमादिवाक्यजनितस्य बाधकप्रत्ययानुपपत्तेः। Hence the perception of the non-dual Self does not coexist with karma, for, since it refutes all distinctions such as action, doer, and result there can possibly be no notion which contradicts the knowledge of the Self upheld by the śruti-passages such as, “Existent, one without a second”, “The Self alone is all this” (ChanU.6.2.1–2) etc.कर्मविधिप्रत्यय इति चेत्, न। कर्तृभोक्तृस्वभावविज्ञानवतः तज्जनितकर्मफलरागद्वेषादिदोषवतश्च कर्मविधानात्। If it is held that the notion arising from the injunctions pertaining to karmas would contradict the above knowledge, it is not correct, for the karmas have been enjoined for those who are naturally possessed of the notions that the Self is the doer and enjoyer, and who are tainted by the evils of attachment and repulsion with regard to the results accruing from such notions.अधिगतसकलवेदार्थस्य कर्मविधानात् अद्वैतज्ञानवतोऽपि कर्मेति चेत्, (Pūrvapakṣa [Question]): Since karmas have been enjoined for one who has comprehended the whole of the import of the Veda, they are essential even for him who is possessed of the knowledge of non-duality.न। कर्माधिकृतविषयस्य कर्तृभोक्त्रादिज्ञानस्य स्वाभाविकस्य ‘सत … एकमेवाद्वितीयम्’ ‘आत्मैवेदं सर्वम्’ इत्यनेनोपमर्दितत्वात्। तस्मात् अविद्यादिदोषवत एव कर्माणि विधीयन्ते। न अद्वैतज्ञानवतः। अत एव हि वक्ष्यति – “सर्व एते पुण्यलोका भवन्ति, ब्रह्मसंस्थोऽमृतत्वमेति” (ChanU.2.23.1) इति। (Samādhāna [Reply]): Not so, for the natural notions such as the doer and enjoyer which belong to one who is fit for karma, are refuted by the passages such as, “Existent, one without a second,” “The Self alone is all this” etc. (cited above). Therefore, karmas are enjoined for a man to whom belongs the evil such as ignorance and the rest and not for a man who is endowed with the knowledge of the non-dual. And it will be said later, “All these win the worlds of the virtuous; but he alone attains immortality who dwells in Brahman” (ChanU.2.23.1).तत्रैतस्मिन्नद्वैतविद्याप्रकरणे अभ्युदयसाधनानि उपासनान्युच्यन्ते, कैवल्यसन्निकृष्टफलानि च अद्वैतादीषद्विकृतब्रह्मविषयाणि ‘मनोमयः प्राणशरीरः’ (ChanU.3.14.2) इत्यादीनि, कर्मसमृद्धिफलानि च कर्माङ्गसम्बन्धीनि; रहस्यसामान्यात् मनोवृत्तिसामान्याच्च — यथा अद्वैतज्ञानं मनोवृत्तिमात्रम्, तथा अन्यान्यप्युपासनानि मनोवृत्तिरूपाणि — इत्यस्ति हि सामान्यम्। कस्तर्हि अद्वैतज्ञानस्योपासनानां च विशेषः? उच्यते — There, in the section relating to the knowledge of non-duality, are discussed meditations which are the means for the fulfilment of certain desirable ends; which yield results that go near to liberation, and which pertain to Brahman that is slightly modified from the Non-dual (as described by the śruti). “He who permeates the mind, whose body is Prāṇa (ChanU.3.14.2) etc. And these meditations are connected with the parts of actions, since they have for their fruits the prosperity accruing from act1ons. Owing to the similarities from the point of view of being mystic and of being a mental function – just as the knowledge of non-duality is purely a mental function, so also are these other meditations of the nature of mental functions – there is identity between these two. What is then the distinction between the knowledge of non-duality and the meditations? This is being explained:स्वाभाविकस्य आत्मन्यक्रियेऽध्यारोपितस्य कर्त्रादिकारकक्रियाफलभेदविज्ञानस्य निवर्तकमद्वैतविज्ञानम् , रज्ज्वादाविव सर्पाद्यध्यारोपलक्षणज्ञानस्य रज्ज्वादिस्वरूपनिश्चयः प्रकाशनिमित्तः; उपासनं तु यथाशास्त्रसमर्थितं किञ्चिदालम्बनमुपादाय तस्मिन्समानचित्तवृत्तिसन्तानकरणं तद्विलक्षणप्रत्ययानन्तरितम् — इति विशेषः। The knowledge of non-duality brings about the cessation of the notions of difference such as the doer, action, its auxiliaries and result naturally superimposed on the Self that is actionless, just as the knowledge of the nature of a rope etc. caused by light removes the false notions of a snake etc. superimposed on it, whereas meditation, accepting (for its basis) certain support established by the scriptures, maintains the uniformity of the flow of mental activity, uninterrupted by any notion that is different. This is the difference between the two.तान्येतान्युपासनानि सत्त्वशुद्धिकरत्वेन वस्तुतत्त्वावभासकत्वात् अद्वैतज्ञानोपकारकाणि, आलम्बनविषयत्वात् सुखसाध्यानि च — इति पूर्वमुपन्यस्यन्ते। तत्र कर्माभ्यासस्य दृढीकृतत्वात् कर्मपरित्यागेनोपासन एव दुःखं चेतःसमर्पणं कर्तुमिति कर्माङ्गविषयमेव तावत् आदौ उपासनम् उपन्यस्यते॥ These meditations are discussed first, inasmuch as they are aids to the knowledge of non-duality because of their being able to illumine the real nature of things through the purification of the mind and, inasmuch as they have (for their basis) a substratum, they are effortlessly accomplished. Of these two, since man is firmly fastened with the practice of karma, the dedication of mind to meditation by abandoning karma is extremely difficult. Therefore, first of all, the meditation that forms part of karma, is discussed here.
Om is the closest word to Brahman. Recite this Om as if you are worshipping Brahman. [That is, treat this Om as the symbol of Brahman and concentrate on the idea of their oneness.] How you recite this Om is being explained.✅
om ityetadakṣaramudgīthamupāsīta. omiti hyudgāyati tasyopavyākhyānam.Om iti etat, this Om [is closest (etad) to Brahman]; a-kṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained.
ओम् इत्येतद् अक्षरम् उद्गीथम् उपासीत – ओम् इति एतद् अक्षरं परमात्मनोऽभिधानं नेदिष्ठम्। तस्मिन्हि प्रयुज्यमाने स प्रसीदति, प्रियनामग्रहण इव लोकः। तदिह इतिपरं प्रयुक्तम् अभिधायकत्वाद्व्यावर्तितं शब्दस्वरूपमात्रं प्रतीयते। तथा च अर्चादिवत् परस्यात्मनः प्रतीकं सम्पद्यते। एवं नामत्वेन प्रतीकत्वेन च परमात्मोपासनसाधनं श्रेष्ठमिति सर्ववेदान्तेष्ववगतम्। जपकर्मस्वाध्यायाद्यन्तेषु च बहुशः प्रयोगात् प्रसिद्धमस्य श्रैष्ठ्यम्। One should meditate on the syllable Om, the Udgītha. The syllable Om is the name (abhidhāna) which lies nearest to the supreme Self. When that (name) is uttered, It becomes pleased. just as the common people become pleased when addressed by a name which is dear to them. Since the syllable Om is mentioned here followed by the particle iti. It is regarded as the mere verbal form of it, apart from its naming the supreme Self. Similarly, like an idol etc., it has become recognised as the image of the supreme Self. Thus it is comprehended in all the texts of the Vedānta as the most excellent means for the meditation on the supreme Self, it being Its name (nāma) and image (pratīka). Its excellence (as a means) becomes evident from the fact of its being used variously in the beginning and end of japa, rituals, and the study of the Veda.अतः तद् एतत्, अक्षरं वर्णात्मकम्, उद्गीथभक्त्यवयवत्वाद् उद्गीथ-शब्दवाच्यम्, उपासीत – कर्माङ्गावयवभूते ओङ्कारेपरमात्मप्रतीके दृढामैकाग्र्यलक्षणां मतिं सन्तनुयात्। स्वयमेव श्रुतिः ओङ्कारस्य उद्गीथशब्दवाच्यत्वे हेतुमाह – ओम् इति हि उद्गायति। ओमित्यारभ्य, हि यस्मात्, उद्गायति, अत उद्गीथ ओङ्कार इत्यर्थः॥ And because it forms part of the Udgītha hymn, one should meditate on this syllable called ‘Udgītha’, consisting of letters. That is to say, one should connect together one’s firm mind in concentration with Om which forms an essential part of the rites and which is the image of the supreme Self. The śruti itself speaks of the reason why Om is called the ‘Udgītha’, “for a man sings the Udgītha beginning with Om.” Because a man begins with Om and then sings the hymns, the syllable Om is the ‘Udgītha’.
The earth is the essence of all things, living or non-living; water is the essence of the earth; plants are the essence of water; human beings are the essence of plants; speech is the essence of human beings; the Ṛg Veda is the essence of speech; the Sāma Veda is the essence of the Ṛg Veda; and the udhītha is the essence of the Sāma Veda.✅
eṣāṃ bhūtānāṃ pṛthivī rasaḥ pṛthivyā apo rasaḥ. apāmoṣadhayo rasa oṣadhīnāṃ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ.Eṣām bhūtānām, of these beings; pṛthivī rasaḥ, the earth is the essence; pṛthivyāḥ, of the earth; āpaḥ, water; rasaḥ, is the essence; apām oṣadhayaḥ rasaḥ, plants are the essence of water; oṣadhīnām puruṣaḥ rasaḥ, human beings are the essence of plants; puruṣasya vāk rasaḥ, speech is the essence of human beings; vācaḥ ṛg rasaḥ, the Ṛg Veda is the essence of speech; ṛcaḥ sāma rasaḥ, the Sāma Veda is the essence of the Ṛg Veda; sāmnaḥ udgīthaḥ rasaḥ, the part known as udgītha is the essence of the Sāma Veda.
तस्य उपव्याख्यानम् – तस्य अक्षरस्य, उपव्याख्यानम् एवमुपासनमेवंविभूत्येवंफलमित्यादिकथनम् उपव्याख्यानम्, प्रवर्तत इति वाक्यशेषः – Of this, now begins the explanation: Of the same syllable, now begins the explanation ‘Thus is it to be meditated upon’; ‘such is its power’; ‘such is the result’ – A description such as this is called explanation. The words ‘now begins’ should be added to complete the sentence.एषां चराचराणां भूतानां पृथिवी रसः गतिः परायणमवष्टम्भः। पृथिव्या आपः रसः – अप्सु हि ओता च प्रोता च पृथिवी। अतः ताः रसः पृथिव्याः। अपाम् ओषधयः रसः, अप्परिणामत्वाद् ओषधीनाम्। तासां पुरुषो रसः, अन्नपरिणामत्वात् पुरुषस्य। Of these beings, moving and unmoving, the earth is the essence, i.e. the shelter or refuge. The water is the essence of the earth, for the earth lies extended in water, crosswise and lengthwise. Hence it is the essence of the earth. The herbs are the essence of water, since they are a transformation of water. Of the herbs, man is the essence, since man is a transformation of food.तस्यापि पुरुषस्य वाक् रसः – पुरुषावयवानां हि वाक् सारिष्ठा, अतो वाक् पुरुषस्य रस उच्यते। तस्या अपि वाचः, ऋक् सरः सारतरा। ऋचः साम रसः सारतरम्। तस्यापि साम्नः उद्गीथः प्रकृतत्वादोंकारः सारतरः॥ Of that man itself, speech is the essence, since speech, of all parts of man, is the most excellent. Hence speech is said to be the essence of man. Of that speech itself, Rik is the essence, it being higher (than speech). Of Rik, Sāma is the essence, it being higher still (than Rik). Again, of that Sāma, the Udgītha is the essence. Here the word Udgītha should be meant as Om, since it is the subject discussed and is higher than all.
This udgītha [Om] is the best of all essences. It is the best of all that exists. It is the eighth, and it has the highest status.✅
sa eṣa rasānāṃrasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ.Saḥ, that; eṣaḥ, this; rasānām, of all the essences; rasatamaḥ, the best essence; paramaḥ, the best; parārdhyaḥ, ranking the highest; aṣṭamaḥ, the eighth [in the order of earth, water, plants, human beings; speech, the Ṛg Veda, the Sāma Veda, and udgītha]; yat, that; udgīthaḥ, udgītha [Om].
एवम् – स एषः उद्गीथाख्य ओङ्कारः, भूतादीनाम् उत्तरोत्तर-रसानाम्, अतिशयेन रसः रसतमः। परमः, परमात्मप्रतीकत्वात्। पर-अर्ध्यः – अर्धं स्थानम्, परं च तदर्धं च परार्धम्, तदर्हतीति परार्ध्यः, – परमात्मस्थानार्हः, परमात्मवदुपास्यत्वादित्यभिप्रायः। अष्टमः – पृथिव्यादिरससङ्ख्यायाम्। यद् उद्गीथः य उद्गीथः॥ Of the essence of beings etc., this syllable Om called the Udgītha is the unsurpassed essence, meaning it is the supreme essence, it being the symbol of the supreme Self. Ardha: Place. the (place) that is supreme is parārdhaḥ. That which deserves the supreme place is parārdhyaḥ. The idea is that since it is to be meditated on as the supreme Self, it deserves the place of the supreme Self. In the order of essences beginning with the earth etc., that which is the Udgītha is the eighth.
Which are the Ṛks? Which are the Sāmas? Which are the udgīthas? This is the question.✅
katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati.Katamā katamā ṛk, which are the Ṛks; katamat katamat sāma, which are the Sāmas; katamaḥ katamaḥ udgīthaḥ, which are the udgīthas; iti vimṛṣṭam bhavati, this is the question.
वाच ऋग्रस इत्युक्तम्– It has been said that Ṛk is the essence of speech.कतमा सा ऋक्? कतमत् तत् सामः? कतमो वा स उद्गीथः? कतमा कतमेति वीप्सा आदरार्था। What is this Ṛk? What is this Sāma? What is this Udgītha? The repetition of the word kathama (what) is indicative of high respect.ननु “वा बहूनां जातिपरिप्रश्ने डतमच्” (SataPBr.5.3.93) इति डतमच्प्रत्ययः इष्टः। न हि अत्र ऋग्जातिबहुत्वम्। कथं डतमच्प्रयोगः? (Pūrvapakṣa): According to Pāṇini Sūtra, Vā bahūnāṃ jāti-paripraśne ḍatamac, the affix ḍatamac is used when a particular genus is to be distinguished from many genera. But, as regards the genus Ṛk, there is no multiplicity. How is then the affix ḍatamac used?नैष दोषः। जातौ परिप्रश्नो जातिपरिप्रश्नः – इत्येतस्मिन्विग्रहे जातावृग्व्यक्तीनां बहुत्वोपपत्तेः, न तु जातेः परिप्रश्न इति विगृह्यते। (Samādhāna): There is nothing wrong, for when the compound Jāti-paripraśna is separated (into component parts), there arises the possibility of plurality of individual Ṛks in the genus Ṛk. The (above) compound is not separated to mean ‘the question of many genera’.ननु जातेः परिप्रश्नः – इत्यस्मिन्विग्रहे ‘कतमः कठः’ इत्याद्युदाहरणमुपपन्नम्, जातौ परिप्रश्न इत्यत्र तु न युज्यते – (Pūrvapakṣa): But it is only when it is separated to mean ‘the question of many genera’, that the example such as, “Who among you does belong to the Katha branch?”, is in fitness. If it is separated to mean the plurality of Ṛks in the genus Ṛk, the example cited is not in fitness here.तत्रापि कठादिजातावेव व्यक्तिबहुत्वाभिप्रायेण परिप्रश्न इत्यदोषः। यदि जातेः परिप्रश्नः स्यात्, ‘कतमा कतमर्क्’ इत्यादावुपसङ्ख्यानं कर्तव्यं स्यात्। विमृष्टं भवति विमर्शः कृतो भवति॥ (Samādhāna) : There, too, it is in view of the plurality of individuals belonging to the Katha branch etc. that the question arises, and as such, ‘there is nothing wrong. If the question relates to genus, inasmuch as an example as to, “What is the Ṛk?” etc., is not possible from the aphorism cited above, another aphorism will have to be supplemented with a view to explain such cases. This is now considered, i.e. this is inquired into.
[In answer to the foregoing question:] Speech is the same as Ṛk; prāṇa [life] is the same as Sāma; and Om is nothing but udgītha [Brahman] itself. They are pairs: speech and life, Ṛk and Sāma.✅
vāgevarkprāṇaḥ sāmomityetadakṣaramudgīthaḥ. tadvā etanmithunaṃ yadvākca prāṇaścarkca sāma ca.Vāk eva ṛk, speech is Ṛk [being the cause of the Ṛk]; prāṇaḥ sāma, prāṇa [breath, or the life force] is Sāma [for you can sing the Sāma if your prāṇa is strong]; om iti etat a-kṣaram udgīthaḥ, the syllable ‘Om’ is the udgītha [for you recite it out of love for the Sāma]; tat etat vai mithunam, it is like a couple; yat vāk ca prāṇaḥ ca ṛk ca sāma ca, which are speech and prāṇa, Ṛk and Sāma.
विमर्शे हि कृते सति, प्रतिवचनोक्तिरुपपन्ना – When this is thus considered, this utterance in the form of reply becomes appropriate.वाग् एव ऋक् प्राणः साम ओम् इति एतद् अक्षरम् उद्गीथः इति। वागृचोरेकत्वेऽपि न अष्टमत्वव्याघातः, पूर्वस्मात् वाक्यान्तरत्वात्। आप्तिगुणसिद्धये हि ओम् इत्येतद् अक्षरम् उद्गीथः इति। Speech alone is Ṛk; the vital air is Sāma; and the syllable Om is the Udgītha. Even when speech and Ṛk become identical, the Udgītha does not cease to become the eighth (in the order of the essences as given in mantra 3 above), for this sentence (statement) is different from the earlier one, inasmuch as the utterance, “The syllable Om is the Udgītha" is meant for revealing the syllable Om as having the capability to acquire (all desirable ends).वाक्प्राणौ ऋक्सामयोनी इति वागेव ऋक् प्राणः साम इत्युच्यते। यथा क्रमम् ऋक्सामयोन्योर्वाक्प्राणयोर्ग्रहणे हि सर्वासामृचां सर्वेषां च साम्नामवरोधः कृतः स्यात्। सर्वर्क्सामावरोधे च ऋक्सामसाध्यानां च सर्वकर्मणामवरोधः कृतः स्यात्। तदवरोधे च सर्वे कामा अवरुद्धाः स्युः। ओमित्येतदक्षरम् उद्गीथः इति भक्त्याशङ्का निवर्त्यते। Speech and the vital air are the sources of Ṛk and Sāma respectively. Hence it is said that speech itself is Ṛk and the vital air is Sāma. By the mention that speech and the vital air are the sources of Ṛk and Sāma respectively, the whole of the Ṛks and the whole of the Sāmas become included. By the inclusion of the whole of Ṛks and Sāmas, the whole of the rites which are to be performed by means of Ṛks and Sāmas become included; and the inclusion of these embraces all longings (all desirable ends). The doubt that the word Udgītha does not represent the whole of the Udgītha hymn is (thus) removed by the passage, “The syllable Om is the Udgītha”.तद् वा एतत् इति मिथुनं निर्दिश्यते। किं तन्मिथुनमिति, आह – यद् वाक् च प्राणः च सर्वर्क्सामकारणभूतौ मिथुनम्। ऋक् च साम च इति ऋक्सामकारणौ ऋक्सामशब्दोक्तावित्यर्थः। न तु स्वातन्त्र्येण ऋक्च साम च मिथुनम्। अन्यथा हि वाक्प्राणश्च इत्येकं मिथुनम्, ऋक्साम च अपरम्, इति द्वे मिथुने स्याताम्। तथा च तद्वा एतन्मिथुनम् इत्येकवचननिर्देशोऽनुपपन्नः स्यात्। तस्मात् ऋक्सामयोन्योर्वाक्प्राणयोरेव मिथुनत्वम्॥ The word tadva indicates the pair. What is that pair? Explanation follows: Those two viz. Speech and vital air which are the sources of all Ṛks and Sāmas constitute the pair. By the words Ṛk and Sāma appearing in “Ṛk and Sāma” (vide mantra 5 above) are meant the sources of Ṛk and Sāma. But Ṛk and Sāma do not by themselves constitute an independent pair. Otherwise, speech and the vital air would constitute one pair, and Ṛk and Sāma another. Thus there would be two pairs. In that case, the indication of the singular number of pair as In “Speech and the vital air, i.e. Ṛk and Sāma, form a pair” would become Improper. Therefore, speech and the vital air which are the sources of Ṛk and Sāma (respectively), alone are the pair.
This dual combination of speech and life merge into each other and become one in this syllable Om. It is like a male and a female meeting and satisfying each other’s desires.✅
tadetanmithunamomityetasminnakṣare saṃsṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam.Tat, that; etat, this; mithunam, dual combination [i.e., speech and life]; om iti etasmin a-kṣare saṃsṛjyate, meet in this syllable Om; yadā vai, whenever; mithunau samāgacchataḥ, a couple [a male and a female] come together; tau, they; anyonyasya kāmam āpayataḥ vai, naturally satisfy each other’s desires.
तद् एतत् एवंलक्षणं मिथुनम् ओम् इति एतस्मिन् अक्षरे संसृज्यते। एवं सर्वकामाप्तिगुणविशिष्टं मिथुनम् ओङ्कारे संसृष्टं विद्यत इति ओङ्कारस्य सर्वकामाप्तिगुणवत्त्वं सिद्धम्। वाङ्मयत्वम् ओङ्कारस्य प्राणनिष्पाद्यत्वं च मिथुनेन संसृष्टत्वम्। That pair possessed of such a characteristic is united in the syllable Om. Thus, the fact that the pair, endowed with the peculiar quality of attainment of all desirable things, is united in the syllable Om, goes to prove the capability of the syllable Om in the acquisition of all desirable things: Om consists of speech which springs forth from the vital air and both are joined together as a pair.मिथुनस्य कामापयितृत्वं प्रसिद्धमिति दृष्टान्त उच्यते – यथा लोके मिथुनौ मिथुनावयवौ स्त्रीपुंसौ यदा समागच्छतः ग्राम्यधर्मतया संयुज्येयातां तदा आपयतः प्रापयतः अन्योन्यस्य इतरेतरस्य तौ कामम्, तथा स्वात्मानुप्रविष्टेन मिथुनेन सर्वकामाप्तिगुणवत्त्वम् ओङ्कारस्य सिद्धमित्यभिप्रायः॥ An example showing that the capability of the pair to gratify the desire is well-known is cited. Just as in common parlance, whenever a couple, meaning the two members of a couple, viz. man and woman, meet together with a sexual urge, then each gratifies the desire of the other, similarly, it is proved that the syllable Om becomes possessed of the capability to acquire all desirable ends by means of the pair that has entered into itself. This is the drift.
He who worships Om as the udgītha [Brahman], knowing it as the one who receives everything, himself [finally] receives everything he desires.✅
āpayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste.Āpayitā, he receives; ha vai kāmānām, all he desires; bhavati, this happens; yaḥ, he who; etat, this; evam, this way [as the one who receives everything]; vidvān, knows; a-kṣaram, Om; udgītham, as udgītha [Brahman]; upāste, worships.
तदुपासकोऽप्युद्गाता तद्धर्मा भवतीत्याह – Even the one who chants the hymns and meditates on the syllable Om becomes possessed of its attributes. This is being explained.आपयिता ह वै कामानां यजमानस्य भवति, य एतत्अक्षरम् एवम् आप्तिगुणवत् उद्गीथम् उपास्ते, तस्य एतद्यथोक्तं फलमित्यर्थः, “तं यथा यथोपासते तदेव भवति” (SataPBr.10.5.2.20) इति श्रुतेः॥ (He) becomes the fulfiller of the desirable ends of the master of the sacrifice. The meaning is that to him who meditates on this syllable as the Udgītha endowed with the attribute of attainment of all desirable ends, accrues the result mentioned earlier, as evidenced by the śruti-passage, "Just as one meditates on, so does one become" (SataPBr.10.5.2.20).
That a-kṣaram [Om] stands for assent. A person says Om whenever he wants to say yes. This Om is the key to progress. He who worships Om as the udgītha [Brahman], knowing it thus [as the fulfiller of all desires], has all his desires fulfilled.✅
tadvā etadanujñākṣaraṃ yaddhi kiṃcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste.Tat, that; vai etat, this; anujñā a-kṣaram, syllable [Om] indicates assent; yat, when; hi kim ca anujānāti, assent is to be indicated; om iti, this Om; eva tadā āha, is then uttered; eṣā u eva, this; samṛddhiḥ, progress; yat, that; anujñā, assent; samardhayitā, makes it possible; ha vai kāmānām bhavati, one attains those desires; yaḥ, he who; etat, this; evam, this way; vidvān, having known; a-kṣaram udgītham upāste, worships the syllable Om as the udgītha [Brahman].
समृद्धिगुणवांश्च ओङ्कारः। कथम्? The syllable Om is endowed with the attribute of prosperity. How?तत् वै एतत् प्रकृतम्, अनुज्ञा-अक्षरम् अनुज्ञा च सा अक्षरं च तत्। अनुज्ञा च अनुमतिः, ओङ्कार इत्यर्थः। कथमनुज्ञेति, आह श्रुतिरेव – यद् हि किञ्च यत्किञ्च लोके ज्ञानं धनं वा अनुजानाति विद्वान् धनी वा, तत्रानुमतिं कुर्वन् ओम् इति एव तद् आह। तथा च वेदे “त्रयस्त्रिंशदित्योमिति होवाच” (BrhU.3.9.1) इत्यादि। तथा च लोकेऽपि तवेदं धनं गृह्णामि इत्युक्ते ओमित्येव आह। This syllable Om under discussion is one of acquiescence, meaning, the syllable Om indicates permission or approval. How is it an acquiescence? The śruti itself speaks: In common parlance, whatever is acquiesced by the learned or by a wealthy man, – be it knowledge or wealth – while giving their acquiescence they say ‘Om’ (i.e. yes). Similarly, in the Veda, too, there are passages such as, “(On hearing,) there are thirty-three (gods), Sakalya said ‘Om’” (BrhU.3.9.1). Again, in the world, when one says, “This your wealth I am taking”, ‘Om’ is expressed (by the other by way of consent).अत एषा उ एव एषैव हि समृद्धिः यद् अनुज्ञा या अनुज्ञा सा समृद्धिः, तन्मूलत्वादनुज्ञायाः। समृद्धो हि ओमित्यनुज्ञां ददाति। तस्यात् समृद्धिगुणवानोङ्कार इत्यर्थः। समृद्धिगुणोपासकत्वात् तद्धर्मा सन् समर्धयिता ह वै कामानां यजमानस्य भवति। य एतद् एवं विद्वान् अक्षरम् उद्गीथम् उपास्ते इत्यादि पूर्ववत्॥ Hence, that assent is prosperity, for that which is assent is affluence, since assent has its root in affluence. A rich man alone nods assent in the form of ‘Om’. Therefore the syllable Om is endowed with the attribute of prosperity. This is the meaning. He who, knowing thus, meditates on the syllable Om as the Udgītha, inasmuch as he meditates on the attribute of prosperity, become endowed with that attribute itself, thereby becoming instrumental in the gratification of the desirable ends of the master of the sacrifice. He who, knowing thus, meditates on the syllable Om etc. should be comprehended as before.
With Om one begins the threefold Veda ritual, and with Om one starts reciting the Vedas. With Om one starts singing the Veda hymns, and again with Om one sings the udgān [from the Vedas, in praise of Om, or Brahman]. All this is a tribute to Om. Again, all this is possible by virtue of the essence derived from Om [in the form of wheat and other food].✅
teneyaṃ trayīvidyā vartate omityāśrāvayatyomiti śaṃsatyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasenaTena, by this [Om]; iyam, this; trayī vidyā vartate, threefold Veda ritual begins; om iti, with Om; āśrāvayati, the recitation begins; om iti śaṃsati, with Om begins the singing of the hymn; om iti udgāyati, with Om the udgān [the praise to Om] begins; etasya a-kṣarasya, to this a-kṣara [Brahman]; eva apacityai, to pay homage; mahimnā, for its greatness; rasena, with the essence [of Om].
अथ इदानीमक्षरं स्तौति, उपास्यत्वात्, प्ररोचनार्थम्। कथम्? Then, now, the syllable Om which is to be meditated on is being eulogised, in order to rouse interest.तेन अक्षरेण प्रकृतेन इयम् ऋग्वेदादिलक्षणा त्रयी-विद्या, त्रयीविद्याविहितं कर्मेत्यर्थः – न हि त्रयीविद्यैव – आश्रावणादिभिः वर्तते। कर्म तु तथा प्रवर्तत इति प्रसिद्धम्। कथम्? ओम् इति आश्रावयति ओम् इति शंसति ओम् इति उद्गायति। लिङ्गाच्च सोमयाग इति गम्यते। It is with the syllable under discussion that the threefold knowledge as represented by the Rig Veda etc. proceeds. By the words ‘threefold knowledge’, the rites set forth in the three Vedas are meant, for, with the Āśravaṇa rites etc. the threefold knowledge does not itself proceed. It is well-known that the rites proceed in that way. How? (This is being explained). With Om, the officiating priest commences the Āśravaṇa rite.
[•Calling out so as to make one listen. Certain short words uttered during the performance of rites are also denoted by this term.•]
So also does the invoking priest. Similarly, with Om, the chief priest begins chanting hymns. From the indications it becomes known that Soma sacrifice is referred to here.तच्च कर्म एतस्य एव अक्षरस्य अपचित्यै पूजार्थम्। परमात्मप्रतीकं हि तत्। तदपचितिः परमात्मन एवस्यात्, “स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः” (BhG.18.46) इति स्मृतेः। And that rite, too, is for the worship of this syllable (Om) which, indeed, is the image of the supreme Self, and the worship (of Om) is the worship of the supreme Self Itself, as evidenced by the smṛti-text. “By worshipping Him through the performance of his duty, man attains perfection” (BhG.18.46).किञ्च, एतस्यैवाक्षरस्य महिम्ना महत्त्वेन ऋत्विग्यजमानादिप्राणैरित्यर्थः। तथा एतस्यैवाक्षरस्य रसेन व्रीहियवादिरसनिर्वृत्तेन हविषेत्यर्थः। यागहोमादि अक्षरेण क्रियते। तच्च आदित्यमुपतिष्ठते। ततो वृष्ट्यादिक्रमेण प्राणोऽन्नं च जायते। प्राणैरन्नेन च यज्ञस्तायते। अत उच्यते – अक्षरस्य महिम्ना रसेन इति॥ Moreover, it is because of the glory of this syllable (Om) composed of the vital airs of the officiating priest, the master of the sacrifice, and the rest, and also because of the essence of this syllable composed of the offerings made of the essence of corn, barley etc. (that all the rites proceed), for the sacrifices, offering of oblations, etc. are accomplished by means of the syllable (Om). These (viz. sacrifices etc.) reach the sun. From there, in succession of rain etc. the vital air and food are produced. The sacrifices are performed by means of the vital airs and food. Hence it is said, “because of the glory and essence of this syllable (Om)” etc.
He who knows about Om and he who does not know about it both work with strength they derive from Om. But knowledge and ignorance produce different results. Anything done with knowledge [about Om], with faith in the teachers and in the scriptures, and according to the principles of the Upaniṣads [or of yoga] is more fruitful. This certainly is the right tribute to Om.✅
tenobhau kuruto yaścaitadevaṃ veda yaśca na veda. nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṃ bhavati.Ubhau, both [kinds of persons]; tena, by the power of that [Om]; kurutaḥ, work; yaḥ ca, whoever; evam, as such; veda, knows; etat, this [i.e., about Om]; yaḥ ca na veda, he who does not know; vidyā ca avidyā ca nānā tu, knowledge and ignorance are entirely different things; yat eva, anything; vidyayā karoti, one does with knowledge [about Om]; śraddhayā, with respect for one’s teachers and the scriptures; upaniṣadā, as taught by the Upaniṣads [i.e., according to yoga]; tat eva, that [work]; vīryavattaram bhavati, is more powerful [i.e., more fruitful]; iti, this; khalu, certainly; etasya eva a-kṣarasya upavyākhyānam bhavati, is the right tribute to this Om.
तत्र अक्षरविज्ञानवतः कर्म कर्तव्यमिति स्थितमाक्षिपति – In that case, rites are to be performed by one who has the knowledge of the syllable (Om). This is objected to.तेन अक्षरेण उभौ कुरुतः, यः च एतत् अक्षरम् एवं यथाव्याख्यातं वेद, यः च कर्ममात्रवित् अक्षरयाथात्म्यं न वेद, तावुभौ कुरुतः कर्म। तेयोश्च कर्मसामर्थ्यादेव फलं स्यात्, किं तत्राक्षरयाथात्म्यविज्ञानेन इति। दृष्टं हि लोके हरीतकीं भक्षयतोः तद्रसाभिज्ञेतरयोः विरेचनम् – नैवम्। यस्मात् नाना तु विद्या च अविद्या च, भिन्ने हि विद्याविद्ये, तु-शब्दः पक्षव्यावृत्त्यर्थः। With this syllable (Om) both these perform rites – the one who knows this syllable as explained above, and the one who knows mere action without the knowledge of the reality of the syllable. To both of them the fruit of action will accrue according to merits. What need is there then to know the real nature of the syllable (Om)? (One might think so.) It is generally seen that for one who eats the yellow myrobalan (Amla) with the knowledge of its essence and for one who eats it without such a knowledge, the effect is the same viz. evacuation of the bowels. (To this we reply,) it is not correct, since knowledge and ignorance are different, i.e. knowledge is different from ignorance. The use of the word tu is to set aside the other view.न ओङ्कारस्य कर्माङ्गत्वमात्रविज्ञानमेव रसतमाप्तिसमृद्धिगुणवद्विज्ञानम्। किं तर्हि? ततोऽभ्यधिकम्। तस्मात् तदङ्गाधिक्यात् तत्फलाधिक्यं युक्तमित्यभिप्रायः। दृष्टं हि लोके वणिक्शबरयोः पद्मरागादिमणिविक्रये वणिजो विज्ञानाधिक्यात् फलाधिक्यम्। तस्मात् यद् एव विद्यया विज्ञानेन युक्तः सन् करोति कर्म श्रद्धया श्रद्दधानश्च सन्, उपनिषदा योगेन युक्तश्चेत्यर्थः, तद् एव कर्म वीर्यवत्तरम् अविद्वत्कर्मणोऽधिकफलं भवति इति। विद्वत्कर्मणो वीर्यवत्तरत्ववचनादविदुषोऽपि कर्म वीर्यवदेव भवतीत्यभिप्रायः। The knowledge of the syllable (Om) being the highest essence and being possessed of the attribute of attainment of all desirable ends and of prosperity, is not like the mere knowledge of its being an essential part of rites. Of what kind is it then? It goes beyond that. The drift is that, since it is something greater than being merely an essential part of rites, it is logical that its result, too, should be greater. It is seen in common parlance that between a jeweller and a layman who sell precious stones such as ruby, the jeweller fetches more (price), since he has better knowledge (of the stone). Therefore that action alone becomes more powerful, which is done with knowledge coupled with faith and contemplation and which becomes endowed with the yoga that is Upaniṣad. It yields a better result than the action performed by the ignorant. Since the action of the learned is qualified as ‘more powerful’, it becomes suggestive that the action of the ignorant, too, is powerful.न च अविदुषः कर्मण्यनधिकारः, औषस्त्ये काण्डे अविदुषामप्यार्त्विज्यदर्शनात्। रसतमाप्तिसमृद्धिगुणवदक्षरम् इत्येकमुपासनम्, मध्ये प्रयत्नान्तरादर्शनात्। अनेकैर्हि विशेषणैः अनेकधा उपास्यत्वात् खलु एतस्य एव प्रकृतस्य उद्गीथाख्यस्य अक्षरस्य उपव्याख्यानं भवति॥ And nothing debars the ignorant from the right to action, since even ignorant men are seen performing sacrifices regularly – vide the (tenth) khāṇḍa entitled “Auṣastya” (of the present Adhyāya) . This is a particular meditation on the syllable 'Om' as the highest essence possessed of attainment (of all desirable ends) and prosperity, since it is not interrupted, during its course, by any other effort. Inasmuch as this syllable (Om) is being meditated on through various qualifications and in various ways, all this is certainly the explanation of the syllable called the Udgītha itself which is the topic of discussion here.
The gods and goddesses and the demons are both children of Prajāpati, yet they fought among themselves. The gods and goddesses then adopted the path of the udgītha, thinking they would thereby be able to overcome the demons.✅
devāsurā ha vai yatra saṃyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti.Devāsurāḥ, the gods and goddesses and the demons; ha vai yatra saṃyetire, fought among themselves; ubhaye, [though] both; prājāpatyāḥ, were Prajāpati’s children; tat, at that time; ha devāḥ, the gods and goddesses then; udgītham ājahruḥ, adopted the path of the udgītha; anena, by this; enān, them [the demons]; abhibhaviṣyāmaḥ, will overcome; iti, thinking thus.
देवासुराः देवाश्च असुराश्च। देवाः दीव्यतेर्द्योतनार्थस्य शास्त्रोद्भासिता इन्द्रियवृत्तयः। असुराः तद्विपरीताः स्वेष्वेवासुषु विष्वग्विषयासु प्राणनक्रियासु रमणात् स्वाभाविक्यः तमआत्मिका इन्द्रियवृत्तय एव। ह वै इति पूर्ववृत्तोद्भासकौ निपातौ। यत्र यस्मिन्निमित्ते इतरेतरविषयापहारलक्षणे संयेतिरे, संपूर्वस्य यततेः सङ्ग्रामार्थत्वमिति, सङ्ग्रामं कृतवन्त इत्यर्थः। Devāsuraḥ: gods and Asuras. The word Deva is derived from the root div which means to illuminate. It stands for the functions of the senses illuminated by the performance of scriptural duties. Asuras represent just the opposite nature, i.e. sensory functions which find delight in the sensory objects, in the activities of prāṇa (vital air) connected with various objects, and which are consequently of the nature of darkness (i.e. ignorance). Ha and vai are particles indicating past occurrences. Yatra: for what cause, i.e. in an attempt to take away one another’s belongings, they fought. The root yat with the prefix sam means ‘to fight’. Hence it should be meant as ‘they fought’.शास्त्रीयप्रकाशवृत्त्यभिभवनाय प्रवृत्ताः स्वाभाविक्यस्तमोरूपा इन्द्रियवृत्तयः असुराः, तथा तद्विपरीताः शास्त्रार्थविषयविवेकज्योतिरात्मानः देवाः स्वाभाविकतमोरूपासुराभिभवनाय प्रवृत्ताः इति अन्योन्याभिभवोद्भवरूपः सङ्ग्राम इव, सर्वप्राणिषु प्रतिदेहं देवासुरसङ्ग्रामो अनादिकालप्रवृत्त इत्यभिप्रायः। स इह श्रुत्या आख्यायिकारूपेण धर्माधर्मोत्पत्तिविवेकविज्ञानाय कथ्यते प्राणविशुद्धिविज्ञानविधिपरतया। The natural functions of the senses which are of the nature of darkness and which suppress the functions illuminated by the scriptures are called Asuras. Similarly, the Devas, i.e. functions of the senses which are opposite of the former and which are of the nature of light consisting in the discrimination derived from the essence of the scriptures, are engaged in subjugating the Asuras who are of the nature of darkness. Thus, in the body of all beings, a fight between the gods and Asuras, as it were, is going on from time without beginning; each bent upon vanquishing the other. This is the drift. It is this that is narrated as a story in the passage with a view to generate knowledge of the origin of virtue and vice, and to lay down injunctions regarding the purity of prāṇa (vital air).अतः उभयेऽपि देवासुराः, प्रजापतेरपत्यानीति प्राजापत्याः – प्रजापतिः कर्मज्ञानाधिकृतः पुरुषः, “पुरुष एवोक्थमयमेव महान्प्रजापतिः” (AitAr.2.1.2) इति श्रुत्यन्तरात्। तस्य हि शास्त्रीयाः स्वाभाविक्यश्च करणवृत्तयो विरुद्धाः अपत्यानीव, तदुद्भवत्वात्। Both the gods and Asuras. being the offsprings of Prajā-pati, are Prajā-patyāḥ. and Prajā-pati is (well-known as) the Puruṣa fit for (both) action and knowledge, as evidenced by another śruti-passage, “Puruṣa, indeed, is Uktha; he is the great Prajā-pati”. His sensory activities, i.e. those that are consistent with scriptural instructions and those that follow from natural inclinations, are opposed to each other, like his children, since both of them are arising from him.तत् तत्र उत्कर्षापकर्षलक्षणनिमित्ते ह देवाः उद्गीथम् उद्गीथभक्त्युपलक्षितमौद्गात्रं कर्म आजह्रुः आहृतवन्तः। तस्यापि केवलस्य आहरणासम्भवात् ज्योतिष्टोमाद्याहृतवन्त इत्यभिप्रायः। तत्किमर्थमाजह्रुरिति, उच्यते – अनेन कर्मणा एनान् असुरान् अभिभविष्याम इति एवमभिप्रायाः सन्तः॥ In that fight motivated by superiority or inferiority, the gods performed the Udgītha, i.e. that part of the Udgītha characterised by the rite to be commenced by the Udgātṛ (who chanted the hymns). Since it is not possible to take up simply that part of the sacrifice, they performed Jyotiṣṭoma etc. This is the. meaning. With what view did they perform it? This is being explained. ‘With this sacrifice we shall subdue them’. Entertaining such a view, (they performed the sacrifice).
The gods and goddesses worshipped the prāṇa presiding over the nostrils as udgītha. The demons, however, misused it. [To them it was only an organ of smelling.] That is why [because of this misuse] people smell both good and bad odours through the nostrils.✅
te ha nāsikyaṃ prāṇamudgīthamupāsāṃcakrire taṃ hāsurāḥ pāpmanā vividhustasmāttenobhayaṃ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ.Te, they [the gods and goddesses]; ha nāsikyam prāṇam udgītham upāsāñcakrire, worshipped as udgītha the prāṇa [life principle] presiding over the nostrils; asurāḥ ha, the asuras, however; tam pāpmanā vividhuḥ, pierced it with evil [i.e., misused it, as if it were meant only for sense pleasure such as enjoying fragrance]; hi, this is why; eṣaḥ, this [prāṇa presiding over the nostrils]; pāpmanā viddhaḥ, is tainted with evil; tasmāt, therefore; tena, by it [i.e., the nostrils]; jighrati, smells; su-rabhi ca, good odour; dur-gandhi ca, and also bad odour.
यदा च तदुद्गीथं कर्म आजिहीर्षवः, तदा – When they desired to perform the Udgītha sacrifice, then,ते ह देवाः नासिक्यं नासिकायां भवं प्राणं चेतनावन्तं घ्राणम् उद्गीथकर्तारम् उद्गातारम् उद्गीथभक्त्या उपासाञ्-चक्रिरे उपासनं कृतवन्त इत्यर्थः। नासिक्यप्राणदृष्ट्या उद्गीथ-आख्यम् अक्षरमोङ्कारम् उपासाञ्चक्रिरे इत्यर्थः। एवं हि प्रकृतार्थपरित्यागः अप्रकृतार्थोपादानं च न कृतं स्यात् – ‘खल्वेतस्याक्षरस्य ’ इत्योङ्कारो हि उपास्यतया प्रकृतः। The gods meditated on the vital air in the nostrils, i.e. on the sentient vital air, in other words, the olfactory organ (which is here assigned the role of) the Udgātṛ who chanted Udgītha. The meaning is, they meditated on the vital air in the nose as the syllable Om called the Udgītha. Thus alone can the abandonment of the topic under discussion and the acceptance of another be avoided. According to the mantra, “This certainly (is the explanation) of this syllable (Om)” (ChanU.l.1.10), the syllable (Om) Which is fit to be meditated upon forms the topic of discussion here.ननु उद्गीथोपलक्षितं कर्म आहृतवन्त इत्यवोचः। इदानीमेव कथं नासिक्यप्राणदृष्ट्या उद्गीथाख्यमक्षरमोङ्कारम् उपासाञ्चक्रिर इत्यात्थ? (Pūrvapakṣa): You have said that they performed the sacrifice characterised by the meditation of the Udgītha. Then how do you say now that they meditated on the vital air in the nose as the syllable Om?नैष दोषः। उद्गीथकर्मण्येव हि तत्कर्तृप्राणदेवतादृष्ट्या उद्गीथभक्त्यवयवश्च ओङ्कारः उपास्यत्वेन विवक्षितः, न स्वतन्त्रः। अतः तादर्थ्येन कर्म आहृतवन्त इति युक्तमेवोक्तम्। (Samādhāna): There is nothing wrong, for it is with regard to Udgītha rite itself that it is said that the syllable is to be meditated on, not independently, but as a part of meditation on the Udgītha, and as the deity presiding over the vital air of the performer of the sacrifice. Therefore the statement, ‘They performed the sacrifice with that end in view’ is but logical.तम् एवं देवैर्वृतमुद्गातारं ह असुराः स्वाभाविकतमआत्मानः ज्योतीरूपं नासिक्यं प्राणं देवं स्वकीयेन पाप्मना अधर्मासङ्गरूपेण विविधुः विद्धवन्तः, संसर्गं कृतवन्त इत्यर्थः। स हि नासिक्यः प्राणः कल्याणगन्धग्रहणाभिमानासङ्गाभिभूतविवेकविज्ञानो बभूव। स तेन दोषेण पाप्मसंसर्गी बभूव। तदिदमुक्तमसुराः पाप्मना विविधुरिति। This Udgātṛ thus appointed by the gods, i.e., the vital air in the nostrils, in the form of light, the Asuras that are naturally identified with darkness, evil springing out of themselves, i.e. the evil consisting in vice and attachment, meaning, they became intimately associated with it. The discrimination and knowledge of the vital air in the nostrils became subdued owing to its evil consisting in attachment and the loss of the vow that it should seize only smell that is pure. On account of this, it became associated with evil. Thus is it said, Asuras penetrated into it with evil'.यस्मादासुरेण पाप्मना विद्धः, तस्मात् तेन पाप्मना प्रेरितः प्राणः दुर्गन्धग्राहकः प्राणिनाम्। अतः तेन उभयं जिघ्रति लोकः सुरभि च दुर्गन्धि च, पाप्मना हि एषः यस्मात् विद्धः। उभयग्रहणम् अविवक्षितम् – “यस्योभयं हविरार्तिमार्च्छति” (TaitBr.3.7.1) इति यद्वत्। “यदेवेदमप्रतिरूपं जिघ्रति” (BrhU.1.3.3) इति समानप्रकरणश्रुतेः॥ Since the vital air was smitten with the evil of the Asuras, on account of being influenced by that evil, the breath of the creatures happens to seize foul smell. Hence the people smell both what is sweet-smelling and what is foul-smelling, since it is smitten with evil. The word ‘both’ is not used to mean two (since foul-smell only is seized on account of evil). And it should be taken only in the sense (as in), “One for whom both oblations ... etc. ... etc.” (in which case the word ‘both’ does not mean two), as is evidenced by another śruti -passage, in a similar situation, “This is that evil, what smells foul” (BrhU.1.3.3).
3. Next the gods and goddesses worshipped speech as udgītha [i.e., they used speech in praise of Om]. The demons, however, pierced it with evil [i.e., misused it out of ignorance]. This is why people use the organ of speech to speak both truth and untruth. This happens beacuse speech was pierced with evil. 4. Next the gods and goddesses worshipped the eye as udgītha [as a praise to Om]. The demons, however, pierced it with evil [i.e., misused it out of ignorance]. This is why people see both good and bad things with the eyes. They see both because of ignorance. 5. Next the gods and goddesses worshipped the faculty of hearing as udgītha [in order to praise Om]. The demons, however, pierced it with evil [i.e., misused it out of ignorance]. As a result, people hear both pleasant and unpleasant things with the ears. This happens because of ignorance. 6. Next, the gods and goddesses worshipped the mind, because the mind makes it possible for them to chant the udgītha [the praise to Om]. But the demons even vitiated the mind. As a result, the mind has both good and bad thoughts. This happens because of ignorance.✅
3. atha ha vācamudgīthamupāsāṃcakrire tāṃ hāsurāḥ pāpmanā vividhustasmāttayobhayaṃ vadati satyaṃ cānṛtaṃ ca pāpmanā hyeṣā viddhā.Atha ha, next; vācam, speech; udgītham upāsāñcakrire, [the gods and goddesses] worshipped as udgītha; tām ha asurāḥ pāpmanā vividhuḥ, the asuras pierced it with evil [i.e., misused it]; tasmāt, that is why; tayā, by it [the organ of speech]; vadati, one speaks; ubhayam satyam ca anṛtam ca, both truth and untruth; pāpmanā hi eṣā viddhā, because this [speech] was pierced with evil [by the ignorant demons].4. atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca pāpmanā hyetadviddham.Atha ha, next; cakṣuḥ udgītham upāsāñcakrire, [the gods and goddesses] worshipped the eye as udgītha [in praise of Om]; asurāḥ ha, the demons, however; tat, that [eye]; pāpmanā vividhuḥ, pierced with evil [misused it from ignorance]; tasmāt, this is why; tena, by this [eye]; paśyati, one sees; ubhayam darśanīyam ca a-darśanīyam ca, both good and bad sights; hi, because; etat, this [eye]; pāpmanā viddham, was pierced by evil.5. atha ha śrotramudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca pāpmanā hyetadviddham.Atha ha, next; śrotram udgītham upāsāñcakrire, [the gods and goddesses] worshipped the faculty of hearing as their udgītha [praise to Om]; asurāḥ ha, the asuras, however; tat, that faculty; pāpmanā vividhaḥ, pierced with evil [misused from ignorance]; tasmāt, that is why; tena, by it [the organ of hearing]; ubhayam śṛṇoti śravaṇīyam ca aśravaṇīyam ca, one hears both pleasant and unpleasant things; hi, because; etat, this [faculty]; pāpmanā viddham, was pierced by evil [i.e., was misused by the ignorant].6. atha ha mana udgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃsaṃkalpate saṃkalpanīyaṃca cāsaṃkalpanīyaṃ ca pāpmanā hyetadviddham.Atha ha, next; manaḥ udgītham upāsāñcakrire, [the gods and goddesses] worshipped the mind for its role in chanting the udgītha; asurāḥ ha, the asuras, however; tat, that [mind]; pāpmanā vividhuḥ, poisoned it with bad thoughts; tasmāt, for that reason; tena, in the mind; ubhayam saṅkalpanīyam ca asaṅkalpanīyam ca saṅkalpayate, one thinks both good and bad thoughts; pāpmanā hi etat viddham, because the mind is vitiated by evil [ignorance].
मुख्यप्राणस्य उपास्यत्वाय तद्विशुद्धत्वानुभवार्थः अयं विचारः श्रुत्या प्रवर्तितः। अतः चक्षुरादिदेवताः क्रमेण विचार्य आसुरेण पाप्मना विद्धा इत्यपोह्यन्ते। समानमन्यत् – अथ ह वाचं चक्षुः श्रोत्रं मन इत्यादि। अनुक्ता अप्यन्याः त्वग्रसनादिदेवताः द्रष्टव्याः, “एवमु खल्वेता देवताः पाप्मभिः” (BrhU.1.3.6) इति श्रुत्यन्तरात्॥ With a view to prove the worthiness of the vital air in the mouth being meditated on and to bring about the realisation of its purity, the śruti ponders over it. Then the deities, i.e. the eye and the rest, after being examined in succession, have been eliminated, they being smitten with evil. Same is the case with the rest. Thus, the speech, the eye, the ear, mind and the rest (have been found smitten with evil). In view of another śruti, “Thus, indeed, they contacted these deities with evil” (BrhU.1.3.6), those deities viz. touch, taste, etc. that are not mentioned here, should also be meant as tainted with evil.
Next, the gods and goddesses worshipped the chief prāṇa as udgītha. As regards the demons, they all met their end in prāṇa, just as [chunks of earth] break into pieces when they hit an unbreakable stone.✅
atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāṃcakrire taṃhāsurā ṛtvā vidadhvaṃsuryathāśmānamākhaṇamṛtvā vidhvaṃsetaivam.Atha ha, next; yaḥ eva mukhyaḥ prāṇaḥ, the chief prāṇa [the vital force, inclusive of its five aspects – prāṇa, apāna, vyāna, udāna, and samāna]; tam udgītham upāsāñcakrire, [the gods and goddesses] worshipped him as udgītha; yathā, just as; ākhaṇam, unbreakable; aśmānam, stone; ṛtvā, hit against; vidhvaṃseta, broken into pieces [and are destroyed]; [in the same way] asurāḥ ca, the demons also; tam ha ṛtvā vidadh vaṃsuḥ, hit against it [prāṇa] and were destroyed.
आसुरेण पाप्मना विद्धत्वात् प्राणादिदेवताः अपोह्य, After eliminating the deities, i.e. smell and the rest, owing to being pierced through by the Asuras.अथ अनन्तरम्, ह, य एव अयं प्रसिद्धः, मुखे भवः मुख्यः प्राणः, तम् उद्गीथम् उपासाञ्चक्रिरे, तं ह असुराः पूर्ववत् ऋत्वा प्राप्य विदध्वंसुः विनष्टाः, अभिप्रायमात्रेण, अकृत्वा किञ्चिदपि प्राणस्य। Then they meditated on the well-known vital air in the mouth as the Udgītha. The Asuras approached this, too, as before, and were ruined before they could do anything to prāṇa, by the latter’s mere wish.कथं विनष्टा इति, अत्र दृष्टान्तमाह – यथा लोके अश्मानम् आखणम् – न शक्यते खनितुं कुद्दालादिभिरपि, टङ्कैश्च छेत्तुं न शक्यः अखनः, अखन एव आखणः, तम् – ऋत्वा सामर्थ्यात् लोष्टः पांसुपिण्डः, श्रुत्यन्तराच्च – अश्मनि क्षिप्तः अश्मभेदनाभिप्रायेण, तस्य अश्मनः किञ्चिदप्यकृत्वा स्वयं विध्वंसेत विदीर्येत – एवं विदध्वंसुरित्यर्थः। एवं विशुद्धः असुरैरधर्षितत्वात् प्राणः इति॥ How did they come to perish? An example is cited. Just as in this world a lump of clay thrown against a hard rock, i.e. a rock that can neither be pierced through even by spades etc. nor be cut by a hatchet, becomes itself scattered, similarly, the Asuras, too, ruined themselves. That which cannot be dug into is akhaṇa. Ākaṇa itself is akhaṇa. The idea is that the lump of clay hurled at the rock with the intention of breaking it, becomes itself scattered, causing no harm to the rock. Thus the vital air in the mouth, without being subdued by the Asuras, remained pure. Here the words ‘lump of clay’ are supplied in accordance with another śruti, as the context seems to deserve.
Just as when chunks of earth are thrown against an unbreakable stone they are themselves reduced to dust, similarly, if anyone wishes ill or causes an injury to a person who knows prāṇa, he invites his own destruction thereby. The person who knows prāṇa is immune to injury like a piece of unbreakable stone.✅
yathāśmānamākhaṇamṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ.Evam yathā, just as [chunks of earth]; ākhaṇam, unbreakable; aśmānam, stone; ṛtvā, having hit; vidhvaṃsate, are smashed; evam ha eva, in the same way; saḥ vidhvaṃsate, a person gets totally destroyed; yaḥ pāpam kāmayate, who wishes ill; evam-vidi, of a person who knows thus [the true nature of prāṇa]; yaḥ ca enam abhidāsati, or who causes an injury to such a person; saḥ eṣaḥ, he [who knows] this [prāṇa]; aśmā ākhaṇaḥ, [is like] a stone that can never be broken.
एवंविदः प्राणात्मभूतस्य इदं फलमाह – The śruti speaks of the result that accrues to him who knows the vital air thus and becomes identified with it:यथा अश्मानम् इति। एष एव दृष्टान्तः। एवं ह एव स विध्वंसते विनश्यति। कोऽसाविति, आह – य एवंविदि यथोक्तप्राणविदि पापं तदनर्हं कर्तुं कामयते इच्छति यः च अपि एनम् अभिदासति हिनस्ति प्राणविदं प्रति आक्रोशताडनादि प्रयुङ्क्ते, सोऽप्येवमेव विध्वंसत इत्यर्थः। Just as (hitting against) a stone etc. This alone is the example (here also). Thus, indeed, he perishes. Who is he? Answer follows: He who does evil undeservedly to the one who knows the vital air as explained above, and he who tortures or kills such a knower of the vital air, or he who scolds or beats him, too, will perish in the same manner. This is the meaning. For this knower of the vital air is like a hard rock that cannot, be pierced through.यस्मात् स एष प्राणवित् प्राणभूतत्वात् अश्माखण इव अश्माखणः अधर्षणीय इत्यर्थः। ननु नासिक्योऽपि प्राणः वाय्वात्मा, यथा मुख्यः। तत्र नासिक्यः प्राणः पाप्मना विद्धः – प्राण एव सन्, न मुख्यः – कथम्? (Pūrvapakṣa): The vital air in the nostrils, too, is in the form of air as that in the mouth. Then how is it that the vital air in the nostrils alone is smitten with evil and not that in the mouth?नैष दोषः। नासिक्यस्तु स्थानकरणवैगुण्यात् असुरैः पाप्मना विद्धः, वाय्वात्मापि सन्। मुख्यस्तु तदसम्भवात् स्थानदेवताबलीयस्त्वात् न विद्ध इति श्लिष्टम् – यथा वास्यादयः शिक्षावत्पुरुषाश्रयाः कार्यविशेषं कुर्वन्ति, न अन्यहस्तगताः, तद्वत् दोषवद्ध्राणसचिवत्वाद्विद्धा घ्राणदेवता, न मुख्यः॥ (Samādhāna): This is not wrong. Owing to the inferiority of the position and of the organ (of sense), the vital air in the nose is smitten with evil, though it is in the form of air, but, since such is not the case with the vital air in the mouth, and since it is stronger from the view point of position and of its deity; it is not smitten (with evil). And that is reasonable, too. Just as the tools in the hands of a skilled artisan bring out distinct results, and not those that are in other (unskilled) hands, so also, the deity of the olfactory organ, because of its companionship with the defective vital air in the nose, is smitten with evil, and not the vital air in the mouth.
So far as the chief prāṇa is concerned, there is no good or bad odour for it. This is because it is pure [i.e., it is never touched by anything evil born of egotism]. If this prāṇa eats and drinks anything, it does so only to sustain the sense organs [such as the eyes, the ears, and so on]. When death occurs, the chief prāṇa does not eat or drink anything [and as a result, the sense organs collapse]. They seem to have left the body. [They still want to eat and drink, however, so that they may live, and] this is indicated by the fact that a person dies with the mouth open.✅
naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarānprāṇānavati etamu evāntato'vittvotkramati vyādadātyevāntata iti.Etena eva, by this [chief prāṇa]; nā surabhi, no sweet odour; na durgandhi, no bad odour; vijānāti, is known; hi, because; eṣaḥ, this [prāṇa]; apahata-pāpmā, is pure [untouched by evil]; tena, by that [prāṇa]; yat aśnāti, whatever a person eats; yat pibati, whatever a person drinks; tena, by this [eating and drinking]; itarān prāṇān, the sense organs; avati, sustains; u antataḥ, at the time of death; etam, this [chief prāṇa]; avittvā eva, without receiving any food and drink; utkrāmati, goes out of the body; [this is why] antataḥ, at the time of death; vyādadāti eva, a person has the mouth open.
यस्मान्न विद्धः असुरैः मुख्यः, तस्मात् Because the vital air in the mouth is not smitten by the Asuras, therefore,न एव एतेन सुरभि न दुर्गन्धि च विजानाति लोकः। घ्राणेनैव तदुभयं विजानाति। अतश्च पाप्मकार्यादर्शनात् अपहतपाप्मा अपहतः विनाशितः अपनीतः पाप्मा यस्मात् सोऽयमपहतपाप्मा हि एषः, विशुद्ध इत्यर्थः। By this, one does not know what smells sweet and what smells foul. By nose alone the people know both these. Hence, because no effect of evil is perceived, it is devoid of evil. That of which the evil is destroyed or removed is apahata-pāpmā, meaning, it is pure.यस्माच्च आत्मंभरयः कल्याणाद्यासङ्गवत्त्वात् घ्राणादयः – न तथा आत्मंभरिर्मुख्यः। किं तर्हि? सर्वार्थः। कथमिति, उच्यते – तेन मुख्येन यद् अश्नाति यत् पिबति लोकः तेन अशितेन पीतेन च इतरान् प्राणान् घ्राणादीन् अवति पालयति। तेन हि तेषां स्थितिर्भवतीत्यर्थः। अतः सर्वंभरिः प्राणः। अतो विशुद्धः। Because the nose and other senses are desirous of their own well-being etc., they are interested in getting themselves nourished. But such is not the case with the vital air in the mouth. It supports all. How? This is being explained. Whatever one eats through the vital air in the mouth, by such eating and drinking, it supports the others viz. the vital air in the nose etc. The idea is, on account of it, indeed, they all exist. Hence the vital air (in the mouth) is the supporter of all and is pure. कथं पुनर्मुख्याशितपीताभ्यां स्थितिः इतरेषां गम्यत इति, उच्यते – एतम् उ एव मुख्यं प्राणं मुख्यप्राणस्य वृत्तिम्, अन्नपाने इत्यर्थः, अन्ततः अन्ते मरणकाले अवित्त्वा अलब्ध्वा उत्क्रामति, घ्राणादिप्राणसमुदाय इत्यर्थः। अप्राणो हि न शक्नोत्यशितुं पातुं वा। तदा उत्क्रान्तिः प्रसिद्धा घ्राणादिकलापस्य। दृश्यते हि उत्क्रान्तौ प्राणस्याशिशिषा, यतः व्याददाति एव, आस्यविदारणं करोतीत्यर्थः। तद्धि अन्नालाभे उत्क्रान्तस्य लिङ्गम्॥ How is it known that it is through what is eaten and drunk by the vital air in the mouth that the other vital airs live. This is being explained. Not finding this vital air in the mouth, meaning its activities in the form of eating and drinking, in the end, i.e. at the time of death, the host of vital airs in the nose etc. depart, for one devoid of the vital air (in the mouth) cannot eat or drink. Therefore, the departure of the host of the vital airs, nose and the rest, is well-known. The desire of the vital air for food is seen when it departs, for at that time it opens the mouth wide. That indeed is the sign of the want of food in the case of one that departs.
The sage Aṅgirā worshipped the chief prāṇa as udgītha [i.e., Brahman, to whom the udgītha is addressed]. The chief prāṇa is referred to as āṅgirasa, for it is the rasa [i.e., the essence, or support] of all the aṅgas [organs].✅
taṃ hāṅgirā udgīthamupāsāṃcakra etamu evāṅgirasaṃ manyante'ṅgānāṃ yadrasaḥ.Tam, that [the chief prāṇa]; ha aṅgirāḥ, the sage Aṅgirā; udgītham, as udgītha [the Supreme]; upāsāñcakre, worshipped; etam, this [Supreme Being, the chief prāṇa]; u eva āṅgirasam, as Āṅgirasa; manyante, [people] regard; aṅgānām yat rasaḥ, for it is the essence [support] of all the aṅgas [the organs].
तं ह अङ्गिराः – तं मुख्यं प्राणं ह अङ्गिरा इत्येवङ्गुणम् उद्गीथम् उपासाञ्चक्रे उपासनं कृतवान्, बको दाल्भ्य इति वक्ष्यमाणेन सम्बध्यते। तथा बृहस्पतिरिति, आयास्य इति च उपासाञ्चक्रे बकः इत्येवं सम्बन्धं कृतवन्तः केचित्, एतम् उ एव अङ्गिरसं बृहस्पतिमायास्यं प्राणं मन्यन्ते – इति वचनात्। This, i.e. the vital air in the mouth, considered as Angiras, Baka Dālbhya meditated upon as the Udgītha. Thus it is connected with what is to be said. Some others have construed it as ‘Baka meditated upon it as Bṛhas-pati, and as Āyāsya’, on the strength of the passage(s) that follow: “(People) consider this vital air as Angiras, as Bṛhas-pati, as Āyāsya” (vide mantras 11 and 13).भवत्येवं यथाश्रुतासम्भवे। सम्भवति तु यथाश्रुतम् ऋषिचोदनायामपि – श्रुत्यन्तरवत् – ‘तस्माच्छतर्चिन इत्याचक्षते एतमेव सन्तम्’ ऋषिमपि। तथा माध्यमा गृत्समदो विश्वामित्रो वामदेवोऽत्रिः इत्यादीन् ऋषीनेव प्राणमापादयति श्रुतिः। तथा तानपि ऋषीन् प्राणोपासकान् अङ्गिरोबृहस्पत्यायास्यान् प्राणं करोत्यभेदविज्ञानाय – “प्राणो ह पिता प्राणो माता” (ChanU.7.15.1) इत्यादिवच्च। तस्मात् ऋषिः अङ्गिरा नाम, प्राण एव सन्, आत्मानमङ्गिरसं प्राणमुद्गीथम् उपासाञ्चक्रे इत्येतत्। यत् यस्मात् सः अङ्गानां प्राणः सन् रसः, तेनासौ अङ्गिरसः॥ But this can be done if only direct construction is impossible, but here direct construction is possible, as evidenced by another śruti. “Therefore, people speak of this itself as Śatarcina though there is a Ṛṣi (by that name)”, which speaks of the vital air in terms of the name(s) of Ṛṣi(s). Similarly, the śruti speaks of Ṛṣis – Mādhyama, Gṛtsamada, Viśvā-mitra, Vāma-deva, Atri and others – as identical with the vital air. So, too, the present passage speaks of the Ṛṣis Angiras, Bṛhas-pati and Āyāsya, who meditated on the vital air, as the vital air, in order to show their identity with the vital air, even as it is borne by the utterance, “The vital air, indeed, is father; the vital air, indeed, is mother” etc. Therefore, the idea is that the Ṛṣi Angiras, after becoming the vital air itself, meditated on himself, the vital air (called) Angiras, as the Udgītha. Because of its being the vital air, it is the essence of the limbs; therefore it is Angirasa.
This is why Bṛhaspati worshipped prāṇa as udgītha. Prāṇa is regarded as Bṛhaspati, for vāk [speech] is great [bṛhatī] and prāṇa is its lord [pati].✅
tena taṃ ha bṛhaspatirudgīthamupāsāṃcakra etamu eva bṛhaspatiṃ manyante vāgghi bṛhatī tasyā eṣa patiḥ.Tena, for that reason; bṛhaspatiḥ, Bṛhaspati; ha tam, that [prāṇa]; udgītham upāsāñcakre, worshipped prāṇa as udgītha [as Brahman, to whom Om is sung]; etam u eva bṛhaspatim manyante, they regard this [prāṇa] as Bṛhaspati; hi, for; vāk, speech; bṛhatī, is powerful; tasyāḥ eṣaḥ patiḥ, prāṇa is its lord.
तथा वाचो बृहत्याः पतिः तेन असौ बृहस्पतिः॥ Similarly, this is the lord of speech, of Bṛhati. Hence this is Bṛhas-pati.
This is why Āyāsya worshipped prāṇa as udgītha. They regarded this as Āyāsya for it is that which comes [ayate] out of the mouth [āsyāt].✅
tena taṃ hāyāsya udgīthamupāsāṃcakra etamu evāyāsyaṃ manyanta āsyādyadayate.Tena, for that reason; tam, that [i.e., the chief prāṇa]; ha āyāsya, the sage Āyāsya [or, that which comes out of the mouth]; udgītham, as udgītha; upāsāñcakre, worshipped; etam u eva āyāsyam manyante, they regarded this as Āyāsya; yat āsyāt ayate, that which comes out of the mouth.
तथा यत् यस्मात् आस्यात् अयते निर्गच्छति तेन आयास्यः ऋषिः प्राण एव सन् इत्यर्थः। तथा अन्योऽप्युपासकः आत्मानमेव आङ्गिरसादिगुणं प्राणम् उद्गीथम् उपासीतेत्यर्थः॥ Similarly, because this comes from the mouth, therefore, the Ṛṣi Āyāsya meditated on it as the vital air. Similarly, every other meditator, too, should meditate on the vital air becoming identified with the Self that is endowed with the attributes of Angiras etc., as the Udgītha.
The sage Baka, son of Dalbha, came to know prāṇa as it was. That is why the sages of Naimiṣa forest selected him as the singer of their udgītha. He, in his turn, fulfilled their wishes.✅
tena taṃha bako dālbhyo vidāṃcakāra | sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati.Dālbhyaḥ, the son of Dalbha; bakaḥ, the sage Baka; ha tam, that [prāṇa]; tena, with the qualities as stated; vidāñcakāra, came to know; saḥ, he [Baka]; ha naimiṣīyānām, of the sages of Naimiṣa forest; udgātā, the singer of the udgītha; babhūva, became; ha ebhyaḥ kāmān, according to the wishes [of the forest dwellers]; saḥ āgāyati sma, he sang [the udgītha].
न केवलमङ्गिरःप्रभृतय उपासाञ्चक्रिरे। तं ह बको नाम दल्भस्यापत्यं दाल्भ्यः विदाञ्चकार यथादर्शितं प्राणं विज्ञातवान्। विदात्वा च स ह नैमिशीयानां सत्रिणाम् उद्गाता बभूव। स च प्राणविज्ञानसामर्थ्यात् एभ्यः नैमिशीयेभ्यः कामान् आगायति स्म ह आगीतवान्किलेत्यर्थः॥ It was not only Angiras etc. that meditated on this. Baka, the son of Dalbha – hence also called Dālbhya – knew the vital air as shown above. Having known it, he became the principal priest of those who conducted sacrifices in Naimiśa. And he, because of his acquisition of the knowledge of the vital air, chanted, fulfilling the desires of those who performed sacrifices in Naimiśa.
If a person knows the real meaning of prāṇa and worships it as udgītha a-kṣara [i.e., as A-kṣara Brahman] he himself becomes A-kṣara Brahman. He then worships everyone he wants to worship [i.e., in singing for prāṇa he sings for all], and he attains all he desires. This is the attainment on the level of the body [adhyātma]. [The inner attainment is that he becomes one with prāṇa – that is, a-kṣara Brahman.]✅
āgātā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāsta ityadhyātmam.Yaḥ, he who; evam, as such; vidvān, knows; etat, this [prāṇa]; udgītham a-kṣaram, as udgītha a-kṣara [a-kṣara means both ‘syllable’ and ‘the undecaying,’ which is a name of Brahman]; upāste, worships [or meditates on]; vai kāmānām āgātā ha bhavati, he thereby becomes the udgātā [singer] of all that he desires; iti adhyātmam, this is so far as the udgītha relating to the body is concerned.
तथा अन्योऽप्युद्गाता आगाता ह वै कामानां भवति। य एतत् एवं विद्वान् यथोक्तगुणं प्राणम् अक्षरम् उद्गीथम् उपास्ते, तस्य एतद्दृष्टं फलम् उक्तम्, प्राणात्मभावसत्वदृष्टम् – “देवो भूत्वा देवानप्येति” (BrhU.4.1.2–7) इति श्रुत्यन्तरात्सिद्धमेवेत्यभिप्रायः। इति अध्यात्मम् – एतत् आत्मविषयम् उद्गीथोपासनम् इति उक्तोपसंहारः, अधिदैवतोद्गीथोपासने वक्ष्यमाणे, बुद्धिसमाधानार्थः॥ Similarly, the other principal priest, too, who knowing thus, meditates on the syllable (Om) as the Udgītha, as endowed with the qualities described above, becomes a chanter fulfilling the desires. This is the visible result that is vouched for him, the invisible result being the identification with the vital air, as evidenced by another śruti-passage, ‘Having become a god, one reaches the gods’. This is the view. ‘This is (the meditation) with reference to the individual’, meaning, this is the meditation of the Udgītha with regard to the individual self. This conclusion with such an utterance is to attract attention to the meditation of the Udgītha with reference to the gods which is to be discussed.
Next, how you worship from the standpoint of the forces of nature: There is the sun rising to give us heat. Worship it as udgītha. The sun rises to pray, as it were, for the welfare of all living beings. As it rises, it dispels the fear of darkness. One who knows this overcomes the fear of ignorance about birth and death.✅
athādhidaivataṃ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati. udyaṃstamo bhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṃ veda.Atha, next; adhidaivatam, relating to the elements [such as rain, lightning, and other forces of nature]; yaḥ eva asau, that [i.e., the sun] over there which; tapati, gives us heat; tam, to that; udgītham upāsīta, a worship as udgītha; udyan, as it rises; vai eṣaḥ, this [sun]; prajābhyaḥ, for all living beings; udgāyati, [as if] it prays for their well-being; udyan, as [the sun] rises; tamaḥ bhayam apahanti, it removes the fear of darkness; yaḥ, one who; evam veda, knows this; vai bhayasya, the fear [of birth and death]; tamasaḥ, ignorance; apahantā bhavati, overcomes.
अथ अनन्तरम् अधिदैवतं देवताविषयमुद्गीथोपासनं प्रस्तुतमित्यर्थः, अनेकधा उपास्यत्वादुद्गीथस्य। य एव असौ आदित्यः तपति, तम् उद्गीथम् उपासीत आदित्यदृष्ट्या उद्गीथमुपासीतेत्यर्थः। तमुद्गीथम् इति उद्गीथशब्दः अक्षरवाची सन् कथमादित्ये वर्तत इति, उच्यते – Then begins the meditation of the Udgītha with reference to the gods for the Udgītha is meditated upon in various manner. One should meditate on the sun that burns bright, as the Udgītha, meaning, one should meditate on the Udgītha, considering it as the sun. The word Udgītha appearing in “(One should meditate) on that as the Udgītha” is composed of letters. How can it be in the sun? This is being explained.उद्यन् उद्गच्छन् वै एषः प्रजाभ्यः प्रजार्थम् उद्गायति प्रजानामन्नोत्पत्त्यर्थम्। न हि अनुद्यति तस्मिन्, व्रीह्यादेः निष्पत्तिः स्यात्। अतः उद्गायतीवोद्गायति – यथैवोद्गाता अन्नार्थम्। अतः उद्गीथः सवितेत्यर्थः। This (sun) rising high, chants for (the well-being of) all creatures, i.e. for the production of food for all creatures, for, if the sun does not rise, the ripeness of corn etc. is not possible. Therefore, it chants, as it were, just as the chief priest (Udgātṛ) does for (the abundance of) food. Hence the sun is Udgītha. This is the meaning.किञ्च उद्यन् नैशं तमः तज्जं च भयं प्राणिनाम् अपहन्ति। तमेवङ्गुणं सवितारं यः वेद, सः अपहन्ता नाशयिता ह वै भयस्य जन्ममरणादिलक्षणस्य आत्मनः तमसः च तत्कारणस्याज्ञानलक्षणस्य भवति॥ Moreover, as it rises, it destroys the darkness of night, as well as the fear of creatures caused by it. He who knows thus the sun endowed with such a quality becomes, verily, the destroyer of the fear characterised by birth, death, etc., that is to say, (he becomes the destroyer) of the darkness in himself and its cause viz. ignorance.
This prāṇa and that sun are alike. Prāṇa is warm, and the sun is also warm. Prāṇa is called svara [when it is ‘going out’ at the time of death]. The sun is also described as svara [when it ‘sets’] and pratyāsvara [when it ‘comes back’]. Therefore, worship both prāṇa and the sun as udgītha.✅
samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṃ tasmādvā etamimamamuṃ codgīthamupāsīta.Ayam, this [prāṇa]; ca asau, and that [sun]; samānaḥ eva, are equivalent; u ayam, this [prāṇa]; uṣṇaḥ, is warm; ca asau, and that [sun]; uṣṇaḥ, is warm; imam, this [prāṇa]; svaraḥ iti ācakṣate, [sages] call it svara [‘outgoing,’ at the time of death]; amum, that [sun]; svaraḥ iti, has set; pratyāsvaraḥ iti, [and] has returned [this is what people say]; tasmāt vai, for that reason; etam, this [going out]; imam, this [prāṇa]; ca amum, and that [sun]; udgītham upāsīta, worship as udgītha.
यद्यपि स्थानभेदात्प्राणादित्यौ भिन्नाविव लक्ष्येते, तथापि न स तत्त्वभेदस्तयोः। कथम् – Though on account of the difference in position, the vital air and the sun might appear to be different, still it causes no difference in their reality. How?समान उ एव तुल्य एव प्राणः सवित्रा गुणतः, सविता च प्राणेन। यस्मात् उष्णोऽयं प्राणः उष्णः च असौ सविता। किञ्च स्वर इति इमं प्राणम् आचक्षते कथयन्ति, तथा स्वर इति प्रत्यास्वर इति च अमुं सवितारम्। यस्मात् प्राणः स्वरत्येव न पुनर्मृतः प्रत्यागच्छति, सविता तु अस्तमित्वा पुनरप्यहन्यहनि प्रत्यागच्छति, अतः प्रत्यास्वरः। अस्मात् गुणतो नामतश्च समानावितरेतरं प्राणादित्यौ। अतः तत्त्वाभेदात् एतं प्राणम् इमम् अमुं च आदित्यम् उद्गीथम् उपासीत॥ From the view point of quality, the vital air is equal to the sun, and the sun is equal to the vital air. For the vital air is warm and the sun, too, is warm. Moreover, people call the vital air svara; so, too, they call the Sun svara and Pratyāsvara. While the vital air simply moves along, but does not return after death, the sun after setting, returns every day. Hence the sun is Pratyāsvara. Hence each is equal to the other, i.e. the vital air and the sun, both in quality and in name. Hence, because of non-difference in reality, one should meditate on both the vital air and the sun as the Udgītha.
Worship vyāna [the breath between prāṇa and apāna that enables you to speak] as udgītha. Prāṇa is the breath drawn out and apāna is the breath drawn in. Vyāna is the breath between prāṇa and apāna. This vyāna (modulated breath) is also called vāk [speech], for in speaking a person has to hold the breath [i.e. not just breathe out and in].✅
atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ. atha yaḥ prāṇāpānayoḥ saṃdhiḥ sa vyāno yo vyānaḥ sā vāk. tasmādaprāṇannanapānanvācamabhivyāharati.Atha, indirectly; khalu vyānam eva udgītham upāsīta, one should worship vyāna [the bridge between prāṇa (breathing out) and apāna (breathing in)] as udgītha; yat vai prāṇiti, that which is breathed out; saḥ prāṇaḥ, that is prāṇa; yat apāniti, that which is breathed in; saḥ apānaḥ, that is apāna; atha yat prāṇa-apānayoḥ sandhiḥ, then the bridge between prāṇa and apāna; saḥ vyānaḥ, that is vyāna; yaḥ vyānaḥ sā vāk, that which is vyāna (modulated breath) is speech; tasmāt, therefore; aprāṇan, without (simply) exhaling; anapānan, without (simply) inhaling; vācam abhivyāharati, a person speaks.
अथ खलु इति प्रकारान्तरेणोपासनमुद्गीथस्योच्यते। व्यानम् एव वक्ष्यमाणलक्षणं प्राणस्यैव वृत्तिविशेषम् उद्गीथम् उपासीत। अधुना तस्य तत्त्वं निरूप्यते – यद् वै पुरुषः प्राणिति मुखनासिकाभ्यां वायुं बहिर्निःसारयति, स प्राण-आख्यो वायोर्वृत्तिविशेषः। यद् अपानिति अपश्वसिति ताभ्यामेवान्तराकर्षति वायुम्, सः अपानः अपानाख्या वृत्तिः। ततः किमिति, उच्यते – अथ यः उक्तलक्षणयोः प्राण-अपानयोः सन्धिः तयोः अन्तरा वृत्तिविशेषः, सः व्यानः। यः साङ्ख्यादिशास्त्रप्रसिद्धः, श्रुत्या विशेषनिरूपणात् – नासौ व्यान इत्यभिप्रायः। Then, the meditation of the Udgītha by a different method is being explained. One should meditate on vyāna itself, which is a peculiar activity of prāṇa alone and which will be explained later, as the Udgītha. Its nature is now being ascertained. That which a man breathes out, i.e. the air that he exhales through the mouth and nose is the activity peculiar to the air called prāṇa. Similarly, what he breathes in, i.e. the air he inhales through them, is the activity called apāna. What of this? This is being shown. Again, the junction of prāṇa and apāna whose characteristics have already been mentioned, i.e. the peculiar activity of the air in between the two, is called vyāna. That which is known as vyāna in the Sāṅkhya system etc. is not the same vyāna as the one which is well ascertained by the śruti. This is the view.कस्मात्पुनः प्राणापानौ हित्वा महता आयासेन व्यानस्यैवोपासनमुच्यते? वीर्यवत्कर्महेतुत्वात्। कथं वीर्यवत्कर्महेतुत्वमिति, आह – यः व्यानः सा वाक्, व्यानकार्यत्वाद्वाचः। यस्माद्व्याननिर्वर्त्या वाक्, तस्मात् अप्राणन् अनपानन् प्राणापानव्यापारावकुर्वन् वाचम् अभिव्याहरति उच्चारयति लोकः॥ Why then is the meditation of vyāna taken up now, laying much stress on it and giving up prāṇa and apāna? For, it is the source of strong action. How does it become the source of vigorous action? This is being shown. That which is vyāna is speech, for speech is the effect of vyāna. Because speech is accomplished on account of vyāna, therefore, it is when people neither [simply] breathe out nor breathe in, i.e. when they do not perform the functions of prāṇa and apāna, that they do the act of speaking.
Whatever is vāk [speech] is also the Ṛk [part of the Ṛg Veda]. This is why a person stops breathing out and breathing in when reciting the Ṛk mantras. Whatever is the Ṛk is also the Sāma. This is why one recites the Sāma without breathing out or breathing in. That which is the Sāma is also the udgītha. This is why when one sings the udgītha one stops both breathing out and breathing in.✅
yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati.Yā vāk sā ṛk, that which is speech is Ṛk; tasmāt, because [they are one]; aprāṇan anapānan, breathing out and in are suspended; ṛcam, the Ṛg Veda; abhivyāharati, one recites; yā ṛk tat sāma, that which is the Ṛk is also the Sāma; tasmāt, because [they are one and the same]; aprāṇan anapānan sāma gāyati, one suspends breathing out and in when singing the Sāma; yat sāma saḥ udgīthaḥ, that which is the Sāma is the udgītha; tasmāt aprāṇan anapānan udgāyati, because one sings the udgītha by suspending both breathing out and breathing in.
तथा वाग्-विशेषाम् ऋचम्, ऋक्-संस्थं च साम, सामावयवं च उद्गीथम्, अप्राणन् अनपानन् व्यानेनैव निर्वर्तयतीत्यभिप्रायः॥ The idea is that it is on account of vyāna alone that one utters the Ṛk which is a particular form of speech, and sings the Sāma which is located in the Ṛk, and the Udgītha which is a part of the Sāma, when one neither breathes out nor breathes in.
This is why, while doing feats demanding great strength – such as producing a fire by rubbing one stick of wood against another, running up to a target, or bending a stiff bow – a person does not breathe out or breathe in. For this reason, one should worship this holding of breath, called vyāna, as udgītha [Om].✅
ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānaṃstāni karotyetasya hetorvyānamevodgīthamupāsīta.Ataḥ, this is why; yāni, those; anyāni, other; vīryavanti, demanding great strength; karmāṇi, feats; yathā, such as; agneḥ manthanam, igniting a fire by rubbing one piece of wood against another; ājeḥ, a target; saraṇam, running up to; dṛḍhasya dhanuṣaḥ āyamanam, bending a stiff bow; aprāṇan anapānan, without breathing out or breathing in; tāni, all those [feats]; karoti, one accomplishes; etasya hetoḥ, for this reason; vyānam eva, vyāna; udgītham, as udgītha [Om]; upāsīta, one should worship.
न केवलं वागाद्यभिव्याहरणमेव। It is not merely the utterance of speech alone.अतः अस्मात् अन्यानि अपि यानि वीर्यवन्ति कर्माणि प्रयत्नाधिक्यनिर्वर्त्यानि – यथा अग्नेः मन्थनम्, आजेः मर्यादायाः सरणं धावनम्, दृढस्य धनुषः आयमनम् आकर्षणम् – अप्राणन् अनपानन् तानि करोति। Besides, even other actions which require exceeding efforts – such as kindling fire by attrition, running up to a prescribed limit, drawing a strong bow – are all done while one neither breathes out nor breathes in.अतो विशिष्टः व्यानः प्राणादिवृत्तिभ्यः। विशिष्टस्योपासनं ज्यायः, फलवत्त्वाद्राजोपासनवत्। एतस्य हेतोः एतस्मात्कारणात् व्यानम् एव उद्गीथम् उपासीत, नान्यद्वृत्त्यन्तरम्। कर्मवीर्यवत्तरत्वं फलम्॥ Hence vyāna stands superior to the other functions of prāṇa and the rest. And better is the meditation on what is superior, for it yields such a result as that which one obtains while serving a king. For this reason, one should meditate on vyāna alone as the Udgītha. and on no other function (of the vital air). The result accruing from it would be the vitality for action.
Now, one should worship the syllables ut, gī and tha separately in the word udgītha. Prāṇa is represented by ut, because by prāṇa everything arises. Speech (vāk) is represented by gī, because words are called gira; Food (anna) is represented by tha, for all this [i.e., this world] is supported by food.✅
atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṃ thamanne hīdaṃsarvaṃsthitam.Atha, now; khalu udgīthākṣarāṇi ‘ut-gī-tha’ iti upāsīta, worship the syllables ut, gī, and tha separately in the word udgītha; prāṇaḥ eva ut, prāṇa is this ut; prāṇena hi, because by prāṇa; uttiṣṭhati, arises [everything]; vāk gīḥ, vāk [speech] is gī; vācaḥ ha giraḥ iti ācakṣate, because words are called gira; annam tham, food is tha; hi idam sarvam, for all this [i.e., this world]; anne sthitam, is supported by food.
अथ अधुना खलु उद्गीथाक्षराणि उपासीत भक्त्यक्षराणि मा भूवन्नित्यतो विशिनष्टि – उद्गीथ इति। उद्गीथनामाक्षराणीत्यर्थः – नामाक्षरोपासनेऽपि नामवत एवोपासनं कृतं भवेत् अमुकमिश्रा इति यद्वत्। Then, now, one should meditate on the syllables of the Udgītha. Since by the word Ud-gī-tha the syllables included in them are not understood, the specific meaning of the word Udgītha is being described. ‘This is Udgītha’ means these are the syllables of the word. Even if one meditates on the name, it becomes the meditation on the object signified by the name, as for instance, the case of the name of a person, ‘such and such Miśra’.प्राण एव उत्, उदित्यस्मिन्नक्षरे प्राणदृष्टिः। कथं प्राणस्य उत्त्वमिति, आह – प्राणेन हि उत्तिष्ठति सर्वः, अप्राणस्यावसाददर्शनात्। अतोऽस्त्युदः प्राणस्य च सामान्यम्। वाक् गीः, वाचो ह गिर इति आचक्षते शिष्टाः। तथा अन्नं थम्, अन्ने हि इदं सर्वं स्थितम्। अतः अस्त्यन्नस्य थाक्षरस्य च सामान्यम्॥ Ut is Prāṇa (vital air), i.e. the syllable ‘ut’ should be thought of as prāṇa. Now is being explained how prāṇa is recognised as ut. Everyone, indeed, rises up because of prāṇa, since exhaustion is seen when prāṇa ceases (to vibrate). Hence there is similarity between ut and prāṇa. Gī is speech, for, “speeches are giraḥ”, say the wise. Similarly, tha is food, for all this subsists on food. Hence there is similarity between food and the syllable tha.
Heaven is ut, the space between heaven and the earth is gī, and the earth is tha. The sun is ut, air is gī, and fire is tha. The Sāma Veda is ut, the Yajur Veda is gī, and the Ṛg Veda is tha. The scriptures reveal their meaning to the seeker if he knows all this. One who worships ut-gī-tha as above gets plenty of food and also eats plenty of food. [Such a person also gets enlightenment.]✅
dyaurevodantarikṣaṃ gīḥ pṛthivī thamāditya evodvāyurgīragnisthaṃ sāmaveda evodyajurvedo gīrṛgvedasthaṃ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etānyevaṃ vidvānudgīthākṣarāṇyupāsta udgītha iti.Dyauḥ, heaven; eva ut, is ut; antar-ikṣam gīḥ, the space between heaven and earth is gī; pṛthivī tham, the earth is tha; ādityaḥ eva ut, the sun is ut; vāyuḥ gīḥ, air is gī; agniḥ tham, fire is tha; sāma vedaḥ eva ut, the Sāma Veda is ut; yajur vedaḥ gīḥ, the Yajur Veda is gī; ṛg vedaḥ tham, the Ṛg Veda is tha; vāk, the Ṛg Veda and other scriptures; asmai, to him [the spiritual seeker]; doham, the goal [he is seeking]; dugdhe, gives him of itself; yaḥ vācaḥ dohaḥ, the goal is the knowledge of the scriptures; yaḥ evam vidvān, the seeker who knows this; etāni udgīthākṣarāṇi ut-gī-tha iti upāste, [and] worships these syllables of udgītha; annavān, he has plenty of food; annādaḥ bhavati, [and] he enjoys eating that food [i.e., he becomes illumined].
त्रयाणां श्रुत्युक्तानि सामान्यानि। तानि तेनानुरूपेण शेषेष्वपि द्रष्टव्यानि – The similarity of the three has been spoken of by the śruti. In conformity with it, the rest also is to be seen.द्यौः एव उत् उच्चैःस्थानात्, अन्तरिक्षं गीः गिरणाल्लोकानाम्, पृथिवी थं प्राणिस्थानात्। आदित्य एव उत् ऊर्ध्वत्वात्, वायुः गीः अग्न्यादीनां गिरणात्, अग्निः थं याज्ञीयकर्मावस्थानात्। साम-वेद एव उत् स्वर्गसंस्तुतत्वात्, यजुर्-वेदो गीः यजुषां प्रत्तस्य हविषो देवतानां गिरणात्, ऋग्-वेदः थम् ऋच्यध्यूढत्वात्साम्नः। Heaven itself is ut, since its position is high. The sky is gī. because it swallows the worlds, as it were. The earth is tha, because it is the place for creatures. The sun is ut, because it is placed so high. The air is gī, because it swallows fire and the rest. The fire is tha, because it has its place in the sacrificial acts. The Sāma Veda is ut, because it is praised as the heaven. The Yajur Veda is gī, because the gods swallow the offerings accompanied by the utterances from the Yajus. The Ṛg Veda is tha because the Sāma rests on the Ṛk.उद्गीथाक्षरोपासनफलमधुनोच्यते – दुग्धे दोग्धि अस्मै साधकाय। का सा? वाक्। कम्? दोहम्। कोऽसौ दोह इति, आह – यो वाचो दोहः, ऋग्वेदादिशब्दसाध्यं फलमित्यभिप्रायः, तत् वाचो दोहः तं स्वयमेव वाक् दोग्धि आत्मानमेव दोग्धि। किञ्च अन्नवान् प्रभूत-अन्नः अदः च दीप्ताग्निः भवति, य एतानि यथोक्तानि एवं यथोक्तगुणानि उद्गीथाक्षराणि विद्वान् सन् उपास्ते उद्गीथ इति॥ Now is being explained the result of the meditation on the syllables of the Udgītha. – ‘Yields the milk’ for the sake of the practicant. What is that which yields? Speech. Yielding what? Milk. What is that milk? This is being explained. That is the milk of speech, that is to say, speech is the fruit accomplished through the words such as the Ṛg Veda. This speech yields itself, i.e. speech yields itself by itself. Moreover he becomes rich in food, as also the eater of food; becomes endowed with strong appetite, who knows and meditates on the letters of the Udgītha as described above as the Udgītha.
Now here are instructions about how one attains one’s desired objectives: Keep meditating on the objectives. Also, pray for the objectives by singing the appropriate Sāma, and remember that the Sāma is the source of the things you are asking for.✅
atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet.Atha khalu, now; āśīḥ samṛddhiḥ, instructions about how desired objectives can be obtained; upasaraṇāni, the things desired; iti, in this way; upāsīta, one should meditate upon; yena sāmnā, by that Sāma; stoṣyan syāt, one sings; tat sāma upadhāvet, one should meditate upon that Sāma.
अथ खलु इदानीम्, आशीः समृद्धिः आशिषः कामस्य समृद्धिः यथा भवेत् तदुच्यत इति वाक्यशेषः, उपसरणानि उपसर्तव्यान्युपगन्तव्यानि ध्येयानीत्यर्थः। कथम्? इत्युपासीत एवमुपासीत। तद्यथा – येन साम्ना येन सामविशेषेण स्तोष्यन् स्तुतिं करिष्यन् स्यात् भवेदुद्गाता तत् साम उपधावेत् उपसरेत् चिन्तयेदुत्पत्त्यादिभिः॥ Now, indeed, is being said how the fulfilment of one’s desires can be brought about. Thus should the sentence be completed. Upasaraṇāni means the objects contemplated. How should one meditate upon this? It should be done in this manner. One should reflect upon the particular Sāma – i.e. from its origin onwards – by which the chief priest proceeds to chant the hymn of praise.
The Ṛk from which this Sāma is derived, the sage who conceived of this Sāma prayer, and the deity to whom the prayer is addressed – meditate on all of them.✅
yasyāmṛci tāmṛcaṃ yadārṣeyaṃ tamṛṣiṃ yāṃ devatāmabhiṣṭoṣyansyāttāṃ devatāmupadhāvet.Tām ṛcam, that Ṛk; yasyām ṛci, on which Ṛk [the Sāma is based]; tam ṛṣim yat ārṣeyam, that sage who conceived of it; yām devatām abhiṣṭoṣyan syāt, the deity to whom the prayer is addressed; tām devatām, that deity; upadhāvet, one should meditate on.
यस्यामृचि तत्साम तां च ऋचम् उपधावेत् देवतादिभिः। यदार्षेयं साम तं च ऋषिम्। यां देवताम् अभिष्टोष्यन् स्यात् तां देवताम् उपधावेत्॥ One should reflect on the Ṛk in which that particular Sāma occurs and on the deities etc. of the Ṛk. One should reflect also on the Ṛṣi who is the seer of that Sāma and the deity that one proceeds to praise.
One may use the Gāyatrī or some other hymn when praying, but one should meditate on it. Again, one may use a number of Sāma mantras while praying, but one must meditate on them [along with the deities to whom they are addressed].✅
yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttaṃstomamupadhāvet.Yena chandasā, by the Gāyatrī or whatever other hymn; stoṣyan syāt, one is going to pray; tat chandaḥ upadhāvet, one should meditate on that hymn; yena stomena stoṣyamāṇaḥ syāt, the group of Sāmas by which a person is going to pray; tam stomam upadhāvet, one should meditate on those Sāmas [along with the deities to whom they are addressed].
येन च्छन्दसा गायत्र्यादिना स्तोष्यन् स्यात् तच्छन्द उपधावेत्। येन स्तोमेन स्तोष्यमाणः स्यात्, स्तोमाङ्गफलस्य कर्तृगामित्वाद् आत्मनेपदं स्तोष्यमाण इति, तं स्तोमम् उपधावेत्॥ One should reflect on the metre, i.e. Gāyatrī etc. in which one wishes to chant the hymn of praise. Similarly, one should reflect on the hymn with which one wishes to praise. Since the subsidiary result of the act of praise goes to the chanter himself Ātmane-pada (SG.5.1.3) as in stoṣhyamāṇa has been used.
No matter what direction one may face while praying, one should meditate on that direction [along with the presiding deities of that direction].✅
yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet.Yām diśam abhiṣṭoṣyan syāt, whatever direction a person may face while praying; tām diśam upadhāvet, one should worship that direction [and also the deities presiding over that direction].
यां दिशम् अभिष्टोष्यन् स्यात् तां दिशम् उपधावेत् अधिष्ठात्रादिभिः॥ One should reflect on the quarter together with its presiding deity which one proceeds to praise.
Finally, as a person ends his prayer, he should ask for whatever he desires, making sure, however, that his pronunciation is correct. He should also think of himself [including his name, lineage, and caste]. Then whatever desire he has while praying is promptly and surely fulfilled.✅
ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti.Antataḥ, as one ends one’s prayer; kāmam dhyāyan apramattaḥ, one should think of whatever one desires, making sure that the pronunciation of words is correct; ātmānam, oneself; upasṛtya, thinking of [one’s name, lineage, and caste]; stuvīta, praise; yat kāmaḥ, whatever desire one has; stuvīta, while praying; kāmaḥ, that desire; abhyāsaḥ, promptly; ha, surely; asmai, to the person concerned; samṛdhyeta, prosperity goes. [The repetition is for emphasis.]
आत्मानम् उद्गाता स्वं रूपं गोत्रनामादिभिः – सामादीन् क्रमेण स्वं च आत्मानम् – अन्ततः अन्ते उपसृत्य स्तुवीत, कामं ध्यायन् अप्रमत्तः स्वरोष्मव्यञ्जनादिभ्यः प्रमादमकुर्वन्। ततः अभ्याशः क्षिप्रमेव ह यत् यत्र अस्मै एवंविदे स कामः समृध्येत समृद्धिं गच्छेत्। कोऽसौ? यत्कामः यः कामः अस्य सोऽयं यत्कामः सन् स्तुवीतेति। द्विरुक्तिरादरार्था॥ Lastly, when he has reflected upon the Sāma etc. in succession, the priest should return to himself, that is to say, reflect on his own form, family, name etc. and chant the praise. Reflecting on his desires and without becoming inattentive: without committing errors in pronunciation especially of svara (sound, vowel or accent), uṣma (the consonants ‘ś ṣ s h’), vyañjana (other consonants ‘k … v’, SG.1.9) etc. Then, that desire of the practicant who knows thus will soon find its fulfilment. What (kind at desire) is it? The desire impelled by which he proceeds to chant the hymn at praise. The repetition (of ‘impelled by which’ etc.) is for the sake of courtesy.
Om is the closest word to Brahman. Recite this Om as if you are worshipping Brahman. [That is, treat this Om as the symbol of Brahman and concentrate on the idea of their oneness.] How you recite this Om is being explained.✅
omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam.Om iti etat, this Om [is closest (etad) to Brahman]; a-kṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained.
ओमित्येतत् इत्यादि-प्रकृतस्याक्षरस्य पुनरुपादानम् उद्गीथाक्षराद्युपासनान्तरितत्वाद् अन्यत्र प्रसङ्गो मा भूद् इत्येवमर्थम्। प्रकृतस्यैवाक्षरस्यामृताभय-गुण-विशिष्टस्योपासनं विधातव्यम् इत्यारम्भः। ओमित्यादि व्याख्यातम्॥ ‘The syllable Om etc.’ is taken up again in order to invite attention to the topic under discussion, since the introduction of the meditation on the syllables of the Udgītha came in between (during its previous discussion), so that there should not be any further distraction. The mode of meditation on the syllable (Om) under discussion, endowed with the particular attributes viz. immortality and fearlessness, is to be prescribed. Hence follows (the present chapter). Om etc. have already been explained.
The gods and goddesses were afraid of death, so they took refuge in the rites and rituals of the three Vedas. They covered themselves, as it were, with mantras. Because they covered themselves with mantras, the mantras came to be known as chandas.✅
devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśaṃste chandobhiracchādayanyadebhiracchādayaṃstacchandasāṃ chandastvam.Devāḥ, the gods and goddesses; vai mṛtyoḥ bibhyataḥ, are afraid of death; trayīm vidyām prāviśan, they took refuge in the three Vedas [i.e., they decided to perform Veda rites and rituals in order to escape death]; te, they; chandobhiḥ acchādayan ebhiḥ acchādayan, covered themselves with the mantras; yat tad, because; chandasām chandastvam, the mantras came to be known as chandas
देवा वै मृत्योः मारकात् बिभ्यतः किं कृतवन्त इति, उच्यते – त्रयीं विद्यां त्रयीविहितं कर्म प्राविशन् प्रविष्टवन्तः, वैदिकं कर्म प्रारब्धवन्त इत्यर्थः, तत् मृत्योस्त्राणं मन्यमानाः। किञ्च, ते कर्मण्यविनियुक्तैः छन्दोभिः मन्त्रैः जपहोमादि कुर्वन्तः आत्मानं कर्मान्तरेषु अच्छादयन् छादितवन्तः। यत् यस्मात् एभिः मन्त्रैः अच्छादयन्, तत् तस्मात् छन्दसां मन्त्राणां छादनात् छन्दस्त्वं प्रसिद्धम् एव॥ What did the gods do who were afraid of death, the killer? This is being explained. They entered into the three-fold knowledge, meaning, they entered into the karmas laid down in the (three) Vedas, that is to say, thinking of the Veda rites as the means of escape, they began to perform them. Moreover they did japa and offered offerings, etc. making use of such metres and mantras as are not used in sacrifices etc. and got themselves covered amidst the karmas. Because they got themselves covered with the metrical hymns, therefore, on account of being covered, these hymns are called Chhandas.
Just as a person can see a fish swimming in shallow water [i.e., the fish is exposed to the risk of being caught], in the same way, Death could see the gods and goddesses when they depended on Veda rituals [i.e., they were in easy reach of Death]. Realizing this, the gods and goddesses switched over to the recitation of Om.✅
tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṃ paryapaśyadṛci sāmni yajuṣi. te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan.Yathā, just as; udake, in shallow water; matsyam, a fish [swimming]; paripaśyet, a person can see; evam, in the same way; tatra, in those [Veda rites and rituals]; ṛci sāmni yajuṣi, in the Ṛg, Sāma, and Yajur Vedas; tān u, those gods and goddesses; mṛtyuḥ, Death; paryapaśyat, saw [i.e., they could not escape death through Veda rituals]; te, they [the gods and goddesses]; nu viditvā, having realized [that they were still susceptible to death]; ṛcaḥ sāmnaḥ yajuṣaḥ ūrdhvāḥ, turned away from Ṛk, Sāma, and Yajur rituals; svaram eva prāviśan, took to [reciting] Om.
तान् तत्र देवान्कर्मपरान् मृत्युः यथा लोके मत्स्यघातको मत्स्यमुदके नातिगम्भीरे परिपश्येत् बडिशोदकस्रावोपायसाध्यं मन्यमानः, एवं पर्यपश्यत् दृष्टवान्। मृत्युः कर्मक्षयोपायेन साध्यान्देवान्मेने इत्यर्थः। क्वासौ देवान्ददर्शेति, उच्यते – ऋचि साम्नि यजुषि, ऋग्यजुःसामसम्बन्धिकर्मणीत्यर्थः। ते नु देवाः वैदिकेन कर्मणा संस्कृताः शुद्धात्मानः सन्तः मृत्योश्चिकीर्षितं विदितवन्तः। Just as in common parlance a fisherman sees a fish in water that is not very deep, and thinks of it as obtainable by means such as a fish-hook or draining of water, similarly, Death saw the gods and thought of them as obtainable by such means of the slackness of karma. Where did Death see the gods? This is being explained. In the Ṛk, Sāma and Yajus, meaning in the rites connected with Ṛk, Yajus and Sāma. The gods, becoming pure souls on account of the purity achieved through the Veda rites, sensed the intention of Death.विदित्वा च ते ऊर्ध्वाः व्यावृत्ताः कर्मभ्यः ऋचः साम्नः यजुषः ऋग्यजुःसामसम्बद्धात्कर्मणः अभ्युत्थायेत्यर्थः। तेन कर्मणा मृत्युभयापगमं प्रति निराशाः तदपास्य अमृताभयगुणमक्षरं स्वरं स्वरशब्दितं प्राविशन् एव प्रविष्टवन्तः, ओङ्कारोपासनपराः संवृत्ताः। एव-शब्दः अवधारणार्थः सन् समुच्चयप्रतिषेधार्थः। तदुपासनपराः संवृत्ता इत्यर्थः॥ Having sensed it, they ceased to be in the Ṛk, Sāma and Yajus, i.e. they rose above the sacrifices etc. enjoined in the Ṛk, Yajus, and Sāma. Having become disappointed in not attaining freedom from fear of death through rites, they abandoned it and entered into svara, the syllable endowed with the attributes of immortality and fearlessness, i.e. the syllable called svara, meaning, they became absorbed in the meditation of Om itself. The particle eva (in svaram eva) implies the restriction of the sense to the exclusion of all others. The meaning is that they became devoted to meditation of this syllable alone.
When people recite the Ṛk, they start with Om, reciting it with great enthusiasm. They do the same when they recite the Sāma and Yajus. This Om is a-kṣara and also svara. It is a symbol of immortality and fearlessness. When the gods and goddesses took refuge in it, they attained immortality and fearlessness.✅
yadā vā ṛcamāpnotyomityevātisvaratyevaṃsāmaivaṃ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṃ tatpraviśya devā amṛtā abhayā abhavan.Yadā vai, whenever; ṛcam āpnoti, a person recites Ṛk mantras; om iti eva atisvarati, that person recites Om with great enthusiasm; evam sāma evam yajuḥ, so also the Yajus and Sāma mantras; eṣaḥ u svaraḥ yat etat a-kṣaram, this a-kṣara [Om] is svara; etat amṛtam abhayam, this is immortal and fearless; tat praviśya, having taken shelter in it; devāḥ amṛtāḥ abhayāḥ abhavan, the gods and goddesses became immortal and fearless.
कथं पुनः स्वरशब्दवाच्यत्वमक्षरस्येति, उच्यते –यदा वै ऋचम् आप्नोति ओमिति एवातिस्वरति एवं साम एवं यजुः। एष उ स्वरः। कोऽसौ? यद् एतद् अक्षरम् एतद् अमृतम् अभयम्, तत् प्रविश्य यथागुणम् एव अमृता अभयाः च अभवन् देवाः॥ When one learns the Ṛk, one utters ‘Om’ loudly. Such is the case when one learns the Sāma and Yajus. What is this svara? That is the syllable Om, immortal and fearless, by entering into which the gods acquired the same attributes viz. immortality and fearlessness.
Even now anyone who knows this Om and worships it thus can attain the fearlessness and immortality of Om, which is a-kṣara, or svara. By becoming one with Om, a person can attain immortality, just as the gods and goddesses did.✅
sa ya etadevaṃ vidvānakṣaraṃ praṇautyetadevākṣaraṃ svaramamṛtamabhayaṃ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati.Saḥ yaḥ, one who; evam etat a-kṣaram vidvān praṇauti, knows this a-kṣara and respects it as such; etat eva svaram, that known as svara; amṛtam abhayam a-kṣaram praviśati, becomes one with the immortal and fearless a-kṣara [Om]; tat, that [a-kṣara]; praviśya, having become one with [a-kṣara]; devāḥ yat amṛtāḥ, by which the gods and goddesses became immortal; tat amṛtaḥ bhavati, that person also becomes immortal.
स यः अन्योऽपि देववदेव एतद् अक्षरम् एवम् अमृताभयगुणं विद्वान् प्रणौति स्तौति। उपासनमेवात्र स्तुतिरभिप्रेता, स तथैव एतद् एवाक्षरं स्वरम् अमृतम् अभयं प्रविशति। Even any other practicant who, knowing this syllable itself, possessed of the attributes of immortality and fearlessness, just as the gods knew it, praises it, – here meditation alone is meant by the word ‘praise’ – enters that syllable alone, i.e. the svara that is immortal and fearless.तत् प्रविश्य च – राजकुलं प्रविष्टानामिव राज्ञोऽन्तरङ्गबहिरङ्गतावत् न परस्य ब्रह्मणोऽन्तरङ्गबहिरङ्गताविशेषः – किं तर्हि? यद् अमृता देवाः येनामृतत्वेन यदमृता अभूवन्, तेनैवामृतत्वेन विशिष्टः तद् अमृतो भवति। न न्यूनता नाप्यधिकता अमृतत्वे इत्यर्थः॥ And when he has entered it, there is no such distinction of being more intimate or less in the case of the supreme Brahman, as in the case of a man entering a king’s palace, where there is the distinction of being more intimate or less. Then what? By becoming distinct through the acquisition of immortality owing to which the gods have become immortal, he becomes immortal, meaning, the immortality can neither be more nor less in degree.
That which is udgītha is also praṇava [Om]. So also, that which is praṇava is udgītha. That sun is udgītha, and it is also praṇava, because it seems to say Om [or, has the word Om in its mind] when it appears.✅
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti.Atha, next; yaḥ khalu udgīthaḥ, that which is udgītha; saḥ praṇavaḥ, is praṇava [Om]; yaḥ praṇavaḥ saḥ udgīthaḥ, that which is praṇava is also udgītha; asau vai ādityaḥ udgīthaḥ, that sun is udgītha; eṣaḥ praṇavaḥ, it is also praṇava; hi, for; eṣaḥ, the sun; om iti svaran eti, appears with the word Om in its mind.
प्राणादित्यदृष्टिविशिष्टस्योद्गीथस्योपासनमुक्तमेवानूद्य प्रणवोद्गीथयोरेकत्वं कृत्वा तस्मिन्प्राणरश्मिभेदगुणविशिष्टदृष्ट्या अक्षरस्योपासनमनेकपुत्रफलमिदानीं वक्तव्यमित्यारभ्यते – After repeating by way of explanation the meditation on the Udgītha which has the distinction of being regarded as the vital air and the sun, as described above, and after accomplishing the identity of Praṇava and Udgītha, now, with a view to explain the meditation on the syllable (Om) as having the distinction of different attributes such as the vital air and rays, and such results as many sons, the śruti proceeds:अथ खलु य उद्गीथः स प्रणवः बह्वृचानाम्, यः च प्रणवः तेषां स एव च्छान्दोग्ये उद्गीथ-शब्द-वाच्यः। असौ वा आदित्य उद्गीथः एष प्रणवः। प्रणव-शब्द-वाच्योऽपि स एव बह्वृचानाम्, नान्यः। Now verily that which is the Udgītha is Praṇava of the followers of the Ṛg Veda, and that which is Praṇava for them is, indeed, what is signified by the word Udgītha in the Chāndogya. This sun is the Udgītha: it is also, Praṇava. That alone is spoken of by the word Praṇava by the followers of the Ṛg Veda, not anything else.उद्गीथ आदित्यः कथम्? उद्गीथाख्यम् अक्षरम् ओमिति एतत् एषः हि यस्मात् स्वरन् उच्चारयन्, अनेकार्थत्वाद् धातूनाम्। अथवा स्वरन् गच्छन् एति। अतः असावुद्गीथः सविता॥ The sun is Udgītha. How? Because the sun goes on uttering the syllable Om called Udgītha. The word svaran is interpreted as pronouncing, since the roots have several meanings. Or (the root) svara may be meant as ‘going’. Hence the sun is Udgītha.
The sage Kauṣītaki said to his son: ‘I worshipped the sun and its rays as one. That is why I had only one son, which is you. If you worship the sun and its rays separately, you will then have many children.’ This is the worship of the forces of nature.✅
etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīṃstvaṃ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam.Kauṣītakiḥ putram uvāca, the sage Kauṣītaki said to his son; etam, this [sun with its rays]; eva u, as one; aham abhyagāsiṣam, I greeted [welcomed]; tasmāt, because [of my worshipping it as one]; tvam mama ekaḥ asi iti, you are my only son; tvam raśmīn paryāvartayāt, if you worship the sun and its rays separately; te bahavaḥ vai bhaviṣyanti, you will have many children; iti adhidaivatam, this is the worship of the forces of nature.
तम् एतम् उ एव अहम् अभ्यगासिषम् आभिमुख्येन गीतवानस्मि, आदित्य-रश्म्यभेदं कृत्वा ध्यानं कृतवानस्मीत्यर्थः। तेन तस्मात् कारणात् मम त्वम् एकोऽसि पुत्र इति ह कौषीतकिः कुषीतकस्यापत्यं कौषीतकिः पुत्रम् उवाच उक्तवान्। अतः रश्मीम् आदित्यं च भेदेन त्वं पर्यावर्तयात् पर्यावर्तयेत्यर्थः, त्वं-योगात्। एवं बहवो वै ते तव पुत्रा भविष्यन्ति इति अधिदैवतम्॥ “To him, indeed, I sang face to face, i.e. I meditated on the sun identifying it with its rays. For this reason, you are (born as) my only son”, said Kauṣītaki to his son. The son of Kuṣītaka is Kauṣītaki. Hence, you may reflect upon the rays and the sun, making distinction (between each). The verb paryāvartayāt should be meant as paryāvartaya, since the subject is tvam (Madhyama-puruṣa – singular). Thus many sons will be born to you. This is (the meditation) with reference to the gods.
Next, this is how worship concerning the physical body is performed: One should worship the chief prāṇa as udgītha, for it seems to say Om as it makes the organs [of perception and action] function.✅
athādhyātmaṃ ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti.Atha, now; adhyātmam, concerning one’s own body; yaḥ eva ayam mukhyaḥ prāṇaḥ, that which is the chief prāṇa [which divides itself into five functions: prāṇa, apāna, vyāna, udāna, and samāna]; tam udgītham upāsīta, one should worship as udgītha; hi, for; eṣaḥ, this [prāṇa]; om iti svaran, uttering Om; eti, activates [all the organs – of speech, vision, etc.].
अथ अनन्तरम् अध्यात्मम् उच्यते। य एवायं मुख्यः प्राणः तम् उद्गीथम् उपासीत इत्यादि पूर्ववत्। तथा ओमिति ह्येष प्राणोऽपि स्वरन्नेति ओमिति ह्यनुज्ञां कुर्वन्निव वागादि-प्रवृत्त्यर्थम् एति इत्यर्थः। न हि मरण-काले मुमूर्षोः समीपस्थाः प्राणस्योंकरणं शृण्वन्तीति। एतत् सामान्याद् आदित्येऽप्योङ्करणम् अनुज्ञामात्रं द्रष्टव्यम्॥ Then is explained (the meditation) with reference to the (individual) body, ‘One should meditate on that vital air in the mouth, as the Udgītha’ etc. should be understood as before. Similarly, this vital air, too, moves along uttering Om, as though giving consent to the function of speech etc., for, at the time of (a person’s) death, those who stand around the dying person, do not hear the vital air producing the sound Om. From this analogy, the production of the sound Om by the sun, too, is to be comprehended as a mere consent.
The sage Kauṣītaki said to his son: ‘I worshipped prāṇa as just one entity, and therefore I had only one son. I suggest that you worship prāṇa as one with manifold qualities and with many forms while thinking, “May my children be many”’.✅
etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇāṃstvaṃ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti.Kauṣītakiḥ ha putram uvāca, Kauṣītaki said to his son; aham u etam eva abhyagāsiṣam, I worshipped this [prāṇa] as one; tasmāt, that is why; tvam mama ekaḥ asi iti, you are my only son; tvam prāṇān bhūmānam abhigāyatāt, you should worship prāṇa as many [i.e., with manifold qualities and forms]; me bahavaḥ vai bhaviṣyanti iti, thinking, ‘May my children be many.’
एतम् उ एवाहम् अभ्यगासिषम् इत्यादि पूर्ववद् एव। अतो वागादीन् मुख्यं च प्राणं भेद-गुण-विशिष्टम् उद्गीथं पश्यन् भूमानं मनसा अभिगायतात्, पूर्ववदावर्तयेत्यर्थः। बहवो वै मे मम पुत्रा भविष्यन्ति इति एवम् अभिप्रायः सन्नित्यर्थः। “I sang to him” etc. should be understood as before. Hence you should meditate on the vital air in the mouth, as also the speech etc. as the Udgītha, endowed with differentiation, and should mentally sing to them as possessed of manifold forms. The verb abhigāyatāt should be meant as abhigāyata, as pointed out above. The idea is, you should meditate with the conviction, ‘Many sons shall be born to me’.प्राणादित्यैकत्वोद्गीथ दृष्टेः एक-पुत्रत्व-फल-दोषेणापोदितत्वात् रश्मि-प्राण-भेद-दृष्टेः कर्तव्यता चोद्यते अस्मिन् खण्डे बहु-पुत्र-फलत्वार्थम्॥ Consequent on discarding the idea of identification of the vital air and the sun with the Udgītha, for the reason of its being endowed with the defective result viz. begetting one son (only), here, in this section, arises the need to view the ray and the sun as being manifold, in order to attain the result in the form of many sons.
For certain, that which is udgītha is praṇava, and that which is praṇava is also udgītha. Should the person performing a sacrifice make mistakes in pronunciation, that can be rectified [when he has the knowledge that udgītha and praṇava are the same].✅
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti.Atha khalu, for certain; yaḥ udgīthaḥ saḥ praṇavaḥ, that which is udgītha is praṇava; yaḥ praṇava saḥ udgīthaḥ, that which is praṇava is also udgītha; hotṛṣadanāt api eva ha durudgītam, it is not unlikely that the person performing a sacrifice will err in pronunciation; anusamāharati iti, that can be rectified [the statement is repeated to emphasize its importance].
अथ खलु य उद्गीथ इत्यादि प्रणवोद्गीथैकत्व-दर्शनम् उक्तम्, तस्यैतत् फलम् उच्यते – होतृ-षदनात् होता यत्रस्थः शंसति तत्स्थानं होतृ-षदनम्, हौत्रात् कर्मणः सम्यक्प्रयुक्ताद् इत्यर्थः। न हि देश-मात्रात् फलम् आहर्तुं शक्यम्। किं तत्? ह एवापि दुरुद्गीतं दुष्टम् उद्गीतम् उद्गानं कृतम् उद्गात्रा स्वकर्मणि क्षतं कृतम् इत्यर्थः। तद् अनुसमाहरति अनुसन्धत्त इत्यर्थः – चिकित्सयेव धातु-वैषम्य-समीकरणम् इति॥ By the mantra beginning with “Now verily, that which (is the Udgītha) …” etc. the perception of the identity of Praṇava and Udgītha has been described. Its result is now being shown. The place where the Hotṛ priest sits and instructs is called hotṛ-ṣadana. From the hotṛ-ṣadana: from the duties of the priest performed in a right manner – because a mere place cannot yield any result. What is that? What is wrongly chanted, i.e. what defective utterance is made, that is to say, what evil is committed in the performance of the priest, is set in order, just as the deficiency in the essential element of the body is rectified by treatment.
This earth is like the Ṛg Veda, and fire is like the Sāma Veda. The Sāma is based on the Ṛg Veda, and this is why the Sāṃa is sung based on the Ṛg Veda. The earth is sā and fire is ama. This sā and ama together make Sāma.✅
iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūḍha़ṃ sāma tasmādṛcyadhyūḍhaṃsāma gīyata iyameva sāgniramastatsāma.Iyam, this [earth]; eva ṛk, is like the Ṛg Veda; agniḥ sāma, fire is like the Sāma Veda; tat etat sāma etasyām ṛci adhyūḍham, the Sāma Veda is based on the Ṛg Veda; tasmāt, therefore; ṛci adhyūḍham sāma gīyate, the Sāma Veda is sung based on the Ṛg Veda; iyam eva sā, this [earth] is the sā [of Sāma]; agniḥ amaḥ, fire is ama [of Sāma]; tat sāma, that [if joined together] is Sāma [i.e., sā + ama].
अथेदानीं सर्वफलसम्पत्त्यर्थम् उद्गीथस्य उपासनान्तरं विधित्स्यते – Now, in order to attain all the ends, a different method of meditation on the Udgītha is enjoined:इयम् एव पृथिवी ऋक्। ऋचि पृथिवि-दृष्टिः कार्या। तथा अग्निः साम। साम्नि अग्नि-दृष्टिः। कथं पृथिव्यग्न्योः ऋक्सामत्वम् इति, उच्यते – तद् एतत् अग्न्याख्यं साम एतस्यां पृथिव्याम् ऋचि अध्यूढम् अधिगतम् उपरिभावेन स्थितम् इत्यर्थः। ऋचीव साम। तस्मात् अत एव कारणात् ऋचि अध्यूढम् एव साम गीयते इदानीम् अपि सामगैः। This earth is Ṛk, i.e. Ṛk should be viewed as earth. So, too, fire is Sāma, i.e. Sāma should be viewed as fire. How do earth and fire become Ṛk and Sāma? This is being shown. That which is Sāma and called fire is fixed on Ṛk which is this earth, that is to say, it is located on its surface, just as Sāma rests on Ṛk. For this reason, even now, the Sāma-singers sing this Sāma as fixed on Ṛk.यथा च ऋक्सामनी नात्यन्तं भिन्ने अन्योन्यम्, तथैतौ पृथिव्यग्नी। कथम्? इयम् एव पृथिवी सा साम-नामार्ध-शब्द-वाच्या। इतरार्ध-शब्द-वाच्यः अग्निः अमः। तत् एतत् पृथिव्यग्नि-द्वयं सामैक-शब्दाभिधेयत्वम् आपन्नं साम। तस्मान्नान्योन्यं भिन्नं पृथिव्यग्नि-द्वयं नित्य-संश्लिष्टम् ऋक्सामनी इव। तस्माच्च पृथिव्यग्न्योर् ऋक्सामत्वम् इत्यर्थः। सामाक्षरयोः पृथिव्यग्नि-दृष्टि-विधानार्थम् इयम् एव सा अग्निरम इति केचित्॥ Just as Ṛk and Sāma do not differ much mutually, so also the earth and fire do not (differ much from one another). This earth itself is sā, as signified by one half of the word Sāma, and fire is ama, as denoted by the other half. Thus both, viz. the earth and fire, denoted by the word Sāma, are called Sāma. Thus the earth and fire, because of their eternal association, as in the case of Ṛk and Sāma, are not different from one another And therefore the earth and fire are called Ṛk and Sāma. This is the view. Some say that the very purpose of the passage, “This (earth) is Sā, and fire is ama”, is to enjoin that the two letters of the word Sāma should be viewed as the earth and fire.
2. The space between heaven and earth is the Ṛk, and air is the Sāma. This Sāma [called air] is based on the Ṛk [called the space between heaven and earth]. This is why the Sāma is sung based on the Ṛk. The space between heaven and earth is sā, and earth is ama. Together they are Sāma.
3. Heaven is the Ṛk, and the sun is the Sāma. This Sāma [called the sun] is based on the Ṛk [called heaven]. This is why Sāma scholars sing songs based on the Ṛk. Heaven is sā, and the sun is ama. Together they are Sāma.✅
2. antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate'ntarikṣameva sā vāyuramastatsāma.Antar-ikṣam, the space between heaven and earth; eva ṛk, is nothing but the Ṛk; vāyuḥ sāma, air is the Sāma; tat etat sāma, this Sāma [called air]; etasyām ṛci adhyūḍham, is based on the Ṛk [called the antar-ikṣa]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; antar-ikṣam eva sā, the space between heaven and earth is sā; vāyuḥ amaḥ, air is ama; tat sāma, that [if joined together] is Sāma.3. dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate dyaureva sādityo'mastatsāma.Dyauḥ, the heaven; eva ṛk, is Ṛk; ādityaḥ sāma, the sun is Sāma; tat etat sāma, that Sāma [which is known as the sun]; etasyām ṛci adhyūḍham, is based on the Ṛk [heaven]; tasmāt, that is why; ṛci adhyūḍham sāma [sāmagaiḥ] gīyate, the Sāma scholars sing the Sāma based on the Ṛk; dyauḥ eva sā, heaven is nothing but sā; ādityaḥ amaḥ, the sun is ama; tat sāma, that [if joined together] is Sāma.
अन्तरिक्षम् एव ऋक् वायुः साम इत्यादि पूर्ववत्॥ “The space, indeed, is Ṛk, and the air is Sāma” etc. should be understood as explained earlier.
The stars are the Ṛk, and the moon is the Sāma. This Sāma [called the moon] is based on the Ṛk [called the stars]. This is why Sāma scholars sing songs based on the Ṛk. The stars are the sā, and the moon is ama. Together they are Sāma.✅
nakṣatrānyevarkcandramāḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate nakṣatrāṇyeva sā candramā amastatsāma.Nakṣatrāṇi eva ṛk, the stars together constitute the Ṛk; candramāḥ sāma, the moon is the Sāma; tat etat sāma, that Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, that is why; ṛci adhyūḍham sāma gīyate, the Sāma scholars sing the Sāma based on the Ṛk; nakṣatrāṇi eva sā, the stars are the sā; candramaḥ amaḥ, the moon is the ama; tat sāma, that [if joined together] is Sāma.
नक्षत्राणाम् अधिपतिश्चन्द्रमा अतः स साम॥ The moon is the lord of the stars. Hence it is called Sāma.
The white glow of the sun is the Ṛk, and its deep blue glow is the Sāma. The black glow called the Sāma is based on the white glow called the Ṛk. That is why the Sāma is sung based on the Ṛk.✅
atha yadetadādityasya śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate.Atha, next; yat etat, that which is this; ādityasya śuklam, whiteness of the sun; bhāḥ, the glow; sā eva ṛk, that is the Ṛk; atha, next; yat nīlam, that which is blue; paraḥ, deep; kṛṣṇam, black; tat sāma, that is the Sāma; tat etat sāma, this Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, that is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung based on the Ṛk.
अथ यद् एतद् आदित्यस्य शुक्लं भाः शुक्ला दीप्तिः सा एव ऋक्। अथ यद् आदित्ये नीलं परः कृष्णं परोऽतिशयेन कार्ष्ण्यं तत् साम। तद्ध्येकान्त-समाहित-दृष्टेर्दृश्यते॥ Then, the white light of the sun, indeed, is Ṛk. Similarly, that which is blue, i.e. exceedingly dark in the sun is Sāma. But it is visible only to him who is wholly devoted to one objective and is well-controlled.
Then, [worship of the effulgent being in the sun]: The white glow of the sun is sā, and the dark bluish-black glow is ama. These two together make up the word Sāma. There is a deity within the orb of the sun, who is seen by yogīs. His whole body glitters like gold, even to his toe-nails. He has a bright golden beard and bright golden hair.✅
atha yadevaitadādityasya śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva suvarṇaḥ.Atha, then; yat eva etat ādityasya śuklam bhāḥ, that which is this white glow of the sun; sā eva sā, that is the ‘sā’ [of Sāma]; atha yat nīlam paraḥ kṛṣṇam, and that which is the deep black glow; tat amaḥ, that is ‘ama’; tat sāma, [when they are put together] that is Sāma; atha antarāditye, again inside the orb of the sun; yāḥ eṣaḥ hiraṇmayaḥ, there is a bright figure; hiraṇya-śmaśruḥ, bright gold beard; hiraṇya-keśaḥ puruṣaḥ dṛśyate, the person with bright gold hair seen [by the yogīs]; āpraṇakhāt sarva eva suvarṇaḥ, bright gold all over the body, including even his nails.
ते एवैते भासौ शुक्ल-कृष्णत्वे सा च अमश्च साम। अथ य एषः अन्तरादित्ये आदित्यस्यान्तः मध्ये हिरण्मयः हिरण्मय इव हिरण्मयः। न हि सुवर्ण-विकारत्वं देवस्य सम्भवति, ऋक्सामगेष्णत्वापहतपाप्मत्वासम्भवात्। न हि सौवर्णेऽचेतने पाप्मादि-प्राप्तिरस्ति, येन प्रतिषिध्येत, चाक्षुषे च अग्रहणात्। अतः लुप्तोपम एव हिरण्मय-शब्दः, ज्योतिर्मय इत्यर्थः। उत्तरेष्वपि समाना योजना। These two lights viz. the white and the dark, i.e. Sā and Ama constitute Sāma. Now, the Puruṣa in the centre of the sun who looks as though made of gold, for no transformation into gold is possible for the Deity, since Ṛk and Sāma cannot then form (His) two parts (geṣṇa = parva), nor would it be possible for Him to get relieved from evil etc. Anything that is golden, being inanimate, cannot be tainted by evil, and so the question of its prohibition does not arise. Besides, the Puruṣa in the eye is not perceived as made of gold. Hence, the word Hiraṇmaya (made of gold) should be taken for an elliptical simile, denoting resplendence. Also in the case of words that follow, similar should be the interpretation.पुरुषः पुरि शयनात् पूरयति वा स्वेन आत्मना जगदिति। दृश्यते निवृत्त-चक्षुर्भिः समाहित-चेतोभिर्ब्रह्मचर्यादि-साधनापेक्षैः। तेजस्विनोऽपि श्मश्रु-केशादयः कृष्णाः स्युरित्यतो विशिनष्टि – हिरण्य-श्मश्रुर्हिरण्य-केश इति। ज्योतिर्मयान्येवस्य श्मश्रूणि केशाश्चेत्यर्थः। आप्रणखात् प्रणखः नखाग्रं नखाग्रेण सह सर्वः सुवर्ण इव भारूप इत्यर्थः॥ Puruṣa is called so because of reposing in the city (body) called Puri or because of filling up the whole universe by Himself and (He) is seen by those whose senses are withdrawn from external objects) and whose minds are restrained by means such as the vow of celibacy. Though bright, the beard, hair, etc. (of the Puruṣa) can be dark. Hence the epithets, “with golden beard” and “with golden hair”. That is to say, His beard and hair, too, are resplendent. The idea is that to the nail-tip, i.e. from the tip of the nail, all (His parts) are bright like gold.
His eyes are like lotuses blossomed by the sun. He is called ut because he is above all weakness. He who knows this truth is also above all weakness.✅
tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda.Tasya, his; yathā, like; kapyāsam [kapi, which means ‘he who drinks water’ (i.e, the sun) + āsa, which means blossomed], blossomed by the sun; puṇḍarīkam evam, like the lotus; akṣinī, the eyes; tasya ut iti nāma, his name is ‘ut’; saḥ eṣaḥ sarvebhyaḥ pāpmabhyaḥ uditaḥ, he is above all weakness; udeti, he rises; ha vai sarvebhyaḥ pāpmabhyaḥ, above all weakness; yaḥ, who; evam veda, knows thus.
तस्य एवं सर्वतः सुवर्णवर्णस्याप्यक्ष्णोर्विशेषः। कथम्? तस्य यथा कपेः मर्कटस्य आसः कप्यासः। आसेरुपवेशनार्थस्य करणे घञ्। कपिपृष्ठान्तः येनोपविशति। कप्यास इव पुण्डरीकम् अत्यन्ततेजस्वि एवम् देवस्य अक्षिणी। उपमितोपमानत्वात् न हीनोपमा। Of this (Puruṣa), though thus possessed entirely of golden hue, here is a distinction with regard to the eyes. How? Kapyāsaḥ: the āsa (seat) of kapi (monkey). The root ās with the affix ghañ makes the word āsa , meaning ‘to sit’. It means that (bottom) part of a monkey’s back on which (its whole body rests while) it sits. (Thus it means that) the eyes of the Deity are extremely brilliant like a red-lotus which has the resemblance of the seat of a monkey. Here the red-lotus is compared to the seat of a monkey and the eyes to the red-lotus. Hence the object compared, and the standard of comparison, cannot be considered as base (hīna).तस्य एवङ्गुणविशिष्टस्य गौणमिदं नाम उदिति। कथं गौणत्वम्? स एषः देवः सर्वेभ्यः पाप्मभ्यः पाप्मना सह तत्कार्येभ्य इत्यर्थः, “य आत्मापहतपाप्मा” (ChanU.8.7.1) इत्यादि वक्ष्यति, उदितः उदेतः, उद्गत इत्यर्थः। अतः असौ उन्नामा। तम् एवं-गुणसम्पन्नमुन्नामानं यथोक्तेन प्रकारेण यो वेद सोऽप्येवमेव उदेति उद्गच्छति सर्वेभ्यः पाप्मभ्यः – ह वै इत्यवधारणार्थौ निपातौ – उदेत्येवेत्यर्थः॥ Of the Puruṣa endowed with such a distinction, ut is the secondary name. Why is it secondary? Because this Puruṣa has risen above all evils and their effects. It will be said later on, “This Self is relieved of evils”, etc. Ut + ita = udita (gone above). Thus He is named Ut. He who knows this Puruṣa endowed with the above qualities, and called ut, in the manner explained above, too, will rise thus above all evils. The particles ha and vai show certainty, meaning, he will certainly rise above.
The Ṛk and the Sāma are his two singers who sing in praise of this god. This is why he is called udgītha, and this is why a singer of the udgītha is called an udgātā. There are worlds above the solar region, but the god in the solar region rules over them [and also supports them]. He also decides the wishes of the gods and goddesses. This is from the standpoint of the gods and goddesses.✅
tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakāmānāṃ cetyadhidaivatam.Tasya, his; ṛk ca sāma ca geṣṇau, the Ṛk and the Sāma are two singers [who sing his praise]; tasmāt, this is why; udgīthaḥ, he is [called] udgītha [the great God in whose praise songs are sung]; tasmāt, this is why; etasya hi gātā, the singers of it; tu eva udgātā, are called udgātā, the musicians; sāḥ eṣaḥ, he; ye ca, who; amuṣmāt parāñcaḥ, high above that [solar region]; teṣām lokāḥ, those worlds; ca iṣṭe, governs [decides]; devakāmānām ca, the desires of the gods and goddesses; iti adhidaivatam, this is from the standpoint of the gods and goddesses.
तस्योद्गीथत्वं देवस्य आदित्यादीनामिव विवक्षित्वा आह – In order to describe that the Deity is Udgītha, just like the sun etc., it is said:तस्य ऋक् च साम च गेष्णौ पृथिव्याद्युक्तलक्षणे पर्वणी। सर्वात्मा हि देवः। परापरलोककामेशितृत्वादुपपद्यते पृथिव्यग्न्याद्यृक्सामगेष्णत्वम्, सर्वयोनित्वाच्च। Of the Deity, Ṛk and Sāma are parts, that is to say, the earth and fire mentioned above are His two parts, for He is the Self of all. He is the lord of the desires of this world and the other. Hence it is but reasonable that He is endowed with Ṛk and Sāma, in the form of the earth and fire, as His parts. Owing to His being the source of all also (it is so).यत एवमुन्नामा च असौ ऋक्सामगेष्णश्च तस्मादृक्सामगेष्णत्वे प्राप्ते उद्गीथत्वमुच्यते परोक्षेण, परोक्षप्रियत्वाद्देवस्य, तस्माद् उद्गीथ इति। तस्मात् तु एव हेतोः उदं गायतीत्युग्दाता। यस्माद् हि एतस्य यथोक्तस्योन्नाम्नः गाता असौ अतो युक्ता उद्गीता इति नामप्रसिद्धिः उद्गातुः। Because He is thus named Ut, and is endowed with Ṛk and Sāma as His parts, therefore, His position of being the Udgītha on account of His being endowed with Ṛk and Sāma as parts, is spoken of indirectly, for the Deity loves to be spoken of indirectly Therefore is it said, “He is Udgīta”. Also, for this reason, the singer of Ut is called Udgātṛ. Therefore it is but reasonable that the name Udgātṛ of the principal priest who is the singer of Ut, spoken of above, became well-known.स एषः देवः उन्नामा ये च अमुष्मात् आदित्यात् पराञ्चः परागञ्चनात् ऊर्ध्वा लोकाः तेषां लोकानां च ईष्टे न केवलमीशितृत्वमेव, च-शब्दाद्धारयति च, “स दाधार पृथिवीं द्यामुतेमाम्” (RgVeda.10.121.1) इत्यादिमन्त्रवर्णात्। किञ्च, देव-कामानाम् ईष्टे इति एतत् अधिदैवतं देवताविषयं देवस्योद्गीथस्य स्वरूपमुक्तम्॥ This Deity named Ut is the lord of the worlds that are beyond, i.e. above the sun. He is not merely the ruler of these worlds, but also supports them, as the particle ca indicates, and as evidenced by the mantras such as, “He supported this earth and the heaven” (Yajus 25-1 0). Moreover, He is the dispenser (Īṣṭa) of the desires of the gods. Thus is described the nature of the Deity, i.e. of the Udgītha, with reference to the gods.
Now an explanation with reference to the body: Speech is Ṛk, and prāṇa is Sāma. This Sāma [called prāṇa] is based on the Ṛk [called speech]. This is why Sāma scholars sing songs based on the Ṛk. Speech is sā, and prāṇa is ama. Together they are Sāma.✅
athādhyātmaṃ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃsāma gīyate. vāgeva sā prāṇo'mastatsāma.Atha adhyātmam, now what relates to the body; vāk eva ṛk, speech is Ṛk; prāṇaḥ sāma, prāṇa is Sāma; tat etat sāma, this Sāma [called prāṇa]; etasyām ṛci adhyūdham, is based on Ṛk [speech]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; vāk eva sā, speech is sā; prāṇaḥ amaḥ, prāṇa is ama; tat sāma, that [if joined together] is Sāma.
अथ अधुना अध्यात्मम् उच्यते – वाग् एव ऋक् प्राणः साम, अधरोपरिस्थानत्वसामान्यात्। प्राणो घ्राणमुच्यते सह वायुना। वाद् एव सा प्राणोऽम इत्यादि पूर्ववत्॥ Now is being explained (the nature of Udgītha) with reference to the (individual) body. Speech, indeed, is Ṛk and vital air Sāma, owing to the similarity of position above and below. By the word ‘vital air’, the nose together with the air breathed is meant. Speech is sā and vital air is ama. etc. should be understood as explained earlier.
The eyes are like the Ṛg Veda, and the self [i.e., the form seen in the eyes] is like the Sāma, which is based on the Ṛk. This is why the Sāma is sung based on the Ṛk. The eyes are the sā, and the self [the form in the eyes] is the ama. The two together are Sāma.✅
cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate. cakṣureva sātmāmastatsāma.Cakṣuḥ eva ṛk, the eyes are like the Ṛg Veda; ātmā sāma, the self [as seen in the eyes] is the Sāma; tat etat sāma, this Sāma [called the ātmā]; etasyām ṛci adhyūḍham, is based on Ṛk [i.e., on the eyes]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; cakṣuḥ eva sā, the eyes are sā; ātmā amaḥ, the self [the form reflected in the eyes] is ama; tat sāma, that [if joined together] is Sāma.
चक्षुरेव ऋक् आत्मा साम। आत्मेति च्छायात्मा, तत्स्थत्वात्साम॥ The eye is Ṛk; the self is Sāma. By the word ātmā, the shadowy self is meant. Since it is located in the eye, it is Sāma.
The organ of hearing is the Ṛk, and the mind is Sāma. This Sāma [called the mind] is based on the Ṛk [called the organ of hearing]. This is why Sāma scholars sing songs based on the Ṛk. The organ of hearing is sā, and the mind is ama. Together they are Sāma.✅
śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate. śrotrameva sā mano'mastatsāma.Śrotram eva ṛk, the organ of hearing is the Ṛg Veda; manaḥ sāma, the mind is the Sāma; tat etat sāma, this Sāma [called the mind]; etasyām ṛci adhyūḍham, is based on the Ṛk [the organ of hearing]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; śrotram eva sā, the organ of hearing is sā; manaḥ amaḥ, the mind is ama; tat sāma, that [if joined together] is Sāma.
श्रोत्रम् एव ऋक् मनः साम, श्रोत्रस्याधिष्ठातृत्वान्मनसः सामत्वम्॥ The ear is Ṛk and the mind is Sāma. The mind is Sāma since it is the controller of the ear.
Further, there is a white glow in the eyes, and this is compared with the Ṛg Veda. Then there is a similar glow which is a deep, dark blue. This is compared to the Sāma Veda. This dark glow is based on the white glow. This is why the Sāma is said to be based on the Ṛk. Sā of Sāma stands for the white glow in the eye, and ama stands for the deep blue glow. These two together are Sāma.✅
atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate. atha yadevaitadakṣṇaḥ śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāma.Atha, then; akṣṇaḥ yat etat śuklam bhaḥ, that which is the white glow in the eyes; saḥ eva ṛk, that is the Ṛg Veda; atha yat nīlam paraḥ kṛṣṇam, then that which is blue and very dark; tat sāma, that is the Sāma; tat etat sāma, this Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; atha yat eva etat akṣṇaḥ śuklam bhāḥ, then this white glow in the eye; sā eva sā, that is sā; atha yat nīlam paraḥ kṛṣṇam, and that which is blue and very dark; tat amaḥ, that is ama; tat sāma, that [if joined together] is Sāma.
अथ यद् एतद् अक्ष्णः शुक्लं भाः सा एव ऋक्। अथ यन् नीलं परः कृष्णम् आदित्य इव दृक्शक्त्यधिष्ठानं तत्साम॥ Now, that which is the white light of the eye is Ṛk. The blue which is deep dark, like that in the sun, is Sāma, it being the seat of the power of vision.
The person seen in the eye is the Ṛk, the Sāma, the uktha [a part of the Sāma], and the Yajus. He is also the three Vedas. The person who is in the sun and the person who is in the eye are the same. The same two singers [i.e., the Ṛk and the Sāma] sing in praise of each of them, and they have the same names.✅
atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṃ tadyajustadbrahma tasyaitasya tadeva rūpaṃ yadamuṣya rūpaṃ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma.Atha, now; yaḥ eṣaḥ puruṣaḥ, that person who; antar-akṣiṇi, inside the eye; dṛśyate, is seen; saḥ, that person; eva ṛk, is the Ṛk; tat sāma, he is the Sāma; tat uktham, he is the uktha [a part of the Sāma]; tat yajuḥ, he is the Yajus [i.e., mantras ending with svāhā, svadhā, and vaṣaṭ]; tat brahma, he is Brahman [i.e., the three Vedas]; tasya etasya, of this person [seen in the eye]; tat eva rūpam, that same form; yat amuṣya rūpam, of the form of that person [in the sun, having golden hair, etc.]; amuṣya, of that one [in the sun]; yau geṣṇau, two singers [i.e., the Ṛk and the Sāma sing in his praise]; tau geṣṇau, the same two singers [sing in praise of that one]; yat nāma tat nāma, the name of this is the same as the name of that.
अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते, पूर्ववत्। सा एव ऋक् अध्यात्मं वागाद्या, पृथिव्याद्या च अधिदैवतम्। प्रसिद्धा च ऋक् पादबद्धाक्षरात्मिका। तथा साम। उक्थसाहचर्याद्वा स्तोत्रं साम ऋक शस्त्रम् उक्थादन्यत् तथा यजुः स्वाहास्वधावषडादि सर्वमेव वाग्यजुः तत् स एव। सर्वात्मकत्वात्सर्वयोनित्वाच्चेति ह्यवोचाम। ऋगादिप्रकरणात् तद् ब्रह्म इति त्रयो वेदाः। Now, the Puruṣa seen in the eye, etc. should be understood as before. This is the Ṛk with reference to the (individual) body and speech etc. and with reference to the gods and the earth etc. And it is well-known that Ṛk is a metrical composition regulated by syllables; and so is Sāma. Owing to association with Uktha, Sāma may be regarded as stotra (hymn) and śastra that is different from Uktha is milk. Similarly, Yajus (is different from this). All those sentences that end in svāha, svadhā, vaṣaḍ etc. are Yajus, and all this, indeed, is Puruṣa, since He is the Self, as well as the source, of all, as described by us earlier. Since this section pertains to Ṛk etc. the words, “He is Brahman”, should be meant as the three Vedas.तस्य एतस्य चाक्षुषस्य पुरुषस्य तद् एव रूपम् अतिदिश्यते। किं तत्? यद् अमुष्य आदित्यपुरुषस्य – हिरण्मय इत्यादि यदधिदैवतमुक्तम्, यौ अमुष्य गेष्णौ पर्वणी, तावेवास्यापि चाक्षुषस्य गेष्णौ। यत् च अमुष्य नाम उदित्युद्गीथ इति च तद् एवास्य नाम। Of this Puruṣa in the eye, the form is shown to be the same. What is it? The same as the form of that, i.e. of the Puruṣa in the sun, i.e. the ‘golden hue’ etc. shown above with reference to the gods. The parts of the Puruṣa in the sun are the same as those of the Puruṣa in the eye. The name such as Ut or Udgītha (of the Puruṣa in the sun). too, is the same (as that of the Puruṣa in the eye).स्थानभेदात् रूपगुणनामातिदेशात् ईशितृत्वविषयभेदव्यपदेशाच्च आदित्यचाक्षुषयोर्भेद इति चेत्, न। “अमुना…अनेनैव” (ChanU.1.7.7–8) इत्येकस्योभयात्मत्वप्राप्त्यनुपपत्तेः। If it is held that there is difference between the Puruṣa in the sun and that in the eye, owing to the difference of positions, and owing to the transference of form, attributes and name (of one to the other) and also because of the reputation that the objects of control are different, it is not correct, because it is then impossible that both these are attained by one and the same person (meditator), as evidenced by the use of the words amunā (‘by that’) and anenaiva (‘by this alone’, vide mantras 7 and 8 that follow).द्विधाभावेनोपपद्यत इति चेत् – वक्ष्यति हि “स एकधा भवति त्रिधा भवति” (ChanU.7.26.2) इत्यादि, न। चेतनस्यैकस्य निरवयवत्वाद्द्विधाभावानुपपत्तेः। तस्मादध्यात्माधिदैवतयोरेकत्वमेव। यत्तु रूपाद्यतिदेशो भेदकारणमवोचः, न तद्भेदावगमाय। किं तर्हि, स्थानभेदाद्भेदाशङ्का मा भूदित्येवमर्थम्॥ If (again) it is held that one and the same (meditator) attains it in a dual form, in accordance with what will be said later on, ‘He becomes onefold’; ‘He becomes threefold’ etc., that, too, is not correct, since it is impossible that one sentient being can have a dual form, as He is partless. Hence there is identity between that which pertains to the gods and the other which pertains to the (individual) body. As for the difference you have pointed out on the basis of transference of form etc., it is not meant for indicating any difference. What does it do then? Owing to the difference of positions, one should not doubt that there is difference. This is its purport.
The person in the eye rules the world below him and also rules the desires of the human mind. Those who sing accompanied by the vīṇā, are, in fact, singing in his honour. This is why such musicians become wealthy.✅
sa eṣa ye caitasmādarvāñco lokāsteṣāṃ ceṣṭe manuṣyakāmānāṃ ceti tadya ime vīṇāyāṃ gāyantyetaṃ te gāyanti tasmātte dhanasanayaḥ.Saḥ eṣaḥ, the person [in the eye]; etasmāt arvāñcaḥ ye ca lokāḥ, those worlds below him; teṣām ca iṣṭe, rules over them; manuṣya-kāmānām ca, as well as all human desires; iti, this marks the limit; tat, therefore; ye ime, those people who; vīṇāyām gāyanti, sing with the vīṇā; te etam gāyanti, they in fact sing in his honour; tasmāt, therefore; te, they [the musicians]; dhanasanayaḥ, become wealthy.
स एषः चाक्षुषः पुरुषः ये च एतस्मात् आध्यात्मिकाद् आत्मनः अर्वाञ्चः अर्वाग्गताः लोकाः तेषां चेष्टे मनुष्य-सम्बन्धिनां च कामानाम्। तत् तस्मात् ये इमे वीणायां गायन्ति गायकाः ते एतम् एव गायन्ति। यस्मादीश्वरं गायन्ति तस्मात् ते धनसनयः धन-लाभ-युक्ताः, धनवन्त इत्यर्थः॥ He, this Puruṣa in the eye, is the lord of all the worlds that are below the self with reference to the (individual) body, as also of all desires pertaining to men. Therefore those who sing to the lyre (vīṇā), sing of Him only. Because they sing of the lord, therefore, they obtain wealth, i.e. they become possessed of wealth.
[This is what a worshipper achieves:] He who knows the Truth mentioned above [i.e., the Truth about Āditya, the sun], sings the Sāma in honour of both Āditya and the person in the eye. He then becomes one with Āditya. Not only that, he also attains mastery of the planes above Āditya and attains everything the gods and goddesses wish for. [In other words, such a person becomes divine].✅
atha ya etadevaṃ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa cāmuṣmātparāñco lokāstāṃścāpnoti devakāmāṃśca.Atha yaḥ, now he who; etat evam vidvān, knows this in this way; sāma gāyati, sings the Sāma; saḥ, he [the musician]; ubhau, to both [to Āditya, the sun, and to the person in the eye]; gāyati, sings; saḥ, he [the musician]; amunā eva, as that [Āditya]; ye ca amuṣmāt, from that [Āditya]; parāñcaḥ, above; lokāḥ, the planes; tām deva-kāmān, the things the gods and goddesses wish for; ca, also; saḥ eṣaḥ, that musician; āpnoti, attains [i.e., he finds a place in the solar orb, and he becomes divine].
अथ ये एतद् एवं विद्वान् यथोक्तं देवमुद्गीथं विद्वान् साम गायति उभौ स गायति चाक्षुषमादित्यं च। तस्यैवंविदः फलमुच्यते – सोऽमुनैव आदित्येन स एष ये च अमुष्मात् पराञ्चः लोकाः तांश्च आप्नोति, आदित्यान्तर्गतदेवो भूत्वेत्यर्थः, देव-कामांश्च॥ He who, knowing thus, i.e. knowing the Deity spoken of above called Udgītha, sings Sāma, sings to both, i.e. to the Puruṣa in the eye and to that in the sun. The result that accrues to the one who knows thus is being shown. He attains the worlds that are beyond (the sun), as also the desired objects of the gods, i.e. after having become the Deity that is in the sun.
8. Now, [the same worshipper] also attains, by the grace of the Lord in the eye, all the worlds below that Lord. Again, he attains all that human beings may desire. This is why the singer will ask: 9. [A learned udgātā, who sings the Sāma, will ask the person for whose benefit he is singing:] ‘What shall I ask for on your behalf through my songs?’ He says this [because he knows the Lord in the eye presides over the Sāma and is capable of granting whatever the person wants] and he sings the Sāma, he sings the Sāma.✅
8. athānenaiva ye caitasmādarvāñco lokāstāṃścāpnoti manuṣyakāmāṃśca tasmādu haivaṃvidudgātā brūyāt.Atha, now; anena eva, by this [i.e., by the grace of the Lord in the eye]; ye ca etasmāt arvāñcaḥ lokāḥ, those planes which are below [him – i.e., the person in the eye]; tām ca, those [planes] also; āpnoti manuṣyakāmān ca, he also attains things desired by human beings; tasmāt, this is why; u ha udgātā evamvit, the singer who knows this; brūyāt, will say.9. kaṃ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṃ vidvānsāma gāyati sāma gāyati.Kam, what; te, for your; kāmam, desire; āgāyāni iti, shall I sing for; eṣaḥ hi eva, he is the person who; kāmāgānasya iṣṭe, influences the fulfilment of the desires as expressed through songs; yaḥ, the musician [udgātā]; evam, this; vidvān, having known; sāma gāyati sāma gāyati, he sings the Sāma, he sings the Sāma.
अथ अनेनैव चाक्षुषेणैव ये च एतस्माद् अर्वाञ्चो लोकाः तांश्च आप्नोति, मनुष्य-कामांश्च – चाक्षुषो भूत्वेत्यर्थः। तस्माद् उ ह एवंवित् उद्गाता ब्रूयात् यजमानम् – कम् इष्टं ते तव काममागायानि? इति। एष हि यस्मादुद्गाता कामागानस्य उद्गानेन कामं संपादयितुम् ईष्टे समर्थः इत्यर्थः। कोऽसौ? य एवं विद्वान् साम गायति। द्विरुक्तिरुपासनसमाप्त्यर्था॥ Similarly, through this (Puruṣa) in the eye, one attains the worlds that are below the eye, as also the enjoyments of men, i.e. (one attains them) after having become the Deity that is in the eye. Therefore, the principal priest, knowing thus, should ask the sacrificer, “What desired objects of yours shall I obtain you by singing?”, for the priest is capable of obtaining the desired objects by singing. Who is that capable one? One who, knowing thus, sings the Sāma. The repetition (of the words, ‘sings the Sāma’) is meant to indicate the conclusion (of the discussion) of meditation (on the Udgītha).
In ancient times, these three – Śilaka, the son of Salāvat, Caikitāyana, the son of Cikitāyana of the Dalbha clan, and Pravāhaṇa, the son of Jīvala – were skilled in the art of the udgītha. They said: ‘We have mastered the art of the udgītha. If you so wish, we can discuss the udgītha’.✅
trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti.Trayaḥ ha udgīthe kuśalāḥ bābhūvuḥ, in early days there were three sages skilled in the udgītha; śilakaḥ śālāvatyaḥ, Śilaka, the son of Śalāvat; caikitāyanaḥ dālbhyaḥ, Caikitāyana, the son of Cikitāyana, of the Dalbha clan; pravāhaṇaḥ jaivaliḥ, Pravāhaṇa, the son of Jīvala; iti te ha ūcuḥ, they declared; udgīthe vai kuśalāḥ smaḥ, we have mastered the art of the udgītha; hanta udgīthe kathām vadāmaḥ iti, if you so wish we can discuss the udgītha.
अनेकधोपास्यत्वात् अक्षरस्य प्रकारान्तरेण परोवरीयस्त्व-गुण-फलम् उपासनान्तरम् आनिनाय। इतिहासस्तु सुखावबोधनार्थः – Since the syllable (Om called Udgītha) is meditated on in several ways, the śruti now presents a different method of its meditation which will yield the most excellent result. The story is presented for an easy understanding (of the essence).त्रयः त्रि-सङ्ख्याकाः, ह इत्यैतिह्यार्थः, उद्गीथे उद्गीथ-ज्ञानं प्रति, कुशलाः निपुणा बभूवुः। कस्मिंश्चिद्देशेकाले च निमित्ते वा समेतानामित्यभिप्रायः। न हि सर्वस्मिञ्जगति त्रयाणामेव कौशलमुद्गीथादिविज्ञाने। श्रूयन्ते हि उषस्तिजानश्रुतिकैकेयप्रभृतयः सर्वज्ञकल्पाः। Three: three in number. The particle ha indicates the tradition. In Udgītha: in the Knowledge of Udgītha, i.e. (the three) were proficient in the knowledge of Udgītha, among certain people gathered at a certain place and time and for a certain purpose. It does not mean that in the whole world these three alone were proficient in the knowledge of Udgītha, for such omniscient personages as Uṣasti, Jāna-śruti, Kaikeya and others are also heard of.के ते त्रय इति, आह – शिलकः नामतः, शलावतोऽपत्यं शालावत्यः। चिकितायनस्यापत्यं चैकितायनः, दल्भ-गोत्रो दाल्भ्यः, द्व्यामुष्यायणो वा। प्रवाहणो नामतः, जीवलस्यापत्यं जैवलिः इति एते त्रयः – Who were these three? This is being explained. Śilaka, the son of Śālāvata Caikitāyana, the son of Cikitāyana in the lineage of Dalbha – or he might be a dvy-āmuṣyāyaṇa (being the born son of one and the adopted son of the other) – and Pravāhaṇa, the son of Jīvala, were those three.ते होचुः अन्योन्यम् – उद्गीथे वै कुशलाः निपुणा इति प्रसिद्धाः स्मः। अतो हन्त यद्यनुमतिर्भवताम् उद्गीथे उद्गीथज्ञाननिमित्तां कथां विचारणां पक्षप्रतिपक्षोपन्यासेन वदामः वादं कुर्म इत्यर्थः। They discussed among each other: “It is known that we are well-versed in the Udgītha. If you agree, let us have a debate on the Udgītha, i.e. let us go into the details of the knowledge of Udgītha by arguing each with the other.तथा च तद्विद्यसंवादे विपरीतग्रहणनाशोऽपूर्वविज्ञानोपजनः संशयनिवृत्तिश्चेति। अतः तद्विद्यसंयोगः कर्तव्य इति च इतिहासप्रयोजनम्। दृश्यते हि शिलकादीनाम्॥ And, by a discussion in this manner, avoidance of wrong conception, rise of knowledge not acquired earlier, and removal of doubts become possible. Hence it is desirable that men proficient (in a particular branch of knowledge) should be brought together. This is the purpose of the story. Here is seen such a meeting of Śilaka and others.
They said, ‘Let it be so,’ and then sat down. Pravāhaṇa, the son of Jīvala, said: ‘You two may please begin the debate. I would like to listen to the debate between you two brāhmaṇas’.✅
tatheti ha samupaviviśuḥ sa ha prāvahaṇo jaivaliruvāca bhagavantāvagre vadatāṃ brāhmaṇayorvadatorvācaṃ śroṣyāmīti.Tathā iti, saying, ‘Let it be so’; samupaviviśuḥ, they sat down; saḥ pravāhaṇaḥ jaivaliḥ ha uvāca, Pravāhaṇa, the son of Jīvala, said; bhagavantau agre vadatām, you two respected ones may kindly start the discussion; vadatoḥ brāhmaṇayoḥ vācam śroṣyāmi iti, I will listen to the debate of you two brāhmaṇas.
तथा इति उक्त्वा ते समुपविविशुः ह उपविष्टवन्तः किल। तत्र राज्ञः प्रागल्भ्योपपत्तेः स ह प्रवाहणो जैवलिरुवाच इतरौ – भगवन्तौ पूजावन्तौ अग्रे पूर्वं वदताम्। ब्राह्मणयोः इति लिङ्गाद्राजा असौ। युवयोर्ब्राह्मणयोः वदतोः वाचं श्रोष्यामि। अर्थरहिताम् इत्यपरे, वाचमिति विशेषणात्॥ Saying 'yes',Pravāhaṇa Jaivali, in order to win (show) the proficiency of a (Brāhmaṇa) king, said to the other two, “You both, revered ones, may speak first.” From the indication of the expression, “two Brāhmaṇas”, the speaker (Pravāhaṇa Jaivali) should be a Kṣatriya. "I shall listen to the words which you, the two Brāhmaṇas, speak”. Some others interpret the expression ‘words’ as having no sense.
Śalāvat’s son Śilaka said to the sage Caikitāyana Dālbhya, ‘If you permit, I would like to ask you a question.’ Dālbhya replied, ‘Yes, ask’.✅
sa ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvāca hanta tvā pṛcchānīti pṛccheti hovāca.Saḥ śilakaḥ śālāvatyaḥ ha caikitāyanam dālbhyam uvāca, Śilaka, the son of Śalāvat, said to Caikitāyana Dālbhya; hanta tvā pṛcchāni iti, if you permit, I would like to ask you this question; pṛccha iti ha uvāca, yes, ask, [replied Dālbhya].
उक्तयोः स ह शिलकः शालावत्यः चैकितायनं दाल्भ्यम् उवाच – हन्त यद्यनुमंस्यसे त्वा त्वां पृच्छानि इत्युक्तः इतरः पृच्छेति होवाच॥ Of the two mentioned above, Śilaka Śālāvatya said to Caikitāyana Dālbhya: “If you agree, I shall put questions to you.” Being thus asked, the other replied, "Yes, you do".
Śilaka asked, ‘What is the support of Sāma?’ ‘It is the voice,’ replied Dālbhya. ‘What is the support of the voice?’ ‘The vital breath,’ answered Dālbhya. ‘What is the support of the vital breath?’ asked Śilaka. Dālbhya replied, ‘Food.’ Then Śilaka asked, ‘What is the support of food?’ Dālbhya said, ‘Water’.✅
kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca.Sāmnaḥ kā gatiḥ iti, [Śilaka asked] what is it that supports Sāma [i.e., the udgītha of the Sāma]; svaraḥ iti ha uvāca, [Dālbhya] replied, it is the voice; svarasya kā gatiḥ iti, what is the support of the voice; prāṇaḥ iti ha uvāca, [Dālbhya] said, prāṇa [the vital breath]; prāṇasya kā gatiḥ iti, what is the support of prāṇa [asked Śilaka]; annam iti ha uvāca, [Dālbhya] replied, it is food; annasya kā gatiḥ iti, what is the support of food; āpaḥ iti ha uvāca, [Dālbhya] replied, water.
लब्धानुमतिः आह – Having obtained his willingness, he asked:का साम्नः – प्रकृतत्वादुद्गीथस्य। उद्गीथो हि अत्र उपास्यत्वेन प्रकृतः। ‘परोवरीयांसमुद गीथम्’ इति च वक्ष्यति – गतिः आश्रयः, परायणमित्येतत्। एवं पृष्टो दाल्भ्य उवाच – स्वर इति, स्वरात्मकत्वात्साम्नः। यो यदात्मकः स तद्गतिस्तदाश्रयश्च भवतीति युक्तम्, मृदाश्रय इव घटादिः। “What is the substratum or final resort of Sāma, i.e. of Udgītha, as is evidenced by the context?” For, it is this, which, as an object of meditation, forms the topic of discussion here and it shall be said later on that ‘Udgītha is the most excellent’ (ChanU.1.9.2). Being thus asked, Dālbhya replied, “Svara” (tune), for Sāma consists of tunes. That which forms the final resort of a certain thing is the substratum of that thing, just as jar etc. have clay for their substratum.स्वरस्य का गतिः इति, प्राण इति होवाच। प्राणनिष्पाद्यो हि स्वरः, तस्मात्स्वरस्य प्राणो गतिः। प्राणस्य का गतिः इति, अन्नम् इति होवाच। अन्नावष्टम्भो हि प्राणः, “शुष्यति वै प्राण ऋतेऽन्नात्” (BrhU.5.12.1) इति श्रुतेः, “अन्नं दाम” (BrhU.2.2.1) इति च। अन्नस्य का गतिः इति, आप इति होवाच, अप्संभवत्वादन्नस्य॥ When asked what the substratum of svara is, he said, “Prāṇa" (vital air), for svara (tune) originates from vital air, and therefore, the latter is the final resort of tune. When asked what the substratum of the vital air is, he replied, ‘Food’, for vital air is dependent on food, as is evidenced by the śruti-passages such as, “Prāṇa becomes feeble without food” (BrhU.5.12.1) and “Food is the cord” (BrhU.2.2.1). “What is the substratum of food?” He said, “Water”, for food grows because of water.
[Śilaka:] ‘What is the support of water?’ [Dālbhya:] ‘That world, heaven.’ [Śilaka:] ‘What is the support of that world?’ [Dālbhya:] ‘Don’t go beyond that heaven. We know Sāma is in heaven, and this is why Sāma is respected as heaven’.✅
apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṃ lokamiti nayediti hovāca svargaṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ svargasaṃstāvaṃhi sāmeti.Apām kā gatiḥ iti, what is the support of water; asau lokaḥ, that world [i.e., heaven]; iti ha uvāca, said [Dālbhya]; amuṣya lokasya kā gatiḥ iti, what is the support of that heaven; svargam lokam na atinayet iti ha uvāca, one should not go beyond that heaven, replied [Dālbhya]; svargam lokam, in that heavenly world; vayam sāma abhisaṃsthāpayāmaḥ, we install Sāma; svarga-saṃstāvam hi sāma iti, this Sāma is worshipped as heaven.
अपां का गतिः इति, असौ लोक इति होवाच। अमुष्माद्धि लोकाद्वृष्टिः सम्भवति। अमुष्य लोकस्य का गतिः? इति पृष्टः दाल्भ्य उवाच – स्वर्गम् अमुं लोकम् अतीत्य आश्रयान्तरं साम न नयेत् कश्चित् इति होवाच आह। “What is the substratum of water?” He replied, “That world”, for it is from ‘that world’ that rain pours down. “What is the substratum of that world?” When thus asked, Dālbhya said, “No one should carry the Sāma to any other shelter (or resort) beyond the world of heaven.”अतो वयम् अपि स्वर्गं लोकं साम अभिसंस्थापयामः। स्वर्गलोकप्रतिष्ठं साम जानीम इत्यर्थः। स्वर्ग-संस्तावं स्वर्गत्वेन संस्तवनं संस्तावो यस्य तत् साम स्वर्गसंस्तावम्, हि यस्मात् ‘स्वर्गो वै लोकः साम वेद’ इति श्रुतिः॥ Hence we, too, fix the Sāma in the world of heaven, meaning, we comprehend the Sāma as located in the heaven, for the Sāma is eulogised as heaven, as declared by the śruti, “verily, the world of heaven is known as the Sāma”.
Śilaka Śālāvatya said to Caikitāyana Dālbhya: ‘O Dālbhya, your Sāma is then without a base. If someone knowledgeable about Sāma would now say [that your statement is wrong, and if he curses you saying] “Your head will fall [if what you say turns out to be wrong],” your head will really fall’.✅
taṃ ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti.Tam ha śilakaḥ śālāvatyaḥ caikitāyanam dālbhyam uvāca, Śilaka Śālāvatya said to Caikitāyana Dālbhya; vai kila te dālbhya sāma, your Sāma is, O Dālbhya; apratiṣṭhitam, without a base; yaḥ tu etarhi brūyāt, if anyone says now; te mūrdhā vipatiṣyati iti, your head will fall [if your statement about Sāma is found to be wrong]; te mūrdhā vipatet iti, your head will surely fall.
तम् इतरः शिकलः शालावत्यः चैकितायनं दाल्भ्यम् उवाच – अप्रतिष्ठितम् असंस्थितम्, परोवरीयस्त्वेनासमाप्तगति सामेत्यर्थः। वै इत्यागमं स्मारयति किल इति च, दाल्भ्य ते तव साम। यस्तु असहिष्णुः सामवित् एतर्हि एतस्मिन्काले ब्रूयात् कश्चिद्विपरीतविज्ञानम् – अप्रतिष्ठितं साम प्रतिष्ठितमिति – एवंवादापराधिनो मूर्धा शिरः ते विपतिष्यति विस्पष्टं पतिष्यति इति। एवमुक्तस्यापराधिनः तथैव तद् विपतेत् न संशयः। न त्वहं ब्रवीमीत्यभिप्रायः। Śilaka Śālāvatya said again to Caikitāyana Dālbhya: “Your Sāma is not established”, meaning, its final resort which is the highest, has not been proved. Vā reminds us of the scripture (pertaining to Sāma) and so does kila. If a knower of the Sāma who is intolerant were to be here at this time to hear your wrong notion in speaking of the unestablished Sāma as established, and to say to you, who have thus committed an offence, that your head would fall off, certainly your head would then fall off. There is no doubt. But I don’t say so. (If anyone else says, it will happen). This is the drift.ननु मूर्धपातार्हं चेदपराधं कृतवान्, अतः परेणानुक्तस्यापि पतेन्मूर्धा, न चेदपराधी उक्तस्यापि नैव पतति। अन्यथा अकृताभ्यागमः कृतनाशश्च स्याताम्। (Pūrvapakṣa): If, for the offence committed, the head should fall off, then, even without anybody’s saying the head would fall off. If it is not such an offence, even if someone says so, it would not fall off. Otherwise, there will be the evil of attaining (the results of) the actions not performed, and the destruction of (the results of) those performed.नैष दोषः, कृतस्य कर्मणः शुभाशुभस्य फलप्राप्तेर्देशकालनिमित्तापेक्षत्वात्। तत्रैवं सति मूर्ध-पात-निमित्तस्याप्यज्ञानस्य पराभिव्याहार-निमित्तापेक्षत्वम् इति॥ (Samādhāna): There is nothing wrong, since the attainment of the result of actions, good or bad, is dependent on space, time, and agency. Such being the case, ignorance that leads to the falling off of the head, is dependent on the agency of someone’s declaration.
Dālbhya said, ‘Sir, if you permit, I would like to ask you about this.’ Śilaka replied, ‘Yes, ask.’ Dālbhya then asked, ‘What is the support of that heaven?’ Śilaka said, ‘This earth.’ ‘What supports this earth?’ asked Dālbhya. Śilaka replied: ‘Don’t think Sāma’s base is beyond this earth. We think Sāma is based on this earth, and we respect it as so’.✅
hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṃ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṃ lokamiti nayediti hovāca pratiṣṭhāṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ pratiṣṭhāsaṃstāvaṃ hi sāmeti.Hanta, if you permit; aham etat bhagavataḥ vedāni iti, I would like to learn this from you, revered sir [said Dālbhya]; viddhi iti ha uvāca, yes, learn from me, said [Śilaka]; amuṣya lokasya kā gatiḥ iti, what is the support of that world [Dālbhya asked]; ayam lokaḥ iti ha uvāca, this earth, said [Śilaka]; asya lokasya kā gatiḥ iti, what is the support of this earth [Dālbhya asked]; pratiṣṭhām lokam na atinayet iti ha uvāca, [in order to find the support of Sāma] don’t go beyond the earth, replied [Śilaka]; pratiṣṭhām lokam vayam sāma abhisaṃsthāpayāmaḥ, we see Sāma based on this earth; pratiṣṭhāsaṃstāvam hi sāma iti, Sāma is respected because it is based on this earth.
एवमुक्तो दाल्भ्य आह – When thus remarked, Dālbhya said:हन्त अहम् एतद् भगवत्तः भगवतः वेदानि यत्प्रतिष्ठं साम इति उक्तः प्रत्युवाच शालावत्यः – विद्धीति होवाच। अमुष्य लोकस्य का गतिः? इति पृष्टः दाल्भ्येन शालावत्यः अयं लोक इति होवाच। अयं हि लोको यागदानहोमादिभिरमुं लोकं पुष्यतीति। ‘अतः प्रदानं देवा उपजीवन्ति’ (?) इति हि श्रुतयः। प्रत्यक्षं हि सर्वभूतानां धरणी प्रतिष्ठेति। अतः साम्नोऽप्ययं लोकः प्रतिष्ठैवेति युक्तम्। “Well, let me learn from you, sir, that in which the Sāma is located”. When thus requested, Śilaka Śālāvatya said, “Learn it”. What is the substratum of that world? When asked thus by Dālbhya, Śālāvatya replied, “This world”. This world supports that world through sacrifices, gifts and offerings, as is evidenced by śruti-passages such as, “Hence the gods subsist on the gifts”. Indeed, it is a bare fact that this world is the support to all beings. Hence it is but proper that even to Sāma this world is the support.अस्य लोकस्य का गतिः? इति उक्तः आह शालावत्यः – न प्रतिष्ठाम् इमं लोकम् अतीत्य नयेत् साम कश्चित्। अतो वयं प्रतिष्ठां लोकं साम अभिसंस्थापयामः। यस्मात् प्रतिष्ठासंस्तावं हि, प्रतिष्ठात्वेन संस्तुतं साम इत्यर्थः। “इयं वै रथंतरम्” (TaitSam.7.1.4.3) इति च श्रुतिः॥ “What is the substratum of this world?” When asked thus, Śālāvatya said, “None should carry Sāma beyond this world as the support. Hence we fix the Sāma in this world as the support, for Sāma is eulogized as support (i.e. basis). And there is the śruti-passage, “This (earth) is verily the Rathantara (Sāma)"
Pravāhaṇa Jaivali said: ‘O Śālāvatya, your Sāma is not endless. If someone should now say that your head will fall off, it will fall off.’ Śilaka Śālāvatya then said, ‘O Lord, I want to learn from you [the truth about the Sāma].’ Jaivali replied, ‘Yes, learn from me’.✅
taṃ ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca.Tam ha pravāhaṇaḥ jaivaliḥ uvāca, Pravāhaṇa Jaivali said to him; antavat vai kila te sāma śālāvatya, O Śālāvatya [Śilaka], your Sāma is not without an end; yaḥ tu, if anyone; etarhi, now; brūyāt, says; mūrdhā te vipatiṣyati iti, your head will fall; mūrdhā te vipatet, your head will fall off; hanta aham bhagavataḥ vedāni iti, [Śilaka said] if you please, O Lord, I would like to learn from you; viddhi iti ha uvāca, yes, learn [from me, Pravāhaṇa replied].
तम् एवम् उक्तवन्तं ह प्रवाहणो जैवलिः उवाच अन्तवद्वै किल ते शालावत्य साम इत्यादि पूर्ववत्। ततः शालावत्य आह – हन्त अहम् एतद् भगवत्तो वेदानीति। विद्धीति होवाच इतरः॥ To him who has thus said, Pravāhaṇa Jaivali said: “O Śālāvatya, there is an end for your Sāma”. The rest as before. Then, Śālāvatya said: “Well, let me then learn it from you, sir”. “Then learn”, said he.
Śilaka Śālāvatya asked Pravāhaṇa, ‘What is the end of this earth?’ Pravāhaṇa said: ‘Space, for everything that exists arises from space and also goes back into space. Space is superior to everything. Space is the highest goal’.✅
asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam.Asya lokasya kā gatiḥ iti, [Śilaka Śālāvatya asked] what is the end of this earth; ākāśaḥ iti ha uvāca, [Pravāhaṇa] replied, space; sarvāṇi ha vai imāni bhūtāni, all these beings; ākāśāt eva samutpadyante, issue from space; ākāśaṃ prati astam yanti, they disappear into space; ākāśaḥ hi eva ebhyaḥ jyāyān, space is superior to these; ākāśaḥ parāyaṇam, space is the highest goal.
अनुज्ञातः आह – When Pravāhaṇa agreed, Śilaka asked him:अस्य लोकस्य का गतिः इति, आकाश इति होवाच प्रवाहणः। आकाश इति च पर आत्मा, “आकाशो वै नाम” (ChanU.8.14.1) इति श्रुतेः। तस्य हि कर्म सर्वभूतोत्पादकत्वम्। तस्मिन्नेव हि भूतप्रलयः – “तत्तेजोऽसृजत” (ChanU.6.2.3) “तेजः परस्यां देवतायाम्” (ChanU.6.8.6) इति हि वक्ष्यति। “What is the substratum of this world?” Pravāhaṇa replied, “Ākāśa”. Ākāśa means the supreme Self, as supported by the śruti-passage “The Self called Ākāśa” (ChanU.8.14.1). Its function consists of the creation of all beings and in It alone is the dissolution of (all) beings. It shall be said later on, “It created fire” (ChanU.6.02.03) and “Fire becomes absorbed in the supreme Deity” (ChanU.6.8.6).सर्वाणि ह वै इमानि भूतानि स्थावरजङ्गमानि आकाशाद् एव समुत्पद्यन्ते तेजोबन्नादिक्रमेण, सामर्थ्यात्, आकाशं प्रत्यस्तं यन्ति प्रलयकाले तेनैव विपरीतक्रमेण। हि यस्माद् आकाश एव एभ्यः सर्वेभ्यो भूतेभ्यः ज्यायान् महत्तरः, अतः स सर्वेषां भूतानां परम् अयनं परायणं प्रतिष्ठा त्रिष्वपि कालेष्वित्यर्थः॥ All these beings, moving and unmoving, indeed, originate from Ākāśa in the order of light, water, food, etc., and into Ākāśa they become absorbed during dissolution, in the reverse order. Because Ākāśa is greater than all these beings, therefore, it is the final resort, i.e. support of all beings at all times. This is the meaning.
Earlier, mention was made of the udgītha being the best as also endless. He who is aware of this and worships the udgītha as such keeps attaining higher and higher worlds, and he becomes increasingly a better individual.✅
sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānparovarīyāṃsamudgīthamupāste.Saḥ udgīthaḥ, that udgītha; parovarīyān [paraḥ + varīyān], the best; eṣaḥ, the Paramātman [i.e., the Supreme Self, earlier referred to as endless]; saḥ eṣaḥ, the udgītha [which is also the Cosmic Self]; anantaḥ, [is] endless; yaḥ, the worshipper; evam, as mentioned earlier; vidvān, having known; etat, this; parovarīyāṃsam udgītham upāste, worships this udgītha knowing it as the best; parovarīyasaḥ lokān jayati, he attains increasingly higher and higher worlds; asya, the life of that worshipper; parovarīyaḥ ha bhavati, also becomes higher and higher.
यस्मात् परं परं वरीयः वरीयसोऽपि एष वरः परश्च वरीयांश्च परोवरीयान् उद्गीथः परमात्मा सम्पन्न इत्यर्थः, अत एव स एषः अनन्तः अविद्यमानान्तः। This Udgītha is the most excellent of all that is excellent, and is the highest, meaning, It is fully the supreme Self. Hence It is without an end, i.e. It is endless.तमेतं परोवरीयांसं परमात्मभूतम् अनन्तम् एवं विद्वान् परोवरीयांसम् उद्गीथम् उपास्ते। तस्यैतत्फलम् आह – परोवरीयः परं परं वरीयो विशिष्टतरं जीवनं ह अस्य विदुषो भवति दृष्टं फलम्, अदृष्टं च परोवरीयसः उत्तरोत्तर-विशिष्टतरान् एव ब्रह्माकाशान्तान् लोकान् जयति – य एतद् एवं विद्वान् उद्गीथम् उपास्ते॥ To him who, knowing thus, meditates on the Udgītha, the most excellent, and the highest, which is fully the supreme Self and endless, accrues this result – He, the knower, becomes endowed with a life that is most excellent and superior, as the seen result. As regards the unseen (result), he wins worlds ever increasing in excellence and stretching up to Brahma-Ākāśa.
[In ancient times there was a sage named Atidhanvā, who was the son of Śunaka and who knew the science of udgītha very well.] Once when he was teaching this to his disciple Udaraśāṇḍilya, he declared: ‘So long as you and your family preserve this knowledge, the quality of life in the world of your family will be higher than that of average people’.✅
taṃ haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṃ prajāyāmudgīthaṃ vediṣyante parovarīyo haibhyastāvadasmim̐lloke jīvanaṃ bhaviṣyati.Śaunakaḥ, the son of Śunaka; atidhanvā, Atidhanvā [the sage having that name]; tam, of that kind; etam, this [udgītha]; udaraśāṇḍilyāya, to Udaraśāṇḍilya [the disciple having that name]; uktvā, having taught; uvāca, he said; ha yāvat, as long as; te prajāyām, your progeny; enam udgītham vediṣyante, will know this udgītha; tāvat, so long; [tāsām prajān, the life of those progeny]; asmin loke, in this world; jīvanam ebhyaḥ parovarīyaḥ ha bhaviṣyati, will grow better and better in quality judged by the standard of ordinary people.
किंच तम् एतम् उद्गीथं विद्वान् अतिधन्वा नामतः, शुनकस्यापत्यं शौनकः, उदर-शाण्डिल्याय शिष्याय एतम् उद्गीथ-दर्शनम् उक्त्वा उवाच – यावत् ते तव प्रजायाम्, प्रजा-सन्ततौ इत्यर्थः, एनम् उद्गीथं त्वत्सन्ततिजा वेदिष्यन्ते ज्ञास्यन्ति, तावन् तं कालं परोवरीयो ह एभ्यः प्रसिद्धेभ्यो लौकिक-जीवनेभ्यः उत्तरोत्तर-विशिष्टतरं जीवनं तेभ्यो भविष्यति॥ Moreover, the son of Śunaka named Atidhanvā, who had the knowledge of the Udgītha, while instructing his disciple Udara-śāṇḍilya in the principles of the Udgītha, said: “As long as those born as your descendants, i.e. born in your lineage, will know the Udgītha, so long there will be for them a life ever more enhanced in excellence, than the lives that are ordinarily known.
As in this world, so also in the other world. He who knows the place of the udgītha and worships it accordingly enjoys the best in life in this world, and he enjoys the best in life in the other world also [after death].✅
tathāmuṣmiṃlloke loka iti sa ya etamevaṃ vidvānupāste parovarīya eva hāsyāsmiṃlloke jīvanaṃ bhavati tathāmuṣmim̐lloke loka iti loke loka itiTathā, in the same way; amuṣmin loke, in that other world; lokaḥ iti, the place; saḥ yaḥ, he who; etat evam vidvān upāste, knows this and worships [the udgītha] accordingly; parovarīyaḥ eva ha asya asmin loke jīvanam bhavati, his life in this world is the best possible; tathā amuṣmin loke lokaḥ iti loke lokaḥ iti, his life in the other world [i.e., his life after death] is likewise the best, his life in the other world is likewise.
तथा अदृष्टेऽपि पर-लोके अमुष्मिन् परोवरीयांल् लोको भविष्यति इति उक्तवान् शाण्डिल्याय अतिधन्वा शौनकः। स्याद् एतत् फलं पूर्वेषां महाभाग्यानाम्, नैदंयुगीनानाम् – इत्याशङ्कानिवृत्तये आह – स यः कश्चित् एतम् एवं विद्वान् उद्गीथम् एतर्हि उपास्ते, तस्याप्येवमेव परोवरीय एव ह अस्य अस्मिंल् लोके जीवनं भवति तथा अमुष्मिंल् लोके लोक इति॥ Similarly, ‘in the other world that is unseen, too, will there be a most excellent life for them’. Thus said Atidhanvā Śaunaka to Udara-śāṇḍilya. ‘This result might have accrued to those extremely lucky ones of yore, but it may not be so in the case of those of the present age’. With a view to avert this doubt it is said that for anyone who, knowing thus, meditates on the Udgītha (even now), there will be a most excellent life in this world, and so shall there be for him in the other world, in the other world.
Once the land of the Kurus was hit by a bad thunderstorm, and a young man living there named Uṣasti, the son of Cakra, was in great distress. He left home accompanied by his child-wife and moved to a prosperous village.✅
maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa.Maṭacī-hateṣu, destroyed by a thunderstorm [maṭacin, hailstorm]; kuruṣu, in the land of the Kurus; ātikyā jāyayā saha, with his child-wife; uṣastiḥ, Uṣasti [a young man by that name]; cākrāyaṇaḥ, the son of Cakra; pradrāṇakaiḥ, in great misery; ibhya-grāme [ibhyaḥ, prosperous (i.e., where people owned elephants) + grāme, in a village], in a prosperous village; uvāsa, lived.
उद्गीथोपासन-प्रसङ्गेन प्रस्ताव-प्रतिहार-विषयम् अप्युपासनं वक्तव्यम् इति इदम् आरभ्यते। आख्यायिका तु सुखावबोधार्था – In the context of meditation on Udgītha, the meditation on the Prastāva and Pratihāra, too, is to be taught. With that end in view, begins the present khaṇḍa.मटची-हतेषु मटच्यः अशनयः ताभिर्हतेषु नाशितेषु कुरुषु कुरुसस्येष्वित्यर्थः। ततो दुर्भिक्षे जाते आटिक्या अनुपजात-पयोधरादि-स्त्री-व्यञ्जनया सह जायया उषस्तिर्ह नामतः, चक्रस्यापत्यं चाक्रायणः। इभो हस्ती तमर्हतीति इभ्यः ईश्वरः, हस्त्यारोहो वा, तस्य ग्रामः इभ्यग्रामः तस्मिन्। प्रद्राणकः अन्नालाभात्, ‘द्रा कुत्सायां गतौ’, कुत्सितां गतिं गतः, अन्त्यावस्थां प्राप्त इत्यर्थः। उवास उषितवान् कस्यचिद्गृहमाश्रित्य॥ When the crops in the land of the Kurus had been destroyed by hail storm, thereby giving rise to a famine, Uṣasti, the offspring of Cakrāyaṇa, along with his wife in whom the symptom of womanhood such as the breast had not begun to manifest, lived in Ibhya-grāma – Ibha means elephant, and grāma, village; hence Ibhya-grāma means a village belonging to an owner of elephants – in sorely distressed state on account of not getting food. The root drā indicates deplorable state, that is to say, he reached the last state of distress, while living in the house of someone.
Uṣasti saw an elephant-driver eating some pulses of poor quality, and he begged for a share of his food. The elephant-driver replied: ‘This food in my bowl is all I have to eat. Besides this, I have nothing. [What should I do?]’.✅
sa hebhyaṃ kulmāṣānkhādantaṃ bibhikṣe taṃ hovāca. neto'nye vidyante yacca ye ma ima upanihitā.Saḥ, he [Uṣasti]; kulmāṣān, bad food grains; khādantam, eating; ibhyam, an elephant[-driver]; bibhikṣe, begged; ha tam uvāca, that [elephant-driver] said to him; itaḥ, besides these [pulses]; na anye vidyante, nothing further exists; yat ye ca ime, that which [the pulses]; me, my; upanihitāḥ, thrown [into my eating bowl]; [kim karomi, what should I do].
सः अन्नार्थमटन् इभ्यं कुल्माषान् कुत्सितान् माषान् खादन्तं भक्षयन्तं यदृच्छयोपलभ्य बिभिक्षे याचितवान्। तम् उषस्तिं ह उवाच इभ्यः – न इतः, अस्मान् मया भक्ष्यमाणादुच्छिष्ट-राशेः कुल्माषा अन्ये न विद्यन्ते। यच्च ये राशौ मे मम उपनिहिताः प्रक्षिप्ताः इमे भाजने। किं करोमि? Wandering here and there for food, he, on seeing casually the owner of the elephants who was eating beans of a poor quality, begged of him for food. The owner of the elephants then said to Uṣasti: “I have no more beans than what I have left here as a remainder (while eating), in this plate before me. So, what shall I do?”
Uṣasti said to the elephant-driver, ‘Please give me some [of the pulses].’ The driver then gave away the pulses and said, ‘Here is some water.’ [But Uṣasti declined it, saying] ‘That will amount to my drinking unclean water’.✅
eteṣāṃ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṃ vai me pītaṃsyāditi hovāca.Ha uvāca, [Uṣasti] said; eteṣām, out of this; me dehi iti, give me [some]; tān, those [pulses]; asmai, to him [i.e., to Uṣasti]; pradadau, gave away; hanta, [the elephant-driver said] here is; anupānam iti, drinking water; iti ha uvāca, [Uṣasti] said; me ucchiṣṭam vai pītam syāt, [if I drink the water you are offering] I would be drinking unclean water [because someone else has drunk from it].
इत्युक्तः प्रत्युवाच उषस्तिः – When told thus, Uṣasti replied:एतेषाम् एतानित्यर्थः, मे मह्यं देहीति ह उवाच। तान् स इभ्यः अस्मै उषस्तये प्रददौ प्रदत्तवान्। पानाय समीपस्थम् उदकं च गृहीत्वा उवाच – हन्त गृहाण अनुपानम्। इति उक्तः प्रत्युवाच – उच्छिष्टं वै मे मम इदम् उदकं पीतं स्यात्, यदि पास्यामि॥ The word eteṣām should be taken as ‘these’ (etāni). ‘Give me these’, said he. The owner of the elephants gave them to Uṣasti. He said to him, ‘Take the water that is placed near for drinking’. He replied: ‘In case I drink this water, certainly shall’ I be drinking what is remainder’, (meaning, it is impure and not therefore drinkable).
The elephant-driver asked, ‘Aren’t the pulses also unclean?’ Uṣasti replied: ‘I would die if I did not have these grains to eat. As regards drinking water, [it is not that important]. I can get it when I like’.✅
na svidete'pyucchiṣṭā iti na vā ajīviṣyamimānakhādanniti hovāca kāmo ma udapānamiti.Svit ete api na ucchiṣṭāḥ iti, [the driver said, by the same token] aren’t these [pulses] also unclean; ha uvāca, [Uṣasti] replied; imān, these [pulses]; akhādan, [if I] do not eat; na vai ajīviṣyam iti, I will not survive;udapānam, drinking water [on the other hand]; me kāmaḥ iti, is left to me.
इत्युक्तवन्तं प्रत्युवाच इतरः – To him who spoke thus (i.e. to Uṣasti), the other said:किं न स्विद् एते कुल्माषा अप्युच्छिष्टाः, इति उक्तः आह उषस्तिः – न वै अजीविष्यं नैव जीविष्यामि इमान् कुल्माषान् अखादन् अभक्षयन् इति होवाच। कामः इच्छातः मे मम उदक-पानं लभ्यत इत्यर्थः। “Why, are not these beans also the remainder left after eating?” When thus asked Uṣasti replied: “I will not live if I have not eaten these beans, but, as regards water for drinking, I can get it as and when I feel like drinking.”अतश्चैताम् अवस्थां प्राप्तस्य विद्या-धर्म-यशोवतः स्वात्म-परोपकार-समर्थस्यैतद् अपि कर्म कुर्वतो न अघ-स्पर्श इत्यभिप्रायः। तस्यापि जीवितं प्रति उपायान्तरेऽजुगुप्सिते सति जुगुप्सितम् एतत् कर्म दोषाय। ज्ञानावलेपेन कुर्वतो नरक-पातः स्याद् एव इत्यभिप्रायः, प्रद्राणक-शब्द-श्रवणात्॥ The idea here is that even if a man endowed with knowledge, virtue, and fame, who is capable of helping himself as well as others, does such an act (as eating impure food), when he comes to such a situation, there is not the least sin. But this censured act of his itself will lead to evil effects, if there is another means, not censured, for saving his life. To the one who does such a mean act (as shown above) with perverted knowledge, a fall into hell shall be the result. These views become evident since the word pradrāṇaka is seen (in the mantra above).
After eating some of the food, he [Uṣasti] brought back what was left for his wife. The wife, however, had meanwhile obtained good alms. She accepted the food [from her husband] and put it aside [for future use].✅
sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau.Ha khāditvā, having eaten; atiśeṣān, whatever was left over; saḥ jāyāyai ājahāra, he [Uṣasti] brought for his wife; sā, she; agre eva subhikṣā babhūva, had already obtained good alms; tān, them [the pulses]; pratigṛhya, she accepted; nidadhau, [and] put them aside.
तांश्च स खादित्वा अतिशेषान् अतिशिष्टान् जायायै कारुण्याद् आजहार। सा आटिकी अग्रे एव कुल्माष-प्राप्तेः सुभिक्षा शोभन-भिक्षा, लब्धान्नेत्येतत्, बभूव संवृत्ता। तथापि स्त्री-स्वाभाव्यादनवज्ञाय तान् कुल्माषान् पत्युर्हस्तात् प्रतिगृह्य निदधौ निक्षिप्तवती॥ And having eaten them, he took the remainder to his wife, out of compassion for her. But, his child wife, even before getting the beans (from him) had obtained food. Still, out of nobility of character (of a good wife), she, without refusing those beans, took them from her husband’s hand and kept them somewhere.
While leaving bed the next morning, Uṣasti said to his wife: ‘Oh, if only I could get something to eat, I could then earn some money. The king over there is going to perform a sacrifice, and very likely he would have entrusted to me all the work of a ṛtvik [a priest at a sacrifice]’.✅
sa ha prātaḥ saṃjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrāṃrājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti.Saḥ, he [Uṣasti]; prātaḥ, in the morning; sañjihānaḥ, while getting up from bed; ha uvāca, said [to his wife]; yat bata, oh, if only; annasya labhemahi, I could get some food; labhemahi dhanamātrām, I could earn a little money; asau, over there; rājā, the king; yakṣyate, is performing a sacrifice; saḥ, he [the king]; mā, me; sarvaiḥ ārtvijyaiḥ, all the work of a ṛtvik [a priest who sings hymns or otherwise helps with the performance of a sacrifice]; vṛṇīta iti, would have appointed.
स तस्याः कर्म जानन् प्रातः उषः-काले सञ्जिहानः शयनं निद्रां वा परित्यजन् उवाच पत्न्याः शृण्वन्त्याः – यत् यदि बत इति खिद्यमानः अन्नस्य स्तोकं लभेमहि, तद्भुक्त्वान्नं समर्थो गत्वा लभेमहि धन-मात्रां धनस्याल्पम्। ततः अस्माकं जीवनं भविष्यतीति। He, having known what she had done, woke up from sleep early in the morning and spoke in such a manner as his wife would hear it: “Alas, if I who am afflicted (because of hunger) get a little food – here the word bata indicates affliction – will, having eaten it and become fit, go out and obtain a little wealth, so that we might thus have a living.”धन-लाभे च कारणम् आह – राजासौ नातिदूरे स्थाने यक्ष्यते। यजमानत्वात् तस्य आत्मनेपदम्। स च राजा मा मां पात्रम् उपलभ्य सर्वैः आर्त्विज्यैः ऋत्विक्-कर्मभिः ऋत्विक्-कर्म-प्रयोजनायेत्यर्थः वृणीतेति॥ The reason how the wealth would be gained is being shown. “The king is performing a sacrifice at a place not very far. Since the king is the sacrificer, Ātmane-pada (as in yakṣyate) is used, (as the result accrues to him). And the king, having seen me to be fit, would choose me for discharging all the duties of a priest in the sacrifice.”
The wife said to him, ‘O dear husband, here are those pulses you gave me.’ Having eaten the pulses, Uṣasti left for the place where the sacrifice was being held [other priests having already started it].✅
taṃ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṃ yajñaṃ vitatameyāya.Jāyā tam uvāca, the wife said to him; hanta pate, O dear husband; ime eva kulmāṣāḥ iti, here are those pulses [you gave me]; tān, them [the pulses]; khāditvā, having eaten; amum vitatam yajñam, that ensuing sacrifice; eyāya, he went.
एवम् उक्तवन् तं जायोवाच – हन्त गृहाण हे पते इमे एव ये मद्धस्ते विनिक्षिप्ताः त्वया कुल्माषा इति। तान् खादित्वा अमुं यज्ञं राज्ञो विततं विस्तारितम् ऋत्विग्भिः एयाय॥ To him who spoke thus, the wife said: ‘O my lord, kindly accept these beans which had been put into my hands by you.’ Having eaten them he left for the king’s sacrifice which was being accomplished by the priests.
There at the sacrifice, he found those [the udgātṛs] who were singing the [Sāma] hymns and took a seat among them. Turning to the one who was singing the prastāva, he asked:✅
tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca.Tatra, there [at the site of the sacrifice]; āstāve, at the place where hymns were being sung; udgātṛn stosyamāṇān, those who were singing the hymns; upa, near; upaviveśa, he sat; prastotāram, to him who was reciting the prastāva; saḥ ha uvāca, he said.
तत्र च गत्वा, उद्गातॄन् उद्गातृ-पुरुषान् आगत्य, आस्तुवन्ति अस्मिन्निति आस्तावः तस्मिन् आस्तावे स्तोष्यमाणान् उप उपविवेश समीपे उपविष्टस्तेषाम् इत्यर्थः। उपविश्य च स ह प्रस्तोतारम् उवाच॥ Having gone over there, he went to the principal priests sitting in the place for reciting the hymns, and sat near them. Having sat down, he said to the priest who was to recite the hymns of praise:
‘O Prastotā, if you recite the prastāva without knowing anything about the god to whom this hymn relates, your head will fall’.✅
prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti.Prastotaḥ, O Prastotā; yā devatā, that god who; prastāvam anvāyattā, underlies this prastāva hymn; tām avidvān, without knowing anything about him; cet, if; prastoṣyasi, you recite the prastāva; te, your; mūrdhā, head; vipatiṣyati iti, will fall.
हे प्रस्तोतः इत्यामन्त्र्य अभिमुखीकरणाय, या देवता प्रस्तावं प्रस्तावभक्तिम् अनुगता अन्वायत्ता, तां चेत् देवतां प्रस्तावभक्तेः अविद्वान् सन् प्रस्तोष्यसि, विदुषो मम समीपे – तत्परोक्षेऽपि चेत् विपतेत्तस्य मूर्धा, कर्ममात्रविदामनधिकार एव कर्मणि स्यात्। तच्चानिष्टम्, अविदुषामपि कर्मदर्शनात्, दक्षिणमार्गश्रुतेश्च। अनधिकारे च अविदुषामुत्तर एवैको मार्गः श्रूयेत। ‘O Priest’, thus addressing to attract the attention (he continued): “If you recite the Prastāva without knowing the deity that belongs to it, in the presence of one like me who know it, your head shall fall off”. If it is argued that the head will fall off even when he is not present, then, those who know the mere karma (but not the Deity etc. belonging to it) would certainly be unfit to perform karma. And this is undesirable, since even those who have no intellectual conception (of all these) are seen performing karma, as supported by the śruti-text that speaks of the Southern Path (for those who know the mere karma). If those who are devoid of the intellectual conception were unfit for karma, then the Northern Path alone should have been mentioned.न च स्मार्तकर्मनिमित्त एव दक्षिणः पन्थाः, “यज्ञेन दानेन” (BrhU.6.2.16) इत्यादिश्रुतेः। “तथोक्तस्य मया” (ChanU.1.11.5,7,9) इति च विशेषणाद्विद्वत्समक्षमेव कर्मण्यनधिकारः, न सर्वत्राग्निहोत्रस्मार्तकर्माध्ययनादिषु च। अनुज्ञायास्तत्र तत्र दर्शनात्, कर्ममात्रविदामप्यधिकारः सिद्धः कर्मणीति – मूर्धा ते विपतिष्यतीति॥ Nor can it be said that the Southern Path is attainable only by means of karmas enjoined in the smṛtis, since there is the śruti-text, ‘through sacrifices, gifts,’ (which ensures the Southern Path). Again, the specification, ‘when thus pointed out by me’ goes to show that the ignorant are forbidden from priestly duties only when learned persons are present, and not in all cases, for in cases such as Agni-hotra, karmas enjoined in the smṛtis, the study of the Veda and the like, the performance of actions (by the un-enlightened ones) is seen permitted, here and there. Thus it becomes evident that even those who know the mere karma are entitled to the performance of karma.
10. Next Uṣasti said the same thing to the person singing the udgītha: ‘O Udgātā, if you do not know anything about the god related to the udgītha and yet you sing the udgītha, your head will fall’. 11. He again said the same thing to the person singing the pratihāra: ‘O Pratihartā, if you sing the pratihāra without knowing anything about the deity relating to it, your head will fall.’ At this, they stopped their respective hymns and remained silent.✅
10. evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti.Evam eva udgātāram uvāca, he then said the same thing to the udgātā [who sings the udgītha]; udgātaḥ, O Udgātā; yā devatā udgītham anvāyattā, the god who is related to the udgītha; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing about him; te mūrdhā vipatiṣyati iti, your head will fall.11. evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire.Evam eva pratihartāram uvāca, he said the same thing to the person who was singing the pratihāra; pratihartaḥ, O Pratihartā; yā devatā pratihāram anvāyattā, that god to whom your pratihāra relates; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; te, they [the singers]; ha samāratāḥ, stopped; āsāñcakrire tūṣṇīm, [and] remained silent.
एवम् एव उद्गातारं … प्रतिहर्तारम् उवाच इत्यादि समानम् अन्यत्। ते प्रस्तोत्रादयः कर्मभ्यः समारताः उपरताः सन्तः मूर्धपात-भयात् तूष्णीम् आसाञ्चक्रिरे अन्यच् चाकुर्वन्तः, अर्थित्वात्॥ ‘In the same way, he said to the principal priest and the priest who assisted him’, etc. are same as before. They, i.e. the priest who was to sing the hymns of praise, and the others, being thus admonished, abstained from their (respective) functions, owing to the fear that their heads might fall off.
Then the prince performing the sacrifice said, ‘Sir, I would like to know who you are.’ He [Uṣasti] replied, ‘I am Uṣasti, the son of Cakra’.✅
atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca.Atha, then; yajamānaḥ, the person performing the sacrifice [the prince]; ha enam uvāca, said to him [to Uṣasti]; bhagavantam vai aham vividiṣāṇi iti, Sir, I want to know who you are; iti ha uvāca, [Uṣasti] replied; uṣastiḥ cākrāyaṇaḥ asmi, I am Uṣasti, the son of Cakra.
अथ अनन्तरं ह एनम् उषस्तिं यजमानः राजा उवाच – भगवन्तं पूजावन्तम् वै अहं विविदिषाणि वेदितुम् इच्छामि। इत्युक्तः उषस्तिः अस्मि चाक्रायणः तवापि श्रोत्रपथमागतो यदि – इति ह उवाच उक्तवान्॥ Thereupon, the king, the master of the sacrifice, asked Uṣasti: “I am eager to know you, revered sir”. When thus asked, he replied, “I am Uṣasti Cākrāyaṇa of whom perhaps you may have heard”.
He [the prince] said: ‘I looked for you, revered sir, to give you all the work of the priests. As I could not find you, I entrusted the work to other [brāhmaṇas]’.✅
sa hovāca bhagavantaṃ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṃ bhagavato vā ahamavittyānyānavṛṣi.Saḥ ha uvāca, he [the prince] said; aham, I; bhagavantam, you, revered sir; vai ebhiḥ sarvaiḥ ārtvijyaiḥ, for all the work of the priests; paryaiṣiṣam, looked for; bhagavataḥ, you, sir; avittyā, not being able to locate; aham vai anyān avṛṣi, I chose others.
स ह यजमानः उवाच – सत्यमेवम् अहं भगवन्तं बहु-गुणम् अश्रौषम्, सर्वैः च ऋत्विक्-कर्मभिः आर्त्विज्यैः पर्यैषिषं पर्येषणं कृतवानस्मि। अन्विष्य भगवतो वा अहम् अवित्त्या अलाभेन अन्यान् इमान् अवृषि वृतवानस्मि॥ The master of the sacrifice said. Truly, I have heard of you, revered sir, as endowed with many virtues. I sought for you for all these priestly functions. Though sought for, I could not succeed in getting you. Hence I chose other priests.
[The prince said] ‘O Lord, please do for me all the work of the priest.’ [Uṣasti replied:] ‘Let it be so. Now let the priests already engaged by you recite as I instruct. But you will have to pay me as much as you promised to pay these priests.’ ‘It will be so,’ said [the prince].✅
bhagavāṃstveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṃ yāvattvebhyo dhanaṃ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca.Bhagavān, O Lord; eva tu, for certain; sarvaiḥ ārtvijyaiḥ me iti, [take on] all the work of the ṛtvik for me; tathā iti, [Uṣasti said] let it be so; atha tarhi, now therefore; ete eva, these [priests already engaged by you]; samatisṛṣṭāḥ, as instructed [by me]; stuvatām, may recite; tu ebhyaḥ yāvat dhanam dadyāḥ, but as much money as you are giving these [priests]; tāvat, that much [money]; mama dadyāḥ iti, you have to give me [also]; yajamānaḥ, the performer of the sacrifice [the prince]; iti ha uvāca, said; tathā, it will be so.
अद्यापि भगवांस् तु एव मे मम सर्वैः आर्त्विज्यैः ऋत्विक्-कर्मार्थम् अस्तु, इति उक्तः तथा इति आह उषस्तिः। किंतु अथ एवं तर्हि एते एव त्वया पूर्वं वृताः मया समतिसृष्टाः मया संयक्प्रसन्नेनानुज्ञाताः सन्तः स्तुवताम्। त्वया त्वेतत्कार्यम् – यावत् तु एभ्यः प्रस्तोत्रादिभ्यः सर्वेभ्यो धनं दद्याः प्रयच्छसि, तावन् मम दद्याः। इति उक्तः तथा इति ह यजमानः उवाच॥ Now itself, O revered sir, may you be pleased to take up all priestly duties connected with this my sacrifice. When thus entreated, Uṣasti said, ‘Alright’. ‘Now let those priests whom you had appointed before, being permitted by me with pleasure, sing the hymns of praise. But you have to remember this: As much wealth as you will give to all these, i.e. the priest who sings the hymns of praise and others, so much wealth you should give me also’. When thus said, the master of the sacrifice replied, “Let it be so”.
Then the Prastotā came to [Uṣasti and said:] ‘Revered sir, you told me, “O Prastotā, if you sing the prastāva without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.✅
atha hainaṃ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti.Atha, then; prastotā, the person reciting the prastāva; ha enani upasasāda, came to him [i.e., to Uṣasti, and said]; prastotaḥ yā devatā prastāvam anvāyattā, O Prastotā, that deity to whom the prastāva is related; tām avidvān, without knowing anything about him; cet prastoṣyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; bhagavān mā avocat, revered sir, you said to me; katamā sā devatā iti, what is that deity?
अथ ह एनम् औषस्त्यं वचः श्रुत्वा प्रस्तोता उपससाद उषस्तिं विनयेनोपजगाम। प्रस्तोतर्या देवता इत्यादि मा मां भगवान् अवोचत् पूर्वम् – कतमा सा देवता? या प्रस्ताव-भक्तिम् अन्वायत्तेति॥ Then, having heard the words of Uṣasti, the priest who was to recite the hymns of praise approached Uṣasti respectfully (and said): “O sir: you said to me before, ‘O priest, without knowing the Deity, etc.’ But which is that Deity that belongs to the Prastāva?”
Uṣasti said: ‘It is prāṇa [the vital force]. In prāṇa all things that we see around us [moving or unmoving], disappear [at the time of their destruction. And at the time of their appearance], they appear from prāṇa. Prāṇa is that deity to whom the prastāva is addressed. If you had sung the hymn not knowing the deity to whom it is addressed, in spite of being warned by me, your head would surely have fallen’.✅
prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti.Prāṇa iti ha uvāca, [Uṣasti] said, it is prāṇa [the vital force]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings [moving or unmoving]; prāṇam eva, in prāṇa; abhi, totally; saṃviśanti, disappear [at the time of destruction]; prāṇam abhi ujjihate, [and] out of prāṇa they appear [when they come into existence]; sā eṣā devatā, that [prāṇa] is the deity; prastāvam anvāyattā, the prastāva is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; prastoṣyaḥ, you had praised; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen.
पृष्टः प्राण इति ह उवाच। युक्तं प्रस्तावस्य प्राणो देवतेति। कथम्? सर्वाणि स्थावर-जङ्गमानि भूतानि प्राणम् एव अभिसंविशन्ति प्रलय-काले, प्राणम् अभि लक्षयित्वा प्राणात्मनैव उज्जिहते प्राणादेवोद्गच्छन्तीत्यर्थः उत्पत्तिकाले। अतः सा एषा देवता प्रस्तावम् अन्वायत्ता। (Uṣasti), when asked thus, replied, ‘Prāṇa (vital air)’. It is reasonable that the vital air is the Deity of Prastāva. How? All beings, moving and unmoving, become absorbed into the vital air alone during dissolution, i.e. making the vital air the object, they become one with it, and from Prāṇa alone they emerge at the time of creation. Hence this is the Deity belonging to the Prastāva.तां चेतविद्वान् त्वं प्रास्तोष्यः प्रस्तवनं प्रस्तावभक्तिं कृतवानसि यदि, मूर्धा शिरः ते व्यपतिष्यत् विपतितमभविष्यत् तथा उक्तस्य मया तत्काले मूर्धा ते विपतिष्यतीति। अतः त्वया साधु कृतम्। मया निषिद्धः कर्मणो यदुपरमाम् अकार्षिरित्यभिप्रायः॥ Without knowing this, if you had sung the Prastāva, your head would have fallen off, as had been warned by me – ‘Your head will fall off’. The sense implied is that you did it wisely in abstaining from an act forbidden by me.
Then the udgātā came to [Uṣasti and said:] ‘Revered sir, you told me, “O Udgātā, if you sing the udgītha without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.✅
atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti.Atha, then udgātā, the person reciting the udgītha; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; udgātaḥ yā devatā udgītham anvāyattā, O Udgātā, that deity to whom the udgītha is related; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity?
तथा उद्गाता पप्रच्छ कतमा सा उद्गीथ-भक्तिम् अनुगता अन्वायत्ता देवता इति॥ In the same manner the principal priest asked him, “Which is that Deity that follows the Udgītha?”
Uṣasti said: ‘It is āditya [the sun], for all these beings pay homage to the sun, which is high above. Āditya is that deity to whom the udgītha is addressed. If you had sung the udgītha not knowing the deity to whom it is addressed, your head would surely have fallen, as I had told you’.✅
āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti.Ādityaḥ iti ha uvāca, [Uṣasti] said, it is āditya [the sun]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings [moving and unmoving]; uccaiḥ santam ādityam gāyanti, sing in praise of āditya, who is high above; sā eṣā devatā, that [āditya] is the deity; udgītham anvāyattā, the udgītha is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; udgāsyaḥ, you had sung the udgītha; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen.
पृष्टः आदित्य इति होवाच। सर्वाणि ह वा इमानि भूतानि आदित्यम् उच्चैः ऊर्ध्वं सन्तं गायन्ति शब्दयन्ति, स्तुवन्तीत्यभिप्रायः, उच्-छब्द-सामान्यात्, प्र-शब्द-सामान्याद् इव प्राणः। अतः सा एषा देवता इत्यादि पूर्ववत्॥ Having been asked thus, he said, “The sun”. All these beings sing, i.e. praise the sun when it has risen high above. The particle ut is common in uc-caiḥ santam ādityam and in ud-gītha, as pra is in pra-aṇa and in pra-stāva. Hence, ‘this is the Deity’ etc. are same as before.
Next, the pratihartā came to [Uṣasti and said:] ‘Revered sir, you told me, “O Pratihartā, if you sing the pratihāra without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.✅
atha hainaṃ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti.Atha, next; pratihartā, the person reciting the pratihāra; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; pratihartaḥ yā devatā pratihāram anvāyattā, O Pratihartā, that deity to whom the pratihāra is related; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity?
एवम् एव अथ ह एनं प्रतिहर्ता उपससाद कतमा सा देवता प्रतिहारम् अन्वायत्ता इति॥ In the same way the assistant of Udgātṛ approached him and asked), ‘Which is the Deity that belongs to the Pratihāra?’
Uṣasti said: ‘It is anna [food], for all these beings support themselves by eating food. Anna is that deity to whom the pratihāra is addressed. If you had sung the pratihāra not knowing the deity to whom it is addressed, your head would surely have fallen, as I had told you’.✅
annamiti hovāca sarvāṇi ha vā imāni bhūtanyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti.Annam iti ha uvāca, [Uṣasti] said, it is anna [food]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings; annam eva pratiharamāṇāni jīvanti, support themselves by collecting food; sā eṣā devatā, that [food] is the deity; pratihāram anvāyattā, the pratihāra is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; pratyahariṣyaḥ, you had sung the pratihāra; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen [the repetition is for the sake of emphasis].
पृष्टः अन्नम् इति होवाच। सर्वाणि ह वा इमानि भूतानि अन्नम् एव आत्मानं प्रति सर्वतः प्रतिहरमाणानि जीवन्ति। सा एषा देवता प्रति-शब्दसामान्यात् प्रतिहार-भक्तिम् अनुगता। समानम् अन्यत् तथोक्तस्य मयेति। प्रस्तावोद्गीथ-प्रतिहार-भक्तीः प्राणादित्यान्न-दृष्ट्योपासीतेति समुदायार्थः। प्राणाद्यापत्तिः कर्म-समृद्धिः वा फलम् इति॥ When thus asked, he said, ‘Food’, for all these beings live when they partake of food for themselves from all sources. Because of the common feature of the word prati (in ‘pratihāra’ and ‘pratiharamāṇāni’), this is the Deity that belongs to Pratihāra. The rest upto ‘as had been warned by me’ is same as before. The meaning on the whole is that the Deities of Prastāva, Udgītha, and Pratihāra should be meditated on in the form of prāṇa, sun, and food respectively.
Now, an udgītha [to food] sung by dogs. The story is: Baka Dālbhya, who was also known as Glāva Maitreya, went one day to a quiet place to study the scriptures [the udgītha].✅
athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja.Atha ataḥ, since then; tat ha, in this connection; śauvaḥ udgīthaḥ, an udgītha [to food] sung by dogs [i.e., sages in the form of dogs]; bakaḥ dālbhyaḥ, Baka, the son of Dalbha; glāvaḥ maitreyaḥ vā, or Glāva, the son of Mitrā; svādhyāyam udvavrāja, went to a quiet place to study the scriptures [i.e., the udgītha].
अतीते खण्डेऽन्नाप्राप्ति-निमित्ता कष्टावस्थोक्ता उच्छिष्टोच्छिष्ट-पर्युषित-भक्षण-लक्षणा। सा मा भूद् इति अन्न-लाभाय – In the preceding khaṇḍa has been described the deplorable condition resulting from not obtaining food and leading to the eating of impure and stale food. With a view to avoid it and obtain food, the śruti now begins to describe the Udgītha, as seen by the dogs.अथ अनन्तरं शौवः श्वभिर्दृष्टः उद्गीथः उद्गानं साम अतः प्रस्तूयते। तत् तत्र ह किल बको नामतः, दल्भस्यापत्यं दाल्भ्यः। ग्लावो वा नामतः, मित्रायाश्चापत्यं मैत्रेयः। वा-शब्दश्चार्थे। द्व्यामुष्यायणो ह्यसौ। वस्तु-विषये क्रियास्विव विकल्पानुपपत्तेः। द्विनामा द्विगोत्र इत्यादि हि स्मृतिः। दृश्यते च उभयतः पिण्डभाक्त्वम्। उद्गीथे बद्धचित्तत्वात् ऋषावनादराद्वा। वा-शब्दः स्वाध्यायार्थः। स्वाध्यायं कर्तुं ग्रामाद्बहिः उद्वव्राज उद्गतवान् विविक्त-देशस्थोदकाभ्याशम्। As is well-known, Baka Dālbhya, the son of Mitra, went out of the village to a river-bank in quietude for the study of the Veda. Here the particle vā is used in the sense of ca (and). Indeed, he is a dvy-āmuṣyāyaṇa (see ChanU.1.8.1 commentary), for there can be no alternative view in the case of an object, as in actions. Also there is the śruti, “with two names and with two families”. And instances are seen where piṇḍa (lump of rice) is offered to the manes of both families (by one and the same person). Or owing to the disregard of the manes of both families of the Ṛṣi, on account of the mind being engrossed in the Udgītha, the use of the word vā may be regarded as facilitating the study of the Veda.‘उद वव्राज’ “प्रतिपालयाञ्चकार” (ChanU.1.12.3) इति च एक-वचनाल् लिङ्गात् एकोऽसौ ऋषिः। श्वोद्गीथ-काल-प्रतिपालनात् ऋषेः स्वाध्याय-करणम् अन्नकामनयेति लक्ष्यत इत्यभिप्रायतः॥ Since the verb used viz. udvavrāja (in mantra 1 above) and pratipālayāñ-cakāra (in mantra 3 below) is in singular number, there must be only one Ṛṣi. The sense implied is that since the Ṛṣi awaited the time of the Udgītha of the dogs, it becomes signified that his study was motivated by a desire to acquire food.
A white dog appeared before him, as if he wanted to do the sage a favour. Then several other smaller dogs came to the white dog and said: ‘O Lord, please sing for us. We are hungry and we want some food’.✅
tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṃ no bhagavānāgāyatvaśanāyāmavā iti.Tasmai, [as a favour] to him; śvā, a dog; śvetāḥ, white; prādurbabhūva, appeared; tam, to him [i.e., to the white dog]; anye śvānaḥ, other dogs; upasametya, came; ūcuḥ, [and] said; annam, food; naḥ, for us; bhagavān, O Lord; āgāyatu, please sing; aśanāyāma vai iti, we are hungry [and want to eat].
स्वाध्यायेन तोषिता देवता ऋषिर्वा श्वरूपं गृहीत्वा श्वा श्वेतः सन् तस्मै ऋषये तदनुग्रहार्थं प्रादुर्बभूव प्रादुश्चकार। तमन्ये शुक्लं श्वानं क्षुल्लकाः श्वानः उपसमेत्य ऊचुः उक्तवन्तः – अन्नं नः अस्मभ्यं भगवान् आगायतु आगानेन निष्पादयतु इत्यर्थः। Pleased with the study of the Veda, the deity or the Ṛṣi, assuming the form of a white dog, appeared before him to help him. The other little dogs, gathered around this dog and said, ‘O revered , sir’, please sing and obtain food for us.मुख्य-प्राण-वागादयो वा प्राणम् अनु अन्नभुजः स्वाध्याय-परितोषिताः सन्तः अनुगृह्णीयुरेनं श्वरूपमादायेति युक्तम् एवं प्रतिपत्तुम्। अशनायाम वै बुभुक्षिताः स्मो वै इति॥ Or this might mean that speech and the rest which partake of food when prāṇa vibrates, spoke to the vital air in the mouth. Inasmuch as the speech and the rest, being much pleased with the study, would help the vital air in the mouth, assuming the form of a dog, the way it is interpreted above is but proper. We are certainly desirous of eating, i.e. we are hungry.
[The white dog] replied, ‘All of you meet me here tomorrow morning.’ Baka Dālbhya, who was also known as Glāva Maitreya, waited there too [for the white dog].✅
tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṃcakāra.Tān, to them [the other dogs]; ha uvāca, [the white dog] said; iha eva, here; prātaḥ, tomorrow morning; mā upasamīyāta iti, all of you come to me; bakaḥ dālbhyaḥ glāvaḥ maitreyaḥ vā, Baka, the son of Dalbha, who was also known as Glāva, the son of Mitrā; pratipālayāñcakāra, waited [for the white dog]; tat ha, there.
एवम् उक्ते श्वा श्वेत उवाच तान् क्षुल्लकान् शुनः, इहैव अस्मिन्नेव देशे मा मां प्रातः प्रातःकाले उपसमीयातेति। दैर्घ्यं छान्दसम्, समीयातेति प्रमाद-पाठो वा। प्रातःकाल-करणं तत्काल एव कर्तव्यार्थम्, अन्नदस्य वा सवितुरपराह्णेऽनाभिमुख्यात्। When thus addressed, the white dog said to those little dogs: ‘Come to me at this place itself, next morning’. The lengthening of vowel in samīyāta may be a peculiar Veda use or it may be an error in the text. The fixing of morning as the time serves to show that that time alone is fit for singing it or it may be to indicate that during the afternoon the sun, the giver of food, is not in front.तत् तत्रैव ह बको दाल्भ्यो ग्लावो वा मैत्रेय ऋषिः प्रतिपालयाञ्चकार प्रतीक्षणं कृतवान् इत्यर्थः॥ There alone, the Ṛṣi named Baka Dālbhya or Glāva Maitreya kept himself waiting.
Just as those who recite the hymn called bahiṣ-pavamāna move forward while touching each other, so the dogs also did the same. Then, sitting down, they said him.✅
te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ saṃrabdhāḥ sarpantītyevamāsasṛpuste ha samupaviśya hiṃ cakruḥ.Te ha, they; yathā eva, just as; idam, this; bahiṣ-pavamānena, by the hymn called bahiṣ-pavamāna; stoṣyamāṇaḥ, while reciting; saṃrabdhāḥ, touching each other; sarpanti, proceed; iti evam āsasṛpuḥ, went about this way; te ha, they; samupaviśya, sitting down; hiṃ, the word ‘hiṃ’; cakruḥ, uttered.
ते श्वानः तत्रैव आगत्य ऋषेः समक्षं यथा एव इह कर्मणि बहिष्पवमानेन स्तोत्रेण स्तोष्यमाणाः उद्गातृ-पुरुषाः संरब्धाः संलग्नाः अन्योन्यम् एव सर्पन्ति, एवं मुखेनान्योन्यस्य पुच्छं गृहीत्वा आससृपुः आसृप्तवन्तः, परिभ्रमणं कृतवन्त इत्यर्थः। ते एवं संसृप्य समुपविश्य उपविष्टाः सन्तः हिञ्-चक्रुः हिंकारं कृतवन्तः॥ Just as the Udgātṛ priests, who are to sing the Bahiṣ-pavamāna hymn of praise, in the sacrifice, meet each other and move along together, similarly, the dogs turned, each holding the tail of the other in its mouth. Then, having sat down, they began to sing ‘Him’.
‘Om, we will eat. Om, we will drink. Om, Deva [the sun], Varuṇa, Prajāpati, Savitā, bring us food here. O Lord of food [the sun], bring us food here. Bring us food here. Om’.✅
omadāmoṃpibāmoṃ devo varuṇaḥ prajapatiḥ savitānnamihāharadannapate'nnamihā harāharomitiOm adāma, Om, we will eat; om pibāma, Om, we will drink; om devaḥ varuṇaḥ prajāpatiḥ savitā, Om Deva [the shining one], Varuṇa, Prajāpati, Savitā; annam iha āharat, bring food here; annapate annam iha āhara āhara om, O Lord of food, bring food here, bring [food here], Om.
ओम् अदाम् ओं पिबाम् ओं देवः, द्योतनात्। वरुणः वर्षणाज्जगतः। प्रजापतिः, पालनात्प्रजानाम्। सविता प्रसवितृत्वात्सर्वस्य आदित्य उच्यते। एतैः पर्यायैः स एवंभूतः आदित्यः अन्नम् अस्मभ्यम् इह आहरत् आहरत्विति। Om, let us eat; Om, let us drink. Deva is called so, because of shining, Varuṇa because of raining on the earth, Prajā-pati because of protecting the people, and Savitā (sun, Savitṛ) because of bringing forth everything. May the sun endowed with these distinctions bring us food here.ते एवं हिं कृत्वा पुनरप्यूचुः – स त्वं हे अन्नपते। स हि सर्वस्यान्नस्य प्रसवितृत्वात् पतिः। न हि तत्पाकेन विना प्रसूतमन्नम् अणुमात्रम् अपि जायते प्राणिनाम्। अतोऽन्नपतिः। हे अन्नपते, अन्नम् अस्मभ्यम् इह आहराहर इति। अभ्यासः आदरार्थः। ओम् इति॥ Having done this, they said again: ‘O Lord of food’. Because He is the agent of production of all food, He is the Lord of food, for not even a grain of food can be had for the creatures without His ripening influence. Hence (He is) the Lord of food. ‘O Lord of food, bring here food for us’. The repetition is expressive of courtesy. Om.
This planet, the earth, is represented by the syllable hāu, air is represented by the syllable hāi, the moon by the syllable atha, and fire by the syllable ī.✅
ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā athakāraḥ. ātmehakāro'gnirīkāraḥ.Ayam vāva lokaḥ hāukāraḥ, this earth [is known by] the syllable ‘hāu’; vāyuḥ hāikāraḥ, air by the syllable ‘hāi’; candramā athakāraḥ, the moon by the syllable ‘atha’; ātmā ihakāraḥ, the individual self by the syllable ‘iha’; agniḥ īkāraḥ, fire by the syllable ‘ī’.
भक्ति-विषयोपासनं सामावयव-सम्बद्धम् इति अतः सामावयवान्तर-स्तोभाक्षर-विषयाणि उपासनान्तराणि संहतानि उपदिश्यन्तेऽनन्तरम्, तेषां सामावयव-सम्बद्धत्वाविशेषात् – Since meditation on object of devotion is connected with the parts of Sāma, other forms of meditation with reference to the syllables of Stobha which form another part of Sāma, are expounded next collectively, because they, too, form parts of Sāma without any distinction.अयं वाव अयम् एव लोकः हाउकारः स्तोभो रथंतरे साम्नि प्रसिद्धः – “इयं वै रथंतरम्” (TaitSam.7.1.4.3) इत्यस्मात् संबन्ध-सामान्यात् हाउकारः तोभोऽयं लोकः इत्येवम् उपासीत। वायुः हाइकारः। वाम-देव्ये सामनि हाइकारः प्रसिद्धः। वाय्वप्-संबन्धश्च वाम-देव्यस्य साम्नो योनिः इत्यस्मात् सामान्यात् हाइकारं वायु-दृष्ट्योपासीत। This world, indeed, is the syllable hā-u, which is a Stobha well-known in the Rathantara Sāma. Owing to the common characteristic of relation, as is evident from “This (earth) verily is Rathantara”, one should meditate on the Stobha hā-u as this world. The air is the syllable hā-i. The syllable hā-i is well-known in the Vāma-devya Sāma. The source of Vāma-devya Sāma is the union of air and water, and hence, because of this similarity, one should meditate on the syllable hā-i as the air.चन्द्रमा अथकारः। चन्द्र-दृष्ट्या अथकारम् उपासीत। अन्ने हीदं स्थितम्। अन्नात्मा चन्द्रः। थकाराकार-सामान्याच् च। आत्मा इहकारः। इह इति स्तोभः। प्रत्यक्षो ह्यात्मा इहेति व्यपदिश्यते। इह इति च स्तोभः, तत्सामान्यात् अग्निः ईकारः। ई-निधनानि च आग्नेयानि सर्वाणि सामानि इति अतः तत्सामान्यात्॥ The moon is the syllable atha. Hence one should meditate on the syllable atha as the moon, for it rests on food (anna) and is of the nature of food. Also because of the similarity of tha and a in both, (the moon of the nature of food should be meditated on as atha). The Self is the syllable iha. The Stobha iha indicates directness. Hence the Self is said to be iha, which is a Stobha. Because of this similarity, (the syllable iha should be meditated on as the Self). The fire is ī. All Sāmas termed as Āgneya end in ī. Hence on account of this similarity the fire is the syllable ī.
Āditya, the sun, is represented by the stobha [chanted interjection] ū; nihava, the welcoming hymn, by the stobhae; the Viśvadeva gods by the stobhaauhoyi; Prajāpati by the stobhahiṃ; prāṇa by the stobhasvara; food by the stobhayā; and Virāṭ by the stobhavāk.✅
āditya ūkāro nihava ekāro viśve devā auhoyikāraḥ prajapatirhiṃkāraḥ prāṇaḥ svaro'nnaṃ yā vāgvirāṭ.Ādityaiḥ, Āditya, the sun; ūkāraḥ, [is represented by] the stobha ‘ū’; nihavaiḥ, the welcoming address; ekāraḥ, [is represented by] the stobha ‘e’; viśve-devāḥ, the Viśva-devas [i.e., a class of gods]; auhoyi-kāraḥ, [are represented by] the stobha ‘auhoyi’; prajāpatiḥ, Prajāpati [the Lord of all beings]; hiṃkāraḥ, [is represented by] the stobha ‘hiṃ’; prāṇaḥ, prāṇa [the presiding deity of life]; svaraḥ, [is represented by] the stobha ‘svara’; annam, food; yā, [is represented by] the stobha ‘yā’; virāṭ, Virāṭ; vāk, [is represented by] the stobha ‘vāk’.
आदित्यः ऊकारः। उच्चैः ऊर्ध्वं सन्तम् आदित्यं गायन्तीति ऊकारः च अयं स्तोभः। आदित्य-दैवत्ये साम्नि स्तोभ इति आदित्य ऊकारः। निहव इत्याह्वानम्। एकारः स्तोभः। एहीति च आह्वयन्तीति तत्सामान्यात्। विश्वेदेवा औहोयिकारः, वैश्व-देव्ये साम्नि स्तोभस्य दर्शनात्। प्रजापतिः हिंकारः, आनिरुक्त्यात्, हिंकारस्य च अव्यक्तत्वात्। The sun is the syllable ū. Since the Udgātṛ priests sing to the sun that is high above (ūrdhva), this syllable ū is a Stobha. In the Sāma belonging to the Sun deity, ū is the Stobha. Hence the Sun is the syllable ū. The invocation is the Stobha e, for people say ehi (come) while calling (some one), and because of this similarity, (invocation is the syllable ehi). The Viśve-devas are the syllable auhoyi, for this Stobha is seen in the Sāma belonging to the Viśve-devas. Prajā-pati is the syllable him, for Prajā-pati cannot be defined and the syllable him, too, is indistinct.प्राणः स्वरः। स्वर इति स्तोभः। प्राणस्य च स्वर-हेतुत्व-सामान्यात्। अन्नं या। या इति स्तोभः अन्नम्, अन्नेन हीदं याति इति अतः तत्सामान्यात्। वाग् इति स्तोभो विराट् अन्नं देवता-विशेषो वा, वैराजे साम्नि स्तोभ-दर्शनात्॥ The vital air is svara; svara is a Stobha; the vital air is svara, for it is the origin of svara. Food is the Stobha called yā, for the reason of similarity consisting in the fact that the creatures move (yānti) because of food. The Stobha vāg (speech) is Virāṭ which can either mean food or a particular deity, for in the Sāma belonging to Virāṭ, the Stobha vāg is seen.
The thirteenth stobhahuṃ is not clearly defined. Various scholars have defined it in various ways. [Thus, it is up to people to meditate on it as they like.]✅
aniruktastrayodaśaḥ stobhaḥ saṃcaro huṃkāraḥ.Sañcaraḥ, variously interpreted; aniruktaḥ, not clearly defined; trayodaśaḥ stobhaḥ, the thirteenth stobha; huṅkāraḥ, the syllable ‘huṃ’.
अनिरुक्तः अव्यक्तत्वाद् इदं चेदं चेति निर्वक्तुं न शक्यत इत्यतः, सञ्चरः विकल्प्यमान-स्वरूप इत्यर्थः। कोऽसौ? इति आह – त्रयो-दशः स्तोभः हुंकारः। अव्यक्तो ह्ययम्। अतोऽनिरुक्त-विशेष एव उपास्य इत्यभिप्रायः॥ Undefinable: that which, being indistinct, cannot be said whether this or that. Hence it is of the nature of uncertainty. Which is this? This is being explained. The thirteenth syllable ‘hum’. The drift is that since this is indistinct, it should be meditated upon as something of undefined distinction.
To a person who knows the Sāma with its stobhas, as mentioned earlier, the organ of speech gives of its best. Such a person gets plenty of food to eat and can also eat much food.✅
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etāmevaṃsāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti.Yaḥ, that person who; etām evam, this as stated earlier; sāmnām, the Sāma with its stobhas; upaniṣadam, the science of it; veda, knows; vācaḥ, of the organ of speech; yaḥ dohaḥ, the essence; doham, [that] essence; vāk, the organ of speech; asmai, to him [who knows]; dugdhe, gives; [saḥ, he]; annavān, rich with food; annādaḥ, a great eater of food; bhavati, becomes.
स्तोभाक्षरोपासना-फलम् आह – The result of meditation of the letters of the Stobha are shown.दुग्धेऽस्मै वाग्दोहम् इत्याद्युक्तार्थम्। ये एताम् एवं यथोक्त-लक्षणां साम्नां सामावयव-स्तोभाक्षर-विषयाम् उपनिषदं दर्शनं वेद, तस्य एतद् यथोक्तं फलम् इत्यर्थः। द्विः अभ्यासः अध्याय-परिसमाप्त्यर्थः। सामावयव-विषयोपासना-विशेष-परिसमाप्त्यर्थः वेति॥ ‘Speech yields to him the milk that is the fruit itself’ etc., had been explained before (ChanU.1.3.7 commentary). To him who knows the secret significance of the aforesaid characteristics, pertaining to the letters of the Stobha which forms part of the Sāma, accrues the result already described. The repetition (of ‘knows the secret significance of the Sāma’) is to indicate the end of the Adhyāya; or it may be to indicate the end of the instruction of a particular meditation connected with the part of Sāma.
“ओम् इत्येतद् अक्षरम्” (ChanU.1.1.1) इत्यादिना सामावयव-विषयम् उपासनम् अनेक-फलम् उपदिष्टम्। अनन्तरं च स्तोभाक्षर-विषयम् उपासनम् उक्तम् – सर्वथापि सामैक-देश-सम्बद्धम् एव तद् इति। अथेदानीं समस्ते साम्नि समस्त-साम-विषयाणि उपासनानि वक्ष्यामि इत्यारभते श्रुतिः। युक्तं हि एक-देशोपासनानन्तरम् एक-देशि-विषयम् उपासनम् उच्यत इति॥ By the passage, “One should meditate on the syllable Om” (ChanU.1.1.1) etc., the meditation connected with the part of Sāma has been taught as yielding various results. And thereafter, the meditation on the letters of the Stobha has been explained, for this, too, is related to Sāma to a certain extent. Now, with a view to explaining all about the meditations on the whole Sāma, i.e. all about the meditations closely associated with Sāma. the śruti proceeds. Indeed, it is but proper that after discussing the meditation on the parts, there now begins the meditation on that which contains in itself all the parts.
It is good to worship the Sāma with all its parts. All that is good, according to scholars, is called sāma [sāman, as an adjective]. Similarly, all that is bad is a-sāma.✅
samastasya khalu sāmna upāsanaṃ sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti.Samastasya khalu sāmnaḥ upāsanam, the worship of the Sāma as a whole [inclusive of all its parts]; sādhu, [is] good; yat khalu sādhu, whatever is good; tat sāma iti ācakṣate, that is called sāma; yat a-sādhu, whatever is bad; tat a-sāma iti, that is a-sāma.
समस्तस्य सर्वावयव-विशिष्टस्य पाञ्च-भक्तिकस्य साप्त-भक्तिकस्य च इत्यर्थः। खलु इति वाक्यालङ्कारार्थः। साम्न उपासनं साधु। समस्ते साम्नि साधु-दृष्टि-विधि-परत्वान्न पुर्वोपासन-निन्दार्थत्वं साधु-शब्दस्य। (On Sāma) as the whole: (On Sāma) endowed with all its fivefold and sevenfold parts. The word khalu serves as an embellishment of the sentence. In the statement that the meditation on the whole of Sāma is good, the word ‘good’ should not be meant as censuring the meditations explained prior to it.ननु पूर्वत्राविद्यमानं साधुत्वं समस्ते साम्न्यभिधीयते। न, “साधु सामेत्युपास्ते” (ChanU.2.1.4) इत्युपसंहारात्। साधु-शब्दः शोभन-वाची। कथम् अवगंयत? इति, आह – यत् खलु लोके साधु शोभनमनवद्यं प्रसिद्धम्, तत् साम इति आचक्षते कुशलाः। यद् असाधु विपरीतम्, तद् असाम इति॥ If it is held that the goodness that is not there (in the other cases) is mentioned in connection with ‘the whole of Sāma’, it is not so, for the meditations taught earlier have been concluded by saying, “Sāma is good; meditate on it as such”. The word Sādhu means good. How is it known? Answer follows: Whatever is known in the world as good, i.e. blameless, is Sāma; thus speak the learned; and whatever is opposed to it is A-sāma.
This is why people say, ‘He has succeeded in getting access to that distinguished person by virtue of sāma,’ when they mean he has gone to that distinguished person by honest and legitimate means. Similarly, they say, ‘By virtue of asāma he went to that distinguished person,’ when they mean he got to that person by unethical means.✅
tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ.Tat uta āhuḥ api, this is why people say; sāmnā, by virtue of sāma; enam, a [high-placed] person; upāgāt iti, someone got access to; sādhunā, [they mean] by good conduct; enam upāgāt iti eva, he got access to him; tat āhuḥ, [similarly] this is what people say; asāmnā, by virtue of asāma; enam upāgāt iti, he got access to him; asādhunā, [when they mean] by bad conduct; enam upāgāt iti eva, he got access to him; tat āhuḥ, this is what people say.
तत् तत्रैव साध्वसाधु-विवेक-करणे उत अपि आहुः – साम्ना एनं राजानं सामन्तं च उपागात् उपगतवान्। कोऽसौ? यतः असाधुत्व-प्राप्त्याशङ्का स इत्यभिप्रायः। शोभनाभिप्रायेण साधुना एनम् उपागात् इत्येव तत् तत्र आहुः लौकिकाः बन्धनाद्यसाधु-कार्यम् अपश्यन्तः। यत्र पुनः विपर्ययेण बन्धनाद्यसाधु-कार्यं पश्यन्ति, तत्र असाम्ना एनम् उपागाद् इति असाधुना एनम् उपागाद् इति एव तद् आहुः॥ There, in discriminating between good and bad, people say, ‘He approached this king or this tributary prince with Sāma’. Who is he (who thus approached)? He of whom they feared to be an object of ill-treatment of the king. There, common people say, ‘He approached him well’, when they do not find any unpleasant action like imprisonment etc. But where, on the contrary, they find an unpleasant action like imprisonment or the like, they say, ‘He approached him with A-sāma’, that is to say, ‘He treated him in a bad manner’.
Then when something good happens, people say, ‘It is sāma for us,’ when they mean that it is good for them. But when something bad happens, people say, ‘It is asāma for us,’ when they mean that it is bad for them.✅
athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ.Atha uta api, then also; āhuḥ, [people] say; naḥ bata sāma iti, it is sāma for us; yat sādhu bhavati, that which is good; sādhu bata id eva tat āhuḥ, the words mean that what is good has happened; naḥ bata asāma iti, [similarly, people say] it is asāma for us; yat asādhu bhavati, that which is bad; asādhu bata id eva tat āhuḥ, they mean to say that what is bad has happened.
अथ उत अपि आहुः स्वसंवेद्यं साम नः अस्माकं बत इति अनुकम्पयन्तः संवृत्तम् इति आहुः। एतत् तैः उक्तं भवति, यत् साधु भवति साधु बत इति एव तद् आहुः। विपर्यये जाते असाम नो बत इति। यद् असाधु भवति असाधु बत इति एव तदाहुः। तस्मात् साम-साधु-शब्दयोः एकार्थत्वं सिद्धम्॥ Thereafter, they say, ‘This Sāma, fit to be experienced by ourselves, we have attained’. The particle bata indicates compassion (with which they say). What they said is this: When something is good, they say, ‘It is good’. If contrary is the case, they say, ‘It is A-sāma for us’, meaning, it is not good, if anything does not go well with them. Therefore, it becomes proved that the words Sāma and Sādhu have the same meaning.
If a person knows the Sāma as such and worships it with the awareness of the great qualities it possesses, those qualities very soon manifest themselves in him and become a source of happiness.✅
sa ya etadevaṃ vidvānasādhu sāmetyupāste'bhyāśo ha yadenaṃ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ .Saḥ yaḥ, whoever; etat, this [Sāma]; evam vidvān, knows in this way; sādhu sāma iti upāste, [and] worships Sāma as ‘sādhu’; enam, to this worshipper; sādhavaḥ dharmāḥ, the good qualities that are associated with a perfect [sādhu] person; abhyāśaḥ ha, quickly; yat āgaccheyuḥ ca, come; upa ca nameyuḥ, and are a source of satisfaction.
अतः स यः कश्चित् साधु साम इति साधु-गुणवत् साम इति उपास्ते समस्तं साम साधु-गुणवद् विद्वान्, तस्यैतत् फलम् अभ्याशो ह क्षिप्रं ह, यत् इति क्रिया-विशेषणार्थम्, एनम् उपासकं साधवः शोभनाः धर्माः श्रुति-स्मृत्यविरुद्धाः आ च गच्छेयुः आगच्छेयुः च। न केवलम् आगच्छेयुः, उप च नमेयुः उपनमेयुः च, भोग्यत्वेन उपतिष्ठेयुः इत्यर्थः॥ Hence, if anyone meditates on Sāma as good, that is to say, as endowed with goodness, with the knowledge of the complete Sāma being good, such virtuous qualities would hasten towards that meditator, as are not opposed to śrutis and smṛtis. They do not merely hasten towards him but also serve him, becoming his own objects of enjoyment.
One should worship the Sāma in a fivefold manner, treating the different parts [of the ritual] as symbols of the worlds. The syllable hiṃ is the earth, the prastāva fire, the udgītha the sky, the pratihāra the sun, the nidhana heaven. This is with reference to the ascending order.✅
lokeṣu pañcavidhaṃ sāmopāsīta pṛthivī hiṃkāraḥ. agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu.Pañcavidham sāma upāsīta, one should worship the Sāma in a fivefold manner; lokeṣu, as the worlds [such as the earth]; hiṃkāraḥ, [for instance, thinking of] the syllable hiṃ; pṛthivī, [as] the earth; prastāvaḥ agniḥ, the prastāva as fire; udgīthaḥ antar-ikṣam, the udgītha as the sky; pratihāraḥ ādityaḥ, the pratihāra as the sun; nidhanam dyauḥ, the nidhana as heaven; ūrdhveṣu iti, which is up above [or rather, in ascending order].
कानि पुनः तानि साधु-दृष्टि-विशिष्टानि समस्तानि सामानि उपास्यानि इति, इमानि तानि उच्यन्ते – लोकेषु पञ्च-विधम् इत्यादीनि। What, again, are the complete Sāmas, regarded as good, that are to be meditated on? These are being shown by the mantra, Lokeṣu pañca-vidham etc.ननु लोकादि-दृष्ट्या तानि उपास्यानि साधु-दृष्ट्या च इति विरुद्धम्। (Pūrvapakṣa): It involves a contradiction if the Sāmas are meditated on both as the worlds and as good.न, साध्वर्थस्य लोकादि-कार्येषु कारणस्यानुगतत्वात् – मृदादिवद् घटादि-विकारेषु। साधु-शब्द-वाच्योऽर्थो धर्मो ब्रह्म वा सर्वथापि लोकादि-कार्येषु अनुगतम्। अतः यथा यत्र घटादि-दृष्टिः मृदादि-दृष्ट्यनुगतैव सा, तथा साधु-दृष्ट्यनुगतैव लोकादि-दृष्टिः। धर्मादि-कार्यत्वाल् लोकादीनाम्। (Samādhāna): This is not so, for what is called sādhu (good) extends to the effects, as well in the form of the worlds and the like, it being the cause (of all), just as clay etc. due to their modifications viz. jar and the like. Righteousness or Brahma that forms the literal meaning of the word sādhu extends to the effects viz. the worlds and the rest, under all conditions.यद्यपि कारणत्वम् अविशिष्टं ब्रह्म-धर्मयोः, तथापि धर्म एव साधु-शब्द-वाच्य इति युक्तम्, साधु-कारी साधुः भवति इति धर्म-विषये साधु-शब्द-प्रयोगात्। Even if Brahma and Righteousness constitute equally the cause of the world, then, too, Righteousness alone forms the meaning of the word sadhu. It is proper to hold so, since it is seen that the word sādhu is used to denote righteousness, as evidenced by, “The doer of righteous acts becomes good.”ननु लोकादि-कार्येषु कारणस्यानुगतत्वाद् अर्थ-प्राप्तैव तद्-दृष्टिः इति “साधु साम इति उपास्ते” (ChanU.2.1.4) इति न वक्तव्यम्। (Pūrvapakṣa): Inasmuch as the effects viz. the world and the rest, are followed by their cause, the notion of the ‘good’ follows normally. As such, there is no need to say, ‘One meditates on Sāma as good’.न, शास्त्र-गम्यत्वात् तद्-दृष्टेः। सर्वत्र हि शास्त्र-प्रापिता एव धर्मा उपास्याः, न विद्यमाना अपि अशास्त्रीयाः – (Samādhāna): It is not so, for the said notion is derived only from the scriptures. Everywhere only the righteous acts enjoined in the scriptures alone are to be performed, and not those which, though they do not conform to the scriptures, might be in vogue.लोकेषु पृथिव्यादिषु पञ्च-विधं पञ्च-भक्ति-भेदेन पञ्च-प्रकारं साधु समस्तं सामोपासीत। कथम्? पृथिवी हिंकारः। लोकेषु इति या सप्तमी, तां प्रथमात्वेन विपरिणमय्य पृथिवी-दृष्ट्या हिंकारे पृथिवी हिंकार इत्युपासीत। व्यत्यस्य वा सप्तमी-श्रुतिं लोक-विषयां हिंकारादिषु पृथिव्यादि-दृष्टिं कृत्वा उपासीत। Among the worlds such as the earth and the rest, one should meditate on the complete Sāma as good, as fivefold, i.e. in five ways. How? The earth as the syllable ‘him’. The locative in lokeṣu (in the worlds) should be changed into the nominative to mean ‘the worlds’. One should regard the earth as the syllable him. that is to say, one should meditate on the earth as the syllable him. Or by transferring the locative from loka to hiṃ-kara, it may be meant as, ‘one should meditate on the syllable him, considering it as the earth’.तत्र पृथिवी हिंकारः, प्राथम्यसामान्यात्। अग्निः प्रस्तावः। अग्नौ हि कर्माणि प्रस्तूयन्ते। प्रस्तावश्च भक्तिः। अन्तरिक्षम् उद्गीथः। अन्तरिक्षं हि गगनम्। गकार-विशिष्टः च उद्गीथः। आदित्यः प्रतिहारः, प्रतिप्राण्यभिमुखत्वान् मां प्रति मां प्रतीति। द्यौः निधनम्। दिवि निधीयन्ते हि इतो गता इति ऊर्ध्वेषु ऊर्ध्व-गतेषु लोक-दृष्ट्या सामोपासनम्॥ Of these, (one should meditate on) the earth as him, owing to the similarity of both in being the first (among worlds and before the Sāma), and the fire as Prastāva, for the rites are performed in the fire. Further, Prastāva forms part of Sāma. The sky is the Udgītha: Gagana is sky and in Udgītha is also there is the letter ga (i.e. ‘g’). The sun is the Pratihāra, for it shines face to face with every creature, making each think, ‘It faces me’; ‘it faces me’. The heaven is the Nidhāna (the concluding passage in the end of a Sāma), since those who depart from here find their abode in heaven. Thus has been shown the meditation on the Sāma as the worlds rising higher and higher, (i.e. in the ascending order).
Now, the fivefold worship from the highest world to the lowest: heaven is hiṃkāra, the sun is prastāva, the sky is udgītha, fire is pratihāra, and the earth is nidhana.✅
athāvṛtteṣu dyaurhiṃkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam.Atha, next; āvṛtteṣu, from the highest [world] to the lowest; dyauḥ hiṃkāraḥ, the heaven is the syllable hiṃ; ādityaḥ prastāvaḥ, the sun is the prastāva; antar-ikṣam udgīthaḥ, the sky is the udgītha; agniḥ pratihāraḥ, fire is the pratihāra; pṛthivī nidhanam, the earth is nidhana.
अथ आवृत्तेषु अवाङ्-मुखेषु पञ्च-विधम् उच्यते सामोपासनम्। गत्यागति-विशिष्टा हि लोकाः। यथा ते, तथा-दृष्ट्यैव सामोपासनं विधीयते यतः, अत आवृत्तेषु लोकेषु। द्यौः हिंकारः, प्राथम्यात्। आदित्यः प्रस्तावः, उदिते हि आदित्ये प्रस्तूयन्ते कर्माणि प्राणिनाम्। अन्तरिक्षम् उद्गीथः पूर्ववत्। अग्निः प्रतिहारः, प्राणिभिः प्रतिहरणाद् अग्नेः। पृथिवी निधनम्, तत आगतानाम् इह निधनात्॥ Now, the meditation on the fivefold Sāma is being described, among the worlds that are lower. The movement such as revolving (i.e. going and coming) is peculiar to the worlds. Just as they are, so also, is the meditation on Sāma laid down as moving. Hence, among the lower worlds, (i.e. in the descending order) one should meditate on the heaven as the syllable him, since both are first (i.e. the starting point of this movement). The sun is the Prastāva, because the actions of creatures begin only when the sun has risen. The sky is the Udgītha, as explained before. The fire is the Pratihāra, since fire is taken from one place to another by creatures. The earth is the Nidhāna, for those who return to earth find their residence (here on the earth).
He who worships Sāma with the above knowledge, and worships it in the fivefold manner as described, has all these worlds, from the lowest to the highest and from the highest to the lowest, for his enjoyment.✅
kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ vidvām̐llokeṣu pañcavidhaṃ sāmopāste.Yaḥ, he who; etat, this [Sāma]; evam, as such [i.e., as good]; vidvān, having known; lokeṣu, the worlds [the earth, etc.]; pañcavidham, fivefold [i.e., using hiṃ and the other four symbols]; sāma upāste, worships the Sāma; ūrdhvāḥ ca, going upwards; āvṛttāḥ ca, and coming downwards; lokāḥ ha asmai kalpante, the worlds are there for him to enjoy.
उपासन-फलं – The result of meditation (is now being shown):कल्पन्ते समर्था भवन्ति ह अस्मै लोका ऊर्ध्वाश्च आवृत्ताश्च, गत्यागति-विशिष्टा भोग्यत्वेन व्यवतिष्ठन्त इत्यर्थः। य एतद् एवं विद्वान्लोकेषु पञ्च-विधं समस्तं साधु साम इति उपास्ते इति सर्वत्र योजना पञ्च-विधे सप्त-विधे च॥ The worlds in the ascending and descending orders, endowed with forward and backward motions, belong to him, as objects fit to be enjoyed, i.e. to him who knowing thus, meditates among the worlds, on the complete fivefold Sāma as sādhu (good). Thus should be the construction (of the sentence) everywhere, i.e. in the case of the fivefold and (later) the sevenfold Sāmas.
One can perform the fivefold Sāma worship during the rain. Think of the wind that comes before the rain as hiṃkāra. The clouds that gather are the prastāva, and the rain that follows is the udgītha. Then, when the lightning flashes and the thunder roars, that is pratihāra.✅
vṛṣṭau pañcavidhaṃ sāmopāsīta purovāto hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanam.Vṛṣṭau, in the rain; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; purovātaḥ, the wind that starts before the rainfall; hiṃkāraḥ, is hiṃkāra; meghaḥ jāyate, the clouds that gather; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, [when] the rain falls that is the udgītha; vidyotate, [when] the lightning flashes; stanayati, [and] roars; saḥ pratihāra, that is the pratihāra.
वृष्टौ पञ्च-विधं साम उपासीत। लोक-स्थितेः वृष्टि-निमित्तत्वाद् आनन्तर्यम्। पुरो-वातो हिंकारः। पुरोवाताद्युद्ग्रहणान्ता हि वृष्टिः, यथा साम हिंकारादि-निधनान्तम्। अतः पुरो-वातो हिंकारः, प्राथम्यात्। मेघो जायते स प्रस्तावः। प्रावृषि मेघ-जनने वृष्टेः प्रस्ताव इति हि प्रसिद्धिः। वर्षति स उद्गीथः, श्रैष्ठ्यात्। विद्योतते स्तनयति स प्रतिहारः, प्रतिहृतत्वात्॥ One should meditate on the fivefold Sāma as rain: Because the continuance of the worlds is due to rain, it is described immediately after (the meditation among the worlds). The preceding wind is the syllable him. ‘Rain’ represents all the processes from the preceding wind to the cessation of shower, just as the name Sāma represents all parts beginning from the syllable him and ending with Nidhāna. Hence the preceding wind is the syllable him, both being the first. The formation of the clouds is the Prastāva, for it is well known that the rain begins only after the formation of the clouds, during the rainy season. The raining is the Udgītha on account of pre-eminence. The lightning and the thunder are the Pratihāra, because of their being diffused (in different directions).
When the rain stops, that is the nidhana. If a person performs the fivefold Sāma worship, keeping all this in mind, clouds favour him with rain as he likes when the rain is due, and they may do him this favour even when rain is not due.✅
varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau pañcavidhaṃsāmopāste.Udgṛhṇāti tat nidhanam, the end of the rainfall is the nidhana [literally, ‘the end’]; varṣati, it pours; ha asmai, for him [i.e., for the worshipper]; varṣayati, he causes rain to fall; ha yaḥ etat evam vidvān, he who, knowing all this as such; vṛṣṭau, in the rain; pañcavidham sāma upāste, performs the fivefold Sāma worship.
उद्गृह्णाति तत् निधनम्, समाप्ति-सामान्यात्। फलम् उपासनस्य – वर्षति ह अस्मै इच्छातः। तथा वर्षयति ह असत्याम् अपि वृष्टौ। य एतद् इत्यादि पूर्ववत्॥ The cessation is the Nidhāna, owing to the similarity of ending (in both cases). Then follows the result of the meditation. The clouds rain for him, as he wishes, and he causes rain, even when there is no rain. The rest as before.
One can perform the fivefold Sāma worship in all kinds of water. The coming together of scattered clouds is hiṃkāra. That which pours forth rain is the prastāva. The udgītha is that [river] running eastward, and that which runs westward is the pratihāra. The sea is the nidhana.✅
sarvāsvapsu pañcavidhaṃsāmopāsīta megho yatsamplavate sa hiṃkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ samudro nidhanam.Sarvāsu apsu, in all kinds of water; pañca-vidham sāma upāsīta, a person should perform the fivefold Sāma worship; meghaḥ yat saṃplavate, the clouds which join together and consolidate; saḥ hiṃkāraḥ, that is hiṃkāra; yat varṣati, that which pours rain; saḥ prastāvaḥ, that is the prastāva; yāḥ prācyaḥ syandante, that [water, or river] which goes eastward; saḥ udgīthaḥ, that is the udgītha; yāḥ pratīcyaḥ, that which goes westward; saḥ pratihāraḥ, that is the pratihāra; samudraḥ nidhanam, the sea is the nidhana.
सर्वास्वप्सु पञ्च-विधं साम उपासीत। वृष्टि-पूर्वकत्वात् सर्वासाम् अपाम् आनन्तर्यम्। मेघो यत् संप्लवते एकी-भावेन इतरेतरं घनी-भवति मेघः यदा उन्नतः, तदा संप्लवते इत्युच्यते, तदा अपाम् आरभ्भः स हिंकारः। यद् वर्षति स प्रस्तावः। आपः सर्वतो व्याप्तुं प्रस्तुताः। याः प्राच्यः स्यन्दन्ते स उद्गीथः, श्रौष्ठ्यात्। याः प्रतीच्यः स प्रतिहारः, प्रति-शब्द-सामान्यात्। समुद्रो निधनम्, तन्निधनत्वाद् अपाम्॥ One should meditate on the fivefold Sāma in all the waters. Inasmuch as rain constitutes the origin of all kinds of water, meditation on water follows that on rain. The gathering of clouds, each upon the other, until it becomes one huge mass, is said to be ‘the thickening of the clouds’. This, the beginning of the rain, (should be meditated on) as the syllable him. The raining is the Prastāva, for after raining the water begins to move in all directions. Those that flow towards the east are the Udgītha, being pre-eminent (where the sun arises). Those that flow westwards are the Pratihāra, the particle prati being common (to Pratihāra and Pratīci). The Ocean is the Nidhāna, for the water is deposited in it.
He who performs the fivefold Sāma worship in all forms of water, knowing it thus, will never be drowned in water unless he wishes to be, and he will have as much water as he wants.✅
na hāpsu praityapsumānbhavati ya etadevaṃ vidvānsarvāsvapsu pañcavidhaṃsāmopāste.Yaḥ, he who; evam, as mentioned; etat, this [Sāma]; vidvān, having known; sarvāsu apsu, in all forms of water; pañca-vidham sāma upāste, performs the fivefold worship of Sāma; [saḥ, that worshipper]; apsu, in water; na ha praiti, does not die [unless he wants to]; apsumān bhavati, he has much water at his disposal.
न ह अप्सु प्रैति, नेच्छति चेत्। अप्सुमान् अस्मान् भवति फलम्॥ He does not die in water unless he wishes so. He becomes rich in water. This is the result of the meditation (spoken of above) .
One can apply the same fivefold Sāma worship formula to the seasons. Treat spring as hiṃkāra, summer as the prastāva, the rainy season as the udgītha, autumn as the pratihāra, and winter as the nidhana.✅
ṛtuṣu pañcavidhaṃ sāmopāsīta vasanto hiṃkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam.Ṛtuṣu, in the seasons [spring, etc.]; pañca-vidham sāma upāsīta, one should perform the fivefold Sāma worship; vasantaḥ hiṃkāraḥ, spring is hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, fall is pratihāra; hemantaḥ nidhanam, winter is nidhana
ऋतुषु पञ्च-विधं साम उपासीत। ऋतु-व्यवस्थाया यथोक्तांबु-निमित्तत्वाद् आनन्तर्यम्। वसन्तो हिंकारः, प्राथम्यात्। ग्रीष्मः प्रस्तावः। यवादि-सङ्ग्रहः प्रस्तूयते हि प्रावृडर्थम्। वर्षा उद्गीथः, प्राधान्यात्। शरत् प्रतिहारः, रोगिणां मृतानां च प्रतिहरणात्। हेमन्तो निधनम्, निवाते निधनात् प्राणिनाम्॥ One should meditate on the fivefold Sāma as the seasons: The order of the seasons is dependent on the condition of water. Hence follows the meditation on the seasons after that on water. The spring is the syllable him, both being first. The summer is the Prastāva, since the gathering of barley etc. against the rains is begun then. The rainy season is the Udgītha, because of its importance. The autumn is the Pratihāra, inasmuch as the sick and the dead are then struck down. The winter is the Nidhāna, for many creatures die during that season.
To the person who knows this principle of the fivefold Sāma worship and applies it to the seasons thus, the seasons become a source of enjoyment, and the best things that each of them has to offer present themselves to him.✅
kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṃ vidvānṛtuṣu pañcavidhaṃ sāmopāste.Yaḥ, he who; etat evam vidvān, having known this [Sāma] as above; ṛtuṣu, in the seasons; pañcavidham sāma upāste, performs this fivefold Sāma worship; asmai, to him; ṛtavaḥ kalpante, the seasons come for his enjoyment; ha ṛtumān bhavati, and he also gets the pleasant things of those seasons for his enjoyment.
फलम् – The result (of the above meditation):कल्पन्ते ह ऋतु-व्यवस्थानुरूपं भोग्यत्वेन अस्मै उपासकाय ऋतवः। ऋतुमान् आर्तवैः भोगैश्च सम्पन्नो भवति इत्यर्थः॥ The seasons belong to him, i.e. provide him with all objects of enjoyment according to the seasons. The meaning is, he becomes rich in the objects of enjoyment pertaining to the seasons.
This is how a person can perform the fivefold Sāma worship in animals. Think of goats as hiṃkāra, sheep as the prastāva, cows as the udgītha, horses as the pratihāra, and human beings as the nidhana.✅
paśuṣu pañcavidhaṃ sāmopāsītājā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam.Paśuṣu, in animals; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; ajāḥ, goats; hiṃkāraḥ, are the syllable hiṃ; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgīthaḥ, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana.
पशुषु पञ्च-विधं साम उपासीत। संयग्वृत्तेषु ऋतुषु पशव्यः काल इत्यानन्तर्यम्। अजा हिंकारः, प्राधान्यात्, प्राथम्याद् वा – ‘अजः पशूनां प्रथमः’ इति श्रुतेः। अवयः प्रस्तावः, साहचर्य-दर्शनाद् अजावीनाम्। गाव उद्गीथः, श्रैष्ठ्यात्। अश्वाः प्रतिहारः, प्रतिहारणात् पुरुषाणाम्। पुरुषो निधनम्, पुरुषाश्रयत्वात् पशूनाम्॥ One should meditate on the fivefold Sāma as the beasts. When the seasons are in proper order, animals flourish. Hence follows the meditation on them. The goats are the syllable him. because of importance or of being the first, as evidenced by the śruti, “The goat is the first among the animals”. The sheep are the Prastāva, for the sheep are seen accompanying the goats (as the Prastāva the him-kāra). The cows are the Udgītha, because of pre-eminence. The horses are the Pratihāra, since they carry men. The man is Nidhāna, because the animals are dependent on the man.
He who performs the fivefold Sāma worship in animals, knowing it in this way, gets many animals for his enjoyment, and he also has a large number of animals as his personal wealth.✅
bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṃ vidvānpaśuṣu pañcavidhaṃ sāmopāste.Yaḥ, he who; etat evam vidvān, having known this [Sāma] in this way; paśuṣu pañcavidham sāma upāste, performs the fivefold Sāma worship in animals; asya paśavaḥ bhavanti ha, he has many animals [for his enjoyment]; paśumān bhavati, he acquires a large number of animals [for his personal wealth].
फलम् – The result (of the meditation spoken of above):भवन्ति ह अस्य पशवः। पशुमान् भवति, पशु-फलैश्च भोग-त्यागादिभिः युज्यते इत्यर्थः॥ He obtains animals and he becomes rich in animals, i.e. he becomes endowed with the results in the form of possession of animals, i.e. (results consisting in) the enjoyment and giving away (of these).
One should perform the fivefold worship of Sāma in the organs in an increasingly higher way. The organ of smell is hiṃkāra, the organ of speech is the prastāva, the eyes are the udgītha, the ears are the pratihāra, and the mind is the nidhana. These organs should be worshipped, each with greater respect than the previous one.✅
prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyāṃsi vā etāni.Prāṇeṣu pañcavidham sāma upāsīta, one should perform the fivefold worship of Sāma in all forms of prāṇa, the vital breath [or, the organs]; parovarīyaḥ, in an increasingly better way; prāṇaḥ hiṃkāraḥ, prāṇa [or, the organ of smell] is hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthaḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; manaḥ nidhanam, the mind is the nidhana; etāni parovarīyāṃsi vai, all these should be worshipped, each more than the one before.
प्राणेषु पञ्च-विधं परो-वरीयः साम उपासीत, परं परं वरीयस्त्व-गुणवत् प्राण-दृष्टि-विशिष्टं सामोपासीतेत्यर्थः। प्राणो घ्राणं हिंकारः, उत्तरोत्तर-वरीयसां प्राथम्यात्। वाक् प्रस्तावः, वाचा हि प्रस्तूयते सर्वम्, वाग्वरीयसी प्राणात् – अप्राप्तम् अपि उच्यते वाचा, प्राप्तस्यैव तु गन्धस्य ग्राहकः प्राणः। One should meditate on the successively higher and greater fivefold Sāma, meaning, one should meditate on the Sāma, considering it to be the senses, each greater than the other. (The organ of smell) is the syllable him, for among the successively greater, this is the first. (The organ of) speech is the Prastāva, for it is through speech that everything is praised, and speech is greater than smell. Moreover, by speech is expressed even that which is unattained, whereas smell seizes only the odour that comes to it.चक्षुः उद्गीथः, वाचो बहुतर-विषयं प्रकाशयति चक्षुः, अतो वरीयो वाचः उद्गीथः, श्रैष्ठ्यात्। श्रोत्रं प्रतिहारः, प्रतिहृतत्वात्। वरीयः चक्षुषः, सर्वतः श्रवणात्। मनो निधनम्, मनसि हि निधीयन्ते पुरुषस्य भोग्यत्वेन सर्वेन्द्रियाहृता विषयाः। वरीयस्त्वं च श्रोत्रान् मनसः, सर्वेन्द्रिय-विषय-व्यापकत्वात्। अतीन्द्रिय-विषयोऽपि मनसो गोचर एवेति। यथोक्त-हेतुभ्यः परो-वरीयांसि प्राणादीनि वै एतानि॥ The eye is the Udgītha: since it reveals a greater number of objects than speech, it is greater than speech; and this is the Udgītha, because of pre-eminence. The ear is the Pratihāra, for it gets contracted; it is greater than the eye, since it hears on all sides. The mind is the Nidhāna, for in the mind are stored all the objects of cognition of different senses as their respective objects of enjoyment. The mind is greater than the ear, since it pervades over the objects of all the senses; besides, such objects as transcend other senses come within the scope of the mind. For the reasons cited, these senses are each greater than the other.
When a person knows the fivefold Sāma worship and performs it in the organs, paying to each of the organs more respect than to the last, his life becomes more and more excellent, and he also attains better and better worlds.✅
parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānprāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsta iti tu pañcavidhasya.Yaḥ, he who; etat evam vidvān, having known this thus; prāṇeṣu, in the organs; pañca-vidham sāma upāste, performs the fivefold Sāma worship; parovarīyaḥ, in an increasingly higher order; asya, his [life]; parovarīyaḥ ha bhavati, becomes increasingly more excellent; parovarīyasaḥ ha lokān jāyati, he also attains increasingly higher worlds; iti tu pañcavidhasya, this is the benefit of the fivefold [Sāma worship].
एतद्दृष्ट्या विशिष्टं यः परो-वरीयः साम उपास्ते, परो-वरीयो ह अस्य जीवनं भवति इत्युक्तार्थम्। इति तु पञ्च-विधस्य साम्न उपासनम् उक्तम् इति सप्त-विधे वक्ष्यमाण-विषये बुद्धि-समाधानार्थम्। निरपेक्षो हि पञ्च-विधे, वक्ष्यमाणे बुद्धिं समाधित्सति॥ His life becomes greater than the great, who meditates on the successively higher and greater (fivefold) Sāma, considering it as described above. This has already been explained (vide ChanU.1.9.2). So much by way of explanation of the meditation on the fivefold Sāma. This is said with a view to attracting attention to the sevenfold Sāma to be explained (in the succeeding khaṇḍa).
Now begins a discussion on the sevenfold Sāma worship. One can perform this sevenfold Sāma worship in speech. Wherever the syllable huṃ occurs in speech, that is hiṃkāra. Similarly, wherever the syllable pra occurs, that is to be taken for the prastāva. And wherever ā occurs, that is ādi [the beginning].✅
atha saptavidhasya vāci saptavidhṃ sāmopāsīta yatkiṃca vāco humiti sa hiṃkāro yatpreti sa prastāvo yadeti sa ādiḥ.Atha, next; sapta-vidhasya, [a discussion] on the sevenfold [Sāma worship]; sapta-vidham sāma upāsīta, one should perform the sevenfold worship of Sāma; vāci, in speech; yat kiṃca vācaḥ huṃ iti, in whatever speech occurs the syllable ‘huṃ’; saḥ hiṃkāraḥ, that is the syllable ‘hiṃ’; yat pra iti, where the syllable ‘pra’ occurs; saḥ prastāvaḥ, that is the prastāva; yat ā iti, where ‘ā’ occurs; saḥ ādiḥ, that is to be taken for ādi [the beginning].
अथ अनन्तरं सप्त-विधस्य समस्तस्य साम्न उपासनं साधु इदम् आरभ्यते। वाचि इति सप्तमी पूर्ववत्, वाग्दृष्टि-विशिष्टं सप्त-विधं सामोपासीत इत्यर्थः। यत्किञ्च वाचः शब्दस्य हुम् इति यो विशेषः स हिंकारः, हकार-सामान्यात्। यत् प्रेति शब्द-रूपं स प्रस्तावः, प्र-सामान्यात्। यद् आ इति स आदिः, आकार-सामान्यात्। आदिः इति ओङ्कारः, सर्वादित्वात्॥ Next begins the meditation on the whole of the sevenfold Sāma as good. The locative in vaci is to be understood as taught earlier (ChanU.2.2.1). The view is that one should meditate on the sevenfold Sāma, considering it to be speech. That which is specifically uttered as hum in speech is the syllable him, owing to the similarity of ha (‘h’ in both). The word pra is the Prastāva, because of the similarity of pra. The sound ā is the ādi, since there is the common letter ā. Ādi means the syllable Om, since this is the beginning of all.
Wherever the syllable ut occurs, that is the udgītha. Where there is prati, that is the pratihāra. Where you find upa, that is the upadrava. And where you find ni, that is the nidhāna.✅
yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam.Yat ut iti, where there is the sound ‘ut’; saḥ udgīthaḥ, that is the udgītha; yat prati iti, where there is the sound ‘prati’; saḥ pratihāraḥ, that is the pratihāra; yat upa iti, where there is the sound ‘upa’; saḥ upadravaḥ, that is the upadrava [upadrava is anything in praise of the Sāma]; yat ni iti, where there is the syllable ‘ni’; tat nidhanam, that is the nidhana.
यद् उद् इति स उद्गीथः, उत्-पूर्वत्वाद् उद्गीथस्य। यत् प्रति इति स प्रतिहारः, प्रति-सामान्यात्। यद् उप इति स उपद्रवः, उपोपक्रमत्वाद् उपद्रवस्य। यद् नि इति तद् निधनम्, नि-शब्द-सामान्यात्॥ That which is ut is Udgītha, for the Udgītha begins with ut; prati is the Pratihāra, since there is the similarity of prati. Upa is the Upadrava, inasmuch as Upadrava begins with upa. Ni is the Nidhāna on account of the common syllable ni.
He who knows Sāma in this way, and performs the sevenfold Sāma worship in speech, gets from speech whatever good things it has to offer. He also gets plenty of food to eat, and he eats that food [and thereby looks radiant in health].✅
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etadevaṃ vidvānvāci saptavidhaṃ sāmopāste.Yaḥ, the person who; etat evam vidvān, having known this [about the Sāma]; vāci, in speech; sapta-vidham sāma upāste, performs the sevenfold Sāma worship; asmai, to him [i.e., to the worshipper]; vāk, speech; doham, milk [i.e., a good, precious gift]; yaḥ vācaḥ dohaḥ, which is the essence of the words; dugdhe, presents; annavān annādaḥ bhavati, he has plenty of food and he eats it [thereby becoming radiant].
दुग्धेऽस्मै इत्याद्युक्तार्थम्॥ Speech yields the milk for him etc. This has been explained already (vide ChanU.1.3.7).
Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma.✅
atha khalvamumādityaṃsaptavidhaṃ sāmopāsīta sarvadā samastena sāma māṃ prati māṃ pratīti sarveṇa samastena sāma.Atha, next; khalu, for certain; amum ādityam, the sun over there; sapta-vidham sāma upāsīta, worship as the sevenfold Sāma; sarvadā samaḥ, [the sun is] always the same; tena, therefore; sāma, [the sun is] Sāma; mām prati mām prati, [for instance, ‘It is looking] at me, [it is looking] at me’; iti, in this way [it makes everyone think]; sarveṇa samaḥ, it is the same to all; tena, for this reason; sāma, [the sun is called] Sāma.
अवयव-मात्रे साम्न्यादित्य-दृष्टिः पञ्च-विधेषु उक्ता प्रथमे च अध्याये। अथ इदानीं खलु अमुम् आदित्यं समस्ते साम्न्यवयव-विभागशोऽध्यस्य सप्त-विधं सामोपासीत। कथं पुनः सामत्वम् आदित्यस्य इति? उच्यते – In the first Adhyāya, in connection with the meditation of the fivefold Sāma, it was instructed that one should consider the parts of Sāma to be the sun. Then, what is intended to teach now is that one should consider the sun to be the whole of Sāma with due consideration of its parts and, then, one should meditate on the sevenfold Sāma. How, then, does the sun attain the qualities of Sāma? Answer follows:उद्गीथत्वे हेतुवदादित्यस्य सामत्वे हेतुः। कोऽसौ? सर्वदा समः वृद्धि-क्षयाभावात्। तेन हेतुना साम आदित्यः। मां प्रति मां प्रति इति तुल्यां बुद्धिम् उत्पादयति। अतः सर्वेण समः। अतः साम, समत्वाद् इत्यर्थः। The reason that contributes to the sun being the Udgītha is the same as that which contributes to the sun being the Sāma. What is that reason? The sun that is Sāma, being ever equal (sama) for the reason that there is no increase or decrease in it, produces a notion of equality by making everyone think, ‘He faces me; he faces me'. Hence the sun is the same to all; hence (also) the sun is Sāma on account of his equality.उद्गीथ-भक्ति-सामान्य-वचनाद् एव लोकादिषु उक्त-सामान्यात् हिंकारादित्वं गम्यते इति हिंकारादित्वे कारणं न उक्तम्। सामत्वे पुनः सवितुः अनुक्तं कारणं न सुबोधम् इति समत्वम् उक्तम्॥ Because of the statement of the similarity of this with the Udgītha Bhakti, the similarity with the syllable him etc., too, becomes evident, as in the case of the worlds etc. and, as such, no reason is given in the text for the syllable him etc. with regard to the sun. But, when it is not stated why the sun is regarded as Sāma, it would not become properly understood. Hence equality has been stated as the reason.
One should know that all beings that exist are dependent on the sun. The sun has a distinctive look before it rises, and that look is its hiṃkāra. The animals, who are dependent on the sun, also have their share in this hiṃkāra. That is why they make the sound hiṃ.✅
tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṃkārastadasya paśavo'nvāyattāstasmātte hiṃ kurvanti hiṃkārabhājino hyetasya sāmnaḥ.Tasmin, on that [i.e., the sun]; imāni sarvāṇi bhūtāni, all these beings; anvāyattāni, are dependent; iti vidyāt, one should know this; tasya, of that [sun]; yat, the way [it looks then]; purodayāt, before it rises; saḥ, that [form]; hiṃkāraḥ, is hiṃkāra; paśavaḥ, the animals; tat asya anvāyattāḥ, are dependent on that [form] of it [i.e., of the sun as Sāma]; tasmāt, this is why; te, they; hiṃ kurvanti, make the sound hiṃ; hiṃkāra-bhājinaḥ hi etasya sāmnaḥ, they share in the hiṃkāra of the Sāma.
तस्मिन् आदित्ये अवयव-विभागशः इमानि वक्ष्यमाणानि सर्वाणि भूतानि अन्वायत्तानि अनुगतानि आदित्यम् उपजीव्यत्वेन इति विद्यात्। कथम्? तस्य आदित्यस्य यत् पुरोदयात् धर्म-रूपम्, स हिंकारः भक्तिः। तत्रेदं सामान्यम्, यत् तस्य हिंकार-भक्ति-रूपम्। On this sun, i.e. on various parts of the sun, all these beings, to be mentioned later, are dependent, that is to say, they subsist because of him. Thus should one know. How? The form which the sun possesses before rising, i.e. the form of dharma, is the Bhakti consisting of the syllable him.तद् अस्य आदित्यस्य साम्नः पशवः गवादयः अन्वायत्ताः अनुगताः तद्भक्ति-रूपम् उपजीवन्ति इत्यर्थः। यस्माद् एवम्, तस्मात् ते हिं कुर्वन्ति पशवः प्रागुदयात्। तस्माद् हिङ्कार-भाजिनो हि एतस्य आदित्याख्यस्य साम्नः, तद्भक्ति-भजन-शीलत्वाद् हि त एवं वर्तन्ते॥ There is this similarity that the form of the sun which is looked upon as the syllable him is the one on which the animals such as the cow and the rest depend, i.e. they live on account of this. Because it is so, therefore the animals utter him before sunrise. Hence they participate in the him-kara part of this Sāma called the sun. Indeed, it is because of the worship of this particular Bhakti that they so live.
Next, the form that the sun has shortly after it rises is the prastāva. Human beings are charmed by that form. Because they join in the praise and adoration of the prastāva, they seek adoration and praise for themselves.✅
atha yatprathamodite sa prastāvastadasya manuṣyā anvāyattāstasmātte prastutikāmāḥ praśaṃsākāmāḥ prastāvabhājino hyetasya sāmnaḥ.Athā, next; yat prathamodite [i.e., prathama + udite], that [form] which [the sun has] when it first rises; saḥ prastāvaḥ, that is the prastāva; manuṣyāḥ, all human beings; tat asya anvāyattāḥ, are charmed by that [form] of it [i.e., of the sun, which is the Sāma]; tasmāt, this is why; te, they; prastutikāmāḥ, wanting praise; praśaṃsākāmāḥ, wanting adoration; prastāvabhājinaḥ hi etasya sāmnaḥ, they join in the prastāva of the Sāma.
अथ यत् प्रथमोदिते सवितृ-रूपम्, तद् अस्य आदित्याख्यस्य साम्नः स प्रस्तावः। तद् अस्य मनुष्या अन्वायत्ताः पूर्ववत्। तस्मात् ते प्रस्तुतिं प्रशंसां कामयन्ते, यस्मात् प्रस्ताव-भाजिनो हि एतस्य साम्नः॥ Similarly, the form of the sun that appears when it has first risen, is the Prastāva of the Sāma called the sun, and on this men are dependent, as stated before (in the case of animals). Therefore, they are desirous of praise, direct and indirect, for they participate in the Prastāva of this Sāma.
Next, when the sun-rays spread all over a short while after sunrise, that form of the sun is the ādi of the Sāma. This form is connected with the birds. They somehow or other feel they have a safe shelter then, and that is why they are able to fly freely about in the sky without any support. They also behave as if they are joining in the ādi offered to the Sāma.✅
atha yatsaṃgavavelāyāṃ sa ādistadasya vayāṃsyanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṃ paripatantyādibhājīni hyetasya sāmnaḥ.Atha, next; yat, that; saṅgava-velāyām, in the morning [i.e., after sunrise, when the sunlight has spread far and wide]; saḥ ādiḥ, that is the ādi [of the Sāma worship]; vayāṃsi, birds; tat asya, that form of the sun [at that time]; anvāyattāni, makes them feel secure; tasmāt, this is why; tāni, they [the birds]; an-ārambaṇāni, without any support; ātmānam, their own bodies; ādāya, holding; antarikṣe, in the sky; paripatanti, they fly about; ādi-bhājīni hi, they join in the ādi offered; etasya sāmnaḥ, to the Sāma.
अथ यत् सङ्गव-वेलायां गवां रश्मीनां सङ्गमनं सङ्गवो यस्यां वेलायाम्, गवां वा वत्सैः सहः, सा सङ्गव-वेला तस्मिन् काले यत् सावित्रं रूपम्, स आदिः भक्ति-विशेषः ओङ्कारः। Then, at the saṅgava time, i.e. at the (mid morning) time when the rays of the sun assemble or when the calves are permitted to be with the cows, the form of the sun which appears is the Ādi bhakti, the syllable Om.तद् अस्य वयांसि पक्षिणः अन्वायत्तानि। यत एवम्, तस्मात् तानि वयांसि अन्तरिक्षे अनारम्बणानि अनालम्बनानि, आत्मानम् आदाय आत्मानम् एव आलम्बनत्वेन गृहीत्वा, परिपतन्ति गच्छन्ति। अतः आकार-सामान्याद् आदि-भक्ति-भाजीनि हि एतस्य साम्नः॥ Because it is so, therefore, the birds hold themselves in the sky unsupported, – that is to say, they are their only support – and fly about. Thus, they participate in the Ādi of this Sāma. on account of the similarity of the letter ā (in both).
Next, that form of the sun which it has exactly at noon is the udgītha. That form is connected with the gods and goddesses. Therefore, among all of Prajāpati’s children, the gods and goddesses are considered to be the best, because they take part in singing the udgītha of the Sāma.✅
atha yatsampratimadhyaṃdine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ.Atha, next; yat, that; samprati madhyandine, precisely at noon; saḥ udgīthaḥ, that [form of the sun] is the udgītha; devāḥ, the gods and goddesses; tat asya, that form of the sun [at that time]; anvāyattāḥ, are part of; tasmāt, therefore; prājāpatyānām, among all of Prajāpati’s children; te, they [the gods and goddesses]; sattamāḥ, are deemed the best; hi, because; etasya sāmnaḥ udgīthabhājinaḥ, they join in the udgītha of the Sāma.
अथ यत् संप्रति-मध्यन्दिने ऋजु-मध्यन्दिने इत्यर्थः, स उद्गीथ-भक्तिः, तद् अस्य देवा अन्वायत्ताः, द्योतनातिशयात् तत्काले। तस्मात् ते सत्तमाः विशिष्टतमाः प्राजापत्यानां प्रजापत्यपत्यानाम्, उद्गीथ-भाजिनो हि एतस्य साम्नः॥ Similarly, that form (of the sun) which appears exactly at mid day is the Udgītha bhakti. On this the gods are dependent. Since the sun is most brilliant at that time, therefore, they are the most excellent among the offsprings of Prajā-pati, participating as they do in the Udgītha of this Sāma.
Next, between the noon and the afternoon, the sight the sun presents is that of the pratihāra. The foetuses in the wombs are attached to this pratihāra. This is why they are held up and do not drop down, and why they are entitled to take part in the pratihāra addressed to the Sāma.✅
atha yadūrdhvaṃ madhyaṃdinātprāgaparāhṇātsa pratihārastadasya garbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ.Atha, next; yat, that; ūrdhvam madhyandināt, after midday; prāk aparāhṇāt, before afternoon; saḥ pratihāra, that is the pratihāra; garbhāḥ, the foetuses in the womb; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, that is why; te, those [foetuses]; pratihṛtāḥ, are held up; na avapadyante, [and] do not drop down; hi, for that reason; etasya sāmnaḥ pratihāra-bhājinaḥ, they are entitled to share in the pratihāra of the Sāma.
अथ यद् ऊर्ध्वं मध्यन्दिनात् प्राग् अपराह्णात् यद् रूपं सवितुः, स प्रतिहारः। तद् अस्य गर्भा अन्वायत्ताः। अतः ते सवितुः प्रतिहार-भक्ति-रूपेण ऊर्ध्वं प्रतिहृताः सन्तः न अवपद्यन्ते न अधः पतन्ति, तद्द्वारे सति अपि इत्यर्थः। यतः प्रतिहार-भाजिनो हि एतस्य साम्नो गर्भाः॥ Similarly, that form of the sun which appears after mid day and before the latter part of afternoon, is the Pratihāra. On this the foetuses are dependent. Therefore, on account of being drawn upwards by means of the Pratihāra bhakti of the sun, they do not fall down, even though they remain at the spot of falling, for these foetuses participate in the Pratihāra of this Sāma.
Next, the form that the sun has between the afternoon and sunset is called the upadrava. Wild animals are fond of this form, for when the sun is in that position, the wild animals are able to scurry away into the forest or into their holes if they see a human being. These animals are also able to take part in the upadrava to the Sāma.✅
atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṃ dṛṣṭvā kakṣaṃśvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ.Atha, next; yat, that; ūrdhvam aparāhṇāt, as the afternoon begins; prāk astamayāt, before sunset; saḥ upadravaḥ, that is the upadrava; āraṇyāḥ, wild animals; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, that is why; te, those [wild animals]; puruṣam, a human being; dṛṣṭvā, seeing; kakṣam, into their lair [or, the forest]; śvabhram, a hole; upadravanti, quickly run to; hi, for this reason; etasya sāmnaḥ upadravabhājinaḥ, they join in the upadrava offered to the Sāma.
अथ यद् ऊर्ध्वम् अपराह्णात् प्राग् अस्तमयात् स उपद्रवः, तद् अस्य आरण्याः पशवः अन्वायत्ताः। तस्मात् ते पुरुषं दृष्ट्वा भीताः कक्षम् अरण्यं श्वभ्रं भय-शून्यम् इति उपद्रवन्ति उपगच्छन्ति। दृष्ट्वा उपद्रवणात् उपद्रव-भाजिनो हि एतस्य साम्नः॥ Then, that form which appears subsequent to afternoon and prior to sunset, is Upadrava. On this the wild animals are dependent. Therefore, when they see a man, they, out of fear, run away to the forest as a place devoid of fear. Because they run away on seeing a man, therefore they participate in the Upadrava of this Sāma.
Next, the nidhana is the form of the sun as it sets. The ancestors love this form of the sun, and this is why, as the sun sets, offerings are made to them [or, are placed on straws in honour of them at the time the śrāddha rites are performed]. For this reason, the ancestors participate in the nidhana in honour of the Sāma. This is how the sun is offered the sevenfold Sāma worship.✅
atha yatprathamāstamite tannidhanaṃ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṃ khalvamumādityaṃ saptavidhaṃ sāmopāste.Atha, next; yat, that; prathamāstamite [prathama + astamite], just as the sun sets; tat nidhanam, that is the nidhana; pitaraḥ, the ancestors; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, therefore; tān, them; nidadhati, one places on straws [or, one places offerings to the ancestors on straws while performing special rites in their honour]; hi, for this reason; etasya sāmnaḥ nidhana-bhājinaḥ, they participate in the nidhana in honour of the Sāma; khalu amum ādityam sapta-vidham sāma upāste, this is how the sun is offered the sevenfold Sāma worship.
अथ यत् प्रथमास्तमिते अदर्शनं जिगमिषति सवितरि, तद् निधनम्, तद् अस्य पितरः अन्वायत्ताः। तस्मात् तान् निदधति – पितृ-पितामह-प्रपितामह-रूपेण दर्भेषु निक्षिपन्ति तान्। तदर्थं पिण्डान्वा स्थापयन्ति। निधन-सम्बन्धाद् निधन-भाजिनो हि एतस्य साम्नः पितरः। Now, that form which appears on sunset, when the sun had just disappeared from sight, is the Nidhāna. On this the manes are dependent. Therefore, people lay them aside, i.e. put them away upon the Kusa (the Darbha) grass in the shape of father, grandfather and great grandfather and offer piṇḍas (i.e. lump of rice during Śrāddha ceremony) to them. Because these are connected with the nidhāna, therefore, the manes participate in the Nidhāna of this Sāma.एवम् अवयवशः सप्तधा विभक्तं खलु अमुम् आदित्यं सप्त-विधं सामोपास्ते यः, तस्य तद् आपत्तिः फलम् इति वाक्य-शेषः॥ Thus, verily, does one meditate on the Sāma, in the form of the sun divided into seven parts. He who meditates thus becomes identified with the sun – this has to be added indicating the result.
After worshipping the Sāma as the sun, one should perform the sevenfold Sāma worship by using words of the same number of syllables. By this one overcomes death. The word hiṃkāra has three syllables; so also, the word prastāva has three syllables. Therefore they are equal (sama).✅
atha khalvātmasaṃmitamatimṛtyu saptavidhaṃ sāmopāsīta hiṃkāra iti tryakṣaraṃ prastāva iti tryakṣaraṃ tatsamam.Atha, next [i.e., after worshipping the sun as the Sāma]; khalu, for certain; ātma-sammitam, with an equal number of parts [i.e., syllables]; ati-mṛtyu, that which overcomes death; saptavidham sāma upāsīta, one should perform the sevenfold Sāma worship; hiṃkāraḥ, the word hiṃkāra; iti try-akṣaram, is three-syllabled; prastāvaḥ, the word prastāva; iti try-akṣaram, is [also] three-syllabled; tat samam, therefore they [hiṃkāra and prastāva] are equal.
मृत्युः आदित्यः, अहोरात्रादि-कालेन जगतः प्रमापयितृत्वात्। तस्य अतितरणाय इदं सामोपासनम् उपदिश्यते – Inasmuch as the sun measures (i.e. brings about the destruction of the world through the medium of time viz. day and night, it (i.e. the sun is death. With a view to transcending it, the meditation on the Sāma is being taught.अथ खलु अनन्तरम्, आदित्य-मृत्यु-विषय-सामोपासनस्य। आत्म-संमितं स्वावयव-तुल्यतया मितम्, परमात्म-तुल्यतया वा संमितम्, अतिमृत्यु, मृत्यु-जय-हेतुत्वात्। यथा प्रथमेऽध्याये उद्गीथ-भक्ति-नामाक्षराणि उद्गीथ इति उपास्यत्वेन उक्तानि, तथा इह साम्नः सप्त-विध-भक्ति-नामाक्षराणि समाहृत्य त्रिभिः त्रिभिः समतया सामत्वं परिकल्प्य उपास्यत्वेन उच्यन्ते। Now verily, i.e. after the meditation on the Sāma connected with the sun that is death, (one should meditate on the sevenfold Sāma) that is mitam (equal) because of the equality of its own parts, that is sam-mitam because of the uniformity with the supreme Self, and that leads beyond death, since it is a means to conquer death. Just as it is said in the first Adhyāya that the letters (actually, syllables akṣarāṇi) of the Udgītha can be meditated on as the Udgītha, so, too, is said here that the letters that make up the parts of Sāma can be taken equally by threes, and meditated on, considering them to be Sāma because of equality.तदुपासनं मृत्यु-गोचराक्षर-सङ्ख्या-सामान्येन मृत्युं प्राप्य, तद् अतिरिक्ताक्षरेण तस्य आदित्यस्य मृत्योः अतिक्रमणाय एव सङ्क्रमणं कल्पयति। अतिमृत्यु सप्त-विधं साम उपासीत, मृत्युम् अतिक्रान्तम् अतिरिक्ताक्षर-सङ्ख्यया इति अतिमृत्यु साम। तस्य प्रथम-भक्ति-नामाक्षराणि हिंकार इति। एतत् त्र्यक्षरं भक्तिनाम। प्रस्ताव इति च भक्तेः त्र्यक्षरम् एव नाम। तत् पूर्वेण समम्॥ By means of the aforesaid meditation, one reaches death, (i.e. the sun) through a number of letters that are amenable to death (viz. 21: 7 x 3), and by means of the letter that remains is considered a way to get beyond death, the sun. “One should meditate on the sevenfold Sāma that leads beyond death”. Thus, because of crossing beyond death by means of the remaining (22nd) letter, Sāma becomes (known as) ati-mṛtyu (that which goes beyond death). Of the Sāma, the first three-lettered name of bhakti is hiṅ-ka-ra and the name of the other bhakti viz. Pra-stā-va, too, is of three letters and they are equal to each other.
The word ādi is two-syllabled, and the word pratihāra is four-syllabled. If you take away one syllable from pratihāra and add it to ādi, then they will have the same number of syllables.✅
ādiriti dvyakṣaraṃ pratihāra iti caturakṣaraṃ tata ihaikaṃ tatsamam.Ādiḥ iti dvi-akṣaram, the word ādi is two-syllabled; pratihāraḥ iti catuḥ-akṣaram, the word pratihāra is four-syllabled; tataḥ, from that [i.e., from the word pratihāra]; ekam, [take away] one [syllable]; iha, [and add] here [to the word ādi]; tat samam, that makes them equal [both three-syllabled].
आदिः इति द्व्यक्षरम्। सप्त-विधस्य साम्नः सङ्ख्या-पूरणे ओङ्कारः आदिः इत्युच्यते। प्रतिहार इति चतुरक्षरम्। ततः इह एकम् अक्षरम् अवच्छिद्य आद्यक्षरयोः प्रक्षिप्यते। तेन तत् समम् एव भवति॥ Ā-di has two syllables. Ādi is said to be the letter Om which makes up the number of the sevenfold Sāma. Pra-ti-hā-ra has four syllables. From it one letter is taken over to ādi. thus both become equal.
The word udgītha has three syllables. The word upadrava has four syllables. If they are taken as three-syllabled they are equal. In that case, the syllable va in upadrava becomes superfluous. They are equal so far as their three syllables are concerned.✅
udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhistribhiḥ samaṃ bhavatyakṣaramatiśiṣyate tryakṣaraṃ tatsamam.Udgīthaḥ iti tri-akṣaram, the word udgītha is three-syllabled; upadravaḥ iti cataḥ-akṣaram, the word upadrava is four-syllabled; tribhiḥ tribhiḥ samam bhavati, if they are taken as three-syllabled they become the same; a-kṣaram atiśiṣyate, one syllable becomes superfluous; tri-akṣaram tat samam, taken as three-syllabled they become identical.
उद्गीथ इति त्र्यक्षरम्। उपद्रव इति चतुरक्षरम्। त्रिभिः त्रिभिः समं भवति। अक्षरम् अतिशिष्यते अतिरिच्यते। तेन वैषम्ये प्राप्ते, साम्नः समत्व-करणाय आह – तद् एकम् अपि सदक्षरम् इति त्र्यक्षरम् एव भवति। अतः तत् समम्॥ Ud-gā-tha has three syllables and U-pa-dra-va has four syllables. Three and three become equal. One syllable is still left. Under such a situation, in order to bring about the uniformity of Sāma (the śruti) says that, though a single syllabic (Upa- ?), it becomes tri-syllabic. Thus it becomes equal.
The word nidhana has three syllables. All words, having three syllables each, are the same [when used in praise of the Sāma]. All these together have twenty-two syllables.✅
nidhanamiti tryakṣaraṃ tatsamameva bhavati tāni ha vā etāni dvāviṃśatirakṣarāṇi.Nidhanam iti tri-akṣaram, the word nidhana is three-syllabled; tat samam eva bhavati, that makes it the same [as the other three-syllabled words forming parts of the Sāma]; tāni ha vai etāni, all these together constitute; dvā-viṃśatiḥ a-kṣarāṇi, twenty-two syllables.
निधनम् इति त्र्यक्षरम्। तत् समम् एव भवति। एवं त्र्यक्षर-समतया सामत्वं संपाद्य यथा-प्राप्तानि एव अक्षराणि सङ्ख्यायन्ते – तानि ह वा एतानि सप्त-भक्ति-नाम-अक्षराणि द्वा-विंशतिः॥ Ni-dhā-na has three syllables; this, too, is equal. Thus having accomplished Sāma through the uniformity of three syllables, the syllables thus arrived at are counted. These, indeed, are the twenty-two syllables of the names of seven bhaktis.
With the help of those twenty-one syllables, one can attain the status of the sun [which is also Death]. The sun occupies the twenty-first place after the things that come between the earth and the sun [those things being the twelve months, the five seasons, and the three worlds]. One can then go beyond the sun if one knows the twenty-second syllable. That world is full of joy and free from all sorrows.✅
ekaviṃśatyādityamāpnotyekaviṃśo vā ito'sāvādityo dvāviṃśena paramādityājjayati tannākaṃ tadviśokam.Eka-viṃśatyā, by twenty-one [syllables]; ādityam āpnoti, one attains union with the sun [because the sun marks the end of everything, and it is therefore death]; ekaviṃśaḥ vai, [the sun is] the twenty-first [after the twelve months, the five seasons, and the three worlds]; itaḥ, from this [world]; asau ādityaḥ, the sun over there; dvā-viṃśena, by [knowing] the twenty-second [syllable]; ādityāt param jayati, one attains the next higher world from the sun; tat nākam [na a-kam, i.e., kam eva], that [place is] joyful; tat viśokaṃ, that [place is] free from all suffering.
तत्र एक-विंशति-अक्षर-सङ्ख्यया आदित्यम् आप्नोति मृत्युम्। यस्माद् एक-विंशः इतः अस्माल् लोकात् असौ आदित्यः सङ्ख्यया। “द्वा-दश मासाः, पञ्चर्त्तवः, त्रय इमे लोकाः, असौ आदित्य, एक-विंशः” (TaitSam.5.4.12.2) इति श्रुतेः। अतिशिष्टेन द्वा-विंशेन अक्षरेण परं मृत्योः आदित्यात् जयति आप्नोति इत्यर्थः। यच् च तद् आदित्यात् परम्। किं तत्? नाकम्, कम् इति सुखं तस्य प्रतिषेधोऽकं तन् न भवति इति नाकम्, कम् एव इत्यर्थः, अमृत्यु-विषयत्वात्। विशोकं च तत् विगत-शोकं मानस-दुःख-रहितम् इत्यर्थः – तद् आप्नोति इति॥ Of these (twenty-two syllables), with the twenty-one one reaches the sun, i.e. death, since the sun is the twenty-first in number from this world. “The twelve months, the five seasons and the three worlds (are twenty in number), and the sun is the twenty-first” – Thus declares the śruti. By the twenty-second syllable that is left behind, one wins the world that lies beyond the sun, the death, and that is higher (than the sun). What is that which ia higher than the sun? That is bliss. Kam is happiness. Its negation is a-kam. Where there is no a-kam is na-kam, i.e. bliss, since it is unconcerned with death. And it is devoid of grief, since it is free from all mental afflictions. One wins this (with the help of the twenty-second syllable).
If a person knows all about the Sāma, and performs the sevenfold Sāma worship, treating the Sāma as himself and as something beyond death, he wins the state of the sun and then wins a place even higher than the sun.✅
āpnotī hādityasya jayaṃ paro hāsyādityajayājjayo bhavati ya etadevaṃ vidvānātmasaṃmitamatimṛtyu saptavidhaṃ sāmopāste sāmopāste.Āpnoti ha ādityasya jayam, one wins the state of the sun; paraḥ ha āditya-jayāt asya jayaḥ bhavati, one wins a world even higher than the sun; yaḥ, one who; etat evam vidvān, knows this [Sāma] thus; ātma-sammitam, as oneself; ati-mṛtyu sapta-vidham sāma upāste sāma upāste, performs the deathless sevenfold Sāma worship [the repetition marks the end of the section].
उक्तस्यैव पिण्डितार्थम् आह – The meaning on the whole of what is aforesaid is being explained.एक-विंशति-सङ्ख्यया आदित्यस्य जयम् आप्नोति, परो ह अस्य एवंविदः आदित्य-जयात् मृत्यु-गोचरात् परो जयो भवति, द्वा-विंशत्यक्षर-सङ्ख्यया इत्यर्थः। यः एतद् एवं विद्वान् इत्यादि उक्तार्थम्, तस्य एतद् यथोक्तं फलम् इति। द्विः अभ्यासः साप्तविध्य-समाप्त्यर्थः॥ He achieves victory over the sun with the twenty-first syllable. He also achieves a victory greater than that over the sun that is amenable to death with the twenty-second syllable. The meaning of ‘he who knows this thus’ etc. has been explained before. To him accrues the result spoken of above. The repetition of ‘one who meditates on Sāma’ is intended to indicate the conclusion of the instruction on the sevenfold Sāma.
The mind is hiṃkāra, the organ of speech is the prastāva, the eyes are the udgītha, the ears are the pratihāra, and the vital breath [in its five forms] is the nidhana. The Gāyatrī prayer is controlled by the vital breath.✅
mano hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ prāṇo nidhanametadgāyatraṃ prāṇeṣu protam.Manaḥ hiṃkāraḥ, the mind is the hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthāḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; prāṇaḥ nidhanam, the vital breath is the nidhana; etāt gāyatram, this Gāyatrī prayer; prāṇeṣu protam, is rooted in the [fivefold] vital breath.
विना नाम-ग्रहणं पञ्च-विधस्य सप्त-विधस्य च साम्न उपासनम् उक्तम्। अथेदानीं गायत्रादि-नाम-ग्रहण-पूर्वकं विशिष्ट-फलानि सामोपासनान्तराणि उच्यन्ते। यथा-क्रमं गायत्रादीनां कर्मणि प्रयोगः। तथैव – (So far) the meditation on the fivefold and sevenfold Sāma has been explained without mentioning their (specific) names. Then, the other kinds of meditations on Sāma that are productive of specific results and that bear names such as Gāyatra, are now being described. The Gāyatra and the rest are to be put to use in the rites in the order it is explained here.मनो हिंकारः, मनसः सर्व-करण-वृत्तीनां प्राथम्यात्। तदानन्तर्यात् वाक् प्रस्तावः। चक्षुः उद्गीथः, श्रैष्ठ्यात्। श्रोत्रं प्रतिहारः, प्रतिहृतत्वात्। प्राणो निधनम्, यथोक्तानां प्राणे निधनात् स्वाप-काले। एतद् गायत्रं साम प्राणेषु प्रोतम्, गायत्र्याः प्राण-संस्तुतत्वात्॥ Mind is the syllable him, because mind, of all the sense organs, functions first. Since speech follows it immediately, it is Prastāva. The eye is Udgītha owing to its importance. The ear is Pratihāra since it is closed. The vital air is Nidhāna, because all those mentioned above become absorbed in the vital air during sleep. This is the Gāyatra Sāma interwoven in the senses, for Gāyatrī is eulogized as the vital air.
This Gāyatra Sāma is rooted in the prāṇas. He who knows this becomes full of vitality, has a long life, and his life is brilliant. Also, he is fortunate in his children, and he has many domestic animals. He is one of the most famous people. To be noble-minded is the aim of his life.✅
sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam.Saḥ yaḥ, he who; evam, this way; etat gāyatram, this Gāyatra Sāma; prāṇeṣu protam, rooted in the prāṇas; veda, knows; prāṇī, with life; bhavati, is endowed; sarvam āyuḥ, the full span of life; eti, attains; jyok jīvati, a bright [life]; mahān prajayā, great in progeny; paśubhiḥ, [and] animals; bhavati, becomes [rich with]; mahān kīrtyā, with a good reputation; mahāmanāḥ syāt, is noble in character; tat vratam, that is the aim of his life.
सः, य एवम् एतद् गायत्रं प्राणेषु प्रोतं वेद, प्राणी भवति। अविकल-करणो भवति इत्येतत्। सर्वम् आयुः एति, ‘शतं वर्षाणि सर्वम् आयुः पुरुषस्य’ इति श्रुतेः। ज्योक् उज्ज्वलः सन् जीवति। महान् भवति प्रजा-आदिभिः। महान् च कीर्त्या। गायत्रोपासकस्य एतत् व्रतं भवति, यत् महा-मनाः अक्षुद्र-चित्तः स्याद् इत्यर्थः॥ He who thus knows this Gāyatra, interwoven in the senses becomes possessed of senses that are not defective. He attains the full span of life, as declared by the śruti, “The full span of life of man is but hundred years”. He leads a brilliant life. He becomes great with progeny and also with fame. One who meditates on the Gāyatra Sāma has this vow, “be high-minded”, that is to say, “never be mean”.
When one rubs two pieces of wood against each other to light a fire, that is the hiṃkāra. When it produces smoke, that is the prastāva. Then when the flame appears, that is the udgītha. The charcoals that result are the pratihāra, and when the fire begins to go out, that is the nidhana. When the flame is completely extinguished, that also is the nidhana. This Sāma called Rathantara is rooted in fire.✅
abhimanthati sa hiṃkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhanaṃ saṃśāmyati tannidhanametadrathaṃtaramagnau protam.Abhimanthati, rubbing [one piece of wood against another to produce fire]; saḥ hiṃkāraḥ, that is the hiṃkāra; dhūmaḥ jāyate, the smoke it produces; saḥ prastāvaḥ, that is the prastāva; jvalati, the flames that appear; saḥ udgīthaḥ, that is the udgītha; aṅgārāḥ bhavanti, the charcoals that result; saḥ pratihāraḥ, that is the pratihāra; upaśāmyati, when the fire begins to go out; tat nidhanam, that is the nidhana; saṃśāmyati, when the fire is completely extinguished; tat nidhanam, that [also] is the nidhana; etat rathantaram, this [Sāma] called Rathantara; agnau protam, is rooted in fire.
अभिमन्थति स हिंकारः, प्राथंयात्। अग्नेः धूमो जायते स प्रस्तावः, आनन्तर्यात्। ज्वलति स उद्गीथः, हविः-सम्बन्धाच् छ्रैष्ठ्यं ज्वलनस्य। अङ्गारा भवन्ति स प्रतिहारः, अङ्गाराणां प्रतिहृतत्वात्। उपशमः, सावशेषत्वाद् अग्नेः, संशमः निःशेषोपशमः। समाप्ति-सामान्याद् निधनम्। एतद् रथन्तरम् अग्नौ प्रोतम्। मन्थने हि अग्निः गीयते॥ That one rubs is the syllable him, for it takes place first. That the smoke comes up from fire is the Prastāva, for it follows immediately. That it blazes is the Udgītha, for the blazing fire is most important, since it is connected with the offering. That the embers are produced is the Pratihāra, for the embers are closed and gathered. ‘Going down’ indicates a little remainder of the fire, while the term ‘put out’ points to its complete extinguishment. Both are Nidhāna because they point to an end. This is the Rathantara Sāma interwoven in fire, which is chanted when fire is being produced.
He who knows that this Rathantara Sāma is rooted in fire, acquires the kind of glow that Veda scholarship produces. He also enjoys eating. He lives the full span of his life, and his life is brilliant. He is well known for his children and for his animal wealth, and he commands great respect in society. His vow is that he will never eat with fire in front of him and he will never spit.✅
sa ya evametadrathaṃtaramagnau protaṃ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam.Saḥ yaḥ evam etat rathantaram agnau protam veda, he who knows that this Rathantara Sāma is rooted in fire; brahmavarcasī, acquires the glow that Veda knowledge gives; annādaḥ bhavati, he enjoys eating food; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a bright life; mahān prajayā paśubhiḥ bhavati, he distinguishes himself by his children and by the animal wealth he acquires; mahān kīrtyā, his reputation spreads far and wide; tat vratam, his principle is; na pratyak agnim ācāmet, never to eat with fire in front of him; na niṣṭhīvet, and he will never spit.
स य इत्यादि पूर्ववत्। ब्रह्म-वर्चसी वृत्त-स्वाध्याय-निमित्तं तेजो ब्रह्म-वर्चसम्। तेजः तु केवलं त्विड्-भावः। अन्नादो दीप्ताग्निः। न प्रत्यक्, अग्नेः अभिमुखो न आचामेत् न भक्षयेत् किञ्चित्। न निष्ठीवेत् श्लेष्म-निरसनं च न कुर्यात्। तद् व्रतम्॥ “He who knows–” etc. should be understood as before. Divine splendour results from good conduct and proper study of the Vedas. Mere brightness is just the ordinary type (of brightness). An eater of food means one who has strong appetite. None should sip or eat anything, facing the fire, nor should one spit out phlegm, etc. This is the vow (observed by him who meditates on the Rathantara Sāma).
[Adapted from Sw. Nikhilananda:] A man’s beckoning to a woman is the hiṃkāra; his gratifying her is the prastāva; his lying with her is the udgītha; his embracing her is the pratihāra; his spending time with her is the nidhana; and the finishing of the sexual act is also the nidhana. This is the Vāma-devya Sāman as interwoven in sexual intercourse.✅
upamantrayate sa hiṃkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṃ saha śete sa pratihāraḥ kālaṃ gacchati tannidhanaṃ pāraṃ gacchati tannidhanametadvāmadevyaṃ mithune protam.Upamantrayate saḥ hiṃkāraḥ, a man’s beckoning [to a woman] is the hiṃkāra; jñapayate saḥ prastāvaḥ, his gratifying her is the prastāva; striyā saha śete saḥ udgīthaḥ, his lying with her is the udgītha; prati strīṃ saha śete saḥ pratihāraḥ, his embracing her is the pratihāra; kālam gacchati tan nidhanam, his spending time with her is the nidhana; pāram gacchati tad nidhanam, and the finishing of the sexual act is also the nidhana; etad vāma-devyam mithune protam, this is the Vāma-devya Sāman as interwoven in sexual intercourse.
उपमन्त्रयते सङ्केतं करोति, प्राथम्यात् स हिंकारः। ज्ञपयते तोषयति, स प्रस्तावः। सह-शयनम् एक-पर्यङ्क-गमनम्, स उद्गीथः, श्रैष्ठ्यात्। प्रति स्त्रीं शयनं स्त्रिया अभिमुखी-भावः, स प्रतिहारः। कालं गच्छति मैथुनेन, पारं समाप्तिं गच्छति तन् निधनम्। एतद् वाम-देव्यं मिथुने प्रोतम्, वाय्वम्बु-मिथुन-सम्बन्धात्॥ Upamantrayate means an assignation (made by a man and woman). It, being the first, is the hiṃ-kāra. The act of pleasing (by sweet words) is the Prastāva. The lying together (of man and woman) in the same bed is the Udgītha, it being important. Lying with a particular woman (from among one’s many wives) or remaining with her in agreeable moods, is the Pratihāra. The time spent by a man in sexual union and the end of it is the Nidhāna. This is the Vāma-devya Sāma interwoven in a couple because it is connected with the pair of air and water.
[Adapted from Sw. Nikhilananda:] He who thus knows the Vāma-devya Sāma as interwoven in sexual intercourse – cohabitates and procreates from every intercourse. He lives the full span of his life, and his life is brilliant. He is well known for his children and for his animal wealth, and he commands great respect in society. His vow is that he would not reject the woman seeking intercourse.✅
sa ya evametadvāmadevyaṃ mithune protaṃ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāṃcana pariharettadvratam.Saḥ yaḥ evam etad vāma-devyaṃ mithune protaṃ veda, he who thus knows the Vāma-devya Sāma as interwoven in sexual intercourse; mithunī-bhavati, cohabitates; mithunāt mithunāt prajāyate, and procreates from every intercourse; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a bright life; mahān prajayā paśubhiḥ bhavati, he distinguishes himself by his children and by the animal wealth he acquires; mahān kīrtyā, his reputation spreads far and wide; tat vratam, his principle is; na kāñcana pariharet, never to reject the woman seeking intercourse [for procreation].
स य इत्यादि पूर्ववत्। मिथुनी-भवति अविधुरो भवति इत्यर्थः। मिथुनाद् मिथुनात् प्रजायते इति अमोघ-रेतस्त्वम् उच्यते। न काञ्चन, काञ्चिद् अपि स्त्रियं स्वात्म-तल्प-प्राप्तां न परिहरेत् समागमार्थिनीम्, वाम-देव्य-सामोपासनाङ्गत्वेन विधानात्। एतस्माद् अन्यत्र प्रतिषेध-स्मृतयः। वचन-प्रामाण्याच् च धर्मावगतेः न प्रतिषेध-शास्त्रेण अस्य विरोधः॥ “He who –” etc. as explained before. ‘(He) become coupled’ means he never suffers any separation from his wife. ‘Procreates through sexual union, again and again’ speaks of (one's) unfailing power of procreation. ‘No woman shall be refused’ means that none (from among one's wives) who approaches one’s bed with a desire for sexual union, should be refused, because it has been laid down as a part of the meditation on the Vāma-devya Sāma. The smṛtis that are opposed to this have applicability to subjects other than Vāma-devya Sāma. Since the comprehension of Dharma (duties) is based on the śruti, this is not opposed to the smṛti that contradicts it.
The rising sun is the hiṃkāra, the sun that has already risen is the prastāva, the midday sun is the udgītha, the afternoon sun is the pratihāra, and the setting sun is the nidhana. This Sāma called Bṛhat is based on the sun.✅
udyanhiṃkāra ud.itaḥ prastāvo madhyaṃdina udgītho'parāhṇaḥ pratihāro'staṃ yannidhanametadbṛhadāditye protamUdyan, the rising [sun]; hiṃkāraḥ, [is] the hiṃkāra; uditaḥ, the sun that has already risen; prastāvaḥ, [is] the prastāva; madhyandina, the midday sun; udgīthaḥ, [is] the udgītha; aparāhṇaḥ, the afternoon sun; pratihāraḥ, [is] the pratihāra; yat astam, that which is setting; nidhanam, [is] the nidhana; etat bṛhat, this Sāma called Bṛhat; āditye protam, is based on the sun.
उद्यन् सविता स हिंकारः, प्राथंयाद् दर्शनस्य। उदितः प्रस्तावः, प्रस्तवन-हेतुत्वात् कर्मणाम्। मध्यन्दिन उद्गीथः, श्रैष्ठ्यात्। अपराह्णः प्रतिहारः, पश्वादीनां गृहान्प्रति हरणात्। यद् अस्तं यन् तद् निधनम्, रात्रौ गृहे निधानात् प्राणिनाम्। एतद् बृहत् आदित्ये प्रोतम्, बृहतः आदित्य-दैवत्यत्वात्॥ The sun that is rising is the syllable him, because it is the first that is seen . (The sun) when risen, is Prastāva, since it is praised at the sacrifices. At mid day it is Udgātha, being the most important. During afternoon it is Pratihāra, for the cattle etc. are led back to their shelter at that time. (The sun) when setting, is Nidhāna, for at that time the creatures are lodged in their dwelling places. This is the Bṛhat Sāma interwoven in the sun, for this (Sāma) has the sun for its deity.
He who knows that the Sāma called Bṛhat is rooted in the sun is spirited and has a great appetite. He lives the full span of his life, has a brilliant career, and is renowned for his children and for his animal wealth. His success in life brings him much fame. The vow he observes is that he will never utter a word against the sun, which gives us heat.✅
sa ya evametadbṛhadāditye protaṃ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṃ na nindettadvratam.Saḥ yaḥ evam etat bṛhat āditye protam veda, he who knows that the Sāma called Bṛhat is rooted in the sun; tejasvi, is spirited; annādaḥ bhavati, has a great appetite; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes famous for his children and for his animal wealth; mahān kīrtyā, is highly respected; tapantam na nindet, he never uses a bad word against the hot sun; tat vratam, that is his vow.
स य इत्यादि पूर्ववत्। तपन्तं न निन्देत्। तद् व्रतम्॥ “He who –” etc., should be understood as before. ‘One should not censure the burning sun’ – this is his vow.
When light clouds consolidate, that is the hiṃkāra. When clouds likely to pour rain collect, that is the prastāva. When the rain begins, that is the udgītha. Then there are flashes of lightning and the roar of thunder. This is the pratihāra. When it all stops, that is the nidhana. This Sāma called Vairūpa is rooted in the clouds.✅
abhrāṇi samplavante sa hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṃ parjanye protam.Abhrāṇi, light clouds [bearing water]; saṃplavante, when they consolidate; saḥ hiṃkāraḥ, that is the hiṃkāra; meghaḥ jāyate, when clouds likely to pour rain appear; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, when it starts raining that is the udgītha; vidyotate, when lightning flashes; stanayati, [and] thunder roars; saḥ pratihāraḥ, that is the pratihāra; ut gṛhṇāti, when everything is over; tat nidhanam, that is the nidhana; etat vairūpam, this [Sāma called] Vairūpa; parjanye protam, is rooted in the clouds.
अभ्राणि अब्भरणात्। मेघः उदक-सेक्तृत्वात्। उक्तार्थम् अन्यत्। एतद् वैरूपं नाम साम पर्जन्ये प्रोतम्। अनेक-रूपत्वात् अभ्रादिभिः पर्जन्यस्य, वैरूप्यम्॥ Since the cloud bears water, it is called abhra and because it sprinkles water, it is called megha. The rest has already been explained. This is the Vairūpa Sāma interwoven in the cloud, for the rain cloud has various shapes, (on account of its being dark and light in shades) etc.
He who knows that this Sāma called Vairūpa has its source in the clouds comes to acquire a large variety of animals, and all beautiful animals too. He has a long and brilliant life, and his children and animals are such that he becomes famous for them. His achievements also mark him as a great person.✅
sa ya evametadvairūpaṃ parjanye protaṃ veda virūpāṃśca surūpaṃśca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṃ na nindettadvratam.Saḥ yaḥ evam etat vairūpam parjanye protam veda, he who knows that this [Sāma called] Vairūpa is rooted in the clouds; virūpān ca surūpān ca paśūn avarundhe, he comes to possess a large variety of animals and beautiful animals also; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes famous for his children and for his animal wealth; mahān kīrtyā, he is renowned for his achievements; varṣantam na nindet tat vratam, his vow is not to criticize the clouds that pour rain.
विरूपांश्च सुरूपांश्च अजावि-प्रभृतीन् पशून् अवरुन्धे प्राप्नोतीत्यर्थः। वर्षन्तं न निन्देत्। तद् व्रतम्॥ He acquires (both) ugly and beautiful cattle, sheep etc. ‘One should not censure the cloud when it rains’ – this is his vow.
Spring is the hiṃkāra, summer the prastāva, the rainy season the udgītha, autumn the pratihāra, and winter the nidhana. This Sāma known as Vairāja is rooted in the seasons.✅
vasanto hiṃkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam.Vasantaḥ hiṃkāraḥ, spring is the hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, autumn is the pratihāra; hemantaḥ nidhanam, winter is the nidhana; etat vairājam, this [Sāma called] Vairāja; ṛtuṣu protam, is rooted in the seasons.
वसन्तो हिंकारः, प्राथम्यात्। ग्रीष्मः प्रस्तावः इत्यादि पूर्ववत्॥ The spring being the first (among seasons) is the syllable him. ‘The summer is Prastāva’ etc., as explained before.
He who knows that the Sāma called Vairāja is rooted in the seasons is surrounded by his children and animals and has a radiance about him which is born of Veda scholarship. He lives a long and brilliant life, and he is considered great for his children and for his animals. He is also highly respected for his great deeds. He follows the vow of never criticizing the seasons.✅
sa ya evametadvairājamṛtuṣu protaṃ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam.Saḥ yaḥ evani etat vairājam ṛtuṣu protam veda, he who knows that this [Sāma called] Vairāja is rooted in the seasons; virājati, he lives; prajayā paśubhiḥ, surrounded by his children and animals; brahma-varcasena, he has the kind of radiance that is born of Veda scholarship; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a brilliant life; mahān prajayā paśubhiḥ bhavati, he is known to be great for his children and animals; mahān kīrtyā, he is famous for his deeds; ṛtūn na nindet tat vratam, his vow is that he will never criticize the seasons.
एतद् वैराजम् ऋतुषु प्रोतं वेद, विराजति ऋतुवत् – यथा ऋतवः आर्तवैः धर्मैः विराजन्ते, एवं प्रजा-आदिभिः विद्वान् इति। उक्तम् अन्यम्। ऋतून् न निन्देत्, तद् व्रतम्॥ He who knows thus this Vairāja (Sāma) as interwoven in the seasons shines like the seasons, i.e. just as the seasons shine with qualities peculiar to them, so, too, the knower of the above shines with progeny etc. The rest as explained before. ‘One should not censure the seasons’ – this is his vow.
The earth is the hiṃkāra, the space between the earth and heaven is the prastāva, heaven is the udgītha, the quarters are the pratihāra, and the ocean is the nidhana. The Sāma known as Śakvarī is rooted in the earth and other worlds.✅
pṛthivī hiṃkāro'ntarikṣaṃ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ.Pṛthivī hiṃkāraḥ, the earth is the hiṃkāra; antar-ikṣam prastāvaḥ, the space between the earth and heaven is the prastāva; dyauḥ udgīthaḥ, heaven is the udgītha; diśaḥ pratihāraḥ, the quarters are the pratihāra; samudraḥ nidhanam, the ocean is the nidhana; etāḥ śakvaryaḥ lokeṣu protāḥ, these [the Sāma called] Śakvarī are rooted in the earth and other worlds.
पृथिवी हिंकार इत्यादि पूर्ववत्। शक्वर्य इति नित्यं बहु-वचनं रेवत्य इव। लोकेषु प्रोताः॥ ‘The earth is the syllable him’ etc. as explained above. Śakvarī is invariably used in plural as in the case of Revatī. These are interwoven in the worlds.
He who knows that the Sāma known as Śakvarī is located in the worlds goes to the best world. He also has a long and brilliant life and is well known for his children and for his animal wealth. He is considered to be a great person because of his great deeds. He takes a vow that he will never criticize the worlds.✅
sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā lokānna nindettadvratam.Saḥ yaḥ evam etāḥ śakvaryaḥ lokeṣu protāḥ veda, he who knows that these [i.e., the Sāma] known as Śakvarī are rooted in the worlds; lokī bhavati, goes to the best world; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, is well known for his children and for his animal wealth; mahān kīrtyā, is well known for his great deeds; lokān na nindet tat vratam, his vow is that he will never criticize the worlds.
लोकी भवति लोक-फलेन युज्यत इत्यर्थः। लोकान् न निन्देत्, तद् व्रतम्॥ ‘Becomes possessed of the worlds’ means becomes possessed of the results peculiar to the worlds. ‘One should not censure the worlds’ – this is his vow.
Goats are the hiṃkāra, sheep are the prastāva, cows represent the udgītha, horses are the pratihāra, and a human being is the nidhana. The Sāma called Revatī is established in animals.✅
ajā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ.Ajāḥ hiṃkāraḥ, goats are the hiṃkāra; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgītha, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana; etāḥ revatyaḥ paśuṣu protāḥ, these [i.e., the Sāma known as] Revatī are established in animals.
अजा हिंकार इत्यादि पूर्ववत्। पशुषु प्रोताः॥ ‘The goats are the syllable him’, etc. as explained before. These are interwoven in the animals.
He who knows that the Sāma called Revatī is rooted in animals acquires many animals. He has a long and brilliant life and becomes well known for his children and for his animal wealth. He also becomes a truly great person for his great deeds. His vow is that he will never say anything bad about animals.✅
sa ya evametā revatyaḥ paśuṣu protā veda paśumānbhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā paśūnna nindettadvratam.Saḥ yaḥ evam etaḥ revatyaḥ protāḥ veda, he who knows that these [i.e., the Sāma] called Revatī are rooted in animals; paśumān bhavati, comes to possess many animals; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes a highly respected person because of his children and also his animal wealth; mahān kīrtyā, becomes a truly great person for his great deeds; paśūn na nindet tat vratam, he observes the vow of never saying anything bad about animals.
पशून् न निन्देत्, तद् व्रतम्॥ ‘One should not censure the animals’ – this is his vow.
Hair is the hiṃkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, and marrow is the nidhana. The Sāma called Yajñāya-jñīya is spread all over the limbs of the body.✅
loma hiṃkārastvakprastāvo māṃsamudgīthosthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam.Loma hiṃkāraḥ, hair is the hiṃkāra; tvak prastāvaḥ, skin is the prastāva; māṃsam udgīthaḥ, flesh is the udgītha; asthi pratihāraḥ, bone is the pratihāra; majjā nidhanam, marrow is the nidhana; etat yajñāyajñīyam, this [Sāma called] Yajñāya-jñīya; aṅgeṣu protam, is spread all over the limbs of the body.
लोम हिंकारः, देहावयवानां प्राथम्यात्। त्वक् प्रस्तावः, आनन्तर्यात्। मांसम् उद्गीथः, श्रैष्ठ्यात्। अस्थि प्रतिहारः, प्रतिहृतत्वात्। मज्जा निधनम्, आन्त्यात्। एतद् यज्ञायज्ञीयं नाम साम देहावयवेषु प्रोतम्॥ The hair is the syllable him, since it is the first of all the parts of the body. The skin is Prastāva, since it is next to hair. The flesh is Udgītha, it being the most important. The bone is Pratihāra, because it is collected (when one is dead). The marrow is Nidhāna, it being the last. This is the Yajñāya-jñīya Sāma interwoven in the parts of the body.
He who knows that the Sāma known as Yajñāya-jñīya is located in different parts of the body becomes possessed of a firm body and none of his organs has any defect. He has a long and brilliant life; and he becomes great because of his children and his animal wealth. He also becomes famous for his great deeds. His vow is that he will not eat meat for one whole year, or he will not eat it at all.✅
sa ya evametadyajñāyajñīyamaṅgeṣu protaṃ vedāṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṃvatsaraṃ majjño nāśnīyāttadvrataṃ majjño nāśnīyāditi vā.Saḥ yaḥ evam etat yajñāyajñīyam aṅgeṣu protam veda, he who knows that this Sāma called Yajñāya-jñīya is located in the different parts of the body; aṅgī bhavati, has a firm body; na aṅgena vihūrchati, has no defect in his limbs or organs; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great in respect of his children and his animal wealth; mahān kīrtyā, he becomes great because of his great deeds; saṃvatsaram, for one whole year; majjñaḥ, meat; na aśnīyāt, will not eat; majjñaḥ na aśnīyāt iti vā, or will not eat meat at all; tat vratam, this is his vow.
अङ्गी भवति समग्राङ्गो भवति इत्यर्थः। नाङ्गेन हस्त-पादादिना विहूर्छति न कुटिली-भवति, पङ्गुः कुणी वा इत्यर्थः। संवत्सरं संवत्सरमात्रं मज्ज्ञो मांसानि नाश्नीयात् न भक्षयेत्। बहु-वचनं मत्स्योपलक्षणार्थम्। मज्ज्ञो नाश्नीयात् सर्व-दैव नाश्नीयाद् इति वा, तद् व्रतम्॥ He becomes endowed with limbs: becomes possessed of complete limbs, i.e. without any (sort of) bent in the hand, foot etc., that is to say, he does not become crippled or lame with withered arms. One should not eat marrow i.e. meat, for a year. The use of majjan in plural number is to include fish also. Or one should not ever eat marrow under any condition. This is his vow.
Fire is the hiṃkāra, air is the prastāva, the sun is the udgītha, the stars are the pratihāra, and the moon is the nidhana. This Sāma known as Rājana is rooted in the gods and goddesses.✅
agnirhiṃkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṃ devatāsu protam.Agniḥ hiṃkāraḥ, fire is the hiṃkāra; vāyuḥ prastāvaḥ, air is the prastāva; ādityaḥ udgīthaḥ, the sun is the udgītha; nakṣatrāṇi pratihāraḥ, the stars are the pratihāra; candramāḥ nidhanam, the moon is the nidhana; etat rājanam, this [Sāma called] Rājana; devatāsu protam, is rooted in the gods and goddesses.
अग्निः हिंकारः, प्रथम-स्थानत्वात्। वायुः प्रस्तावः, आनन्तर्य-सामान्यात्। आदित्यः उद्गीथः, श्रैष्ठ्यात्। नक्षत्राणि प्रतिहारः, प्रतिहृतत्वात्। चन्द्रमा निधनम्, कर्मिणां तन्निधनात्। एतद् राजनं देवतासु प्रोतम्, देवतानां दीप्तिमत्त्वात्॥ The fire is the syllable him, since it occupies the first place. The air is Prastāva, because it is next to fire. The sun is Udgītha, because it is important. The stars are Pratihāra, inasmuch as they remain collected together. The moon is Nidhāna, for the sacrifices become lodged in it at death. This is the Rājana (Sāma) interwoven in the deities, inasmuch as the deities are effulgent.
He who knows that the Sāma known as Rājana is established in the gods and goddesses shares the same worlds with these gods and goddesses, has the same rights and privileges with them, or has the same form. He also has a long and brilliant life. And he becomes great by virtue of his children and his animal wealth, and also by virtue of his great deeds. His vow is that he will never speak ill of the brāhmaṇas.✅
sa ya evametadrājanaṃ devatāsu protaṃ vedaitāsāmeva devatānāṃsalokatāṃsarṣṭitāṃsāyujyaṃ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam.Saḥ yaḥ evam etat rājanam devatāsu protam veda, he who knows that this Sāma known as Rājana is established in the gods and goddesses [such as Agni (fire), Vāyu (air), etc.]; etāsām eva devatānām salokatām gacchati, he shares with those gods and goddesses the same worlds; sārṣṭitām, the same rights and privileges; [vā] sāyujyam, [or] the same form; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great by virtue of his children and also his animal wealth; mahān kīrtyā, he is great by his great deeds; brāhmaṇān na nindet tat vratam, it is his vow that he will not speak ill of the brāhmaṇas.
विद्वत्-फलम् – The result that accrues to him who knows this:एतासाम् एव अग्न्यादीनां देवतानां सलोकतां समान-लोकतां सार्ष्टितां समानर्द्धित्वं सायुज्यं सयुग्भावम् एक-देह-देहित्वम् इत्येतत्, वा-शब्दोऽत्र लुप्तो द्रष्टव्यः। सलोकतां वा इत्यादि। भावना-विशेषतः फल-विशेषोपपत्तेः। गच्छति प्राप्नोति। समुच्चयान् उपपत्तेश्च। ब्राह्मणान् न निन्देत्, तद् व्रतम्। ‘एते वै देवाः प्रत्यक्षं यद् ब्राह्मणाः’ इति श्रुतेः ब्राह्मण-निन्दा देवता-निन्दा एव इति॥ He attains the same world, the same prosperity as these deities, and union with them, i.e. with fire and the rest. The word ‘or’ should be seen a dropped here, (and it should be read as), “he attains the same world” or etc., since the result invariably differs in accordance with the difference in the imagination of the doer, and also since there is no possibility of all these results accruing together. ‘One should not censure the Brāhmaṇas’ – This is his vow, in view of the śruti, “The Brāhmaṇas verily, are the perceptible deities”. Thus, the censuring of the Brāhmaṇas is tantamount to the censuring of the deities themselves.
The three vidyās [the Ṛk, the Yajuḥ, and the Sāma] are together the hiṃkāra; these three worlds [the earth, the space between the earth and heaven, and heaven] are together the prastāva; fire, air, and the sun are together the udgītha; the stars, the birds, and the rays are together the pratihāra; serpents, gandharvas, and the ancestors are together the nidhana. This Sāma resides in everything.✅
trayī vidyā hiṃkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam.Trayī vidyā hiṃkāraḥ, the three Vedas [the Ṛk, the Yajuḥ, and the Sāma] are the hiṃkāra; trayaḥ ime lokāḥ, these three worlds [bhūḥ, bhuvaḥ, svaḥ]; saḥ prastāvaḥ, [together] that is the prastāva; agniḥ vāyuḥ ādityaḥ, fire, air, and the sun; saḥ udgīthaḥ, [together] that is the udgītha; nakṣatrāṇi vayāṃsi marīcayaḥ, the stars, the birds, and the rays; saḥ pratihāraḥ, [together] that is the pratihāra; sarpaḥ gandharvāḥ pitaraḥ, serpents, gandharvas [celestial musicians], and the ancestors; tat nidhanam, [together] that is the nidhana; etat sāma sarvasmin protam, this Sāma rests in everything.
त्रयी विद्या हिंकारः। अग्न्यादिसाम्न आनन्तर्यं त्रयीविद्याया अग्न्यादिकार्यत्वश्रुतेः। हिंकारः प्राथंयात् सर्व-कर्तव्यानाम्। त्रय इमे लोकाः तत्कार्यत्वाद् अनन्तरा इति प्रस्तावः। अग्नि-आदीनाम् उद्गीथत्वं श्रैष्ठ्यात्। नक्षत्र-आदीनां प्रतिहृतत्वात् प्रतिहारत्वम्। सर्प-आदीनां धकार-सामान्याद् निधनत्वम्। The threefold knowledge is the syllable him. After the meditation on the Sāma as the deities, fire and the rest, follows that as the threefold knowledge, by virtue of the śruti that speaks of it as the effects of fire and the rest. The threefold knowledge is the syllable him, it being the source of all duties that are enjoined. Since these three worlds are its effects, they follow next and form the Prastāva. The fire and the rest are the Udgītha, they being most important. The stars etc. are the Pratihāra, because they remain collected together. The serpents etc. are the Nidhāna, the syllable dha being common in both (as in other words for serpent: viṣa-dhara, phaṇa-dhara, etc.).एतत् साम नाम-विशेषाभावात् साम-समुदायः साम-शब्दः सर्वस्मिन् प्रोतम्। त्रयी-विद्यादि हि सर्वम्। त्रयी-विद्यादि-दृष्ट्या हिंकारादि-साम-भक्तय उपास्याः। अतीतेषु अपि सामोपासनेषु येषु येषु प्रोतं यद् यत् साम, तद्-दृष्ट्या तद् उपास्यम् इति। कर्माङ्गानां दृष्टि-विशेषेण इव आज्यस्य संस्कार्यत्वात्॥ This Sāma, because of its not being specifically named, is a collection of Sāmas, interwoven in all things, for everything is included in the threefold knowledge. The bhaktis of Sāma viz. him etc., are to be meditated on, with the view that they are the threefold knowledge etc. The object of all what is described earlier, too, is that in whatever thing is Sāma interwoven, it is to be meditated on as that thing, for these meditations help the purification of the parts of sacrifice, just like the clarified butter.
He who knows that this Sāma is in everything becomes one with everything [or, becomes the Lord of everything].✅
sa ya evametatsāma sarvasminprotaṃ veda sarvaṃ ha bhavati.Saḥ yaḥ evam etat sāma sarvasmin protam veda, he who knows that this Sāma resides in everything; sarvam ha bhavati, he becomes everything.
सर्व-विषय-सामविदः फलम् – The result accruing to the one who knows the Sāma as interwoven in all things:सर्वं ह भवति सर्वेश्वरो भवति इत्यर्थः। निरुपचरित-सर्व-भावे हि दिक्-स्थेभ्यो बलि-प्राप्त्यनुपपत्तिः॥ He becomes everything means, he become the lord of everything, for without being the lord of everything, it is not possible for him to command the homage of all from all quarters.
Here is a verse in this connection: There are five parts of Sāma, and each of these is divided into three parts. There is nothing higher than these [fifteen forms of Sāma].✅
tadeṣa śloko yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti.Tat eṣaḥ ślokaḥ, here is a verse on the subject; yāni pañcadhā, that [Sāma] which is divided into five parts [hiṃkāra, prastāva, udgītha, pratihāra, and nidhana]; trīṇi trīṇi, each again divided into three parts [such as hiṃkāra representing the three Vedas]; tebhyaḥ jyāyaḥ param anyat na asti, there is nothing higher than these.
तत् एतस्मिन् अर्थे एषः श्लोकः मन्त्रोऽप्यस्ति। यानि पञ्चधा पञ्च-प्रकारेण हिंकारादि-विभागैः प्रोक्तानि, त्रीणि त्रीणि त्रयी-विद्यादीनि, तेभ्यः पञ्च-त्रिकेभ्यः ज्यायः महत्तरं परं च व्यतिरिक्तम् अन्यत् वस्त्वन्तरं न अस्ति न विद्यत इत्यर्थः। तत्रैव हि सर्वस्य अन्तर्भावः॥ To that effect there is this verse, i.e. mantra. There is nothing greater than the threefold knowledge and the rest that have been described as fivefold by means of such divisions as the syllable him etc., nor does there exist anything else other than these, since everything is included in them.
He who knows Sāma knows everything, and gifts come to him from all quarters. His vow will be to constantly say to himself, ‘I am one with all’.✅
yastadveda sa veda sarvaṃ sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṃ tadvratam.Yaḥ tat veda, he who knows that [Sāma]; saḥ veda sarvam, he knows all; sarvāḥ diśaḥ, all the quarters; balim, gifts; asmai, for him; haranti, bring; sarvam asmi, I am all; iti upāsīta, this is how he will meditate; tat vratam tat vratam, this is his vow, this is his vow.
यः तत् यथोक्तं सर्वात्मकं साम वेद, स वेद सर्वम्, स सर्वज्ञो भवति इत्यर्थः। सर्वा दिशः सर्व-दिक्-स्था अस्मै एवंविदे बलिं भोगं हरन्ति प्रापयन्ति इत्यर्थः। सर्वम् अस्मि भवामि इति एवम् एतत्साम उपासीत, तस्य एतद् एव व्रतम्। द्विः उक्तिः सामोपासन-समाप्त्यर्था॥ He who knows the Sāma to be everything as aforesaid, knows everything, that is to say, becomes omniscient. All the quarters, i.e. men belonging to all the quarters, bring gifts, i.e. objects of enjoyment to him who knows thus. “I am everything” – thus should the Sāma be meditated on. That alone is his vow. The repetition (of ‘this is his vow’) is meant to indicate that the instruction on the meditation on Sāma has come to an end.
The vinardi voice for singing the Sāma is good for animals, and Agni, the god of fire, is its presiding deity. I bear this in mind and pray that I may have this voice. The god Prajā-pati presides over the udgītha sung in the a-nirukta [unclear] voice. The one having Soma as its presiding deity is nirukta [clear]. That of Vāyu, the god of air, is soft and pleasant, and Indra’s is strong. That which has Bṛhas-pati as its presiding deity is like the voice of the krauñca bird, and that of Varuṇa is like the sound of a broken metal pot. Cultivate all of these, but avoid the one of Varuṇa.✅
vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ ślakṣṇaṃ balavadindrasya krauñcaṃ bṛhaspaterapadhvāntaṃ varuṇasya tānsarvānevopaseveta vāruṇaṃ tveva varjayet.Vinardi, the voice called vinardi, which is deep, like that of a bull; sāmnaḥ, for [singing] the Sāma; vṛṇe iti, I pray for; paśavyam, good for animals; agneḥ, of the god of fire; udgītha a-niruktaḥ, the udgītha sung in the a-nirukta voice, which is not very distinct; prajā-pateḥ, of Prajā-pati, the Lord of all; niruktaḥ, the voice called nirukta, which is clear; somasya, of the god Soma; mṛdu ślakṣṇam, the voice called ślakṣṇa that is soft and soothing; vāyoḥ, of the god Vāyu, air; ślakṣṇam balavat, the voice called ślakṣṇa that is soothing yet powerful; indrasya, of Indra; krauñcam, the voice called krauñca, which is like that of the krauñca [heron-like] bird; bṛhas-pateḥ, of Bṛhas-pati; apadhvāntam, the voice called apadhvānta, which sounds like a broken metal pot; varuṇasya, of the god Varuṇa; tān sarvān era upaseveta, practise on all of them; tu eva vāruṇam, except that of Varuṇa; varjayet, one should avoid.
सामोपासन-प्रसङ्गेन गान-विशेषादि-सम्पत् उद्गातुः उपदिश्यते, फल-विशेष-सम्बन्धात् – Now follows the instruction relating to the meditation on Sāma, especially with regard to the singing etc. of the udgātṛ (priest), since it is associated with a specific result.विनर्दि विशिष्टो नर्दः स्वर-विशेषः ऋषभ-कूजित-समोऽस्य अस्ति इति विनर्दि गानम् इति वाक्य-शेषः। तच् च साम्नः सम्बन्धि पशुभ्यो हितं पशव्यम् अग्नेः अग्नि-देवत्यं च उद्गीथः उद्गानम्। तद् अहम् एवं-विशिष्टं वृणे प्रार्थये इति कश्चिद् यजमानः उद्गाता वा मन्यते। Vi-nardi (high pitch): the song, the high pitch of which resembles the bellowing of a bull. The word ‘song’ is understood. And this is connected with Sāma and is good for cattle. ‘This is the song which has Agni for its deity and this, endowed with (the above) distinction, I prefer, i.e. pray for’. Thus thinks a certain sacrificer or udgātṛ (priest).अनिरुक्तः अमुक-समः इति अविशेषितः प्रजापतेः प्रजा-पति-देवत्यः स गान-विशेषः, आनिरुक्त्यात् प्रजा-पतेः। निरुक्तः स्पष्टः। सोमस्य सोम-देवत्यः स उद्गीथ इत्यर्थः। मृदु श्लक्ष्णं च गानं वायोः वायु-दैवत्यं तत्। श्लक्ष्णं बलवत् च प्रयत्नाधिक्योपेतं च इन्द्रस्य ऐन्द्रं तद् गानम्। क्रौञ्चं क्रौञ्च-पक्षि-निनाद-समं बृहस्-पतेः बार्हस्-पत्यं तत्। अपध्वान्तं भिन्न-कांस्य-स्वर-समं वरुणस्य एतद् गानम्। तान् सर्वान् एव उपसेवेत प्रयुञ्जीत वारुणं तु एव एकं वर्जयेत्॥ The song that is undefined, that is to say, not defined as equal to any other sound, is one that has Prajā-pati for its deity, for Prajā-pati himself is of undefined form. The song that is distinct, i.e. clear, is one that has Soma for its deity. The soft and smooth song has Vāyu for its deity. The song that is smooth and strong, i.e. the song that is the product of great effort, is one sacred to Indra. The song that is similar to the twitter of heron is sacred to Bṛhas-pati. The dull note that is similar to the sound of a broken brass vessel is sacred to Varuṇa. One may devote oneself to all these, i.e. put all these to use, but should abandon the one sacred to Varuṇa.
One should sing with the resolve: ‘By singing I will get immortality for the gods and goddesses, food offerings for the ancestors, hope for humanity, food and water for the animals, heaven for those who perform sacrifices, and food for myself. All this I will get by singing.’ Thinking thus, one should sing without raising the voice too much [or, without being too excited].✅
amṛtatvaṃ devebhya āgāyānītyāgāyetsvadhāṃ pitṛbhya āśāṃ manuṣyebhyastṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta.Āgāyet, one should sing [with the resolve]; a-mṛtatvam devebhyaḥ āgāyāni iti, I will get immortality for the gods and goddesses by singing; svadhām, offerings; pitṛbhyaḥ, for the ancestors; āśām manuṣyebhyaḥ, hope for humanity; tṛṇodakam paśubhyaḥ, food and water for the animals; svargam lokam, heavenly worlds; yajamānāya, for those who perform sacrifices; annam ātmane, food for myself; āgāyāni iti, I shall win by singing thus; etāni, all these; manasā dhyāyan, thinking mentally; apramattaḥ, without raising the voice too much; stuvīta, one should sing.
अमृतत्वं देवेभ्य आगायानि साधयानि। स्वधां पितृभ्यः आगायानि। आशां मनुष्येभ्यः, आशां प्रार्थनां प्रार्थितम् इत्येतत्। तृणोदकं पशुभ्यः। स्वर्गं लोकं यजमानाय। अन्नम् आत्मने मह्यम् आगायानि। इति एतानि मनसा चिन्तयन् ध्यायन् अप्रमत्तः स्वरोष्म-व्यञ्जनादिभ्यः स्तुवीत॥ May I, by singing, win immortality for the gods, i.e. may I secure immortality for them. May I win oblations for the manes, hope, i.e. the object desired, for men, grass and water for cattle, the heavenly region for the sacrificer, and food for myself – thus reflecting on all these in one’s mind, one should sing in praise with undivided attention, i.e. giving no room for lapses in the pronunciation of the vowels, consonants, etc.
All the vowels are like Indra’s body with its various parts. The sibilants [śa, ṣa, etc.] are like Prajāpati’s body with its various parts. The consonants, starting with ka, are the body and limbs of Death. If someone finds fault with the way the udgātā pronounces the vowels, he [the udgātā] may say to that person: ‘As I began singing, I took refuge in Indra [i.e., I sought Indra’s blessings]. Ask him and he will give you the right answer [to your criticism].’✅
sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṃ yadi svareṣūpālabhetendraṃśaraṇaṃ prapanno'bhūvaṃ sa tvā prati vakṣyatītyenaṃ brūyāt.Sarve svarāḥ, all the vowels; indrasya ātmānaḥ, are like the body [with its limbs] of Indra; sarve ūṣmāṇaḥ, all the sibilants; prajāpateḥ ātmānaḥ, are like the body [with its limbs] of Prajāpati; sarve sparśāḥ, all the consonants, starting with ka; mṛtyoḥ ātmānaḥ, are like the body [with all its limbs] of Death; yadi upālabheta, if anyone criticizes; tam, him [the udgātā, who is singing the Sāma]; svareṣu, regarding his pronunciation of the vowels; indram śaraṇam prapannaḥ abhūvam, [the udgātā will then say:] I took refuge in Indra [when I started singing the vowels]; saḥ, he [Indra]; tvā prativakṣyati iti, will give you the right reply; enam brūyāt, say to him.
सर्वे स्वराः अकारादय इन्द्रस्य बल-कर्मणः प्राणस्य आत्मानः देहावयव-स्थानीयाः। सर्वे ऊष्माणः श-ष-स-हादयः प्रजा-पतेः विराजः कश्यपस्य वा आत्मानः। सर्वे स्पर्शाः कादयो व्यञ्जनानि मृत्योः आत्मानः। All vowels, viz. a and the rest, are the limbs, that is say, occupy the place of different parts of the body of Indra, i.e. of the vital air with strong actions. All sibilant viz. ś, ṣ, s, h, etc. are the limbs of Prajā-pati, i.e. Virāṭ of Kaśyapa. All letters called sparśa viz. the consonants, k and the rest, are the limbs of Death.तम् एवंविदम् उद्गातारं यदि कश्चित् स्वरेषु उपालभेत – ‘स्वरस्त्वया दुष्टः प्रयुक्तः’ इति, एवम् उपालब्धः ‘इन्द्रं प्राणम् ईश्वरं शरणम् आश्रयं प्रपन्नोऽभूवं स्वरान् प्रयुञ्जानोऽहम्, स इन्द्रः यत्तव वक्तव्यं त्वा त्वां प्रति वक्ष्यति स एव देव उत्तरं दास्यति’ इति एनं ब्रूयात्॥ If anyone censures the udgātṛ (priest) who is a knower of all these, saying, “The vowels have been pronounced incorrectly by you”, he should tell him, “While pronouncing the vowels, I had taken refuge in Indra, the lord in the form of the vital air; hence whatever is to be given to you by way of answer, shall be given by that deity himself”.
Then, if someone finds fault with his pronunciation of the sibilants, the singer will say to him: ‘When I started singing I sought Prajāpati’s blessings. He will therefore crush you.’ Then, if someone finds fault with his pronunciation of the consonants, the singer will say to him: ‘I sought Death’s protection while singing. He will therefore burn you to ashes’.✅
atha yadyenamūṣmasūpālabheta prajāpatiṃśaraṇaṃ prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ brūyādatha yadyenaṃ sparśeṣūpālabheta mṛtyuṃ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt.Atha, then; yadi enam ūṣmasu upālabheta, if a person criticizes him for his pronunciation of the sibilants; prajāpatim śaraṇam prapanṇaḥ abhūvam, I took refuge in Prajāpati [when I started singing]; saḥ, he [Prajāpati]; tvā pratipekṣati iti, will crush you; enam brūyāt, he will say to him; atha, then; yadi enam sparśeṣu upālabheta, if someone criticizes him for his pronunciation of the consonants; mṛtyum śaraṇam prapannaḥ abhūvam, I took refuge in Death [when I started singing]; saḥ, he [Death]; tvā pratidhakṣyati iti, will burn you to ashes; enam brūyāt, he will say to him.
अथ यदि एनम् ऊष्मसु तथा एव उपालभेत, प्रजा-पतिं शरणं प्रपन्नोऽभूवम्, स त्वा प्रति पेक्ष्यति सञ्चूर्णयिष्यति इति एनं ब्रूयात्। अथ यदि एनं स्पर्शेषु उपालभेत, मृत्युं शरणं प्रपन्नोऽभूवम्, स त्वा प्रति धक्ष्यति भस्मी-करिष्यति इति एनं ब्रूयात्॥ Similarly, if anyone censures him for his sibilants, he should tell him, ‘(While pronouncing the sibilants), I had taken refuge in Prajā-pati; he will pulverize you, i.e. reduce you to dust’. So, too, if anyone censures him for his consonants, he should tell him, ‘I had taken refuge in Death; he will burn you, i.e. reduce you to ashes’.
Each vowel should be articulated clearly and powerfully, [and while doing so, you should think] ‘I will give some of my strength to Indra.’ The sibilants also should be uttered fully and distinctly, without sounding as if you are swallowing part of them or spitting them out. [While uttering them, you should think] ‘I surrender myself to Prajāpati.’ Then each of the consonants also should be uttered separately and clearly, [and while doing so, you should think] ‘I will save myself from death’.✅
sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṃ pariharāṇīti.Sarve svarāḥ, all the vowels; ghoṣavantaḥ balavantaḥ, clearly and powerfully; vaktavyāḥ, articulated; indre balam dadāni iti, [say to yourself] I have to give strength to Indra [as if you are stronger than Indra and can afford to give him some of your strength]; sarve ūṣmāṇaḥ, all the sibilants; agrastaḥ, clearly uttered [i.e., no part of the letter left within the mouth, as if you are swallowing it]; a-nirastāḥ, not uttering the letter as if you are throwing it out of your mouth; vivṛtāḥ vaktavyāḥ, clearly expressed; prajāpateḥ ātmānam paridadāni iti, I surrender myself to Prajāpati; sarve sparśāḥ leśena anabhinihitāḥ vaktavyāḥ, each of the consonants should be uttered separately and distinctly; mṛtyoḥ ātmānam pariharāṇi iti, [while thinking] I save myself from Death.
यतः इन्द्राद्यात्मानः स्वरादयः, अतः – Because the vowels etc. are the limbs of Indra, therefore,सर्वे स्वराः घोषवन्तः बलवन्तो वक्तव्याः। तथा अहम् इन्द्रे बलं ददानि बलम् आदधानि इति। तथा सर्वे ऊष्माणः अग्रस्ताः अन्तरप्रवेशिताः अनिरस्ताः बहिरप्रक्षिप्ताः विवृताः विवृत-प्रयत्नोपेताः। प्रजा-पतेः आत्मानं परिददानि प्रयच्छानि इति। सर्वे स्पर्शाः लेशेन शनकैः अनभिनिहिताः अनभिनिक्षिप्ता वक्तव्याः। मृत्योः आत्मानं बालान् इव शनकैः परिहरन् मृत्योः आत्मानं परिहराणि इति॥ All vowels are to be uttered with sound and strength, with the thought, ‘let me offer strength to Indra’. So, too, all consonants are to be uttered, neither as though shut in, i.e. not entirely hidden, nor as though opened out, but distinctly, i.e. with an effort that is properly opened (with the thought), 'Let me offer myself to Prajā-pati’. All consonants are to be uttered slowly without being crowded together, (with the thought), ‘Let me withdraw myself from death’, just as children are rescued (from water etc.) slowly.
There are three divisions of religion [dharma]: The first comprises sacrifices, study, and charity; the second consists of austerities, such as fasting; and the third is the life of celibacy and living with the teacher in his house till death. People devoted to these three divisions of religion go to heaven after death. But one who is devoted to Brahman attains immortality.✅
trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasaṃstho'mṛtatvameti.Trayaḥ dharma-skandhaḥ, three divisions of religion; yajñaḥ adhyayanam dānam iti prathamaḥ, the first [division comprises] sacrifices, study, and charity; tapaḥ eva dvitīyaḥ, the second is austerities; tṛtīyaḥ, the third; brahma-cārī ācārya-kula-vāsī atyantam ātmānam ācārya-kule avasādayan, the life of celibacy and living with the teacher in his house till death; sarve ete, all these; puṇya-lokāḥ bhavanti, attain heavenly worlds; brahma-saṃsthaḥ, [but] one devoted to Brahman; amṛtatvam eti, attains immortality.
ओङ्कारस्य उपासन-विध्यर्थं त्रयो धर्म-स्कन्धा इत्यादि आरभ्यते। न एवं मन्तव्यं सामावयव-भूतस्य एव उद्गीथादि-लक्षणस्य ओंकारस्य उपासनात् फलं प्राप्यत इति। किं तर्हि, यत् सर्वैः अपि सामोपासनैः कर्मभिः च अप्राप्यं तत् फलम् अमृतत्वं केवलाद् ओङ्कारोपासनात् प्राप्यत इति। तत्स्तुत्यर्थं साम-प्रकरणे तदुपन्यासः – In order to enjoin instructions regarding the meditation on the syllable Om, now begins the passage, “Three are the branches of Dharma (Duty)” etc. It should not be misconstrued that the result spoken of hereafter can be attained only from the meditation on the syllable Om mentioned above as the Udgītha etc. that constitute the parts of Sāma. What is intended to be pointed out is that the result viz. immortality which is unattainable through all kinds of meditation on Sāma, and through sacrifices, is attained purely by means of meditation on the syllable Om. The mention of this fact in the section dealing with Sāma. is meant for praising it.त्रयः त्रि-सङ्ख्याकाः धर्मस्य स्कन्धाः धर्म-स्कन्धाः धर्म-प्रविभागाः इत्यर्थः। के ते इति, आह – यज्ञः अग्नि-होत्रादिः, अध्ययनं सनियमस्य ऋगादेः अभ्यासः, दानं बहिर्वेदि यथाशक्ति द्रव्य-संविभागो भिक्षमाणेभ्यः, इति एषः प्रथमः धर्म-स्कन्धः गृहस्थ-समवेतत्वात् तन्निर्वर्तकेन गृहस्थेन निर्दिश्यते। प्रथमः एक इत्यर्थः, द्वितीय-तृतीय-श्रवणात् न आद्यार्थः। The branches of duty are three in number, that is to say, the divisions (of duty) Which are these? This is being explained. Sacrifice (Yajña): Agni-hotra and the like. Study (Adhyana): the regular practice of Ṛg Veda etc. Gifts (Dāna): giving away wealth according to one’s means, to beggars waiting outside the altar. Thus is laid down the first branch of duty. Because this duty pertains to the householder, it is called first. Here ‘first’ means ‘one’ (branch of duty). It does not mean ‘the first’ of all, because ‘the second’ and ‘the third’ have also been mentioned.तप एव द्वितीयः। तप इति कृच्छ्र-चान्द्रायणादि तद्वान् तापसः परिव्राड् वा, न ब्रह्म-संस्थः आश्रम-धर्म-मात्र-संस्थः, ब्रह्म-संस्थस्य तु अमृतत्व-श्रवणात्। द्वितीयः धर्म-स्कन्धः। Austerity (Tapas) is the second. Here austerity means such penances as Kṛcchra, Cāndrāyaṇa, etc. The Tāpasa or Parivrāṭ who practises this branch of duty is not the one who dwells in Brahman, but is one who still remains as householder, because it is stated (in the present passage itself) that immortality belongs to the one dwelling in Brahman. This is the second branch of duty.ब्रह्म-चारी आचार्य-कुले वस्तुं शीलम् अस्य इति आचार्य-कुल-वासी। अत्यन्तं यावज्जीवम् आत्मानं नियमैः आचार्य-कुले अवसादयन् क्षपयन् देहं तृतीयः धर्म-स्कन्धः। अत्यन्तम् इत्यादि-विशेषणान्नैष्ठिक इति गम्यते। उपकुर्वाणस्य स्वाध्याय-ग्रहणार्थत्वात् न पुण्य-लोकत्वं ब्रह्म-चर्येण। Ācārya-kula-vāsī: the one who is inclined to stay in the house of the teacher, with the vow of celibacy, all his life. The absolute mortification of body by such a one, through austerities, while living in the house of the teacher, constitute the third branch of duty. The qualifying term naiṣṭhika etc. implies the sense of being a celibate for ever. Since the object of the student (in the ordinary course) is the study of the Veda, such studentship (being unmarried and not having wealth) is not meant for the attainment of the worlds of the virtuous (since this one is not performing the specific rituals or rites for those particular heavens).सर्व एते त्रयोऽपि आश्रमिणः यथोक्तैः धर्मैः पुण्य-लोका भवन्ति। पुण्यो लोको येषां त इमे पुण्य-लोका आश्रमिणो भवन्ति। अवशिष्टः तु अनुक्तः परिव्राट् तुरीयः ब्रह्म-संस्थाः ब्रह्मणि सम्यक्स्थितः, सः अमृतत्वं पुण्य-लोक-विलक्षणम् अमरण-भावम् आत्यन्तिकम् एति, न आपेक्षिकम्, देवाद्यमृतत्ववत्, पुण्य-लोकात् पृथक् अमृतत्वस्य विभाग-करणात्। All of them, viz. the adherents of these three stages of life (of the Householder, the Ascetic and the Life-long Religious Student), win the worlds of the virtuous by virtue of the duties described above (i.e. the third duty adherent, unasked, will also be rewarded in the after-life). Those who are entitled to the worlds of the virtuous are (here) qualified as people belonging to the stages that lead to the worlds of the virtuous. He who remains still unmentioned is the Parivrāṭ who dwells in Brahman in the right manner and who attains absolute immortality – the state of deathlessness – far removed from the world of the virtuous, his immortality being not comparable to that of the gods, since the immortality (in this case) has been shown separately and is distinct from the worlds of the virtuous.यदि च पुण्य-लोकातिशयमात्रम् अमृतत्वम् अभविष्यत्, ततः पुण्य-लोकत्वाद् विभक्तं न अवक्ष्यत्। विभक्तोपदेशाच् च आत्यन्तिकम् अमृतत्वम् इति गम्यते। And, if the immortality were just a prominent part of the attainment of the worlds (i.e. an extended reprieve from returning back into the common world) of the virtuous itself, then it would not have been spoken of as separate from these worlds. And since it has been mentioned as ‘distinct’, it has to be comprehended as absolute immortality.अत्र च आश्रम-धर्म-फलोपन्यासः प्रणव-सेवा-स्तुत्यर्थः, न तत्फल-विध्यर्थः, स्तुतये च प्रणव-सेवायाः, आश्रम-धर्म-फल-विधये च, इति हि भिद्येत वाक्यम्। तस्मात् स्मृति-प्रसिद्धाश्रम-फलानुवादेन प्रणव-सेवा-फलम् अमृतत्वं ब्रुवन् प्रणव-सेवां स्तौति। यथा पूर्ण-वर्मणः सेवा भक्त-परिधानमात्र-फला, राज-वर्मणः तु सेवा राज्य-तुल्य-फला इति – तद्वत्। Here the mention of the results of the duties of the different stages of life, is meant for eulogizing the meditation on Om and not for laying down the result of those duties. If it is held that it is for eulogizing the meditation on Om, as well as for laying down the results, then there would be a split of the sentence. Therefore, by speaking of the meditation on Om as leading to immortality, in corroboration of what is laid down in the smṛti, by way of the result (of the duties) of the (different) stages of life, the meditation of Om is praised. It is just as (someone) saying, “The services rendered to Pūrṇa-varma bring mere garment by way of reward to the one who serves, whereas the services rendered to Rāja-varma bring him rewards befitting the possession of sovereignty”.प्रणवश्च तत्सत्यं परं ब्रह्म तत्प्रतीकत्वात्। “एतद् हि एव अक्षरं ब्रह्म एतद् हि एव अक्षरं परम्” (KathU.1.2.16) इत्याद्याम्नानात् काठके, युक्तं तत्सेवातोऽमृतत्वम्। Praṇava (Om) is the real Brahman that is supreme, for it is Its image. And in view of the śruti in the Kāṭaka Upaniṣad, “This syllable, indeed, is the (lower) Brahman; this syllable, indeed, is the higher Brahman" (KathU.1.2.16) etc., the attainment of immortality through its meditation is but proper.अत्र आहुः केचित् – चतुर्णामाश्रमिणामविशेषेण स्वधर्मानुष्ठानात्पुण्यलोकता इहोक्ता ज्ञानवर्जितानाम् ‘सर्व एते पुण्यलोका भवन्ति’ इति। नात्र परिव्राडवशेषितः। परिव्राजकस्यापि ज्ञानं यमा नियमाश्च तप एवेति। तप एव द्वितीय इत्यत्र तपः-शब्देन परिव्राट्तापसौ गृहीतौ। अतस्तेषामेव चतुर्णां यो ब्रह्मसंस्थः प्रणवसेवकः सोऽमृतत्वमेतीति चतुर्णामधिकृतत्वाविशेषात्, ब्रह्मसंस्थत्वेऽप्रतिषेधाच्च, स्वकर्मच्छिद्रे च ब्रह्मसंस्थतायां सामर्थ्योपपत्तेः। In this connection, some people (the Vṛtti-kāra, acc. to Ānandagiri) make the following comments: “What is meant by the words ‘All these win the worlds of the virtuous’ (occurring in the mantra above), is the attainment by all those that belong to the four stages of life but are devoid of knowledge, without exception, of the worlds of the virtuous, through the (proper) observance of their respective duties. And the sannyāsī (parivrāṭ) has not been exempted from these, for (gaining) knowledge, self-control, and observances constitute the austerity which itself is the duty of the sannyāsī. Hence the word ‘austerity’ occurring in ‘austerity is the second’, should be meant as applying to both the sannyāsī and the tāpasa (one who undergoes tapas i.e. austerities). Therefore, it is said that, of these four classes of men, he who dwells in Brahman and meditates on Om, (alone) attains immortality, though all the four classes, have equal right to it and dwelling in Brahman is not restricted to anyone. Also, it is possible that one can devote oneself to Brahman during intervals of the performance of his duties.न च यववराहादिशब्दवत् ब्रह्मसंस्थशब्दः परिव्राजके रूढः, ब्रह्मणि संस्थितिनिमित्तमुपादाय प्रवृत्तत्वात्। न हि रूढिशब्दा निमित्तमुपाददते। सर्वेषां च ब्रह्मणि स्थितिरुपपद्यते। यत्र यत्र निमित्तमस्ति ब्रह्मणि संस्थितिः, तस्य तस्य निमित्तवतो वाचकं सन्तं ब्रह्मसंस्थशब्दं परिव्राडेकविषये सङ्कोचे कारणाभावात् निरोद्धुमयुक्तम्। न च पारिव्राज्याश्रमधर्ममात्रेणामृतत्वम्, ज्ञानानर्थक्यप्रसङ्गात्। Nor can it be held that, as in the case (of the connotation) of the word yavavarāha (barley, boar), etc., the word Brahma-saṃstha has applicability to the sannyāsī alone, for this term is used because of being firmly-rooted (rūḍha) in Brahman. The word rūḍha (i.e. -saṃstha) does not call for any reason for its use, and, as regards dwelling in Brahman, all are fit for it. Where there is an instance in the form of dwelling in Brahman, all such instances become expressed by the word Brahma-saṃstha. And since there is no reason why the word should be restricted to the sannyāsī alone, it is illogical to preclude it (from being made applicable to other classes). Nor is there any such thing as the attainment of immortality only through the observance of the duties of a sannyāsī, since knowledge will then prove to be useless.पारिव्राज्यधर्मयुक्तमेव ज्ञानममृतत्वसाधनमिति चेत्, न, आश्रमधर्मत्वाविशेषात्। धर्मो वा ज्ञानविशिष्टोऽमृतत्वसाधनमित्येतदपि सर्वाश्रमधर्माणामविशिष्टम्। न च वचनमस्ति परिव्राजकस्यैव ब्रह्मसंस्थस्य मोक्षः, नान्येषाम् इति। ज्ञानान्मोक्ष इति च सर्वोपनिषदां सिद्धान्तः। तस्माद्य एव ब्रह्मसंस्थः स्वाश्रमविहितधर्मवताम्, सोऽमृतत्वमेतीति। If it is urged that knowledge in conjunction with the duties of the sannyāsī alone will be a means to immortality, it does not hold good, for the duties enjoined on different stages involve no distinction (of one from the other). Even if it be held that the performance of duties in conjunction with knowledge becomes the means to immortality, this, too, applies equally to the duties of all stages. Nor is there any teaching that liberation accrues only to the sannyāsī dwelling in Brahman, and to none else. ‘Liberation results from knowledge’ – This is the doctrine of all the Upaniṣads. Therefore, of all those who perform the duties enjoined on their respective states, he alone attains immortality, who is rooted firmly in Brahman.न, कर्मनिमित्तविद्याप्रत्यययोर्विरोधात्। कर्त्रादिकारकक्रियाफलभेदप्रत्ययवत्त्वं हि निमित्तमुपादाय इदं कुरु इदं मा कार्षीः इति कर्मविधयः प्रवृत्ताः। तच्च निमित्तं न शास्त्रकृतम्, सर्वप्राणिषु दर्शनात्। “सत् …एकमेवाद्वितीयम्” (ChanU.6.2.1) “आत्मैवेदं सर्वम्” (ChanU.7.26.2) ‘ब्रह्मैवेदं सर्वम्’ (?) इति शास्त्रजन्यः प्रत्ययो विद्यारूपः स्वाभाविकं क्रियाकारकफलभेदप्रत्ययं कर्मविधिनिमित्तमनुपमृद्य न जायते, भेदाभेदप्रत्यययोर्विरोधात्। न हि तैमिरिकद्विचन्द्रादिभेदप्रत्ययमनुपमृद्य तिमिरापगमे चन्द्राद्येकत्वप्रत्यय उपजायते, विद्याविद्याप्रत्यययोर्विरोधात्। (Samādhāna): (Also) This is not so, for the ideas productive of action and those productive of knowledge are in mutual conflict. It is on an assumption of such notions of difference as the doer, means, action, and result that the injunctions on actions such as “Do this”, “Don’t do this” etc. have been laid down. And this assumption is not a product of the scripture, since such notions of difference are seen to exist in all creatures. “The Reality is one only without a second” (ChanU.6.2.1), "All this is but the Self" (ChanU.7.25.2), and “All this is Brahman alone” (Nrisimha Upa. 7) These ideas, from the scriptures, in the form of knowledge, cannot arise without first getting annihilated the assumptions of such natural notions of difference as action, means and result, since the notion of diversity and that of unity contradict each other. Without removing the Timira disease (cataract on the eye), thereby eradicating the notion of difference such as the double moon etc. (caused by Timira), there cannot arise the notion of the singleness of the moon, for the notion of knowledge contradicts that of ignorance.तत्रैवं सति यं भेदप्रत्ययमुपादाय कर्मविधयः प्रवृत्ताः, स यस्योपमर्दितः “सत् … एकमेवाद्वितीयम्” (ChanU.6.2.1) “तत्सत्यम्” (ChanU.6.8.7) “विकारभेदोऽनृतम्” (ChanU.6.1.4) इत्येतद्वाक्यप्रमाणजनितेनैकत्वप्रत्ययेन, स सर्वकर्मभ्यो निवृत्तः, निमित्तनिवृत्तेः। स च निवृत्तकर्मा ब्रह्मसंस्थ उच्यते। स च परिव्राडेव, अन्यस्यासम्भवात्, Such being the case, he in whose case all notions of diversity on which the injunctions of rites are based, have become annihilated by means of the idea of oneness originating from such teachings as, “The Reality is one only without a second” (ChanU.6.2.1). “That is the true” (ChanU.6.8.7), “The diversity caused by modifications is unreal” (ChanU.6.1.4), becomes liberated from all actions, consequent on the removal of the cause of all actions. And he who has thus become liberated from actions is said to be rooted in Brahman; and he alone is the parivrāṭ (sannyāsī), because it is impossible for others to be so.अन्यो हि अनिवृत्तभेदप्रत्ययः सोऽन्यत्पश्यञ्शृण्वन्मन्वानो विजानन्निदं कृत्वेदं प्राप्नुयामिति हि मन्यते। तस्यैवं कुर्वतो न ब्रह्मसंस्थता, वाचारंभणमात्रविकारानृताभिसन्धिप्रत्ययवत्त्वात्। न च असत्यमित्युपमर्दिते भेदप्रत्यये सत्यमिदमनेन कर्तव्यं मयेति प्रमाणप्रमेयबुद्धिरुपपद्यते – आकाश इव तलमलबुद्धिर्विवेकिनः। The other one, who is not free from the notions of diversity and who sees one thing, hears another, thinks of and understands yet another, indeed imagines, ‘Having done this, I will attain that’. For him who acts thus, dwelling in Brahman is not possible, because of the unreality of (his) notion that is based on modification which exists only in speech. And once the notion of diversity is proved to be false and got removed, there is no further occurrence of the notions of the means and object of knowledge such as, ‘this is real’, ‘this to be done by me’ etc., just as there can be no dirt on the surface of the sky (space) for the one endowed with the power of discrimination.उपमर्दितेऽपि भेदप्रत्यये कर्मभ्यो न निवर्तते चेत्, प्रागिव भेदप्रत्ययानुपमर्दनादेकत्वप्रत्ययविधायकं वाक्यमप्रमाणीकृतं स्यात्। अभक्ष्यभक्षणादिप्रतिषेधवाक्यानां प्रामाण्यवत् युक्तमेकत्ववाक्यस्यापि प्रामाण्यम्, सर्वोपनिषदां तत्परत्वात्। Even after getting the notion of diversity removed, if there is no cessation from actions, that is to say, if one remains the same as before the removal of the notion of diversity, then all the (Veda) teachings intended for laying down the idea of unity will cease to be an authority. The authority of the teaching that lays down the unity is as logical as that of the teaching that objects to the eating of forbidden food, since the burden of all Upaniṣads is to proclaim that unity.कर्मविधीनामप्रामाण्यप्रसङ्ग इति चेत्, (Pūrvapakṣa): In that case the injunctions pertaining to rites will cease to be an authority.न, अनुपमर्दितभेदप्रत्ययवत्पुरुषविषये प्रामाण्योपपत्तेः स्वप्नादिप्रत्यय इव प्राक्प्रबोधात्। (Samādhāna): No, since in the case of the man who has not got rid of the notion of diversity, these possibly exercise their authority, just as the notion of dream etc. does before awakening.विवेकिनामकरणात् कर्मविधिप्रामाण्योच्छेद इति चेत्, (Pūrvapakṣa): Inasmuch as men of discrimination do not perform the rites, there is the cessation of authority of the injunctions pertaining to the rites.न, कांयविध्यनुच्छेददर्शनात्। न हि, कामात्मता न प्रशस्तेत्येवं विज्ञानवद्भिः कांयानि कर्माणि नानुष्ठीयन्त इति, कांयकर्मविधय उच्छिद्यन्ते, अनुष्ठीयन्त एव कामिभिरिति। तथा ब्रह्मसंस्थैर्ब्रह्मविद्भिर्नानुष्ठीयन्ते कर्माणीति न तद्विधय उच्छिद्यन्ते, अब्रह्मविद्भिरनुष्ठीयन्त एवेति। (Samādhāna): No, for the cessation of the injunctions pertaining to the rite for a desired end is not seen. Just because the rites for a desired end are not performed by those who have realised that it is not good to entertain desire, it does not mean that injunctions pertaining to such rites cease to be an authority, since such rites are performed by those who are desirous of particular ends. Similarly, the fact that those who dwell in Brahman and who know Brahman do not perform the rites, does not make the injunctions pertaining to those rites cease to be an authority, inasmuch as they are performed by those who are not knowers of Brahman.परिव्राजकानां भिक्षाचरणादिवत् उत्पन्नैकत्वप्रत्ययानामपि गृहस्थादीनामग्रिहोत्रादिकर्मानिवृत्तिरिति चेत, (Pūrvapakṣa): Just as the practice of begging for food etc. by the sannyāsī does not cease (even after he has become a knower of the unity), so also, even if the householders etc. have realised the idea of unity, the karmas like Agni-hotra do not cease for them.न, प्रामाण्यचिन्तायां पुरुषप्रवृत्तेरदृष्टान्तत्वात् – न हि, नाभिचरेदिति प्रतिषिद्धमप्यभिचरणं कश्चित्कुर्वन्दृष्ट इति, शत्रौ द्वेषरहितेनापि विवेकिना अभिचरणं क्रियते। न च कर्मविधिप्रवृत्तिनिमित्ते भेदप्रत्यये बाधिते अग्निहोत्रादौ प्रवर्तकं निमित्तमस्ति, परिव्राजकस्येव भिक्षाचरणादौ बुभुक्षादि प्रवर्तकम्। (Samādhāna): It is not so, for while examining the validity of authority, examples consisting in actions of men, (viz. begging of food etc.) cannot hold good. In spite of the injunction, ‘One should not use magical spells for evil purposes’, some one might be seen doing it. From this, it does not occur that such an evil act should be resorted to by a man of discrimination, even though he is devoid of any hostility towards an enemy. Nor does there exist a cause that impels one to perform Agni-hotra etc., just like hunger etc. that impel a sannyāsī to beg for food, when one has liberated oneself from the notion of diversity which serves as the cause of operation of the injunctions pertaining to the rites.इहाप्यकरणे प्रत्यवायभयं प्रवर्तकमिति चेत्, (Pūrvapakṣa): In the instant (i.e. present) case, too, it is the fear of a contrary result accruing from non-performance of rites that impels people to perform the rites.न, भेदप्रत्ययवतोऽधिकृतत्वात्। भेदप्रत्ययवान् अनुपमर्दितभेदबुद्धिर्विद्यया यः, स कर्मण्यधिकृत इत्यवोचाम। यो हि अधिकृतः कर्मणि, तस्य तदकरणे प्रत्यवायः। न निवृत्ताधिकारस्य, गृहस्थस्येव, ब्रह्मचारिणो विशेषधर्माननुष्ठाने। (Samādhāna): It is not so, for it is the one possessed of the notion of diversity that is fit (adhikṛta) for such rites. We have said that he who has not got the notion of diversity removed by knowledge, is fit for rites. Only in the case of him who is fit for the performance of rites, the contrary result accrues from its non-performance and not in the case of him who is not bound to perform it. For example, the non-performance by a householder of a duty that is peculiar to the celibate (parivrāṭ), does not lead to any contrary result.एवं तर्हि सर्वः स्वाश्रमस्थः उत्पन्नैकत्वप्रत्ययः परिव्राडिति चेत्, (Pūrvapakṣa): In that case, everyone, as soon as he attains the awareness of unity, would become a sannyāsī, remaining in his respective stage of life.न, स्वस्वामित्वभेदबुद्ध्यनिवृत्तेः, कर्मार्थत्वाच्च इतराश्रमाणाम् – “अथ कर्म कुर्वीय” (BrhU.1.4.17) इति श्रुतेः। तस्मात् स्वस्वामित्वाभावात् भिक्षुरेक एव परिव्राट्, न गृहस्थादिः। (Samādhāna): No, because one does not become free from the sense of difference, such as one’s ownership, until one continues in one of the stages, and because the other stages are meant for the performance of rites, as evidenced by the śruti, “Then I shall perform rites” (BrhU.1.4.17). Therefore, the monk, in whom the sense of ownership is absent, alone can be a sannyāsī, not a householder or the like.एकत्वप्रत्ययविधिजनितेन प्रत्ययेन विधिनिमित्तभेदप्रत्ययस्योपमर्दितत्वात् यमनियमाद्यनुपपत्तिः परिव्राजकस्येति चेत्, (Pūrvapakṣa): Since all notions of diversity, on which are centred the injunctions of rites, have got removed by the knowledge of unity acquired from the injunctions pertaining to it, self-control and religious observances have no applicability in the case of a sannyāsī.न, बुभुक्षादिना एकत्वप्रत्ययात्प्रच्यावितस्योपपत्तेः, निवृत्त्यर्थत्वात्। न च प्रतिषिद्धसेवाप्राप्तिः, एकत्वप्रत्ययोत्पत्तेः प्रागेव प्रतिषिद्धत्वात्। न हि रात्रौ कूपे कण्टके वा पतितः उदितेऽपि सवितरि पतति तस्मिन्नेव। तस्मात् सिद्धं निवृत्तकर्मा भिक्षुक एव ब्रह्मसंस्थ इति। (Samādhāna): No, these are meant to restrain oneself from the possibility of deviating from the notion of unity on account of hunger etc. This does not mean that a sannyāsī will resort to forbidden acts, inasmuch as such acts are restricted even before the dawn of knowledge of unity. One might fall into a well or on thorns in the night, but it does not mean that one should likewise fall down even when the sun has risen. Therefore it becomes proved that the monk who has become free from all actions alone dwells in Brahman.यत्पुनरुक्तं सर्वेषां ज्ञानवर्जितानां पुण्यलोकतेति – सत्यमेतत्। यच्चोक्तं तपःशब्देन परिव्राडप्युक्त इति – एतदसत्। कस्मात्? परिव्राजकस्यैव निवृत्तभेदप्रत्ययस्य ब्रह्मसंस्थतासम्भवात्। स एव हि अवशेषित इत्यवोचाम। एकत्वविज्ञानवतोऽग्निहोत्रादिवत्तपोनिवृत्तेश्च। भेदबुद्धिमत एव हि तपःकर्तव्यता स्यात्। एतेन कर्मच्छिद्रे ब्रह्मसंस्थतासामर्थ्यम्, अप्रतिषेधश्च प्रत्युक्तः। तथा ज्ञानवानेव निवृत्तकर्मा परिव्राडिति ज्ञानवैयर्थ्यं प्रत्युक्तम्। It has been said already that all those devoid of knowledge (may) reach the region of the blessed; that is true. But the statement that sannyāsī (parivrāṭ) is implied in the word austerity (tapas) is not true. Why? Because dwelling in Brahman is possible only in the case of a sannyāsī, as we have already pointed out that the sannyāsī alone is left (when all other stages been mentioned), for there is the cessation of such austerities as Agni-hotra etc. in the case of the knower of unity. The undergoing of austerity has the bearing on him alone who is possessed of the notion of diversity. By this, the possibility of one’s dwelling in Brahman during intervals of actions, as also the fact of non-prohibition (of the state of dwelling in Brahman in the case of the householder), stands refuted. Similarly, by the statement that the one endowed with knowledge, i.e, a sannyāsī, alone becomes free from action, the unworthiness of knowledge (raised above by the opponent) stands refuted.यत्पुनरुक्तं यववराहादिशब्दवत्परिव्राजके न रूढो ब्रह्मसंस्थशब्द इति, तत्परिहृतम्। तस्यैव ब्रह्मसंस्थतासम्भवान्नान्यस्येति। Again, the statement that the word Brahma-saṃstha cannot be held to have applicability to the sannyāsī alone like the significance of the words such as yava, varāha, etc., too, has been refuted by our statement that dwelling in Brahman is possible in the case of a sannyāsī alone, not in the case of anyone else.यत्पुनरुक्तं रूढशब्दाः निमित्तं नोपाददत इति, तन्न, गृहस्थतक्षपरिव्राजकादिशब्ददर्शनात्। गृहस्थितिपारिव्राज्यतक्षणादिनिमित्तोपादाना अपि, गृहस्थपरिव्राजकावाश्रमिविशेषे, विशिष्टजातिमति च तक्षेति, रूढा दृश्यन्ते शब्दाः। न यत्र यत्र निमित्तानि तत्र तत्र वर्तन्ते, प्रसिद्ध्यभावात्। तथा इहापि ब्रह्मसंस्थशब्दो निवृत्तसर्वकर्मतत्साधनपरिव्राडेकविषयेऽत्याश्रमिणि परमहंसाख्ये वृत्त इह भवितुमर्हति, मुख्यामृतत्वफलश्रवणात्। Besides, it has been raised (by the opponent) that the word rūḍha (implying conventional significance) does not call for any reason for its use. But the fact is not so, for we find such words as gṛha-stha, takṣa and parivrājaka. While these terms (normally) carry the sense of ‘remaining as the house-holder’, ‘wandering as a monk’, ‘carpentering’ etc., the terms gṛha-stha and parivrājaka are also seen to signify two distinct stages of life and takṣa (also signifies) a particular community of men. But there is no rule that these are not to be used where the reasons cited are not immediately present, for such is not the established order. So, too, the instant case, the word Brahma-saṃstha can, by all means, be taken to mean the mode of life by a Parama-haṃsa alone who has transcended all stages of human life, and who is a sannyāsī, ever free from all actions and their means. since the foremost result in the form of immortality is known to be accruing to him.अतश्चेदमेवैकं वेदोक्तं पारिव्राज्यम्, न यज्ञोपवीतत्रिदण्डकमण्डल्वादिपरिग्रह इति। “मुण्डोऽपरिग्रहोऽसङ्गः” (JabUp.5) इति च। श्रुतिः “अत्याश्रमिभ्यः परमं पवित्रम्” (SvetU.6.21) इत्यादि च श्वेताश्वतरीये। “निस्तुतिर्निर्नमस्कारः” (Mo.Dha.242.9 or Mā.Kā.2.37 ?) इत्यादिस्मृतिभ्यश्च। “तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः।” (Mo.Dha.241.7 ?) “तस्मादलिङ्गो धर्मज्ञोऽव्यक्तलिङ्गः” (Aśva.46.52 or Va.10.12 ?) इत्यादिस्मृतिभ्यश्च। Hence, this only is the characteristic of sannyāsa described in the Veda and not the possession of the sacred thread, the staff or the water-pot etc., as evidenced by the śruti, “with shaven head, without acquisition, and unattached” (Jaba. Upa. 5), as proclaimed by the Śvetāśvatara Upaniṣad, “(expounded) for those who transcended all stages of life, (the truth of) the supremely holy (Brahman)” (SvetU.6.21) etc., and as supported by such passages of the smṛti as, “without praise; without obeisance”. (This is further evidenced) by the smṛti-passage, “Therefore, those with self-control who see beyond, do not perform actions”, and “Therefore, (he wanders about) without marks, knowing dharma (righteousness), with unmanifested marks” etc.यत्तु सांख्यैः कर्मत्यागोऽभ्युपगम्यते, क्रियाकारकफलभेदबुद्धेः सत्यत्वाभ्युपगमात्, तन्मृषा। यच्च बौद्धैः शून्यताभ्युपगमात् अकर्तृत्वमभ्युपगम्यते, तदप्यसत्, तदभ्युपगन्तुः सत्त्वाभ्युपगमात्। यच्च अज्ञैरलसतया अकर्तृत्वाभ्युपगमः, सोऽप्यसत्, कारकबुद्धेरनिवर्तितत्वात्प्रमाणेन। तस्मात् वेदान्तप्रमाणजनितैकत्वप्रत्ययवत एव कर्मनिवृत्तिलक्षणं पारिव्राज्यं ब्रह्मसंस्थत्वं चेति सिद्धम्। एतेन गृहस्थस्यैकत्वविज्ञाने सति पारिव्राज्यमर्थसिद्धम्। The renunciation of action advocated by the Sāṅkhyas is false, for they believe the notions of diversities such as action, its instrument, and result to be true. And what is advanced by the Buddhists as non-activity (of the doer) – which they base on the theory of non-existence – is also not maintainable, for they will have to consider those who accept their theory (of non-activity) as existent (i.e. as entities). Again, the theory of inaction to which the lazy ignorant persons subscribe, too, is unreal, for these men have not got their notions of action removed by means of a valid authority. Therefore it becomes proved that the characteristic of sannyāsa, i.e. the felicity of dwelling in Brahman characterised by the cessation of all actions, accrues to him alone who is endowed with the notion of identity established on the authority of the Vedānta texts. By this also becomes proved the view that even the householder becomes a sannyāsī in case he comes to realise the unity.ननु अग्न्युत्सादनदोषभाक्स्यात् परिव्रजन् – “वीरहा वा एष देवानां योऽग्रिमुद्वासयते” (TaitSam.1.5.2.2) इति श्रुतेः, न, दैवोत्सादितत्वात्, उत्सन्न एव हि स एकत्वदर्शने जाते – “अपागादग्नेरग्नित्वम्” (ChanU.6.4.1) इति श्रुतेः। अतो न दोषभाक् गृहस्थः परिव्रजन्निति॥ If it is held that in becoming a sannyāsī there will accrue the evil of neglecting the sacrificial fire, as the śruti-passage goes to show, “He who neglects the fire is the slayer of the brave among the gods”, it is not correct, for, at the dawn of realisation of unity, the fire becomes abandoned as a natural course, as borne by the śruti-passage, “The character of fire as fire becomes lost”. Therefore a householder incurs no evil by becoming a sannyāsī.
Prajāpati [i.e., Virāṭ] thought about the worlds [he would have]. Out of his thinking, the three Vedas took shape. He then began to think about the Vedas. As a result of this thinking, the Vedas gave birth to the three vyāhṛtis: bhūḥ, bhuvaḥ, and svaḥ.✅
prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā samprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi samprāsrvanta bhūrbhuvaḥ svariti.Prajāpatiḥ lokān abhyatapat, Prajāpati meditated on the worlds; tebhyaḥ abhitaptebhyaḥ, from [the worlds] which he meditated on; trayī vidyā samprāsravat, emerged the three Vedas; tām abhyatapat, [Prajāpati] meditated on them [the three Vedas]; tasyāḥ abhitaptāyāḥ, out of [the Vedas] which he meditated upon; etāni a-kṣarāṇi, these a-kṣaras [syllables]; samprāsravanta, emerged; bhūḥ bhuvaḥ svaḥ, bhūh, bhuvas, and svar; iti, that is all.
यत्संस्थः अमृतत्वम् एति, तन्निरूपणार्थम् आह – With a view to explaining that, rooted in which one attains immortality, the śruti proceeds:प्रजा-पतिः विराट् कश्यपो वा, लोकान् उद्दिश्य तेषु सार-जिघृक्षया अभ्यतपत् अभितापं कृतवान्, ध्यानं तपः कृतवान् इत्यर्थः। तेभ्यः अभितप्तेभ्यः सार-भूता त्रयी विद्या संप्रास्रवत् प्रजा-पतेः मनसि प्रत्यभादित्यर्थः। ताम् अभ्यतपत् – पूर्ववत्। तस्या अभितप्तायाः एतानि अक्षराणि संप्रास्रवन्त भूः भुवः स्वर् इति व्याहृतयः॥ Prajā-pati, i.e. Kaśyapa or Virāṭ, in order to draw the essence of the worlds brooded upon them, i.e. performed austerity in the form of meditation. From these, thus brooded upon, their essence, the threefold knowledge, issued forth, i.e. appeared in the mind of Prajā-pati. He brooded upon this as before. From this thus brooded upon, these syllables issued forth, i.e. the vyāhṛtis Bhūḥ, Bhuvas and Svar.
[Prajāpati then] meditated on those three vyāhṛtis [bhūḥ, bhuvaḥ, and svaḥ]. Out of the vyāhṛtis, which he thought about, emerged Oṃkāra. Just as a network of ribs is spread all over a leaf, similarly, Oṃkāra permeates every form of speech [or, everything]. All this is Oṃkāra. All this is Oṃkāra.✅
tānyabhyatapattebhyo'bhitaptebhya ॐkāraḥ samprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇānyevamoṃkāreṇa sarvā vāksaṃtṛṇṇoṃkāra evedaṃ sarvamoṃkāra evedaṃ sarvam.Tāni abhyatapat, he thought about those [vyāhṛtis]; tebhyaḥ abhitaptebhyaḥ, out of those which he thought about; oṃkāra samprāsravat, the syllable Om emerged; tat yathā, just as; śaṅkunā, by the ribs [of a leaf]; sarvāṇi parṇāni saṃtṛṇṇāni, all parts of the leaf are held together; evam, similarly; oṃkāreṇa sarvā vāk saṃtṛṇṇā, Oṃkāra permeates every form of speech; oṃkāraḥ eva idam sarvam oṃkāraḥ eva idam sarvam, all this is Oṃkāra, all this is Oṃkāra [the repetition is for emphasis].
तानि अक्षराणि अभ्यतपत्, तेभ्यः अभितप्तेभ्यः ओङ्कारः संप्रास्रवत्। तत् ब्रह्म की-दृशम्? इति, आह – तद् यथा शङ्कुना पर्ण-नालेन सर्वाणि पर्णानि पत्रावयव-जातानि सन्तृण्णानि निविद्धानि व्याप्तानि इत्यर्थः। एवम् ओङ्कारेण ब्रह्मणा परमात्मनः प्रतीक-भूतेन सर्वा वाक् शब्द-जातं सन्तृण्णा – “अकारो वै सर्वा वाक्” (AitAr.2.3.7) इत्यादि-श्रुतेः। He brooded upon these syllables, and from them, thus brooded upon, issued forth the syllable Om, that is Brahman. (Brahman) of what nature? This is being explained. Just as all the part of leaves are permeated by fibres, so, too, is all speech, i.e. all words, pervaded by the syllable Om which is Brahman, the image of the supreme Self, as supported by the śruti-passage, “The syllable a (the first component of Om, a-u-m) verily is all speech” etc.परमात्म-विकारश्च नामधेयमात्रम् इति अतः ओङ्कार एव इदं सर्वम् इति। द्विः अभ्यासः आदरार्थः। लोकादि-निष्पादन-कथनम् ओङ्कार-स्तुत्यर्थम् इति॥ Inasmuch as all names are mere modifications of the supreme Self, therefore, the syllable Om is all this. The repetition (of ‘the syllable Om is all this’) is expressive of courtesy. Similarly, the narration regarding the attainment of the worlds etc. is meant to praise the syllable Om.
Those who believe in Brahman say: The morning savana is for the Vasus, the midday savana is for the Rudras, and the third, the evening savana, is for the Ādityas and the Viśva-devas [i.e., all the gods and goddesses].✅
brahmavādino vadanti yadvasūnāṃ prātaḥ savanaṃ rudrāṇāṃ mādhyaṃdinaṃ savanamādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam.Brahma-vādinaḥ, those who believe in Brahman; vadanti, say; yat vasūnām prātaḥ-savanam, the morning savana [i.e., the time when the soma juice is extracted from the soma creeper for the sacrifice] is meant for the eight Vasus; mādhyandinam savanam rudrāṇām, the noon savana is meant for the eleven Rudras; tṛtīya-savanam, the third [i.e., the evening] savana; ādityānām ca viśveṣām devānām, is meant for the twelve Ādityas and the Viśva-devas.
सामोपासन-प्रसङ्गेन कर्म-गुण-भूतत्वाद्, निचर्त्त्य ओङ्कारं, परमात्म-प्रतीकत्वाद् अमृतत्व-हेतुत्वेन महीकृत्य प्रकृतस्य एव अङ्ग-भूतानि साम-होम-मन्त्रोत्थानानि उपदिदिक्षन् आह – After relieving the syllable Om from its (position of) being secondary to action in connection with Sāma meditation, and glorifying it as the means for the attainment of immortality, it being the symbol of the supreme Self, the śruti now, with a view to teaching Sāma, Homa, mantra and utthāna (the shed in which the sacrifice is conducted) which form parts of the sacrifice under discussion, speaks:ब्रह्म-वादिनो वदन्ति, यत् प्रातः-सवनं प्रसिद्धं तद् वसूनाम्। तैः च प्रातः-सवन-सम्बद्धोऽयं लोको वशी-कृतः प्रातः-सवनेशानैः। तथा रुद्रैः माध्यन्दिन-सवन-ईशानैः अन्तरिक्ष-लोकः। आदित्यैः च विश्वैः देवैः च तृतीय-सवन-ईशानैः तृतीयो लोको वशी-कृतः। इति यजमानस्य लोकोऽन्यः परिशिष्टो न विद्यते॥ Those who expound Brahman say that what is well known as the morning libation is meant for the Vasus, in other words, the world associated with the morning libation is then kept under control by the lords of the libation. Similarly, the region of the sky is kept under control by the lords of the mid day libation viz. the Rudras. (So, too,) the third world is kept under control by the lords of the third libation viz. the Ādityas and the Viśve-devas. Thus, no other world is left for the sacrificer.
Where then is the place for the yajamāna [one who performs a sacrifice]? How can he who does not know that place perform a sacrifice? He who knows can perform a sacrifice.✅
kva tarhi yajamānasya loka iti sa yastaṃ na vidyātkathaṃ kuryādatha vidvānkuryāt.Kva tarhi yajamānasya lokaḥ iti, where then is the place for one who performs a sacrifice; saḥ yaḥ, he who; tam, that [place for the yajamāna]; na vidyāt, does not know; katham, how [can he]; kuryāt, perform [a sacrifice]; atha vidvān kuryāt, one who knows can [of course] perform [a sacrifice].
अतः क्व तर्हि यजमानस्य लोकः, यदर्थं यजते। न क्वचिल् लोकोऽस्ति इत्यभिप्रायः – ‘लोकाय वै यजते यो यजते’ इति श्रुतेः। लोकाभावे च स यो यजमानः तं लोक-स्वीकरणोपायं साम-होम-मन्त्रोत्थान-लक्षणं न विद्यात् न विजानीयात्, सोऽज्ञः कथं कुर्यात् यज्ञम्, न कथञ्चन तस्य कर्तृत्वम् उपपद्यत इत्यर्थः। Where, then, is the world of the sacrificer for gaining which he sacrifices? The drift is that his world exists nowhere. And, inasmuch as there is the śruti-passage, “He who sacrifices, sacrifices for a world”, if the sacrificer does not know the means in the form of Sāma, Homa, mantra, and utthāna for acquiring a world, how can he perform the sacrifice? The meaning is that the performance (of sacrifices) by him is not possible in any manner.सामादि-विज्ञान-स्तुति-परत्वात् न अविदुषः कर्तृत्वं कर्ममात्रविदः प्रतिषिध्यते – स्तुतये च सामादि-विज्ञानस्य, अविद्वत् कर्तृत्व-प्रतिषेधाय च इति हि भिद्येत वाक्यम्। आद्ये च औषस्त्ये काण्डे अविदुषोऽपि कर्म अस्ति इति हेतुम् अवोचाम। अथ एतद् वक्ष्यमाणं सामादि-उपायं विद्वान् कुर्यात्॥ Since this is meant to praise the knowledge of Sāma etc., it does not object to the performance of sacrifices by one who is ignorant of these and who knows the sacrifice. If it were for both praising the knowledge of Sāma etc., and objecting to the performance (of karma) by ignorant men, then there would be a split of sentence. And we have, at the outset of the Khaṇḍa pertaining to Uṣasti (ChanU.1.10), substantiated how even an ignorant man could perform sacrifice. Thus, one should perform sacrifices after knowing the means such as Sāma etc. which will hereafter be explained.
Before starting the morning chant, the sacrificer sits behind the Gārha-patya fire facing north and sings the Sāma about the Vasus.✅
purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavaṃ sāmābhigāyati.Prātaḥ anuvākasya upākaraṇāt purā, before beginning the morning chant; jaghanena, behind; gārha-patyasya, the Gārha-patya fire; udaṅ-mukhaḥ, facing north; upaviśya, sits; saḥ, he [the sacrificed; vāsavam, about the Vasus; sāma abhigāyati, sings the Sāma.
किं तद् वेद्यम्? इति, आह –पुरा पूर्वं प्रातर्-अनुवाकस्य शस्त्रस्य प्रारंभात् जघनेन गार्ह-पत्यस्य पश्चात् उदङ्-मुखः सन् उपविश्य सः वासवं वसु-दैवत्यं साम अभिगायति॥ Prior to the commencement of the morning chant called śastra, the sacrificer sits behind the Gārha-patya fire, facing the north, and sings the Sāma sacred to the Vasus.
O Fire, please open the door for us – that is, make the path clear – so that we may see you for obtaining full control of the earth.✅
lokadvāramapāvārṇū paśyema tvā vayaṃ rā hu m ā jyā yo ā iti.Loka-dvāram apāvṛṇu, [O Fire] please open the door of the world [i.e., make the path clear]; paśyema tvā vayam, so that we may see you; rājyāya iti, for obtaining full control of the earth; hum ā ā, [These additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete].
लोक-द्वारम् अस्य पृथिवी-लोकस्य प्राप्तये द्वारम् अपावृणु हे अग्ने तेन द्वारेण पश्येम त्वा त्वां राज्याय इति॥ Open the door of this earth, O Fire, so that, through that door, we may see you for obtaining the kingdom.
Then the sacrificer begins the offerings [with this mantra]: ‘O Agni, you are in this world. I salute you. Please acquire the right world for me, who am performing a sacrifice. I am ready to go to a world appropriate for one who performs sacrifices’.✅
atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi.Atha juhoti, now the sacrificer begins the offerings; pṛthivī-kṣite, living on the earth; loka-kṣite, living in the loka [world]; agnaye namaḥ, salutations to fire; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai yajamānasya lokaḥ etāsmi, I am going to this world fit for a sacrificer.
अथ अनन्तरं जुहोति अनेन मन्त्रेण – नमोऽग्नये प्रह्वी-भूताः तुभ्यं वयं पृथिवी-क्षिते पृथिवी-निवासाय लोक-क्षिते लोक-निवासाय, पृथिवी-लोक-निवासाय इत्यर्थः। लोकं मे मह्यं यजमानाय विन्द लभस्व। एष वै मम यजमानस्य लोकः एता गन्ता अस्मि॥ Then, he makes offerings uttering the mantra, ‘Adorations to Fire! We bow to you, O Fire, who dwells on the earth, who dwells in the world! Obtain the world of the sacrificer for me. This, verily, is the world of mine, the sacrificer’s; I am to attain this’.
‘I, the yajamāna, have run the full course of my life in this world.’ With these words, he will say, ‘Svāhā,’ [and offer his oblation]. Then he will rise, saying, ‘Please unbolt the door to the world for which I am destined.’ The Vasus then give him the ownership of the earth, which is the result of the savana performed in the morning.✅
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavanaṃ samprayacchanti.Atra, here [in this world]; yajamānaḥ parastāt āyuṣaḥ, I, the sacrificer, have lived the full course of life; svāhā, [with these words, he will say] svāhā; parigham, the bolt [of the gateway to the world]; apajahi, remove; iti uktvā, saying this; uttiṣṭhati, he rises; vasavaḥ, the Vasus [to whom the morning savana is offered]; tasmai, to him [the sacrificer]; prātaḥ-savanam samprayacchanti, give away the morning savana [i.e., give away this earth].
अत्र अस्मिंल् लोके यजमानः अहम् आयुषः परस्तात् ऊर्ध्वं मृतः सन् इत्यर्थः। स्वाहा इति जुहोति। अपजहि अपनय परिघं लोक-द्वारार्गलम् – इति एतं मन्त्रम् उक्त्वा उत्तिष्ठति। एवम् एतैः वसुभ्यः प्रातः-सवन-सम्बद्धो लोको निष्क्रीतः स्यात्। ततः ते प्रातः-सवनं वसवो यजमानाय संप्रयच्छन्ति॥ ‘To this world I, the sacrificer, will go after this life, i.e. when dead – Svāhā’. Thus saying, he makes the offering. ‘Lift the bolt, i.e. the bolt that keeps the door of the world closed’. Having uttered thus, he rises up. By these means the regions connected with the morning libation are bought from the Vasus, that is to say, the Vasus grant the sacrificer the (region connected with the) morning libation.
7. Before starting the midday savana, the yajamāna sits behind the Dakṣiṇā-agni fire, facing north. He then sings the Sāma addressed to the Rudras: 8. O Fire, please open the door for us – that is, make the path clear – so that we may see you for obtaining full control of the world of Virāṭ.✅
7. purā mādhyaṃdinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudraṃsāmābhigāyati.Saḥ, he [the yajamāna]; upākaraṇāt purā, before beginning; mādhyandinasya savanasya, the midday savana; āgnīdhrīyasya jaghanena, behind the Dakṣiṇā-agni fire; udaṅ-mukhaḥ, facing north; upaviśya, sitting; raudram sāma abhigāyati, sings the Sāma to the Rudras.8. lokadvāramapāvārṇū paśyema tvā vayaṃ vairā hum ā jyā yo ā itiLoka-dvāram apāvṛṇu, [O Fire] please open the door of the world [i.e., make the path clear]; vayam vairājyāya, so we may gain control of the world of Virāṭ; tvā paśyema iti, [and for that purpose] may see you; hum ā ā, [These additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete].
तथा आग्नि-इध्रीयस्य दक्षिणाग्नेः जघनेन उदङ्-मुख उपविश्य सः रौद्रं साम अभिगायति यजमानः रुद्र-दैवत्यं वैराज्याय॥ Similarly, having seated behind the Āgnīdhrīya, the southern fire, the sacrificer sings the Sāma sacred to the Rudra, looking towards the north, for the attainment of vairājya (sovereignty of the sky).
9. Then the sacrificer begins the offerings [with this mantra]: ‘O Vāyu, you are in the mid-region. I salute you. Please acquire the right world for me, who am performing a sacrifice. I am ready to go to a world appropriate for one who performs sacrifices’. 10. ‘I, the yajamāna, have run the full course of my life in this world.’ With these words, he will say, ‘Svāhā,’ [and offer his oblation]. Then he will rise, saying, ‘Please unbolt the door to the world for which I am destined.’ The Rudras then give him the ownership of the mid-region, which is the result of the savana performed at midday.✅
9. atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi.Atha juhoti, now the sacrificer begins the offerings; antarikṣa-kṣite, living in the mid-region; loka-kṣite, living in the loka [world]; vāyave namaḥ, salutations to Vāyu [air]; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai yajamānasya loka etāsmi, I am going to this world fit for a sacrificer.10. atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai rudrā mādhyaṃdinaṃsavanaṃsamprayacchanti.Atra, here [in this world]; yajamānaḥ parastāt āyuṣaḥ, I, the sacrificer, have lived the full course of life; svāhā, [with these words, he will say] svāhā; parigham, the bolt [of the gateway to the world]; apajahi, remove; iti uktvā, saying this; uttiṣṭhati, he rises; rudrāḥ, the Rudras [to whom the midday savana is offered]; tasmai, to him [the sacrificer]; mādhyandinam savanam samprayacchanti, give away the midday savana [i.e., give away the mid-region].
अन्तरिक्ष-क्षिते इत्यादि समानम्॥ ‘Who abides in the sky’ etc. – same as before.
11. Before starting the third [i.e., the evening] savana, the yajamāna sits behind the Āhavanīya fire, facing the north. He then sings the Sāma addressed to the Ādityas and the Viśva-devas. 12. [Addressing the Ādityas:] ‘O Fire, please open the door to the world [i.e., heaven] for us so that we may see you for attaining sovereignty’. 13. The earlier verse was addressed to the Ādityas. Now, addressing the Viśva-devas, [the yajamāna says] ‘O Fire, please open the door to the world [i.e., heaven] for us so that we may see you for attaining sovereignty’.✅
11. purā tṛtīyasavanasyopākaraṇāj jaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṃsa vaiśvadevaṃ sāmābhigāyati.Saḥ, he [the yajamāna]; upākaraṇāt purā, before beginning; tṛtīyasavanasya, the third savana; āhavanīyasya jaghanena, behind the Āhavanīya fire; udaṅ-mukhaḥ, facing north; upaviśya, sitting; saḥ ādityam vaiśva-devam sāma abhigāyati, he sings the Sāma to the Ādityas and the Viśva-devas.12. lokadvāramapāvārṇūpaśyema tvā vayaṃ svārā hum ā jyā yo ā iti.Loka-dvāram apāvṛṇu, [O Fire] please open the door of the world [of heaven]; vayam svā-rājyāya, so we may attain sovereignty; tvā paśyema, [and for that purpose] may see you.13. ādityamatha vaiśvadevaṃ lokadvāramapāvārṇū paśyema tvā vayaṃsāmrā hum ā jyā yo ā iti.Ādityam, that was addressed to the Ādityas; atha, next; vaiśvadevam, to the Viśva-devas; loka-dvāram apāvṛṇu, [O Fire] please open the door of the world [of heaven]; vayam sāmrājyāya, so we may attain sovereignty; tvā paśyema, [and for that purpose] may see you.
तथा आहवनीयस्य उदङ्-मुख उपविश्य सः आदित्य-दैवत्यम् आदित्यं वैश्व-देवं च साम अभिगायति क्रमेण स्वाराज्याय साम्राज्याय॥ Similarly, having seated behind the Āhavanīya fire, he (the sacrificer) sings the Sāma sacred to the Ādityas and the one sacred to the Viśve-devas, facing the north, for attaining the sovereignty of heaven and the supreme sovereignty respectively.
14. Then the sacrificer begins the offerings [with this mantra]: ‘Salutations to those who are in heaven and other worlds, to the Ādityas and the Viśva-devas. May I acquire the yajamāna’s world’. 15. ‘I am ready to go to a world appropriate for one who performs sacrifices. I will live in this world after my death.’ Saying ‘Svāhā,’ he completes the sacrifice. Then he rises, praying, ‘May the bolt be removed’.✅
14. atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṃ me yajamānāya vindata.Atha juhoti, then the sacrificer begins the offerings; namaḥ ādityebhyaḥ ca viśvebhyaḥ ca devebhyaḥ, salutations to the Ādityas and the Viśva-devas; divi-kṣidbhyaḥ, to those living in heaven; loka-kṣidbhyaḥ, to those living in the worlds; lokam me yajamānāya vindata, help me, the yajamāna, acquire the right world.15. eṣa vai yajamānasya loka etāsmyatra yajamānaḥ parastādāyuṣaḥ svāhāpahata parighamityuktvottiṣṭhati.Eṣaḥ vai yajamānasya loke etāsmi, I am ready to go to a world appropriate for one who performs sacrifices; atra yajamānaḥ parastāt āyuṣaḥ, I, the yajamāna, will live here after my death; svāhā, [saying] Svāhā [he completes the sacrifice]; uttiṣṭhati, he rises; iti uktvā, saying this; apahata parigham, may the bolt be removed.
दिवि-क्षिद्भ्यः इत्येवमादि समानम् अन्यत्। विन्दत अपहत इति बहु-वचनमात्रं विशेषः। याजमानं तु एतत्, एतास्म्यत्र यजमान इत्यादि-लिङ्गात्॥ ‘Who, live in heaven’ etc. – same as before, the difference being only the plural number (of the verb) viz. vindata and apahata. These mantras pertain to the sacrificer, as is evident from such indications as “I, the sacrificer, am to go to this world” etc.
The Ādityas and the Viśva-devas then present to him, the sacrifices, the result of the third savana. He who knows this knows the true purport of the sacrifice.✅
tasmā ādityāśca viśve ca devāstṛtīyasavanaṃ samprayacchantyeṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda.Tasmai, to him; ādityāḥ ca viśve devāḥ ca, the Ādityas and the Viśva-devas; tṛtīya savanam samprayacchanti, present the result of the third savana; yaḥ evam veda, he who knows this; eṣaḥ ha vai yajñasya mātrām veda, he knows the true purport of the sacrifice.
एष ह वै यजमानः एवंवित् यथोक्तस्य सामादेः विद्वान् यज्ञस्य मात्रां यज्ञ-याथात्म्यं वेद यथोक्तम्। य एवं वेद य एवं वेद इति द्विः उक्तिः अध्याय-परिसमाप्त्यर्था॥ He who knows thus, i.e. the sacrificer who know the Sāma etc., as already explained, knows the real character of the sacrifice spoken of above. The repetition of ‘who knows thus’ is to indicate the end of the Adhyāya.
‘असौ वा आदित्यः’ इत्यादि अध्यायारम्भे सम्बन्धः। अतीतानन्तराध्यायान्ते उक्तम् ‘यज्ञस्य मात्रां वेद’ इति। यज्ञ-विषयाणि च साम-होम-मन्त्रोत्थानानि विशिष्ट-फल-प्राप्तये यज्ञाङ्गभूतानि उपदिष्टानि। सर्व-यज्ञानां च कार्य-निर्वृत्ति-रूपः सविता महत्या श्रिया दीप्यते। स एष सर्व-प्राणि-कर्म-फल-भूतः प्रत्यक्षं सर्वैः उपजीव्यते। अतो यज्ञ-व्यपदेशानन्तरं तत्कार्य-भूत-सवितृ-विषयम् उपासनं सर्व-पुरुषार्थेभ्यः श्रेष्ठतम-फलं विधास्यामीति एवम् आरभते श्रुतिः – “This sun …” etc. appearing at the outset of the Adhyāya shows the relation (of this section with those that preceded). While concluding the preceding Adhyāya, it has been said that ‘he knows the real character of the sacrifice (who knows thus)’ and with a view to attain the particular result, the parts of the sacrifice such as the Sāma, the Homa, the Mantra, and the utthāna (The shed in which the sacrifice is conducted) have also been explained. And the sun embodying the fulfilment of the result of all the sacrifices shines with exceeding splendour. And all beings live through direct dependence on this sun which is the embodiment of the result of actions of all creatures. Hence, after expounding all about the sacrifice, the śruti now begins to explain the meditation on the sun which forms the embodiment of the effect of the sacrifices, with the view, as it were, ‘I will lay down that which leads to the highest end of all the objects of life’.
The sun over there is honey to the gods. Heaven is the crossbeam, the mid-region is the beehive, and the rays are the eggs.✅
asau vā ādityo devamadhu tasya dyaureva tiraścīnavaṃśo'ntarikṣamapūpo marīcayaḥ putrāḥ.Asau vai ādityaḥ deva-madhu, the sun over there is the honey of the gods; tasya dyauḥ eva tiraścina-vaṃśaḥ, heaven is its crossbeam [that supports it]; antar-ikṣam apūpaḥ, the mid-region is the beehive; marīcayaḥ putrāḥ, the rays are the eggs.
असौ वा आदित्यो देव-मधु इत्यादि, देवानां मोदनात् मधु इव मधु असौ आदित्यः। वस्वादीनां च मोदन-हेतुत्वं वक्ष्यति सर्व-यज्ञ-फल-रूपत्वाद् आदित्यस्य। The sun, indeed, is the honey of the gods, etc. This sun is the honey of the gods, since it gives them joy as does the honey. The reason of the sun being instrumental in the delight of the Vasus and the rest will be explained later on (in ChanU.3.6–10), inasmuch as the sun embodies the result of all sacrifices.कथं मधुत्वम् इति, आह – तस्य मधुनः द्यौः एव भ्रामरस्य इव मधुनः तिरश्चीन-वंशः तिरश्चीनः च असौ वंशः च इति तिरश्चीन-वंशः। तिर्यग्गता इव हि द्यौः लक्ष्यते। अन्तरिक्षं च मधु-अपूपः द्यु-वंशे लग्नः सन् लंबत इव, अतो मध्वपूप-सामान्यात् अन्तरिक्षं मधु-अपूपः, मधुनः सवितुराश्रयत्वाच् च। मरीचयः रश्मयः रश्मिस्था आपो भौमाः सवित्राकृष्टाः। ‘एता वा आपः स्वराजो यन् मरीचयः’ इति हि विज्ञायन्ते। ता अन्तरिक्ष-मध्वपूपस्थ-रश्म्यन्तर्गतत्वात् भ्रमर-बीज-भूताः पुत्रा इव हिता लक्ष्यन्त इति पुत्रा इव पुत्राः, मध्वपूप-नाड्यन्तर्गता हि भ्रमर-पुत्राः॥ How does it become it become the honey? This is being explained. Of this honey, heaven is the cross-beam, just like the beam from which the honey-bee comb hangs. That which appears as slanting and also as a beam is called a cross-beam, for (the upper part of) the sky looks as though slanting. And the sky is the honey comb hanging, as it were, from the beam of heaven. Since the sky has resemblance of the honey-comb and also since it is the support of honey in the form of the sun, it is the honey-comb. The rays are the particles of water contained in the rays and drawn by the sun from the earth, as could be known from the śruti, “These which are the rays of that which shines by itself (viz. the sun) are, indeed, water”. And since these particles of water carried by the rays exist in the honey-comb which (here) is the sky and bear semblance of the eggs of the bee, it looks as though they are eggs located there in the form of seeds of bees, for it is in the cells of the bee-hive that the eggs of the bee exist.
The rays of the sun in the east are the eastern honey-cells [of the beehive]. The Ṛk mantras are the bees, and the Ṛg Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower]. These Ṛk mantras…✅
tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ. ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ.Tasya, of that [sun]; ye, those which are; prāñcaḥ raśmayaḥ, the rays in the east; tāḥ eva, they all; asya prācyaḥ madhu-nāḍyaḥ, are its eastern honey-cells; ṛcaḥ eva madhu-kṛtaḥ, the Ṛk mantras are the bees; ṛg-vedaḥ eva puṣpam, the Ṛg Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar; tāḥ vai etāḥ ṛcaḥ, these Ṛks:
तस्य सवितुः मध्वाश्रयस्य मधुनो ये प्राञ्चः प्राच्यां दिशि गताः रश्मयः, ता एव अस्य प्राच्यः प्रागञ्चनात् मधुनो नाड्यः मधु-नाड्यः इव मध्वाधार-च्छिद्राणि इत्यर्थः। Of this sun, the container of honey, the rays that turn towards the east are the eastern honey-cells. These are like cells of honey, meaning, these are the cells that support honey.तत्र ऋच एव मधु-कृतः लोहित-रूपं सवित्राश्रयं मधु कुर्वन्ति इति मधु-कृतः भ्रमरा इव। यतो रसानादाय मधु कुर्वन्ति, तत्पुष्पम् इव पुष्पम् ऋग्-वेदः एव। Of these, the Ṛks, indeed, are the bees that extract the red honey contained in the sun. As such, these are like the bees that produce honey. The Ṛg Veda, indeed, is the flower from which the Ṛks, like the bees, extract the essence and produce the honey.तत्र ऋग्-ब्राह्मण-समुदायस्य ऋग्-वेदाख्यत्वात् शब्दमात्राच् च भोग्य-रूप-रस-निस्रावासम्भवात् ऋग्-वेद-शब्देन अत्र ऋग्-वेद-विहितं कर्म, ततो हि कर्म-फल-भूत-मधुर-सनिस्राव-सम्भवात्। मधु-करैः इव पुष्प-स्थानीयाद् ऋग्-वेद-विहितात् कर्मणः अप आदाय ऋग्भिः मधु निर्वर्त्यते। By the word Ṛg Veda, the sacrificial acts enjoined in the Ṛg Veda are meant, for the term Ṛg Veda applies itself to the collection of Ṛks and Brāhmaṇas, inasmuch as it is not possible for mere words to bring into effect the essence that is enjoyable, whereas it is possible for the sacrificial acts to bring into effect the essence like honey. Just as the bees collect honey that is in the flower, so too, by the Ṛks is accomplished the essence that is in the action enjoined in the Ṛg Veda.काः ताः आप? इति आह – ताः कर्मणि प्रयुक्ताः सोमाज्य-पयो-रूपाः अग्नौ प्रक्षिप्ताः तत्पाकाभिनिर्वृत्ता अमृताः अमृतार्थत्वादत्यन्त-रसवत्यः आपो भवन्ति। तद्रसानादाय ताः वा एताः ऋचः पुष्पेभ्यो रसमाददाना इव भ्रमरा ऋचः ...॥ What are these juices? This is being explained. These are the ingredients in the form of the Soma-juice. butter and milk poured into the fire during the sacrificial act, which, being boiled there, turn into nectar, that is to say, being instrumental in attaining immortality, these juices called nectar become dense with essence, and those Ṛks, like the bees that extract the essence from the flowers, extract from the Ṛg Veda, i.e. from the sacrificial acts enjoined in the Ṛg Veda and regarded here as flowers – the essence ….
[These Ṛks] …stimulated this Ṛg Veda. Out of that Ṛg Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food.✅
etamṛgvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata.Etam ṛg-vedam, this Ṛg Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Ṛg Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.
... एतम् ऋग्-वेदम् ऋग्-वेद-विहितं कर्म पुष्प-स्थानीयम् अभ्यतपन् अभितापं कृतवत्य इव एता ऋचः कर्मणि प्रयुक्ताः। … by irradiating them with heat, i.e. by irradiating the Ṛks (directly) associated with acts.ऋग्भिः हि मन्त्रैः शस्त्राद्यङ्ग-भावम् उपगतैः क्रियमाणं कर्म मधु-निर्वर्तकं रसं मुञ्चति इति उपपद्यते, पुष्पाणि इव भ्रमरैः आचूष्यमाणानि। तद् एतद् आह – तस्य ऋग्-वेदस्य अभितप्तस्य। कोऽसौ रसः, यः ऋङ्-मधुकराभिताप-निःसृत इत्युच्यते? Sacrificial acts performed with the Ṛk-mantras such as Śastra and the like, give out the result, just like the flowers duly sucked by the bees yield the essence productive of honey. Thus has it been said, “from it thus irradiated with heat”. Now is being explained what the essence is that flows out on account of the brooding of the Ṛk-bees.यशः विश्रुतत्वं तेजः देह-गता दीप्तिः इन्द्रियं सामर्थ्योपेतैः इन्द्रियैः अवैकल्यं वीर्यं सामर्थ्यं बलम् इत्यर्थः, अन्न-आद्यम् अन्नं च तद् आद्यं च येन उपयुज्यमानेन अहनि अहनि देवानां स्थितिः स्यात् तद् अन्नाद्यम् एष रसः अजायत यागादि-लक्षणात् कर्मणः॥ Fame: renown; resplendence: brightness of the physique; the senses: the senses endowed with efficiency, without being defective; virility: strength. That which is food and is eatable by taking which the gods continue to exist every day, is called anna-ādyam. An essence such as these came forth from the sacrificial act.
All this [fame, etc.] spread out to the sun and took shelter there. It is this that accounts for the red look of the sun.✅
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohitaṃrūpam.Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; rohitam rūpam, red look; ādityasya, of the sun.
यश-आद्यन्नाद्य-पर्यन्तं तत् व्यक्षरत् विशेषेण अक्षरत् अगमत्। गत्वा च तद् आदित्यम् अभितः पार्श्वतः पूर्व-भागं सवितुः अश्रयत् आश्रितवद् इत्यर्थः। अमुष्मिन् आदित्ये सञ्चितं कर्म-फलाख्यं मधु भोक्ष्यामह इत्येवं हि यशआदि-लक्षण-फल-प्राप्तये कर्माणि क्रियन्ते मनुष्यैः – केदार-निष्पादनम् इव कर्षकैः। तत्प्रत्यक्षं प्रदर्श्यते श्रद्धा-हेतोः। तद् वा एतत्। किं तत्? यद् एतत् आदित्यस्य उद्यतो दृश्यते रोहितं रूपम्॥ The essence beginning with fame and ending With food flowed forth particularly. Having flowed forth, it settled by the eastern side of the sun. This is the idea. ‘We will enjoy the honey which is the fruit of rites stored up in the sun’. With this intent indeed, are the rites performed by men for the attainment of the fruit in the shape of fame etc., just as the farmers prepare the field. In order to generate faith, this is being shown directly as, ‘Verily this it is’ etc. What is it? It is that which is seen as the light of the rising sun.
Then the rays of the sun in the south are the southern honey-cells [of the beehive]. The Yajur mantras are the bees, and the Yajur Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is nectar [of the flower].✅
atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūṃṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛta āpaḥ.Atha, then; ye, that which; asya, of it [the sun]; dakṣiṇāḥ raśmayaḥ, the rays in the south; tāḥ eva, they all; asya dakṣiṇāḥ madhu-nādyaḥ, are its southern honey-cells; yajūṃṣi eva madhu-kṛtaḥ, the Yajuḥ mantras are the bees; yajur-vedaḥ eva puṣpam, the Yajur Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar.
अथ ये अस्य दक्षिणा रश्मयः इत्यादि समानम्। यजूंषि एव मधु-कृतः यजुर्-वेद-विहिते कर्मणि प्रयुक्तानि, पूर्ववन् मधु-कृत इव। यजुर्-वेद-विहितं कर्म पुष्प-स्थानीयं पुष्पम् इति उच्यते। ताः एव सोमाद्या अमृताः आपः॥ ‘The rays that are southern’ etc. are same (as before). The Yajus verses are the bees, i.e the rites enjoined in the Yajur Veda are the bees as described earlier. The rites enjoined in the Yajur Veda occupy the position of flowers. Hence they are termed ‘flower’. Those waters, i.e. Soma etc. are the nectar.
2. Those Yajuḥ mantras stimulated the Yajur Veda. Out of that Yajur Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that accounts for the white look of the sun.✅
2. tāni vā etāni yajūṃṣyetaṃ yajurvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃrasojāyata.Tāni vai etāni, all these; yajūṃṣi, Yajuḥ mantras; etam yajur-vedam, this Yajur Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Yajur Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.3. tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya śuklaṃ rūpam.Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; śuklam rūpam, white look; ādityasya, of the sun
तानि वा एतानि यजूंषि एतं यजुर्-वेदम् अभ्यतपन् इत्येवमादि सर्वं समानम्। मधु एतद् आदित्यस्य दृश्यते शुक्लं रूपम्॥ ‘These Yajus verses … irradiated the Yajur Veda’ etc. are same (as before). It is this honey that appears as the white light of the sun.
1. Then the rays of the sun in the west are the western honey-cells [of the beehive]. The Sāma mantras are the bees, and the Sāma Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower]. 2. Those Sāma mantras stimulated the Sāma Veda. Out of that Sāma Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that gives rise to the black spots in the sun.✅
1. atha ye'sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ.Atha, then; ye, that which; asya, of it [the sun]; pratyañcaḥ raśmayaḥ, the rays in the west; tāḥ eva, they all; asya pratīcyaḥ madhu-nāḍyaḥ, are its western honey-cells; sāmāni eva madhu-kṛtaḥ, the Sāma mantras are the bees; sāma-vedaḥ eva puṣpam, the Sāma Veda is the flower; tāḥ amṛtāḥ āpaḥ, water is its nectar.2. tāni vā etāni sāmānyetaṃ sāmavedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata.Tāni vai etāni, these very; sāmāni, Sāma mantras; etam sāma-vedam, this Sāma Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Sāma Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.3. tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya kṛṣṇaṃrūpam.Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṛṣṇam rūpam, black look; ādityasya, of the sun
अथ येऽस्य प्रत्यञ्चो रश्मयः इत्यादि समानम्। तथा साम्नां मधु, एतद् आदित्यस्य कृष्णं रूपम्॥ ‘Its western rays’ etc. are same (as before). Similarly, it is the honey of Sāmas that appears as the black form of the sun.
1. Then the northern rays of the sun are the northern honey-cells [of the beehive]. The mantras envisioned by the sages Atharvā and Aṅgirā are the bees, and the Itihāsa (iti-ha-āsa, ‘so-it-was’) and Purāṇas [i.e., ancient history and legends] are the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower]. 2. Those Atharvā-Aṅgirasā mantras stimulated the Itihāsas and Purāṇas [i.e., the history and the legends]. Out of that so stimulated emerged fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that gives rise to the deep black spots in the sun.✅
1. atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ.Atha, then; ye, that which; asya, of it [the sun]; udañcaḥ raśmayaḥ, the rays in the north; tāḥ eva, they all; asya udīcyaḥ madhu-nāḍyaḥ, are its northern honey-cells; atharvāṅgirasaḥ eva madhu-kṛtaḥ, the mantras envisioned by Atharvā and Aṅgirā are the bees; itihāsa-purāṇam eva puṣpam, history and legends are the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar.2. te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapaṃ stasyābhitaptasya yaśasteja indriyāṃ vīryamannādyaṃraso'jāyata.Te vai ete, these very; atharvāṅgirasaḥ, mantras of Atharvā and Aṅgirā; etat itihāsa-purāṇam, the Itihāsas and Purāṇas; abhyatapan, stimulated; tasya abhitaptasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.3. tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṃ kṛṣṇaṃrūpam.Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; param kṛṣṇam rūpam, deep black look; ādityasya, of the sun
अथ येऽस्य उदञ्चो रश्मयः इत्यादि समानम्। अथर्वाङ्गिरसः अथर्वणा अङ्गिरसा च दृष्टा मन्त्रा अथर्वाङ्गिरसः, कर्मणि प्रयुक्ता मधु-कृतः। इतिहास-पुराणं पुष्पम्। तयोः च इतिहास-पुराणयोः अश्व-मेधे पारिप्ल-वासु रात्रिषु कर्माङ्गत्वेन विनियोगः सिद्धः। मधु एतद् आदित्यस्य परं कृष्णं रूपम् अतिशयेन कृष्णम् इत्यर्थः॥ ‘Its northern rays’ etc. are same (as before). Atharva-Aṅgirasa: the mantras which the Ṛṣis, Atharva and Aṅgiras, realised. These mantras employed in the sacrificial rites are the bees. The Iti-hāsas and the Purāṇas are the flower. It is well-known that the Iti-hāsas and the Purāṇas are made use of in the Aśva-medha sacrifice, during the Pāriplava nights, as a part of the rites. This honey is that which appears as the black form of the sun (either as sunspots or as the blind spot from glancing at the sun?).
1. Next, the rays of the sun which are in the higher region are also its honey-cells in the higher region. The secret instructions are the bees, and Brahman [praṇava, Om] is the flower. The water [from the sacrifice] is the nectar. 2. These very secret directions stimulated Brahman [in the form of praṇava]. Out of that so stimulated emerged fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that seems to be vibrating within the sun.✅
1. atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ.Atha, next; asya ye urdhvāḥ raśmayaḥ, those rays [of the sun] which are in the higher region; tāḥ eva asya urdhvāḥ madhu-nāḍyaḥ, they are its honeycomb in the higher region; guhyāḥ ādeśāḥ eva madhu-kṛtaḥ, all secret directions are the bees; brahma eva puṣpam, Brahman [i.e., praṇava, Om] is the flower; tāḥ āpaḥ amṛtāḥ, the water [used in this connection] is the nectar.2. te vā ete guhyā ādeśā etadbrahmābhyatapaṃ stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata.Te vai ete, these very; guhyāḥ ādeśāḥ, secret directions; etat brahma, this Brahman [as praṇava]; abhyatapan, stimulated; tasya abhitaptasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.3. tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva.Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṣobhate iva, seems to be vibrating; ādityasya madhye, within the sun.
अथ येऽस्य ऊर्ध्वा रश्मयः इत्यादि पूर्ववत्। गुह्याः गोप्या रहस्या एव आदेशाः लोक-द्वारीयादि-विधय उपासनानि च कर्माङ्ग-विषयाणि मधु-कृतः, ब्रह्म एव शब्दाधिकारात् प्रणवाख्यं पुष्पम्। समानमन्यत्। मधु एतत् आदित्यस्य मध्ये क्षोभत इव समाहित-दृष्टेः दृश्यते सञ्चलति इव॥ ‘Its rays that are above …’ etc. are same as before. Secret: mysterious. Instructions: teaching with regard to the gates of the worlds and various meditations that form parts of actions. These are the bees. Brahman here is Praṇava itself, since words are treated of in this section. This is the flower. The rest as before. This is the honey that is seen by one who is collected (samāhita, in meditation), as quivering in the centre of the sun, as one concentrates there.
These colours [red, etc.] are the essence of all essences. The Vedas are the essence, and the colours are the essence of the Vedas. These colours are the nectar of the nectar [the Vedas]. The Vedas are the nectar [and therefore eternal], but the colours are the nectar of the Vedas.✅
te vā ete rasānāṃrasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni.Te ete, these [the red and other colours]; vai rasānām rasāḥ, are the essence of the essences; vedāḥ hi rasāḥ, since the Vedas are the essence; teṣām ete rasāḥ, these [colours] are the essence of them [the Vedas]; tāni etāni vai amṛtānām amṛtāni, these [colours] are the nectar of the nectar [the Vedas]; hi vedāḥ amṛtāḥ, as the Vedas are the nectar [or, eternal]; etāni, these [colours]; teṣām amṛtāni, are the nectar of them [the Vedas]
ते वा एते यथोक्ता रोहितादि-रूप-विशेषाः रसानां रसाः। केषां रसानाम्? इति आह – वेदाः हि यस्माल् लोक-निष्यन्दत्वात् साराः इति रसाः, तेषां रसानां कर्म-भावम् आपन्नानाम् अपि एते रोहितादि-विशेषाः रसाः अत्यन्त-सार-भूता इत्यर्थः। तथा अमृतानाम् अमृतानि वेदाः हि अमृताः, नित्यत्वात्, तेषाम् एतानि रोहितादीनि रूपाणि अमृतानि। रसानां रसाः इत्यादि कर्म-स्तुतिः एषा – यस्य एवं-विशिष्टानि अमृतानि फलम् इति॥ These, viz. the red form etc. (of the sun) already spoken of, are the essence of the essences. The essence of which essences? This is being explained. The Vedas are the essences of the world (vide ChanU.2.23.2), for they flowed (emerged) from the worlds. Of these Vedas as essences, as they assume the form of rites, the red form (of the setting sun) and the rest become the final essence. Similarly, these are the nectar of nectars. The Vedas, being eternal, are the nectars. Of these, the red and other forms are the nectars. ‘Essence of the essences …’ etc. are meant to praise the rites by showing that they yield such particular results as nectars.
Led by fire, the Vasus enjoy the first nectar [which is the red colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar.✅
tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Tat yat, that which; prathamam amṛtam, the first nectar [i.e., the red colour of the sun]; tat, that; vasavaḥ, the Vasus; upajīvanti, enjoy; agninā mukhena, led by fire; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing.
तत् तत्र यत् प्रथमम् अमृतं रोहित-रूप-लक्षणं तद् वसवः प्रातः-सवन-ईशानाः उपजीवन्ति अग्निना मुखेन अग्निना प्रधान-भूतेन, अग्नि-प्रधानाः सन्त उपजीवन्ति इत्यर्थः। “अन्न-आद्यं रसोऽजायत” (ChanU.3.1.3, 3.2.2, 3.3.2, 3.4.2, 3.5.2) इति वचनात् कवल-ग्राहम् अश्नन्ति इति प्राप्तम्, तत् प्रतिषिध्यते – न वै देवाः अश्नन्ति न पिबन्ति इति। कथं तर्हि उपजीवन्ति? इति उच्यते – एतद् एव हि यथोक्तम् अमृतं रोहितं रूपं दृष्ट्वा उपलभ्य सर्व-करणैः अनुभूय तृप्यन्ति, दृशेः सर्व-करण-द्वारोपलब्ध्यर्थत्वात्। Of these, on that which is the first nectar in red form of the sun, live the Vasus, the lords of the morning libation, with Agni as their head, i.e. with Agni as the chief among them. From the sentence, ‘From it came forth as essences, eatable food …’ etc. it would appear that they (the gods) eat by mouth. This is denied by saying, ‘the gods neither eat nor drink’. How, do they live then (on the nectar)? This is being explained. By simply seeing the nectar in red form, spoken of above, i.e. by enjoying it through all the senses, they become satisfied, for the root dṛś is used in the sense of ‘enjoying by all the sense-organs’.ननु रोहितं रूपं दृष्ट्वा इति उक्तम्। कथम् अन्येन्द्रिय-विषयत्वं रूपस्य इति। न, यश-आदीनां श्रोत्रादि-गंयत्वात्। श्रोत्र-ग्राह्यं यशः। तेजो-रूपं चाक्षुषम्। इन्द्रियं विषय-ग्रहण-कार्यानुमेयं करण-सामर्थ्यम्। वीर्यं बलं देह-गत उत्साहः प्राणवत्ता। अन्नाद्यं प्रत्यहम् उपजीव्यमानं शरीर-स्थिति-करं यद् भवति। रसो हि एवम् आत्मकः सर्वः। यं दृष्ट्वा तृप्यन्ति सर्वे। देवा दृष्ट्वा तृप्यन्ति इति एतत् सर्वं स्वकरणैः अनुभूय तृप्यन्ति इत्यर्थः। आदित्य-संश्रयाः सन्तो वैगन्ध्यादि-देह-करण-दोष-रहिताश्च॥ But here it has been said, ‘by simply seeing the red form …’. How, then, can form become the object of any other sense (than the eye)? (The reply is that) it is not so, for (the effects such as) fame and the rest are objects of the ear etc. Fame is enjoyed (grasped) by the ear; and light and form by the eye. (Thus) the activity of the senses becomes inferable from the nature of effects. Virility: strength, i.e. the energy belonging to the body, the state of the vital air being in full force. Eatable food: that which conduces to the continuance of the body day after day. Essence, therefore, is all that is mentioned above. ‘Seeing which, all the gods become satisfied’ means, the gods become satisfied by seeing this, that is to say, by enjoying it through all the sense-organs, becoming free from such bodily and sensory evils as foul smell etc., through their association with the sun.
They enter into this [red] colour [of the sun], and they also come out of this colour, [i.e., They look at this red colour and are satisfied. They make no effort to get it. Nevertheless, they are at times attracted to it and try to reach it].✅
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.Te, they [the gods and goddesses]; etat eva rūpam, this [red] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].
किं ते निरुद्यमाः अमृतम् उपजीवन्ति? न। कथं तर्हि? Do they effortlessly live upon the nectar? No. Then how do they live?एतद् एव रूपम् अभिलक्ष्य अधुना भोगावसरो न अस्माकम् इति बुद्ध्वा अभिसंविशन्ति उदासते। यदा वै तस्य अमृतस्य भोगावसरो भवेत्, तद् एतस्माद् अमृताद् अमृत-भोग-निमित्तम् इत्यर्थः। एतस्माद् रूपात् उद्यन्ति उत्साहवन्तो भवन्ति इत्यर्थः। न हि अनुत्साहवताम् अननुतिष्ठताम् अलसानां भोग-प्राप्तिः लोके दृष्टा॥ Having observed this form (colour), they become indifferent, knowing, ‘this is not the occasion for us to enjoy’. And when again the occasion for enjoying this form arises, then they rise from this form, i.e. become enthusiastic about it, for no enjoyment is seen possible in this world for those who are inactive and idle.
He who knows this nectar thus, becomes one of the Vasus [because only the Vasus know the meaning of this nectar]. Led by fire, he then enjoys looking at the nectar and is happy. He goes into this colour and again comes out of it.✅
sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; vasūnām eva ekaḥ bhūtvā, having become one of the Vasus; agninā eva mukhena, led by fire; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [red] colour; etasmāt rūpāt udeti, he also comes out of this colour.
स यः कश्चित् एतद् एवं यथोदितम् ऋङ्-मधुकर-ताप-रस-सङ्क्षरणम् ऋग्-वेद-विहित-कर्म-पुष्पात् तस्य च आदित्य-संश्रयणं रोहित-रूपत्वं च अमृतस्य प्राची-दिग्-गत-रश्मि-नाडी-संस्थतां वसु-देव-भोग्यतां तद्विदः च वसुभिः सहैकतां गत्वा अग्निना मुखेन उपजीवनं दर्शनमात्रेण तृप्तिं च स्वभोगावसरे उद्यमनं तत्कालापाये च संवेशनं वेद, सोऽपि वसुवत् सर्वं तथा एव अनुभवति॥ He who knows this in the manner described above. i.e. the Ṛks as bees that cause the flow of honey from the flower which is the rites enjoined in the Ṛg Veda, the nectar as having the red colour because of its dependence on the sun, and as located in the eastern rays of the sun to be enjoyed by the Vasus, the knowers of these as identified with the Vasus who live on the nectar with Agni as their chief, and the Vasus as satisfied by simply seeing the nectar, as rising when occasion for their enjoyment arises, and as entering into (the form or colour) as the occasion ceases – he, too, enjoys all these in this manner, just like the Vasus.
As long as the sun rises in the east and sets in the west, so long will that person enjoy the sovereignty and freedom of the Vasus.✅
sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatyaṃsvārājyaṃ paryetā.Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astametā, sets in the west; eva tāvat, that long; saḥ, he; vasūnām, of the Vasus; ādhipatyam, sovereignty; svārājyam, freedom; paryetā, will enjoy.
कियन्तं कालं विद्वान् तद् अमृतम् उपजीवति इति? उच्यते – How long does a knower live on the nectar? This is being explained.स विद्वान् यावद् आदित्यः पुरस्तात् प्राच्यां दिशि उदेता पश्चात् प्रतीच्याम् अस्तमेता, तावद् वसूनां भोग-कालः तावन् तम् एव कालं वसूनाम् आधिपत्यं स्वाराज्यं पर्येता परितो गन्ता भवति इत्यर्थः। न यथा चन्द्र-मण्डलस्थः केवल-कर्मी पर-तन्त्रो देवानाम् अन्न-भूतः। किं तर्हि? अयम् आधिपत्यं स्वाराज्यं स्वराड्-भावं च अधिगच्छति॥ As long as the sun rises in the east and sets in the west, so long is the period of enjoyment of the Vasus. For this duration (the knower) maintains the sovereignty and the heavenly kingdom of the Vasus. This is not like the state of one who dwells in the lunar sphere doing mere actions, who is dependent and who becomes the prey of the gods. Then what is it? The knower of the nectar attains the sovereignty, the kingdom of heaven.
1. With Indra as their leader, the Rudras enjoy the second nectar [which is the white colour of the sun]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar. 2. They enter into this [white] colour of the sun, and they also come out of this colour. 3. He who knows this nectar thus, becomes a Rudra himself. With Indra as the leader, he looks at the nectar and is happy. He goes into this colour and again comes out of it.✅
1. atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; dvitīyam amṛtam, the second nectar [i.e., the white colour of the sun]; tat, that; rudrāḥ, the Rudras; upajīvanti, enjoy; indreṇa mukhena, led by Indra; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing.2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.Te, they [the Rudras]; etat eva rūpam, this [white] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].3. sa ya etadevamamṛtaṃ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; rudrāṇām eva ekaḥ bhūtvā, becomes one of the Rudras; indreṇa eva mukhena, led by Indra; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [white] colour; etasmāt rūpāt udeti, he also comes out of this colour.
अथ यद् द्वितीयम् अमृतं तद् रुद्रा उपजीवन्ति इत्यादि समानम्॥ ‘On that which is the second nectar, the Rudras live’ and the rest are same (as before).
As long as the sun rises in the east and sets in the west, twice that long will he [who knows this] rise in the south and set in the north. That person will also attain sovereignty and freedom like the Rudras.✅
sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato'stametā rudrāṇāmeva tāvadādhipatyaṃsvārājyaṃ paryetā.Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astam etā, sets in the west; saḥ, he [who knows this]; dviḥ tāvat, twice that long; dakṣiṇataḥ udetā, will rise in the south; uttarataḥ astam etā, [and] set in the north; eva tāvat, that long; rudrāṇām, of the Rudras; ādhipatyam, sovereignty; svārājyam, freedom; paryetā, will attain.
स यावद् आदित्यः पुरस्ताद् उदेता पश्चाद् अस्तमेता द्विः तावत् ततो द्वि-गुणं कालं दक्षिणत उदेता उत्तरतोऽस्तमेता रुद्राणां तावद् भोग-कालः॥ As long as the sun rises in the east and sets in the west, twice that time does it rise in the south and set in the north. So long is the period of enjoyment of the Rudras.
1. With Varuṇa as their leader, the Ādityas enjoy the third nectar [which is dark in colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar. 2. They enter into this [dark] colour of the sun, and they also come out of this colour. 3. He who knows this nectar thus, becomes one of the Ādityas. With Varuṇa as the leader, he enjoys the nectar by looking at it. He goes into this colour and again comes out of it. 4. As long as the sun rises in the south and sets in the north, twice that long will he [who knows this] rise in the west and set in the east. That person will also attain sovereignty and freedom like the Ādityas.✅
1. atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; tṛtīyam amṛtam, the third nectar [i.e., the dark colour of the sun]; tat, that; ādityāḥ, the Ādityas; upajīvanti, sustain themselves with; varuṇena mukhena, led by Varuṇa; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing.2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.Te, they [the Ādityas]; etāt eva rūpam, this [dark] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].3. sa ya etadevamamṛtaṃ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; ādityānām eva ekaḥ bhūtvā, becomes one of the Ādityas; varuṇena eva mukhena, led by Varuṇa; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [dark] colour; etasmāt rūpāt udeti, he also comes out of this colour.4. sa yāvadādityo dakṣiṇata udetottarato'stametā dvistāvatpaścādudetā purastādastametādityānāmeva tāvadādhipatyaṃsvārājyaṃ paryetā.Yāvat, so long as; ādityaḥ, the sun; dakṣiṇataḥ udetā, rises in the south; uttarataḥ astam etā, [and] sets in the north; saḥ, he [who knows this]; dviḥ tāvat, twice that long; paścāt udetā, will rise in the west; purastāt astam etā, [and] set in the east; eva tāvat, that long; ādityānām, of the Ādityas; ādhipatyam, sovereignty; svārājyam, freedom; paryetā, will attain.
तथा पश्चात् उत्तरतः ऊर्ध्वम् उदेता विपर्ययेण अस्तमेता। पूर्वस्मात् पूर्वस्माद् द्वि-गुणोत्तरोत्तरेण कालेन इति अपौराणं दर्शनम्। सवितुः चतुर्-दिशम् इन्द्र-यम-वरुण-सोम-पुरीषु उदयास्तमय-कालस्य तुल्यत्वं हि पौराणिकैः उक्तम्, मानसोत्तरस्य मूर्धनि मेरोः प्रदक्षिणावृत्तेः तुल्यत्वाद् इति। Similarly, the sun then rises upwards from the north and sets (in the direction) opposite to it. The statement that the duration of time following is twice so long as the time preceding, is opposed to the views of the Purāṇas. It is asserted by those versed in the Purāṇas that on the four sides of the sun, i.e. in the regions of Indra, Yama, Varuṇa and Soma, the time of rising and setting is the same, since towards the north of Mānasa lake, on the . region of Mount Meru, the area of circumambulation by the sun is ever the same.अत्रोक्तः परिहारः आचार्यैः। अमरावत्यादीनां पुरीणां द्वि-गुणोत्तरोत्तरेण कालेनोद्वासः स्यात्। उदयश्च नाम सवितुः तन्निवासिनां प्राणिनां चक्षुर्गोचरापत्तिः, तदत्ययश्च अस्तमनम्। न परमार्थत उदयास्तमने स्तः। तन्निवासिनां च प्राणिनाम् अभावे तान् प्रति तेनैव मार्गेण गच्छन्नपि नैवोदेता नास्तमेतेति, चक्षुर्गोचरापत्तेः तदत्ययस्य च अभावात्। The (ancient) teachers (Draviḍācārya, acc. to Ānanda-giri) have explained this incongruity in this way. In the regions of Amarāvati and the rest, the time for disappearance in the one following would be twice as long as that in the one preceding. The time of the sun’s visibility to the eyes of the creatures inhabiting these regions is considered here as rising of the sun, and its invisibility as its setting. Truly speaking, these are not rising and setting. If the creatures dwelling in that region cease to exist, then, even though the sun moves through that region, it neither rises nor sets before them, since there is nothing like the sun becoming visible to the eye or invisible.तथा अमरावत्याः सकाशाद्द्विगुणं कालं संयमनी पुरी वसति, अतस्तन्निवासिनः प्राणिनः प्रति दक्षिणत इव उदेति उत्तरतोऽस्तमेति इत्युच्यतेऽस्मद्बुद्धिं च अपेक्ष्य। तथोत्तरास्वपि पुरीषु योजना सर्वेषां च मेरुरुत्तरतो भवति। Similarly, (the southern region of the gods viz.) exists for a time twice as long as Amarāvati, (the eastern region). And for the creatures of the southern region, the sun would rise in the direction which, according to our conception, is said to be south, and set in the north. Even to the regions to be mentioned hereafter, this should be applied likewise. Meru exists to the north of all these regions.यदा अमरावत्यां मध्याह्न-गतः सविता, तदा संयमन्यामुद्यन्दृश्यते। तत्र मध्याह्न-गतो वारुण्यामुद्यन्दृश्यते। तथोत्तरस्याम्, प्रदक्षिणावृत्तेः तुल्यत्वात्। इलावृत-वासिनां सर्वतः पर्वत-प्राकार-निवारितादित्य-रश्मीनां सविता ऊर्ध्व इव उदेता अर्वागस्तमेता दृश्यते, पर्वतोर्ध्व-च्छिद्र-प्रवेशात्सवितृ-प्रकाशस्य। When, after rising, it is mid day in Amarāvati, the sun appears to be just rising in Saṃyamanī, and when it is mid day there, it is seen to be just rising in Vāruṇī (western region). So, too, is the case with the northern region, the area of circumambulation being ever the same. In the case of the inhabitants of Ilāvṛta (region), since the rays of the sun are obstructed by mountain ranges on all sides, the sun is seen as though rising overhead and setting below, for the light of the sun appears through the crevices at the top of the mountains.तथा ऋगाद्यमृतोपजीविनाम् अमृतानां च द्विगुणोत्तरोत्तर-वीर्यवत्त्वम् अनुमीयते भोग-काल-द्वैगुण्य-लिङ्गेन। उद्यमन-संवेशनादि देवानां रुद्रादीनां विदुषश्च समानम्॥ In the same way, it may he inferred that in the case of those living on the nectars, i.e. Ṛks etc., and in respect of the nectars themselves, there is a virility that is successively increasing twofold, the inference being based upon the time of enjoyment which is twofold successively. The retirement, rising etc. of the gods, i.e. Rudras and the rest, and of the knower of the nectars, are the same.
9.1. With Soma as their leader, the Maruts enjoy the fourth nectar [which is deep black in colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They enjoy merely by seeing the nectar. 9.2. They enter into this [deep black] colour of the sun, and they also come out of this colour. 9.3. He who knows this nectar thus, becomes one of the Maruts. With Soma as the leader, he enjoys the nectar by looking at it. He goes into this colour and again comes out of it. 9.4. As long as the sun rises in the west and sets in the east, twice that long will he [who knows this] rise in the north and set in the south. That person will also attain sovereignty and freedom like the Maruts.10.1. With Brahman [in the form of praṇava, Om] as their leader, the Sādhyas enjoy the fifth nectar [that which seems to be trembling within the sun]. As a matter of fact, the gods and goddesses neither eat nor drink. They enjoy merely by seeing the nectar. 10.2. They enter into this form of the sun [which seems to be vibrating], and they also come out of this form. 10.3. He who knows this nectar thus, becomes one of the Sādhyas. With Brahman [in the form of praṇava] as the leader, he enjoys the nectar by looking at it. He goes into this form [of the sun] and again comes out of it. 10.4. As long as the sun rises in the north and sets in the south, twice that long will he [who knows this] rise above and set below. That person will also attain sovereignty and freedom like the Sādhyas [i.e., he can move up and down as he likes].11.1. Next, after giving to all living beings the fruits of their work, the sun will be above such obligations. It will no longer rise nor set, and will stay by itself midway. Here is a verse on the subject:✅
9.1. atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; caturtham amṛtam, the fourth nectar [i.e., the deep black colour of the sun]; tat, that; marutaḥ, the Maruts; upajīvanti, enjoy; somena mukhena, led by Soma; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing.9.2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.Te, they [the Maruts]; etat eva rūpam, this [deep black] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].9.3. sa ya etadevamamṛtaṃ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; marutām eva ekaḥ bhūtvā, becomes one of the Maruts; somena eva mukhena, led by Soma; etat eva amṛtam dṛṣṭvā tṛpyati, he enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [deep black] colour; etasmāt rūpāt udeti, he also comes out of this colour.9.4. sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato'stametā marutāmeva tāvadādhipatyṃsvārājyaṃ paryetā.Yāvat, so long as; ādityaḥ, the sun; paścāt udetā, rises in the west; purastāt astam etā, [and] sets in the east; saḥ, he [who knows this]; dviḥ tāvat, twice that long; uttarataḥ udetā, will rise in the north; dakṣiṇataḥ astam etā, [and] set in the south; eva tāvat, that long; marutām, of the Maruts; ādhipatyam, sovereignty; svārājyam, freedom; paryetā, will attain.10.1. atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; pañcamam amṛtam, the fifth nectar [i.e., what appears to be vibrating within the sun]; tat, that; sādhyāḥ, the Sādhyas; upajīvanti, enjoy; brahmaṇā mukhena, led by Brahman [i.e., praṇava]; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing.10.2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.Te, they [the Sādhyas]; etat eva rūpam, this form [of the sun which seems to be vibrating]; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this form [i.e., attracted by this form]; udyanti, they come out [i.e., they try to reach it].10.3. sa ya etadevamamṛtaṃ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudetiSaḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; sādhyānām eva ekaḥ bhūtvā, becomes one of the Sādhyas; brahmaṇā eva mukhena, led by Brahman [as praṇava]; etat eva amṛtam dṛṣṭvā tṛpyati, he enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this form [of the sun]; etasmāt rūpāt udeti, and again comes out of it10.4. sa yāvadāditya uttarata udetā dakṣiṇato'stametā dvistāvadūrdhvaṃ udetārvāgastametā sādhyānāmeva tāvadādhipatyaṃsvārājyaṃ paryetāYāvat, so long as; ādityaḥ, the sun; uttarataḥ udetā, rises in the north; dakṣiṇataḥ astam-etā, [and] sets in the south; saḥ, he [who knows this]; dviḥ-tāvat, twice that long; ūrḍhvaḥ udetā, will rise above; arvāk astam etā, [and] set down below; eva tāvat, that long; sādhyānām, of the Sādhyas; ādhipatyam, sovereignty; svārājyam, freedom; paryetā, will attain.11.1. atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥAtha, next; tataḥ, after that [i.e., after giving the living beings the fruits of their work]; ūrdhvaḥ udetyā, [and] having risen above [such tasks]; na eva udetā, it [the sun] will not rise again; na astam etā, nor will it set; ekalaḥ, alone; eva madhye sthātā, it will stay midway; tat eṣaḥ ślokaḥ, here is a verse on the subject.
कृत्वा एवम् उदयास्तमनेन प्राणिनां स्व-कर्म-फल-भोग-निमित्तम् अनुग्रहम्, तत्कर्म-फल-भोग-क्षये तानि प्राणि-जातानि आत्मनि संहृत्य – Thus the sun, having favoured the creatures to enjoy the fruits of their own actions through rising and setting, and having absorbed all the creatures into himself, on the cessation of the enjoyment of the results of actions –अथ ततः तस्माद् अनन्तरं प्राण्यनुग्रह-कालाद् ऊर्ध्वः सन् आत्मनि उदेत्य उद्गंय यान् प्रत्युदेति तेषां प्राणिनाम् अभावात् स्वात्मस्थः न एव उदेता न अस्तमेता एकलः अद्वितीयः अनवयवः मध्ये स्वात्मनि एव स्थाता। Then, having risen above the time of favouring the creatures, he rises within himself, meaning, owing to the absence of the creatures for whose sake he is rising, he rests within himself, neither rising nor setting, i.e. alone by himself, without a second, without parts, he stands in the middle, absorbed in himself.तत्र कश्चिद् विद्वान् वस्वादि-समान-चरणः रोहिताद्यमृत-भोग-भागी यथोक्त-क्रमेण स्वात्मानं सवितारमात्मत्वेनोपेत्य समाहितः सन् एतं मन्त्रं दृष्ट्वा उत्थितः अन्यस्मै पृष्टवते जगाद यतस्त्वमागतो ब्रह्म-लोकात् किं तत्राप्यहोरात्राभ्यां परिवर्तमानः सविता प्राणिनाम् आयुः क्षपयति यथा इह अस्माकम्। इति एवं पृष्टः प्रत्याह – तत् तत्र यथा पृष्टे यथोक्ते च अर्थे एष श्लोको भवति तेन उक्तो योगिनेति श्रुतेः वचनम् इदम्॥ Here, a certain enlightened person whose position is the same as that of the Vasus, who partakes of the enjoyment of the nectars. i.e. red form etc. (mentioned in khaṇḍas 1 to 5), and who, having worshipped the sun, his own Self, as Self and become collected, realised this mantra, and then having risen from that state, spoke to another man who had asked him thus: ‘Inasmuch as you have come from Brahma-loka (the region of Brahman), please tell whether there also the sun makes day and night and reduces the lives of creatures, as it does here’. With regard to the question thus asked in the matter discussed above, there is the ensuing verse (mantra) by way of reply given by the Yogī. This is the expression of the śruti.
[In answer to a question] – No, indeed, in Brahma-loka the sun never rose, nor did it ever set. O gods, [listen and bear witness to me]. What I am saying is true, and by it may I have no hindrance to my realization of Brahman.✅
na vai tatra na nimloca nodiyāya kadācana. devāstenāhaṃsatyena mā virādhiṣi brahmaṇeti.[You ask about the sunrise and sunset in Brahma-loka] – na vai, no indeed; tatra, there [in Brahma-loka]; kadācana na nimloca, [the sun] never set; na udiyāya, nor did it rise; devāḥ, O gods [listen to me]; tena satyena, by this which is true; aham brahmaṇā mā virādhiṣi iti, may I not have any hindrance to my realization of Brahman.
न वै तत्र यतोऽहं ब्रह्म-लोकाद् आगतः तस्मिन् न वै तत्र एतदस्ति यत् पृच्छसि। न हि तत्र निंलोचः अस्तमगमत्सविता। न च उदियाय उद्गतः कुतश्चित् कदाचन कस्मिंश्चिद् अपि काले इति। What you ask is not there in the region of Brahman from where I come. There the sun has not set nor has it risen at any time.उदयास्तमय-वर्जितः ब्रह्म-लोकः इति अनुपपन्नम् इत्युक्तः शपथम् इव प्रतिपेदे हे देवाः साक्षिणो यूयं शृणुत, यथा मया उक्तं सत्यं वचः तेन सत्येन अहं ब्रह्मणा ब्रह्म-स्वरूपेण मा विराधिषि मा विरुध्येयम्, अप्राप्तिः ब्रह्मणो मम मा भूद् इत्यर्थः॥ When the yogī has been told that it is impossible, that the region of Brahman should be without rising and setting (of the sun), he swears, as it were, ‘O gods, who bear witness to what I say, listen to the truth by me; and by (the utterance of this truth, may I not be opposed to the Brahma nature, meaning, may I not run the risk of Brahman being unattained.
For him who knows the secret teachings of Brahman there is no sunrise or sunset [or day or night]. For him there is always day [i.e., light].✅
na ha vā asmā udeti na nimlocati sakṛddivā haivāsmai bhavati ya etāmevaṃ brahmopaniṣadaṃ veda.Na, not; ha vai asmai, so far as he is concerned; udeti, does [the sun] rise; na nimlocati, nor does it set; asmai, for him; sakṛt divā ha eva bhavati, there is always day [i.e., light]; yaḥ, he who; etām, this; evam, in this way; brahmopaniṣadam, the secret teachings about Brahman; veda, knows.
सत्यं तेनोक्तमित्याह श्रुतिः – Truth has been uttered by him, declares the śruti:न ह वा अस्मै यथोक्त-ब्रह्मविदे न उदेति न निंलोचति न अस्तम् एति, किं तु ब्रह्मविदे अस्मै सकृद्-दिवा ह एव सदा एव अहः भवति, स्वयञ्-ज्योतिष्ट्वात्। य एतां यथोक्तां ब्रह्मोपनिषदं वेद-गुह्यं वेद, एवं तन्त्रेण वंशादित्रयं प्रत्यमृत-सम्बन्धं च यच् च अन्यद् अवोचाम एवं जानाति इत्यर्थः। विद्वान् उदयास्तमय-कालापरिच्छेद्यं नित्यम् अजं ब्रह्म भवति इत्यर्थः॥ For him who knows Vedas as explained above, the sun neither rises nor sets, but for that knower of the Veda, there is always day alone, since he is self-effulgent. That is to say, belongs to the one who knows the secret of the Vedas, i.e. the three things (Cross-beam, Honeycomb and Honey-cells) called tiraścīna-vaṃśa (cross-beam) etc., the relation of the nectars, and what also we have said. The idea is that the knower becomes the eternal and unborn Brahman free from being conditioned by time factors such as rising and setting (of the sun).
First, Brahmā taught this instruction on honey to Prajā-pati. Then Prajā-pati taught it to Manu, and Manu taught it to his children. The father Aruṇa then taught this knowledge of Brahman to his eldest son Uddālaka Āruṇi.✅
taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca.Tat ha etat, that [i.e., the teaching on honey]; brahmā prajāpataya uvāca, Brahmā [first] taught to Prajā-pati; prajāpatiḥ manave, Prajāpati [taught it] to Manu; manuḥ prajābhyaḥ, Manu [taught it] to his children; tat ha etat, that; brahma, [knowledge of] Brahman; pitā provāca, the father [Aruṇa] taught; jyeṣṭhāya putrāya uddālakāya āruṇaye, to his eldest son Uddālaka Āruṇi.
तद् ह एतत् मधु-ज्ञानं ब्रह्मा हिरण्य-गर्भः विराजे प्रजा-पतये उवाच। सोऽपि मनवे। मनुः इक्ष्वाक्वाद्याभ्यः प्रजाभ्यः प्रोवाच इति विद्यां स्तौति – ब्रह्मादि-विशिष्ट-क्रमागतेति। किञ्च, तद् ह एतत् मधु-ज्ञानम् उद्दालकाय आरुणये पिता ब्रह्म-विज्ञानं ज्येष्ठाय पुत्राय प्रोवाच॥ Brahmā, i.e. Hiraṇya-garbha, taught this doctrine of Honey to Prajā-pati, i.e. Virāṭ. And he imparted it to Manu, and Manu taught this to his progeny, i.e. Ikṣvāku and others. Thus, the śruti eulogises this knowledge saying that it has come down through such an important succession as Brahmā and the rest. Moreover, this knowledge of Brahman, i.e. the doctrine of Honey, was taught to Uddālaka Āruṇi, the eldest son, by his father.
This knowledge of Brahman a father will pass on to his eldest son or to a competent resident student.✅
idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine.Tat vāva idam brahma, this knowledge of Brahman [previously mentioned as passing from teacher to student]; pitā jyeṣṭhāya putrāya, the father to his eldest son; vā, or; praṇāyyāya, a fit; ante-vāsine, resident student; prabrūyāt, will teach [or, pass on].
इदं वाव तद् यथोक्तम् अन्योऽपि ज्येष्ठाय पुत्राय सर्व-प्रियार्हाय ब्रह्म प्रब्रूयात्। प्रणाय्याय वा योग्याय अन्ते-वासिने शिष्याय॥ This, i.e. the knowledge of Brahman explained above may be imparted by another also to his eldest son who deserves all the best, or to a worthy disciple.
This should never be taught to anyone else, even if one is tempted with the whole world full of riches and surrounded by water. For this knowledge is more precious than that. This knowledge is surely more precious than that.✅
nā.nyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya itiNa anyasmai kasmaicana, to nobody else; yadi api asmai, even if to him [to the teacher]; imām, this [world]; adbhiḥ parigṛhītām, surrounded by water; dhanasya pūrṇām, full of gold; dadyāt, gives; etat, this [instruction on honey]; eva tataḥ bhūyaḥ iti, is more precious than that [the repetition is for emphasis].
न अन्यस्मै कस्मैचन प्रब्रूयात्। तीर्थ-द्वयम् अनुज्ञातम् अनेकेषां प्राप्तानां तीर्थानाम् आचार्यादीनाम्। कस्मात् पुनः तीर्थ-सङ्कोचनं विद्यायाः कृतम् इति, आह – यद्यपि अस्मै आचार्याय इमां कश्चित् पृथिवीम् अद्भिः परिगृहीतां समुद्र-परिवेष्टितां समस्ताम् अपि दद्यात्, अस्या विद्याया निष्क्रयार्थम्, आचार्याय धनस्य पूर्णां सम्पन्नां भोगोपकरणैः। नासावस्य निष्क्रयः, यस्मात् ततोऽपि दानात् एतद् एव यन् मधु-विद्यादानं भूयः बहुतर-फलम् इत्यर्थः। द्विः अभ्यासः आदरार्थः॥ This should be taught to none else. For all the teachers etc. available at many places, only two fit recipients (viz. the eldest son and the worthy disciple) have been allowed. Why has this limitation been imposed in the case of recipients of knowledge? This is being explained. Even if the sea-girt earth filled with riches and all other things of enjoyment, is given by one to the preceptor by way of compensation for this secret knowledge, it would not be a sufficient reward, for the impartation of the secret knowledge of Honey exceeds by far in excellence all the gifts (mentioned above), inasmuch as it yields greater results. The repetition is expressive of reverence.
All that exists in this world, whatever there is, is gāyatrī. It is the word [vac] that is gāyatrī, for the word gives names to [gāyati, sings] all things and it also tells them not to fear [trāya-ti].✅
gāyatrī vā īdaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī vāgvā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca.Gāyatrī vai idam sarvam bhūtam, all these beings are gāyatrī; yat idam kiñca, whatever is there; vāk vai gāyatrī, the word is gāyatrī; vāk vai idam sarvam bhūtam gāyati ca, it is vāk that gives names [or sings] to all things; trāyate ca, and also gives protection.
यत एवम् अतिशय-फला एषा ब्रह्म-विद्या, अतः सा प्रकारान्तरेण अपि वक्तव्या इति ‘गायत्री वा’ इत्याद्यारभ्यते। गायत्री-द्वारेण च उच्यते ब्रह्म, सर्व-विशेष-रहितस्य “नेति नेति” (BrhU.2.3.6) इत्यादि-विशेष-प्रतिषेध-गंयस्य दुर्बोधत्वात्। सत्सु अनेकेषु च्छन्दः-सुगायत्र्या एव ब्रह्म-ज्ञान-द्वारतयोपादानं प्राधान्यात्। Inasmuch as the knowledge of Brahman yields excellent result as stated above, it is to be explained still in another way. Hence is begun the śruti-passage, “Gāyatrī is –” etc. Since Brahman which is devoid of all attributes, and the attributes of which have been denied by such terms as ‘Not this; not this’, is hard to understand, It is being described by means of Gāyatrī. Though there are many metres, the Gāyatrī alone is regarded as the door to the knowledge of Brahman, because of its importance.सोमाहरणात् इतरच्छन्दो-क्षराहरणेन इतर-च्छन्दो-व्याप्त्या च सर्व-सवन-व्यापकत्वाच् च यज्ञे प्राधान्यं गायत्र्याः। गायत्री-सारत्वाच् च ब्राह्मणस्य मातरम् इव, हित्वा गुरुतरां गायत्रीं ततोऽन्यद्-गुरुतरं न प्रतिपद्यते यथोक्तं ब्रह्म अपि इति, तस्याम् अत्यन्त-गौरवस्य प्रसिद्धत्वात्। अतो गायत्री-मुखेन एव ब्रह्म उच्यते Since the Gāyatrī brought Soma (for the gods)
[•Once upon a time, so goes the story, the gods deputed the three metres - the Gāyatrī, the Triṣṭubh and the Jagatī, – to bring them Soma. But Triṣṭubh and Jagatī returned from the path, not being able to fulfil the mission. The Gāyatrī alone went to Soma, defeated its guards and brought it to the gods.•]
and restored the (missing) letters of the other metres,
[•The other two metres, the story tells further, that went in search of Soma, became tired and so they dropped some of their syllables on the path – i.e. the Jagatī dropped three syllables and the Triṣṭubh one, but the Gāyatrī discovered the lost syllables and restored them.•]
and also since it pervades other metres as well as all libations, it has due importance in the sacrifice. For the Gāyatrī is the essence of the Brāhmaṇa and, therefore, even Brahma (the Veda) spoken of above, does neither give up the Gāyatrī, which is the mother, as it were, and which is very great, nor go after anything greater than it, because its extreme importance is well-known. Hence the Veda is being explained by means of the Gāyatrī.गायत्री वै इति अवधारणार्थो वै-शब्दः। इदं सर्वं भूतं प्राणि-जातं यत् किञ्च स्थावरं जङ्गमं वा तत् सर्वं गायत्री एव। तस्याः छन्दो-मात्रायाः सर्व-भूतत्वम् अनुपपन्नम् इति गायत्री-कारणं वाचं शब्द-रूपाम् आपादयति गायत्रीं वाग् वै गायत्री इति। The word Vai (verily) in ‘Gāyatrī vai’ is to show its definiteness. All this: whatever creatures there are, moving and unmoving; all that is, verily,Gāyatrī. Being merely a metre, Gāyatrī cannot possibly assume the form of everything. Hence the śruti speaks of the Gāyatrī as speech which is the source of the Gāyatrī.वाग् वै इदं सर्वं भूतम्। यस्मात् वाक् शब्दरूपा सती सर्वं भूतं गायति शब्दयति – ‘असौ गौः’ ‘असौ अश्व’ इति च, त्रायते च रक्षति – ‘अमुष्मान् मा भैषीः’ ‘किं ते भयम् उत्थितम्’ इत्यादिना सर्वतो भयान् निवर्त्यमानः वाचा त्रातः स्यात्। यत् वाक् भूतं गायति च त्रायते च, गायत्री एव तत् गायति च त्रायते च, वाचः अनन्यत्वाद् गायत्र्याः। गानात् त्राणाच् च गायत्र्या गायत्रीत्वम्॥ Speech, verily, constitutes all this (in the shape of) being(s), because speech, assuming the form of words, sings out, i.e. names all beings as ‘this is a cow’, ‘this is a horse’ etc., and protects them. That is to say, since through such words as ‘don't be afraid of this’, ‘why are you possessed of fear?’, one is freed from all kinds of fear, one becomes protected by speech. Thus, the speech that sings out and protects the beings, does such singing and protecting through Gāyatrī, because speech is identical with Gāyatrī. The Gāyatrī is so called because it sings (gāya) and protects (trī ≈ trā, and is said to protect its singer).
That which is this gāyatrī is that which is this earth. For all things [moving or unmoving] are attached to this earth and cannot get away from it.✅
yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyāṃ hīdaṃ sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate.Yā vai sā gāyatrī, that which is this gāyatrī; iyam vāva sā, it is that; yā iyam pṛthivī, which is this earth; hi, for; asyām, to this [earth]; sarvam bhūtam, all things [moving or unmoving]; pratiṣṭhitam, are attached; etām eva na atiśīyate, cannot get away from it.
या वै सा एवं-लक्षणा सर्व-भूत-रूपा गायत्री, इयं वाव सा या इयं पृथिवी। कथं पुनः इयं पृथिवी गायत्री इति, उच्यते – सर्व-भूत-सम्बन्धात्। कथं सर्व-भूत-सम्बन्धः? अस्यां पृथिव्यां हि यस्मात् सर्वं स्थावरं जङ्गमं च भूतं प्रतिष्ठितम्, एताम् एव पृथिवीं न अतिशीयते न अतिवर्तते इत्येतत्। This which is possessed of these characteristics – the Gāyatrī consisting of all forms – is that which is this earth. How, then, does this earth become the Gāyatrī? This is being explained. Because it is connected with all beings. How is it connected with all beings? Because all beings, moving and unmoving, rest on this earth and they do not transcend this earth.यथा गान-त्राणाभ्यां भूत-सम्बन्धो गायत्र्याः, एवं भूत-प्रतिष्ठानाद् भूत-सम्बद्धा पृथिवी। अतो गायत्री पृथिवी॥ Just as all beings are connected with Gāyatrī through singing and protecting, so also is the earth connected with all beings, since all beings rest on it. Hence Gāyatrī is this earth.
That which is this earth is this human body, because all the prāṇas are based in this body and cannot exist independent of it.✅
yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante.Yā vai sā pṛthivī, that which [has earlier been referred to as] this earth; iyam vāva sā, it is that; yat idam asmin puruṣe śarīram, the body which is associated with a human being; hi, because; asmin, on this [body]; ime prāṇāḥ, these prāṇas [i.e., prāṇa, apāna, etc., and also the five elements – ākāśa, vāyu, etc.]; pratiṣṭhitāḥ, are based; etat eva na atiśīyante, they cannot go beyond this [body – i.e., they cannot exist independent of this body].
या वै सा पृथिवी गायत्री इयं वाव सा इदम् एव। तत् किम्? यद् इदम् अस्मिन् पुरुषे कार्य-करण-सङ्घाते जीवति शरीरम्, पार्थिवत्वाच् छरीरस्य। This which is the Gāyatrī in the form of the earth, is that which is this. What is that? It is that which exists as the body in a living man which is the aggregate of effects and causes, for the body has earth as one of its constituents.कथं शरीरस्य गायत्रीत्वम् इति, उच्यते – अस्मिन् हि इमे प्राणाः भूत-शब्द-वाच्याः प्रतिष्ठिताः, अतः पृथिवीवद् भूत-शब्द-वाच्य-प्राण-प्रतिष्ठानात् शरीरं गायत्री, एतद् एव यस्माच् छरीरं न अतिशीयन्ते प्राणाः॥ How does the body become the Gayatri? This is being explained. In it are located the vital airs called the elements. Hence, as in the case of the earth, since in the body are located the vital airs called the elements, the body is Gāyatrī. (It is so) also because the vital airs do not transcend the body.
That which is in this human body is in this human heart, for all these prāṇas are based in this heart and cannot exist independent of it.✅
yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante.Yat vai tat puruṣe śarīram, that which is in this human body; idam vāva tat, it is that; yat idam asmin antaḥ puruṣe hṛdayam, which is in this human heart; hi, because; asmin, in this [heart]; ime prāṇāḥ, these prāṇas [the vital forces]; pratiṣṭhitāḥ, are based; etat eva na atiśīyante, they cannot go beyond this [heart – i.e., they cannot exist independent of this heart].
यद् वै तत् पुरुषे शरीरं गायत्री इदं वाव तत्। यद् इदम् अस्मिन् अन्तः मध्ये पुरुषे हृदयं पुण्डरीकाख्यम् एतद् गायत्री। कथम् इति, आह – अस्मिन् हि इमे प्राणाः प्रतिष्ठिताः, अतः शरीरवत् गायत्री हृदयम्। एतद् एव च न अतिशीयन्ते प्राणाः। “प्राणो ह पिता। प्राणो माता” (ChanU.7.15.1) “अहिंसन् सर्व-भूतानि” (ChanU.8.15.1) इति श्रुतेः भूत-शब्द-वाच्याः प्राणाः॥ This which is the Gāyatrī in the form of body in respect of a man, is this. It is the heart, within the body in man, called lotus. How? This is being explained. In this the vital airs (but not the senses, the other meaning of Prāṇas) are located. Hence, like the body, the heart is Gāyatrī. And the vital airs do not transcend it. And in view of the śrutis, “Prāṇa, indeed, is the father; Prāṇa is mother” (ChanU.7.15.1), “Without doing harm to any beings” (ChanU.8.15.1), the vital airs are denoted by the word bhūta.
The gāyatrī has four quarters, each being sixfold. This is what is stated in a Ṛk mantra:✅
saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam.Sā eṣā gāyatrī catuṣ-padā, this gāyatrī has four feet [i.e., quarters]; ṣaṣ-vidhā, each of them sixfold; tat etat ṛcā abhyanūktam, this is what is stated in a Ṛk mantra [Sāma Veda 620].
सा एषा चतुष्-पदा षड्-अक्षर-पदा छन्दो-रूपा सती भवति गायत्री षड्-विधा – वाग्-भूत-पृथिवी-शरीर-हृदय-प्राण-रूपा सती षड्-विधा भवति। वाक्-प्राणयोः अन्यार्थ-निर्दिष्टयोः अपि गायत्री-प्रकारत्वम्, अन्यथा षड्-विध-सङ्ख्या-पूरणानुपपत्तेः। तत् एतस्मिन् अर्थे एतत् गायत्र्याख्यं ब्रह्म गायत्री-अनुगतं गायत्री-मुखेन उक्तम् ऋचा अपि मन्त्रेण अभ्यनूक्तं प्रकाशितम्॥ This Gāyatrī is a metre having four feet each of which consists of six syllables (Elsewhere, in another context, it is said to make three feet of 8 syllables each, BrhU.5.14.1). It is sixfold since it is in the shape of speech, being(s), earth, body, heart and vital airs. Even though speech and vital airs are mentioned in a different connection, these are considered to be the forms of Gāyatrī, because it is otherwise impossible to satisfy the number six. In this sense, the Brahman called Gāyatrī which goes along with and explained through Gāyatrī is expressed by a Ṛk.
Its glory is like this. But the glory of the puruṣa [i.e., Brahman, who fills the whole world] is still greater. All creatures constitute one quarter of him. The remaining three quarters are nectar in heaven.✅
tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ. pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti.Tāvān, like this; asya mahimā, its glory; tataḥ jyāyān ca pūruṣaḥ, that [i.e., the glory] of the puruṣa [i.e., Brahman, who fills the whole world] is still greater; pādaḥ asya sarvā [i.e., sarvāṇi] bhūtāni, all things constitute one foot [or, quarter] of him; tri-pād asya, [the remaining] three feet [or, quarters] of him; amṛtam divi iti, are like nectar in heaven.
तावान् अस्य गायत्र्याख्यस्य ब्रह्मणः समस्तस्य महिमा विभूति-विस्तारः, यावान् चतुष्-पात्-षड्-विधः च ब्रह्मणो विकारः पादो गायत्री इति व्याख्यातः। अतः तस्माद् विकार-लक्षणाद् गायत्र्याख्याद् वाचारंभणमात्रात् ततो ज्यायन् महत्तरः च परमार्थ-सत्य-रूपोऽविकारः पूरुषः पुरुषः सर्व-पूरणात् पुरि शयनाच् च। Such is the greatness, i.e. splendour, of this Brahman, as a whole, called Gāyatrī. That is to say, Gāyatrī is great to this extent, as already explained, i.e. as being four-footed and sixfold whose foot being a modification of Brahman. Greater than this Brahman called Gāyatrī which possesses the characteristic of modification depending merely on speech, is Puruṣa of the nature of real existence and without modification. Puruṣa is so called because It fills everything and reposes in the body called the city.तस्य अस्य पादः सर्वाः सर्वाणि भूतानि तेजोबन्नादीनि स्थावर-जङ्गमानि, त्रि-पात् त्रयः पादा अस्य सोऽयं त्रि-पात्। त्रि-पाद् अमृतं पुरुषाख्यं समस्तस्य गायत्र्यात्मनो दिवि द्योतनवति स्वात्मनि अवस्थितम् इत्यर्थ इति॥ All beings are His one foot: everything in the shape of light, water, food - moving and unmoving. Three-footed: possessing three feet. The three-footed Immortal called Puruṣa that is a whole and endowed with the nature of the Gāyatrī abides in His own resplendent Self.
That which is Brahman is also the space outside the body. That which is the space outside the body…✅
yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ.Yat vai tat brahma iti, that which is Brahman; idam vāva tat, it is that; yaḥ, which; ayam, is this; ākāśaḥ, space; bahir-dhā puruṣāt, outside the human body; yaḥ vai saḥ ākāśaḥ, that which is the space; bahir-dhā puruṣāt, outside the human body.
यद् वै तत् त्रि-पाद् अमृतं गायत्री-मुखेन उक्तं ब्रह्म इति, इदं वाव तत् इदम् एव तत्। योऽयं प्रसिद्धः बहिर्धा बहिः पुरुषाद् आकाशः भौतिको यो वै, स बहिर्धा पुरुषाद् आकाशः उक्तः॥ That which has been described through the Gāyatrī as the three-fold immortal Brahman, is this – that well-known elemental Ākāśa, that is external to Puruṣa.
…is also the space inside the body. And that which is the space inside the body…✅
ayaṃ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ.Ayam vāva saḥ, it is that; yaḥ ayam ākāśaḥ, which is this space; antaḥ puruṣe, inside the human body; yaḥ vai saḥ antaḥ puruṣe ākāśaḥ, that which is the space inside the human body.
अयं वाव सः, योऽयम् अन्तः पुरुषे शरीरे आकाशः। यो वै सोऽन्तः पुरुष आकाशः॥ This which is spoken of as the Ākāśa external to Puruṣa is the Ākāśa within the Puruṣa.
…is also the space within the heart. That treasure within the heart is full and unchanging. He who knows this is always full and not subject to change.✅
ayaṃ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinīṃśriyaṃ labhate ya evaṃ veda.Ayam vāva saḥ, it is that; yaḥ ayam ākāśaḥ, which is this space; antaḥ hṛdaye, inside the heart; tat etat, it is that; pūrṇam, full; a-pravarti, unchanging; śriyam, treasure; yaḥ evam veda, he who knows this; pūrṇām a-pravartinīm labhate, becomes full and is not subject to change.
अयं वाव सः, योऽयम् अन्तर्हृदये हृदय-पुण्डरीके आकाशः। This Ākāśa that is inside Puruṣa is the Ākāśa within the lotus of the heart.कथम् एकस्य सत आकाशस्य त्रिधा भेद इति, उच्यते – बाह्येन्द्रिय-विषये जागरित-स्थाने नभसि दुःख-बाहुल्यं दृश्यते। ततोऽन्तःशरीरे स्वप्न-स्थान-भूते मन्दतरं दुःखं भवति। स्वप्नान् पश्यतो हृदयस्थे पुनः नभसि “न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति” (ManU.5)। अतः सर्व-दुःख-निवृत्ति-रूपम् आकाशं सुषुप्त-स्थानम्। How can the one Ākāśa become three different kinds? This is being explained. In the Ākāśa of the waking state which is an object of the external sense organs, more pain is being experienced. Comparatively lesser pain is felt in the Ākāśa of the dreaming state that is within the body, by one who sees dreams. But, in the Ākāśa within the heart, no desire is entertained nor is dream seen whatsoever. Hence the Ākāśa of the deep-sleep state is of the nature of cessation of all sufferings.अतो युक्तम् एकस्य अपि त्रिधा भेदान्वाख्यानम्। Hence, the explanation of the Ākāśa to be of three different kinds is but proper.बहिर्धा पुरुषाद् आरभ्य आकाशस्य हृदये सङ्कोच-करणं चेतः-समाधान-स्थान-स्तुतये – यथा ‘त्रयाणाम् अपि लोकानां कुरु-क्षेत्रं विशिष्यते। अर्धतः तु कुरु-क्षेत्रम् अर्धतः तु पृथूदकम्’ इति, तद्वत्। Commencing with the Ākāśa that is external to Puruṣa, the śruti has receded to the Ākāśa within the heart, with a view to eulogise the spot where the mind is to be concentrated, just as one says, “Of the three worlds, Kuru-kṣetra is the most excellent; one half of it is Kuru-kṣetra and the other Pṛthūdaka”.त एतद् हार्दाकाशाख्यं ब्रह्म पूर्णं सर्व-गतम्, न हृदयमात्र-परिच्छिन्नम् इति मन्तव्यम्, यद्यपि हृदयाकाशे चेतः समाधीयते। अप्रवर्ति न कुतश्चित् क्वचित् प्रवर्तितुं शीलम् अस्य इति अप्रवर्ति, तद् अनुच्छित्ति-धर्मकम्। यथा अन्यानि भूतानि परिच्छिन्नानि उच्छित्ति-धर्मकाणि, न तथा हार्दं नभः। पूर्णाम् अप्रवर्तिनीम् अनुच्छेदात्मिकां श्रियं विभूतिं गुण-फलं लभते दृष्टम्। य एवं यथोक्तं पूर्णाप्रवर्ति-गुणं ब्रह्म वेद जानाति इह एव जीवन् तद् भावं प्रतिपद्यत इत्यर्थः॥ This Brahman, called Ākāśa, in the heart, is all-pervading and It should not be thought of as being confined within the heart alone, even though the mind is concentrated upon the Ākāśa in the heart. It is unchanging, i.e. indestructible. That which, by nature, is never and nowhere occupied with anything, is a-pravṛtti. The Ākāśa within the heart is not like other things that are limited and perishable by nature. He who knows Brahman, as stated above, that all-filling and imperishable by nature, obtains prosperity that is all-filling and imperishable, as the seen result. That is to say, he attains that state here alone, i.e. while living itself.
In the heart there are five doors guarded by the gods. The door in the east is prāṇa. It is also the eyes, and it is Āditya. Worship this as the source of brightness and food. He who knows this becomes bright and enjoys food.✅
tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṃ veda.Tasya ha vai etasya hṛdayasya, of this heart; pañca deva-suṣayaḥ, five passages [suṣis] guarded by the gods; saḥ yaḥ, that which; asya prāṅ suṣiḥ, is its eastern passage; saḥ prāṇaḥ, that is prāṇa; tat cakṣuḥ, that is [also] the eye; saḥ ādityaḥ, [and] that is Āditya [the sun]; tat etat, it is that; tejaḥ annādyam iti upāsīta, meditate on as the source of brightness and food; yaḥ evam veda, he who knows this; tejasvī annādaḥ bhavati, becomes bright and an eater of food.
तस्य ह वै इत्यादिना गायत्र्याख्यस्य ब्रह्मणः उपासनाङ्गत्वेन द्वार-पालादि-गुण-विधानार्थम् आरभ्यते। यथा लोके द्वार-पालाः राज्ञ उपासनेन वशी-कृता राज-प्राप्त्यर्था भवन्ति, तथा इह अपि इति। With a view to lay down the qualities of the guard at the entrance etc., as constituting part of the meditation of Brahman called Gāyatrī, this section is begun with the words, “Of that –” etc. Just as in the world, the king’s guards at the entrance, who are won over by gifts, become helpful for approaching the king himself, so also, in the instant case.तस्य इति प्रकृतस्य हृदयस्य इत्यर्थः। एतस्य अनन्तर-निर्दिष्टस्य पञ्च पञ्च-सङ्ख्याकाः देवानां सुषयः देव-सुषयः स्वर्ग-लोक-प्राप्ति-द्वार-च्छिद्राणि, देवैः प्राणादित्यादिभिः रक्ष्यमाणानि इति अतो देव-सुषयः। तस्य स्वर्ग-लोक-भवनस्य हृदयस्य अस्य यः प्राङ्सुषिः पूर्वाभिमुखस्य प्राग्-गतं यच्छिद्रं द्वारं स प्राणः। तत्स्थः तेन द्वारेण यः सञ्चरति वायु-विशेषः स प्रागनितीति प्राणः। Of that (heart): of the heart under discussion. Of that (heart) described immediately before, there are entrances – five in number – belonging to the gods, which lead to heavenly region. Because these are guarded by the gods, viz. Prāṇa, Āditya and the rest, they become known as the entrances of the gods. Of this heart which is the heavenly abode, as it were, the eastern entrance, i.e. the entrance that faces the east, is Prāṇa which dwells there alone and which is the particular vital air that moves through that entrance. The root 1ane preceded by the indeclinable prāk becomes Prāṇa.तेन एव सम्बद्धम् अव्यतिरिक्तं तच् चक्षुः। तथैव स आदित्यः “आदित्यो ह वै ब्राह्म-प्राणः” (PrasU.3.7) इति श्रुतेः चक्षु-रूप-प्रतिष्ठा-क्रमेण हृदि स्थितः। “स आदित्यः कस्मिन् प्रतिष्ठित इति चक्षुषि” (BrhU.3.9.20) इत्यादि हि वाज-सनेयके। प्राण-वायु-देवता एव हि एका चक्षुरादित्यः च सहाश्रयेण। वक्ष्यति च – प्राणाय स्वाहा इति हुतं हविः सर्वम् एतत् तर्पयति इति। Associated with this, there stands the eye that is identical with it. And so, too, is the sun, as evidenced by the śruti-passage, “The sun, verily, is the external Prāṇa" (PrasU.3.7), and it is located in the heart through its abode in the shape of the eye, as can be seen from the Vāja-saneya, “On what is that sun fixed? On the eye” (BrhU.3.9.20), etc. The deity of the vital air (Prāṇa) is one with the eye and the sun since these are located in the same substratum. And it shall be said later on that the oblation offered with the utterance, Svāhā to Prāṇa satisfies all these.तद् एतत् प्राणाख्यं स्वर्ग-लोक-द्वार-पालत्वात् ब्रह्म। स्वर्ग-लोकं प्रतिपित्सुः तेजस्वी एतत् चक्षुरादित्य-स्वरूपेण अन्नाद्यत्वाच् च सवितुः तेजः अन्नाद्यम् इति आभ्यां गुणाभ्याम् उपासीत। ततः तेजस्व्यन्नादः च आमयावित्व-रहितो भवति। य एवं वेद तस्य एतद् गुण-फलम्। उपासनेन वशी-कृतो द्वारपः स्वर्ग-लोक-प्राप्ति-हेतुः भवति इति मुख्यं च फलम्॥ Inasmuch as Brahman called Prāṇa is the guard at the entrance to the heavenly region, the one who wants to attain the region of heaven should meditate on Prāṇa as endowed with brightness in the form of the eye and the sun, and also with health, i.e. the qualities of brightness of the sun and health. He who knows thus becomes bright and an eater of food, i.e. becomes free from illness. This is the secondary result that accrues to him. That the guards at the entrances won over through worship becomes instrumental in the attainment of the heavenly region constitutes the primary result.
Next, the southern door of the heart is vyāna. It is also the ears, and it is the moon. Worship it as the source of prosperity and fame. He who knows this becomes prosperous and famous.✅
atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotraṃ sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda.Atha, next; yaḥ asya dakṣiṇaḥ suṣiḥ, that which is its southern passage; saḥ vyānaḥ, that is vyāna; tat śrotram, that is [also] the ear; saḥ candramāḥ, [and] that is the moon; tat etat, it is that; śrīḥ ca yaśaḥ iti upāsīta, meditate on as prosperity and fame; yaḥ evam veda, he who knows this; śrīmān yaśasvī bhavati, becomes fortunate and famous.
अथ योऽस्य दक्षिणः सुषिः तत्स्थो वायु-विशेषः स वीर्यवत् कर्म कुर्वन् विगृह्य वा प्राणापानौ नाना वा अनितीति व्यानः। तत् संबद्धम् एव च तच् छ्रोत्रम् इन्द्रियम्। तथा स चन्द्रमाः – श्रोत्रेण सृष्टा दिशः च चन्द्रमाः च इति श्रुतेः। सहाश्रयौ पूर्ववत्। Now that which is the southern entrance: the particular breath located there performs strong actions by taking hold of the Prāṇa and Apāna and then moving in several ways. Thus it is called Vyāna. Associated with it there stands the ear. And so, too, is that moon, as evidenced by the śruti, “Through the ear (of the Virāṭ) are created the quarters and the moon”. Both these have the same substratum, as stated before.तद् एतत् श्रीः च विभूतिः श्रोत्र-चन्द्रमसोः ज्ञानान्नहेतुत्वम्। अतः ताभ्यां श्रीत्वम्। ज्ञानान्नवतः च यशः ख्यातिः भवति इति यशो-हेतुत्वात् यशस्त्वम्। अतः ताभ्यां गुणाभ्याम् उपासीत इत्यादि समानम्॥ That is prosperity, i.e. splendour. The ear and the moon are the sources of knowledge and food. Hence through these (Vyāna) becomes productive of prosperity. To the possessor of knowledge and food accrues fame, i.e. renown. Thus, being the source of fame, it becomes the symbol of fame. Hence, one should meditate on it as possessed of these two qualities. The rest is same as before.
Next, the western door of the heart is apāna. It is also vāk, and it is fire. Worship this [Brahman in the form of apāna] as the radiance of Brahman and as food. He who knows this becomes radiant with the light of Brahman and a great eater of food.✅
atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākyo'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda.Atha, next; yaḥ asya prātyāṅsuṣiḥ, that which is its western passage; saḥ apānaḥ, that is apāna; sā vāk, that is [also] vāk [word]; yaḥ agniḥ, [and] that is fire; tat etat, it is that [Brahman as apāna]; brahma-varcasam ca annādyam iti upāsīta, meditate on as the radiance of Brahman [that comes from living a disciplined life and from scholarship] and as food; yah evam veda, he who knows this; brahma varcasī annādaḥ bhavati, becomes radiant with the light of Brahman and a great eater of food.
अथ योऽस्य प्रत्यङ्-सुषिः पश्चिमः तत्स्थो वायु-विशेषः सः मूत्र-पुरीषाद्यपनयन् अधोऽनितीति अपानः। सा तथा वाक्, तत्संबन्धात्। तथा अग्निः। तद् एतद् ब्रह्म-वर्चसं वृत्त-स्वाध्याय-निमित्तं तेजः ब्रह्म-वर्चसम्, अग्नि-सम्बन्धाद् वृत्त-स्वाध्यायस्य। अन्न-ग्रसन-हेतुत्वात् अपानस्य अन्नाद्यत्वम्। समानम् अन्यत्॥ Now that which is the western entrance: the particular breath located there drives downward the refuse-matters, – urine, excrement, etc. Hence it is called Apāna. It is speech, and since it is associated with speech, it is fire. It is Divine glory. The glory of good conduct springing up from the study of the Vedas is associated with fire. Because Apāna helps to swallow food, it is deemed to be the eater of food. The rest as before.
Next, the northern door of the heart is samāna. It is also the mind, and it is the god of rain. Worship this [Brahman in the form of samāna] as fame and beauty. He who knows this becomes famous and beautiful.✅
atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṃ veda.Atha, next; yaḥ asya udaṅsuṣiḥ, that which is its northern passage; saḥ samānaḥ, that is samāna; tat manaḥ, that is [also] the mind; saḥ parjanyaḥ, [and] that is the god of rain; tat etat, it is that [Brahman as samāna]; kīrtiḥ ca vyuṣṭiḥ ca iti upāsīta, meditate on as fame and beauty; yaḥ evam veda, he who knows this; kīrtimān vyuṣṭimān bhavati, becomes famous and beautiful.
अथ योऽस्य उदङ्-सुषिः उदग्-गतः सुषिः तत्स्थो वायु-विशेषः सोऽशितपीते समं नयति इति समानः। तत् संबद्धं मनोऽन्तःकरणम्, सः पर्जन्यो वृष्ट्यात्मको देवः पर्जन्य-निमित्ताः च आप इति, “मनसा सृष्टा आपश्च वरुणश्च” (AitAr.2.1) इति श्रुतेः। That which is the northern gate: the particular breath located there distributes equally (the essence of) what is eaten and drunk. Hence it is called Samāna. The mind, the internal organ, is associated with it. It is rain, i.e. the deity that causes the rain (to pour down), for, in view of the śruti, “By the mind (of Virāṭ) were the waters and Varuṇa created”, water is produced by the clouds.तद् एतत् कीर्तिः च, मनसो ज्ञानस्य कीर्ति-हेतुत्वात्। आत्म-परोक्षं विश्रुतत्वं कीर्तिः यशः। स्व-करण-संवेद्यं विश्रुतत्वं व्युष्टिः कान्तिः देह-गतं लावण्यम्। ततः च कीर्ति-सम्भवात् कीर्तिः च इति। समानम् अन्यत्॥ This is fame, for the knowledge of the mind is the source of fame. The celebrity behind one’s back is fame; and renown is that which one experiences with one’s own senses. Vyuṣṭi: the gracefulness of the body. Since it leads to fame, it, too, is fame. The rest as before.
Next, the door at the top of the heart is udāna. It is also vāyu [air], and it is ākāśa [space]. Worship this [Brahman in the form of udāna] as strength and greatness. He who knows this becomes strong and great.✅
atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda.Atha, next; yaḥ asya ūrdhvaḥ suṣiḥ, that which is its passage at the top [of the heart]; saḥ udānaḥ, that is udāna; saḥ vāyuḥ, that is [also] vāyu [air]; saḥ ākāśaḥ, [and] that is ākāśa [space]; tat etat, it is that [Brahman as udāna]; ojaḥ ca mahaḥ ca iti upāsīta, meditate on as strength and greatness; yaḥ evam veda, he who knows this; ojasvī mahasvān bhavati, becomes strong and great.
अथ योऽस्य ऊर्ध्वः सुषिः स उदानः आ पाद-तलादारभ्योर्ध्वम् उत्क्रमणात् उत्कर्षार्थं च कर्म कुर्वन् अनितीति उदानः। स वायुः तदाधारः च आकाशः। तद् एतत् वाय्वाकाशयोः ओजो-हेतुत्वाद् ओजः बलं महत्वाच् च मह इति। समानम् अन्यत्॥ That which is the Upper entrance is Udāna. It is called Udāna because from the sole of the foot, it moves upwards and works for welfare. It is air as also its substratum, viz. Ākāśa. The air and Ākāśa are the source of strength. Hence Udāna is strength, and it is greatness as well, because it is great. The rest as before.
These five prāṇas are themselves like Brahman, and they are the gatekeepers of heaven. Anyone who regards these prāṇas as Brahman and as the gatekeepers to heaven has a heroic child born in his family. Knowing these prāṇas as Brahman and as the gatekeepers of heaven, a person attains heaven himself.✅
te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda.Te vai ete pañca brahma-puruṣāḥ, these five [prāṇas] are the employees of Brahman; svargasya lokasya dvāra-pāḥ, the gatekeepers of the heavenly world; sāḥ yaḥ veda, he who knows; etān pañca brahma-puruṣān, these five Brahma-puruṣas; svargasya lokasya dvāra-pān, as gatekeepers of the heavenly world; evam, thus; asya kule vīraḥ jāyate, a heroic child is born in his family; yaḥ etān pañca brahma-puruṣān evam svargasya lokasya dvāra-pān veda, he who knows these five Brahma-puruṣas thus as the gatekeepers of the heavenly world; svargam lokam pratipadyate, attains the heavenly world.
ते वा एते यथोक्ताः पञ्च-सुषि-सम्बन्धात् पञ्च ब्रह्मणो हार्दस्य पुरुषाः राज-पुरुषा इव द्वारस्थाः स्वर्गस्य हार्दस्य लोकस्य द्वारपाः द्वार-पालाः। एतैः हि चक्षुः-श्रोत्र-वाङ्-मनः-प्राणैः बहिर्-मुख-प्रवृत्तैः ब्रह्मणो हार्दस्य प्राप्ति-द्वाराणि निरुद्धानि। प्रत्यक्षं हि एतद् अजित-करणतया बाह्य-विषयासङ्गानृत-प्ररूढत्वात् न हार्दे ब्रह्मणि मनः तिष्ठति। तस्मात् सत्यम् उक्तम् एते पञ्च ब्रह्म-पुरुषाः स्वर्गस्य लोकस्य द्वारपा इति। These, indeed, i.e. these mentioned above in connection with the five entrances, are the persons of Brahman in the heart. These are the guards at the entrance of the region of heaven in the heart, just as there are guards of a king at the entrance. By these – the ear, eye, speech, mind and prāṇa – engaged in functions that are external, are obstructed the entrances through which Brahman could be reached. It is quite evident that, since the senses are not brought under restraint, the mind, owing to its thick attachment to external objects that are unreal, does not stick to Brahman in the heart. Therefore what is said of these five persons – of Brahman – the guards at the entrance of the region of heaven – is but true.अतः स य एतान् एवं यथोक्त-गुण-विशिष्टान् स्वर्गस्य लोकस्य द्वारपान् वेद उपास्ते उपासनया वशी-करोति, स राज-द्वार-पालानिवोपासनेन वशी-कृत्य तैः अनिवारितः प्रतिपद्यते स्वर्गं लोकं राजानम् इव हार्दं ब्रह्म। Hence he who knows these guards at the entrance of the region of heaven as endowed with the attributes described above, i.e. brings these under control by means of meditation, reaches the heavenly region, i.e. Brahman in the heart, as though one reaches a king, without being obstructed by them.किं च अस्य विदुषः कुले वीरः पुत्रो जायते वीर-पुरुष-सेवनात्। तस्य च ऋणापाकरणेन ब्रह्मोपासन-प्रवृत्ति-हेतुत्वम्। ततश्च स्वर्ग-लोक-प्रतिपत्तये पारम्पर्येण भवति इति स्वर्ग-लोक-प्रतिपत्तिः एव एकं फलम्॥ Moreover, in the family of such an enlightened one, a virtuous son is born, as a result of the services rendered to a virtuous person. And because a son redeems the debt (of a father), it serves as an incentive to people to turn to meditation on Brahman. Thereafter, in due course, it becomes instrumental in the attainment of the region of heaven. Hence, the attainment of the region of heaven is its primary result.
Then, higher than this heaven, above the world, higher than everything, in the highest world, higher than which nothing exists – the light that shines there is the same light that is in a human being.✅
atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ.Atha, next; ataḥ paraḥ divaḥ, higher than this heaven; yat jyotiḥ dīpyate, the light which shines; viśvataḥ pṛṣṭheṣu, above the world; sarvataḥ pṛṣṭheṣu, above everything; anuttameṣu uttameṣu lokeṣu, in the highest worlds not excelled by any other world [known as satya-loka]; idam vāva tat, it is that; jyotiḥ, light; yat idam asmin antaḥ puruṣe, which is the same as in a human being.
अथ यत् असौ विद्वान् स्वर्गं लोकं वीर-पुरुष-सेवनात् प्रतिपद्यते, यच् च उक्तं त्रि-पादस्य अमृतं दिवि इति, तद् इदं लिङ्गेन चक्षुः-श्रोत्रेन्द्रिय-गोचरम् आपादयितव्यम्, यथा अग्न्यादि धूमादि-लिङ्गेन। तथा हि एवम् एव इदम् इति यथोक्ते अर्थे दृढा प्रतीतिः स्यात् – अनन्यत्वेन च निश्चय इति। अत आह – Now, the region of heaven which the enlightened one reaches through the service rendered to a virtuous person, and which is described as, “The immortal nature of the Three-footed abides in His resplendent Self”, is to be made the object of the senses such as the eyes, ears etc., by means of proof, just as fire etc. are inferred by the presence of smoke etc. Thus alone can there be a strong conviction of the facts described above, and by no other means is that conviction possible. Keeping this in view, the śruti speaks:यद् अतः अमुष्मात् दिवः द्यु-लोकात्, परः परम् इति लिङ्ग-व्यत्ययेन, ज्योतिः दीप्यते, स्वयं-प्रभं सदाप्रकाशत्वाद् दीप्यत इव दीप्यत इति उच्यते, अग्न्यादिवज् ज्वलन-लक्षणाया दीप्तेः असम्भवात्। Now the light that shines above heaven: here the word paraḥ (masculine gender) should be understood as param (neuter); the light shines and, being self-luminous, it is spoken of as though ever shining (in the normal sense) as the fire does.विश्वतः पृष्ठेषु इति एतस्य व्याख्यानं सर्वतः पृष्ठेषु इति, संसाराद् उपरि इत्यर्थः। संसार एव हि सर्वः, असंसारिणः एकत्वान् निर्भेदत्वाच् च। अनुत्तमेषु, तत्पुरुष-समासाशङ्का-निवृत्तये आह उत्तमेषु लोकेषु इति। सत्य-लोकादिषु हिरण्य-गर्भादि-कार्य-रूपस्य परस्य ईश्वरस्य आसन्नत्वाद् उच्यते उत्तमेषु लोकेषु इति। The interpretation of ‘above everything’ is ‘above all things’, meaning, ‘above saṃsāra’ (transmigratory existence), for saṃsāra is everything; and that which is beyond saṃsāra is one and non-distinct. ‘Which are incomparable’. With a view to avoid the word an-uttama being interpreted as not uttama (i.e. not high) in the Tat-puruṣa compound, it is said, “in the highest worlds”, i.e. in the world of Satya etc. These are said to be the highest, for they are in proximity to the supreme Lord, as dwelling in the form of effects such as Hiraṇya-garbha.इदं वाव इदम् एव तत् यद् इदम् अस्मिन् पुरुषे अन्तः मध्ये ज्योतिः चक्षुः-श्रोत्र-ग्राह्येण लिङ्गेन उष्णिम्ना शब्देन च अवगम्यते। यत् त्वचा स्पर्श-रूपेण गृह्यते तच् चक्षुषा एव, दृढ-प्रतीति-करत्वात् त्वचः, अविनाभूतत्वाच् च रूप-स्पर्शयोः॥ This indeed is the light which is within the man, comprehensible through such means of proof as heat (red-hot, etc.) and sound which are experienced by the eyes and ears respectively. The touch which is experienced by the skin can be experienced by the eye (as contactable) as well; only the skin makes the conviction firm. Similarly, neither form nor touch does exist without the presence of the other.
Here is proof of it: When you touch the body you can feel heat in it. There is also an audible proof of it: When you cover your ears you can hear a sound like a moving chariot, or like the bellowing of a bullock, or like a burning fire. A person should meditate on that light in the body as something that is seen and heard. He who knows this becomes a distinguished person – people want to see him and he is widely known.✅
tasyaiṣā dṛṣṭiryatritadasmiñcharīre saṃsparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda.Tasya, its [i.e., of the Self in the bodies]; eṣā dṛṣṭiḥ, this visible [proof]; yatra, when; etat asmin śarīre, in this body; saṃsparśena, by touch; uṣṇimānam, warmth; vijānāti, one can feel; tasya eṣā śrutiḥ, this audible [proof] of it; yatra etat karṇau apigṛhya, when one covers the ears; ninadam iva, like the sound [of a moving chariot]; nadathuḥ iva, like the bellowing [of a bullock]; agneḥ iva jvalataḥ, like [the sound of] a burning fire; upaśṛṇoti, one can hear; tat etat, that [light]; iti upāsīta, one should meditate on; dṛṣṭam ca śrutam ca, as seen and as heard; yaḥ evam veda, he who knows this; cakṣuṣyaḥ śrutaḥ bhavati, becomes worth seeing and famous.
कथं पुनः तस्य ज्योतिषः लिङ्गं त्वग्-दृष्टि-गोचरत्वम् आपद्यते? इति आह – How then does the mean of proof of that light become the object of touch and vision? This is being explained.यत्र यस्मिन् काले, एतद् इति क्रिया-विशेषणम्, अस्मिञ् शरीरे हस्तेन आलभ्य संस्पर्शेन उष्णिमानं रूप-सह-भाविनम् उष्ण-स्पर्श-भावं विजानाति, स हि उष्णिमा नाम-रूप-व्याकरणाय देहम् अनुप्रविष्टस्य चैतन्यात्म-ज्योतिषः लिङ्गम्, अव्यभिचारात्। न हि जीवन्तम् आत्मानम् उष्णिमा व्यभिचरति। उष्ण एव जीविष्यन् शीतो मरिष्यन् इति हि विज्ञायते। मरण-काले च तेजः परस्यां देवतायाम् इति परेण अविभागत्वोपगमात्। अतः असाधारणं लिङ्गम् औष्ण्यम् अग्नेः इव धूमः। अतः तस्य परस्य एषा दृष्टिः साक्षाद् इव दर्शनं दर्शनोपाय इत्यर्थः। Yatra: (when), at what time. Etat qualifies the verb vijānāti (knows). By touching this body by the hand, one knows the warmth of touch which always coexists with form. This warmth serves as the means of proof of the light of the Self that is Consciousness and that has entered into the body for the purpose of differentiating name and form, for it is never apart from the Self. The warmth is never apart from the living body. The living one is known to be warm and the dying one to be cold. At the time of death, the light becomes absorbed in the supreme Deity, since it assumes a state of non-differentiation then. Hence warmth is an extraordinary proof of the light, just as smoke is of fire. As such, this is the means of vision of the supreme Deity, of the direct perception, as it were.तथा तस्य ज्योतिषः एषा श्रुतिः श्रवणं श्रवणोपायोऽपि उच्यमानः। यत्र यदा पुरुषः ज्योतिषो लिङ्गं शुश्रूषति श्रोतुम् इच्छति, तदा एतत् कर्णावपिगृह्य, एतच्छब्दः क्रिया-विशेषणम्, अपिगृह्य अपिधाय इत्यर्थः, अङ्गुलिभ्यां प्रोर्णुत्य निनदम् इव रथस्य इव घोषो निनदः तम् इव शृणोति, नदथुः इव ऋषभ-कूजितम् इव शब्दः, यथा च अग्नेः बहिर्-ज्वलतः एवं शब्दम् अन्तः-शरीरे उपशृणोति, Similarly, of that light, the following is the means of hearing direct. When a man wants to hear the proof of the light, then he, on closing his ears with the fingers hears – here etat qualifies the verb apigṛhya (closing) – within his body, a sound that resembles the rumbling of a chariot, or a bellowing like that of a bull, or a sound of fire blazing outside.तद् एतत् ज्योतिः दृष्ट-श्रुत-लिङ्गत्वात् दृष्टं च श्रुतं च इति उपासीत। तथा उपासनात् चक्षुष्यः दर्शनीयः श्रुतः विश्रुतः च। यत् स्पर्श-गुणोपासन-निमित्तं फलं तत् रूपे संपादयति चक्षुष्य इति, रूप-स्पर्शयोः सह-भावित्वात्, इष्टत्वाच् च दर्शनीयतायाः। एवं च विद्यायाः फलम् उपपन्नं स्यात्, न तु मृदुत्वादि-स्पर्शवत्त्वे। य एवं यथोक्तौ गुणौ वेद। स्वर्ग-लोक-प्रतिपत्तिः तु उक्तम् अदृष्टं फलम्। द्विः अभ्यासः आदरार्थः॥ This light, inasmuch as it is endowed with the proof of seeing and hearing, one should meditate on as an object seen and heard. By meditating thus one becomes worthy to be seen and famous. The expression ‘worthy to be seen’ shows the result acquired by the form or body, consequent on meditation on the light as possessed of the warmth of touch, since (the warmth of) touch always coexists with form, and also since it is desirable to become worthy to be seen (i.e. to become beautiful). Thus alone the result of meditation shall be in fitness, and not when it is confined to softness of touch etc. He who knows the two qualities spoken of above (becomes worthy to be seen etc.). The attainment of the region of heaven has been shown already as its unseen result. The repetition (of ‘he who knows thus’) is expressive of reverence (for the topic dealt with).
All this is Brahman. Everything comes from Brahman, everything goes back to Brahman, and everything is sustained by Brahman. One should therefore quietly meditate on Brahman. Each person has a mind of his own. What a person wills in his present life, he becomes when he leaves this world. One should bear this in mind and meditate accordingly.✅
sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta | atha khalu kratumayaḥ puruṣo yathākraturasmim̐lloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta.Sarvam idam, all this; khalu; no doubt; brahma, is Brahman; taj-ja-la-aniti, from this everything comes [jātam], into this everything disappears [līyate], and on this everything is sustained [aniti, prāṇiti]; śāntaḥ upāsīta, meditate on this fact quietly; atha khalu kratumayaḥ puruṣaḥ, because each person has a mind of his own; asmin loke, [therefore] in his present life; yathā kratuḥ puruṣaḥ bhavati, just as a person wills; itaḥ pretya tathā bhavati, he becomes that when he leaves this world; saḥ kratum kurvīta, [therefore] he should be careful about what he wants.
पुनस्तस्यैव त्रिपादमृतस्य ब्रह्मणोऽनन्तगुणवतोऽनन्तशक्तेरनेकभेदोपास्यस्य विशिष्टगुणशक्तिमत्त्वेनोपासनं विधित्सन् आह – Now, with a view to lay down the meditation on Brahman, the three-footed immortal, that is endowed with infinite properties and infinite powers, that is capable of being meditated upon in so many different ways, and that is possessed of the gift, of excellence, it is said:सर्वं समस्तम्, खलु इति वाक्यालङ्कारार्थो निपातः। इदं जगत् नाम-रूप-विकृतं प्रत्यक्षादि-विषयं ब्रह्म कारणम्। वृद्धतमत्वात् ब्रह्म। Sarvam: all. Khalu is an indeclinable here to embellish the sentence. This universe, consisting in a variety of name and form, which is an object of direct cognition, is having Brahman as its source. Because It is the greatest of all, It is called Brahman.कथं सर्वस्य ब्रह्मत्वम् इति अतः आह – तज्-ज-ल-अन्-इति। तस्माद् ब्रह्मणो जातं तेजोबन्नादि-क्रमेण सर्वम्। अतः तज्-जम्। तथा तेन एव जनन-क्रमेण प्रतिलोमतया तस्मिन् एव ब्रह्मणि लीयते तदात्मतया श्लिष्यते इति तल्-लम्। तथा तस्मिन् एव स्थिति-काले, अनिति प्राणिति चेष्टते इति। एवं ब्रह्मात्मतया त्रिषु कालेषु अविशिष्टम्, तद्-व्यतिरेकेण अग्रहणात्। अतः तद् एव इदं जगत्। यथा च इदं तद् एव एकम् अद्वितीयं तथा षष्ठे विस्तरेण वक्ष्यामः। How does the Brahma aspect belong to everything? On this, the śruti says, “(In it is) the origination, dissolution, and existence (of everything)”. Everything is born of Brahman in the order of light, water, food etc. (ChanU.1.9.1 commentary). Hence the term ‘origination’. In the same way, in an order reverse of that of origination, everything becomes dissolved in that Brahman alone, i.e. becomes identified with it. Hence the term ‘dissolution’. Similarly, during existence, Prāṇa vibrates in It, i.e. becomes active. (Hence the term ‘existence’). Thus, everything becomes one with Brahman during the three periods of time without exception, since nothing can be cognised apart from it. Hence this universe is nothing but That. Such being the case, It is but one without a second, which fact will be described in all details by us in the sixth Adhyāya.यस्माच् च सर्वम् इदं ब्रह्म, अतः शान्तः राग-द्वेषादि-दोष-रहितः संयतः सन्, यत् तत् सर्वं ब्रह्म तत् वक्ष्यमाणैः गुणैः उपासीत। Because everything is Brahman, therefore, one should, with calmness, meditate on all this as Brahman endowed with attributes to be mentioned hereafter, by becoming free from evils such as attachment, hatred, etc. and by keeping oneself under restraint.कथम् उपासीत? क्रतुं कुर्वीत – क्रतुः निश्चयोऽध्यवसायः ‘एवम् एव न अन्यथा’ इति अविचलः प्रत्ययः, तं क्रतुं कुर्वीत उपासीत इति अनेन व्यवहितेन सम्बन्धः। किं पुनः क्रतु-करणेन कर्तव्यं प्रयोजनम्? कथं वा क्रतुः कर्तव्यः? क्रतु-करणं च अभिप्रेतार्थ-सिद्धि-साधनं कथम्? इति अस्य अर्थस्य प्रतिपादनार्थम् अथ इत्यादि-ग्रन्थः। In what manner should one meditate? He should have the determination. Determination is the unshaking notion – “This way alone (it can be), not otherwise”. Have that determination. Thus is the sentence to be constructed with (the verb), ‘meditate on’. What, then, is the purpose to be achieved by forming (such a) determination? Or how does the determination become the means for the attainment of the desired end? With a view to explain the above, is begun the passage, Atha (Khalu) etc. (i.e. the mantra above).अथ खलु इति हेत्वर्थः। यस्मात् क्रतुमयः क्रतु-प्रायोऽध्यवसायात्मकः पुरुषः जीवः। यथा-क्रतुः यादृशः क्रतुः अस्य सोऽयं यथा-क्रतुः यथाध्यवसायः यादृङ्-निश्चयः अस्मिंल् लोके जीवन् इह पुरुषो भवति, तथा इतः अस्माद् देहात् प्रेत्य मृत्वा भवति। क्रत्वनुरूप-फलात्मको भवति इत्यर्थः। एवं हि एतच् छास्त्रतो दृष्टम् – “यं यं वा अपि स्मरन् भावं त्यजति अन्ते कलेवरम्” (BhG.8.6) इत्यादि। यत एवं व्यवस्था शास्त्र-दृष्टा, अतः सः एवं जानन् क्रतुं कुर्वीत। यादृशं क्रतुं वक्ष्यामः तम्। यत एवं शास्त्र-प्रामाण्याद् उपपद्यते क्रतु-अनुरूपं फलम्, अतः स कर्तव्यः क्रतुः॥ The words atha khalu are to show the reason, because the diligent man, i.e. Jiva, is nothing but his determination. As is his determination in this world, i.e. during his present life, so does he become when he gives up this body, i.e. when he dies, meaning, he attains a state (of being) in keeping with the result of his determination. Thus we read in the scriptures, too: “Thinking of whatever state (of being) he at the end gives up his body, (to that being does he attain)” (BhG.8.6) etc. Because such a state of being is vouched by the scriptures, so shall he, understanding it thus, have the determination, i.e. the determination we are going to describe. Because the result is known to be in keeping with one’s determination, from the authority of the scriptures, therefore, one should endeavour to have this determination.
He is controlled by the mind [i.e., his mind decides what he should and should not do]. He has a subtle body, and he is luminous. If he wants something, he never fails to get it. His Self is spotless like the sky. The whole world is his creation. [Desires are many, and] all those desires are his desires. All odours are his; similarly, all tastes are his. He is everywhere in the world. He has no sense organs, and he is free from desires.✅
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ.Manomayaḥ, dominated by the mind; prāṇa-śarīraḥ, with a subtle body; bhā-rūpaḥ, whose body is luminous; satya-saṅkalpaḥ, whose thoughts always prove true; ākāśa-ātmā, spotless like the sky; sarva-karmā, whose creation is this world; sarva-kāmaḥ, whose desires are always pure; sarva-gandhaḥ, who possesses good odours; sarva-rasaḥ, whose tastes are all pure; idam sarvam abhyāttaḥ, this is all-pervasive; avākī anādaraḥ, has no sense organs and no desires.
कथम्? How?मनोमयः मनः-प्रायः। मनुतेऽनेनेति मनः तत् स्व-वृत्त्या विषयेषु प्रवृत्तं भवति, तेन मनसा तन्मयः। तथा प्रवृत्त इव तत्प्रायो निवृत्त इव च। अत एव प्राण-शरीरः प्राणो लिङ्गात्मा विज्ञान-क्रिया-शक्ति-द्वय-संमूर्छितः, “यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः” (KausUp.3.3) इति श्रुतेः। सः शरीरं यस्य, स प्राण-शरीरः, “मनोमयः प्राण-शरीर-नेता” (MunU.2.2.7) इति च श्रुत्यन्तरात्। He who permeates the mind: that by which the individual soul thinks is called mind; it, by its own nature, becomes active in the sensory objects; because of the mind (being permeated), He bears semblance of the mind. Just as He acts bearing semblance of the mind, so also does He cease to act. And so also, His body is Prāṇa. Prāṇa is the subtle body (liṅga-ātmā) which is the combination of the two forces viz. knowledge and action, as evidenced by the śruti-passage, “That which is Prāṇa is Intelligence; that which is Intelligence is Prāṇa" (KausUp.3.3). He whose body is Prāṇa is Prāṇa-śarīra, even as it is declared by another śruti-passage, “He assumes the nature of the mind and guides the vital airs and the (subtle) body" (MunU.2.2.7).भा-रूपः भा दीप्तिः चैतन्य-लक्षणं रूपं यस्य सः भारूपः। सत्य-सङ्कल्पः सत्या अवितथाः सङ्कल्पाः यस्य, सोऽयं सत्य-सङ्कल्पः। न यथा संसारिण इव अनैकान्तिक-फलः सङ्कल्प ईश्वरस्य इत्यर्थः। संसारिणः अनृतेन मिथ्या-फलत्व-हेतुना प्रत्यूढत्वात् सङ्कल्पस्य मिथ्या-फलत्वं वक्ष्यति – “अनृतेन हि प्रत्यूढाः” (ChanU.8.3.2) इति। Whose form is light: (the One) whose form is light, i.e. Consciousness. Whose resolve is true: (the One) whose resolve is real. The idea is that the resolve of the Lord is not like that of the worldly people, which has the (desired) effect only at times. A resolve becomes productive of undesirable results when it is rooted in falsehood. And it shall be said later on, “rooted in falsehood” etc.आकाशात्मा आकाश इव आत्मा स्व-रूपं यस्य सः आकाशात्मा। सर्व-गतत्वं सूक्ष्मत्वं रूपादि-हीनत्वं च आकाश-तुल्यता ईश्वरस्य। सर्व-कर्मा सर्वं विश्वं तेन ईश्वरेण क्रियत इति जगत् सर्वं कर्म यस्य स सर्व-कर्मा, “स हि सर्वस्य कर्ता” (BrhU.4.4.13) इति श्रुतेः। सर्व-कामः सर्वे कामा दोष-रहिता अस्य इति सर्व-कामः, “धर्मावि-रुद्धो भूतेषु कामोऽस्मि” (BhG.7.11) इति स्मृतेः Whose nature is like Ākāśa: (the One) whose nature resembles that of Ākāśa. All-pervasiveness, subtlety, and formlessness – these make the Lord appear like Ākāśa. Who is the creator of all: the whole universe has been created by the Lord. As such, He is the creator of everything, since the whole world is his creation, and there is the śruti-text, “He indeed is the maker of everything” BrhU.4.4.13). Whose are all desires: all desires devoid of evils belong to Him, as declared by the smṛti, “In beings am I the desire which is not opposed to Dharma" (BhG.7.11).ननु कामोऽस्मीति वचनात् इह बहुव्रीहिः न सम्भवति सर्व-काम इति। (Pūrvapakṣa): In view of the declaration, ‘I am the desire’ the term sarva-kāmaḥ cannot be held as a Bahu-vrīhi compound.न, कामस्य कर्तव्यत्वात् शब्दादिवत् पारार्थ्य-प्रसङ्गाच् च देवस्य। तस्मात् यथा इह सर्व-काम इति बहुव्रीहिः, तथा कामोऽस्मि इति स्मृत्यर्थो वाच्यः। (Samādhāna): Not so, because desire is caused and also because it will lead to a state where the Lord would be treated as for another’s sake, just like sound etc. (if He is thought of as identical with the desire). Therefore, the idea borne by the smṛti-text, ‘I am the desire’, should be accepted with due regard to sarva-kāmaḥ as a Bahu-vrīhi campound.सर्व-गन्धः सर्वे गन्धाः सुख-करा अस्य सोऽयं सर्व-गन्धः, “पुण्यो गन्धः पृथिव्याम्” (BhG.7.9) इति स्मृतेः। तथा रसाः अपि विज्ञेयाः। अपुण्य-गन्ध-रस-ग्रहणस्य पाप्म-सम्बन्ध-निमित्तत्व-श्रवणात्, “तस्मात् तेन उभयं जिघ्रति सुरभि च दुर्गन्धि च। पाप्मना हि एष विद्धः” (ChanU.1.2.2) इति श्रुतेः। न च पाप्म-संसर्ग ईश्वरस्य, अविद्यादि-दोषस्य अनुपपत्तेः। Who possesses all odours: (the one) who possesses all agreeable odours, in accordance with the smṛti-passage, “I am the pure fragrance in earth” (BhG.7.9). Similarly, the taste, too, should be understood (as pure), since the unwholesome odour and taste are known to be emanating from an association with evil, as evidenced by the śruti-text, “Therefore, one smells both the sweet smelling and the foul-smelling, because it is smitten with evil" (ChanU.1.2.2). As for the Lord, there is no contact with evil, since evil such as ignorance and the rest cannot possibly belong to Him.सर्वम् इदं जगत् अभ्यात्तः अभिव्याप्तः। अततेर्व्याप्त्यर्थस्य कर्तरि निष्ठा। तथा अवाकी – उच्यते अनयेति वाक् वाग् एव वाकः, यद् वा वचेर्घञन्तस्य करणे वाकः, स यस्य विद्यते स वाकी, न वाकी अवाकी। वाक्-प्रतिषेधः च अत्र उपलक्षणार्थः। गन्ध-रसादि-श्रवणात् ईश्वरस्य प्राप्तानि घ्राणादीनि करणानि गन्धादि-ग्रहणाय। अतः वाक्-प्रतिषेधेन प्रतिषिध्यन्ते तानि। “अपाणि-पादो जवनो ग्रहीता पश्यति अचक्षुः स शृणोति अकर्णः” (SvetU.3.19) इत्यादि-मन्त्र-वर्णात्। Who pervades (abhyātta, or contracted from abhy-ādatta ‘encompassing’) all this, i.e. who pervades universally. To the root at which means ‘pervades’, the affix kta (-ta) has been added to bring about the sense of doer. So, too, is the case with a-vākī (without speech). That by means of which one speaks is speech. Vāk (speech) alone is vākaḥ; or vākaḥ may be explained as vac + ghañ (-a). He in whom there is vāk is vākī and he who is not a vākī is a-vākī. The denial of speech here implies the denial of other senses. Since odour, taste, etc. are mentioned (by the śruti), the Lord would be thought of as possessing the senses like nose etc. for feeling smell etc. Hence by the denial of speech, all these stand denied, as could be seen from the śruti-passage, “Without hands and feet He goes fast and grasps. He sees without eyes and hears without ears” (SvetU.3.19).अनादरः असंभ्रमः। अप्राप्त-प्राप्तौ हि संभ्रमः स्याद् अनाप्त-कामस्य। न तु आप्त-कामत्वात् नित्य-तृप्तस्य ईश्वरस्य संभ्रमोऽस्ति क्वचित्॥ An-ādara: without excitement. For obtaining what is not possessed of, there would be excitement for one who has not accomplished all desires. But there can never be any excitement for the Lord, who is eternally satisfied, having all his desires accomplished.
My Self within my heart is smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet, smaller even than the kernel of a grain of millet. The Self in my heart is larger than the earth, larger than the mid-region, larger than heaven, and larger even than all these worlds.✅
eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ.Eṣaḥ me ātmā, this my Self; antaḥ hṛdaye, inside the heart; aṇīyān, smaller than; vrīheḥ vā, a grain of rice; yavāt vā, or a grain of barley; sarṣapāt vā, or a mustard seed; śyāmākāt vā, or a grain of millet; śyāmāka-taṇḍulāt vā, or the kernel of a grain of millet; eṣaḥ me ātmā antaḥ hṛdaye, this Self within my heart; jyāyān pṛthivyā, is larger than the earth; jyāyān antarikṣāt, larger than the mid-region; jyāyān divaḥ, larger than heaven; jyāyān ebhyaḥ lokebhyaḥ, larger than all these worlds.
एषः यथोक्त-गुणः मे मम आत्मा अन्तर्हृदये हृदय-पुण्डरीकस्य अन्तः मध्ये अणीयान् अणुतरः, व्रीहेः वा यवाद् वा इत्यादि अत्यन्त-सूक्ष्मत्व-प्रदर्शनार्थम्। श्यामाकाद् वा श्यामाक-तण्डुलाद् वा इति परिच्छिन्न-परिमाणात् अणीयानित्युक्तेऽणु-परिमाणत्वं प्राप्तम् आशङ्क्य, अतः तत्प्रतिषेधायारभते – एष म आत्मान्तर्हृदये ज्यायान् पृथिव्याः इत्यादिना। ज्यायः-परिमाणाच् च ज्यायस्त्वं दर्शयन् अनन्त-परिमाणत्वं दर्शयति – मनोमय इत्यादिना ज्यायानेभ्यो लोकेभ्यः इति अन्तेन॥ This my Self, described above, dwelling in the lotus of my heart, is smaller than a grain of paddy, than a grain of barley. This is meant to show the extreme subtlety of the Self. “Smaller than a grain of millet, than the kernel of a grain of millet” – This would indicate that the Self is extremely small in dimension like an atom. Having anticipated such a conception, the śruti, with a view to refute it, begins with, “This my Self within the heart is greater than the earth” etc. Having shown It as greater (than all the rest) from the point of view of greatness, the śruti shows Its infinitude by the expressions beginning with, “He who permeates the mind” (mantra 2 above), and ending with, “greater than all these worlds” (mantra above).
He who is the sole creator, whose desires are the desires of all, whose odours are the odours of all, whose tastes are the tastes of all, who is everywhere, who has no sense organs, and who is free from desires – he is my Self and is in my heart. He is no other than Brahman. When I leave this body, I shall attain him. He who firmly believes this has no doubt in his mind. [He will surely attain Brahman.] This is what Śāṇḍilya has said.✅
sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ.Yaḥ, he who; sarva-karmā, is the sole creator of everything; sarva-kāmaḥ, whose desires are the desires of all; sarva-gandhaḥ, whose odours are the odours of all; sarva-rasaḥ, whose tastes are the tastes of all; sarvam idam abhyāttaḥ, who is in all this; a-vākī, who is without any organs; an-ādaraḥ, who is not interested in anything; eṣaḥ me ātmā antaḥ hṛdaye, this Self of mine is within my heart; etat brahma, this is Brahman; itaḥ pretya, upon leaving this body; etam abhisambhavitāsmi iti, I shall attain him; yasya syāt addhā, one who truly has [this kind of belief]; na vicikitsā asti, has no doubt in his mind; iti ha sma āha śāṇḍilyaḥ, this is what Śāṇḍilya said; śāṇḍilyaḥ, [this is what] Śāṇḍilya [said].
यथोक्त-गुण-लक्षणः ईश्वरः ध्येयः, न तु तद्गुण-विशिष्ट एव – यथा राज-पुरुषम् आनय चित्र-गुं वा इत्युक्ते न विशेषणस्य अपि आनयने व्याप्रियते, तद्वद् इह अपि प्राप्तम्। अतः तन्निवृत्त्यर्थं सर्व-कर्मेत्यादि पुनर्वचनम्। तस्मात् मनोमयत्वादि-गुण-विशिष्ट एव ईश्वरो ध्येयः। The Lord is to be meditated on as described by the aforesaid attributes, and not as qualified by them. When one says, “Bring here the king’s man or one possessing cows of various colours”, none ever brings in the qualifications (i.e. the king or the cows). So. too, in the instant case is attained (Brahman without attributes through meditation). Hence, to avoid its misapprehension, the śruti repeats, “He who is the creator of all” etc. Therefore, the Lord is to be meditated upon as described by the attributes above mentioned, viz. permeation of the mind etc. (vide mantra 7 above).अत एव षष्ठ-सप्तमयोः इव “तत् त्वम् असि” (ChanU.6.8.7) “आत्मैवेदं सर्वम्” (ChanU.7.25.2) इति नेह स्वाराज्येऽभिषिञ्चति, एष म आत्मा एतद् ब्रह्म एतम् इतः प्रेत्याभिसम्भवितास्मि इति लिङ्गात्। न तु आत्म-शब्देन प्रत्यगात्मैव उच्यते, मम इति षष्ठ्याः सम्बन्धार्थ-प्रत्यायकत्वात्, एतम् अभिसम्भवितास्मि इति च कर्म-कर्तृत्व-निर्देशात्। Therefore itself, as declared in the sixth and seventh chapters, “Thou art That” (6.08.07), “All this is the Self alone” (ChanU.7.25.2), it does not enthrone him in the heavenly kingdom here. There are statements such as, “This my Self is that Brahman; on departing from here I shall attain It”, in support. By the word Self, it is not the indwelling Self that is spoken of here, because the possessive case ending in “my” which signifies relation, and the expression “I shall attain It”, show that one is the nominative and the other the objective.ननु षष्ठेऽपि “अथ सम्पत्स्ये” (ChanU.6.14.2) इति सत्संपत्तेः कालान्तरितत्वं दर्शयति। (Pūrvapakṣa): In the sixth Adhyāya also, the passage, “And then at-once he attains Sat (ChanU.6.14.2); points to an intervening period (before the said attainment).न, आरब्ध-संस्कार-शेष-स्थित्यर्थ-परत्वात्। न कालान्तरितार्थता, अन्यथा तत्त्वम् असि इति एतस्य अर्थस्य बाध-प्रसङ्गात्। यद्यपि आत्म-शब्दस्य प्रत्यग्-अर्थत्वं सर्वं खल्विदं ब्रह्म इति च प्रकृतम् एष म आत्मान्तर्हृदय एतद् ब्रह्म इत्युच्यते, तथापि अन्तर्धानम् ईषद् अपरित्यज्य एव एतम् आत्मानं इतः अस्माच् छरीरात् प्रेत्य अभिसम्भवितास्मि इति उक्तम्। (Samādhāna): Not so, because the passage cited shows the continuance of the Jīva (individual soul) until the remainder of the life already commenced with that birth is spent; it does not show the intervening period, inasmuch as it might otherwise oppose the idea conveyed by, “Thou art That”. Even though the word Self, which here denotes the indwelling self, is supported by the idea that Brahman is here the topic of discussion, as is evidenced by passages such as: “All this is indeed Brahman”, “This my self in the heart is Brahman”, still the disappearance of this Self, without wholly giving up the aforesaid Self, is mentioned by the text in such words as, “And then at-once he attains Sat”.यथा-क्रतु-रूपस्य आत्मनः प्रतिपत्तास्मि इति यस्य एवंविदः स्यात् भवेत् अद्धा सत्यम् एवं स्याम् अहं प्रेत्य, एवं न स्याम् इति न च विचिकित्सा अस्ति इति एतस्मिन् अर्थे क्रतु-फल-सम्बन्धे, स तथा एव ईश्वर-भावं प्रतिपद्यते विद्वान्, इति एदद् आह स्म उक्तवान् किल शाण्डिल्यो नाम ऋषिः। द्विः अभ्यासः आदरार्थः॥ He who has such a conviction as, “I know the Self of the nature of the determination” and “I shall certainly attain It, on departing from this world”, will not have the uncertainty such as, “I may not attain It”, with regard to the result of his determination. So also does he, who knows thus, become endowed with the powers of the Lord. Thus has said Śāṇḍilya, the sage. The repetition is expressive of reverence (for the topic discussed).
There is a [treasure] chest [kośa] which has the mid-region as its inside and the earth as its bottom. It never decays. The quarters are its sides and the heaven its opening above. This chest is the container of treasures, for in it rests the whole universe.✅
antarikṣodaraḥ kośo bhūmibudhno na jīryati. diśo hyasya sraktayo dyaurasyottaraṃ bilam. sa eṣa kośo vasudhānastasminviśvamidaṃ śritam.Kośaḥ, the chest; antarikṣa-udaraḥ, with the mid-region as its inside; bhūmi-budhnaḥ, the earth as its bottom; na jīryati, never decays; diśaḥ, the quarters; hi asya sraktayaḥ, are its sides; dyauḥ, the heaven; asya uttaram bilam, is its opening above; saḥ eṣaḥ kośaḥ, this chest; vasu-dhānaḥ, [is] the container of treasures; tasmin, in it; viśvam idam śritam, rests this universe.
‘अस्य कुले वीरो जायते’ इत्युक्तम्। न वीर-जन्ममात्रं पितुः त्राणाय, “तस्मात् पुत्रम् अनुशिष्टं लोक्यम् आहुः” (BrhU.1.5.17) इति श्रुत्यन्तरात्। अतः तद् दीर्घायुष्ट्वं कथं स्याद् इति एवम् अर्थं कोश-विज्ञानारम्भः। अभ्यर्हित-विज्ञान-व्यासङ्गाद् अनन्तरम् एव न उक्तं तद् अदानीम् एव आरभ्यते – It has been said, “In his family is born a virtuous one” (ChanU.3.13.6). But the birth of a virtuous son alone is not enough for the well-being of a father, for there is another śruti that speaks, “Therefore, a son properly taught, they say, becomes instrumental in the attainment of the virtuous world” (BrhU.1.5.17). Hence in order to show how he should be made to live long, instruction is now begun on The Knowledge of the (treasure) Chest (Kośa). It has not been explained immediately after the said passage, since attention had to be bestowed on a more important matter. So, it is begun only now.अन्तरिक्षम् उदरम् अन्तः-सुषिरं यस्य सोऽयम् अन्तरिक्षोदरः, कोशः कोश इव अनेक-धर्म-सादृश्यात् कोशः। स च भूमि-बुध्नः भूमिः बुध्नो मूलं यस्य स भूमि-बुध्नः, न जीर्यति न विनश्यति, त्रै-लोक्यात्मकत्वात्। सहस्र-युग-कालावस्थायी हि सः। The chest which has the sky for its cavity, is so called, for it bears semblance of many attributes of the chest. It has the earth as its bottom, for the term Bhūmir budhna (used in the text) means that which has the earth as its base. It does not decay, since it constitutes the three worlds. Indeed, for thousands of aeons it exists.दिशो हि अस्य सर्वाः स्रक्तयः कोणाः। द्यौः अस्य कोशस्य उत्तरम् ऊर्ध्वं बिलम्। स एषः यथोक्त-गुणः कोशः वसु-धानः वसु धीयतेऽस्मिन् प्राणिनां कर्म-फलाख्यम्, अतो वसु-धानः। तस्मिन् अन्तः विश्वं समस्तं प्राणि-कर्म-फलं सह तत्साधनैः इदं यद् गृह्यते प्रत्यक्षादि-प्रमाणैः श्रितम् आश्रितं स्थितम् इत्यर्थः॥ All the quarters are its corners. Of this chest, heaven is the upper lid. This chest with the attributes already described is a treasury. It is a treasury because it contains what is called the result of actions of creatures. In this is stored the result of actions of all creatures together with their causes, as could be experienced by direct cognition etc.
The eastern quarter of the chest is called juhū, the southern quarter is called sahamānā, the western quarter is called rājñī, and the northern quarter is called subhūtā. Vāyu [air] is the son of these quarters. He who knows this, that Vāyu is the child of the quarters, does not have to weep over the loss of his child. ‘I know that Vāyu is the child of the quarters. May I never have to weep over the loss of my child.’✅
tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodaṃ roditi so'hametamevaṃ vāyuṃ diśāṃ vatsaṃ veda mā putrarodaṃrudam.Prācī dik, the eastern quarter; tasya, of it [i.e., of the chest, kośa]; juhūḥ nāma, is called juhū [after the vessel used for offering oblations facing the east]; dakṣiṇā, the southern [quarter]; sahamānām nāma, is named sahamānā; pratīcī, the western [quarter]; rājñī nāma, is named rājñī [because the western sky is red in the evening]; udīcī, the northern [quarter]; subhūtā nāma, is named subhūtā [because those who are rich dominate this quarter]; vāyuḥ, air; tāsām, their [i.e., the quarters’]; vatsaḥ, son; saḥ yaḥ etam veda, he who knows this; vāyum diśām vatsam, that Vāyu is the child of the quarters; putra-rodam na roditi, does not have to weep over the loss of his child; saḥ aham etam evam veda, I know this thus; vāyum diśām vatsam, that Vāyu is the son of the quarters; mā putra-rodam rudam, may I not have to weep over the loss of my child.
तस्य अस्य प्राची दिक् प्राग्गतो भागः जुहूः नाम जुह्वत्यस्यां दिशि कर्मिणः प्राङ्मुखाः सन्त इति जुहूः नाम। सहमाना नाम सहन्तेऽस्यां पाप-कर्म-फलानि यम-पुर्यां प्राणिन इति सहमाना नाम दक्षिणा दिक्। तथा राज्ञी नाम प्रतीची पश्चिमा दिक्, राज्ञी राज्ञा वरुणेन अधिष्ठिता, सन्ध्याराग-योगाद् वा। सुभूता नाम भूतिमद्भिः ईश्वर-कुबेरादिभिः अधिष्ठितत्वात् सुभूता नाम उदीची। Of this (chest), the eastern quarter, i.e. the side wending eastwards, is called Juhū. The performers of sacrificial acts face towards the eastern quarter and offer oblations (juhvati). Hence it is called Juhū. The southern quarter is called Sahamānā. because in it - the region of the god of Death - the creatures suffer (sahante) the results of the sinful acts. Similarly, the western quarter is called Rājñī, because it is presided over by the king Varuṇa or because it is red with the colours of sun-set. The northern quarter is called Su-bhūtā, because it is presided over by Īśvara, Kubera and the rest who possess immense wealth (su-bhūti).तासां दिशां वायुः वत्सः, दिग्जत्वाद् वायोः, पुरो-वात इत्यादि दर्शनात्। स यः कश्चित् पुत्र-दीर्घ-जीवितार्थी एवं यथोक्त-गुणं वायुं दिशां वत्सम् अमृतं वेद, स न पुत्र-रोदं पुत्र-निमित्तं रोदनं न रोदिति, पुत्रो न म्रियत इत्यर्थः। यत एवं विशिष्टं कोश-दिग्वत्स-विषयं विज्ञानम्, अतः सोऽहं पुत्र-जीवितार्थी एवम् एतं वायुं दिशां वत्सं वेद जाने। अतः पुत्र-रोदं मा रुदं पुत्र-मरण-निमित्तं पुत्र-रोदो मम मा भूद् इत्यर्थः॥ Of these quarters, air (Vāyu) is the child, because air emerges from these quarters, as is seen from (the śruti), “First the wind” etc. He who wishes longevity for his son and knows thus the air, the offspring of the quarters. as immortal and endowed with the qualities aforesaid, does not have to shed tears on account of (the loss of) his son, meaning, his son does not pre-decease him. Because the knowledge pertaining to the chest, the quarters and their child is so excellent, therefore, I who desire longevity for my son, know the air as the offspring of the quarters. Hence, may I not bemoan the death of my son. The idea is, may there never be an occasion for me to weep on account of (the loss of) my son.
For the sake of my child’s life, I take refuge in that immortal kośa [i.e., the chest, representing the universe]. For the sake of my child’s life, I take refuge in prāṇa [the vital breath]. For the sake of my child’s life, I take refuge in bhūh [the earth]. For the sake of my child’s life, I take refuge in bhuvaḥ [the mid-region]. For the sake of my child’s life, I take refuge in svaḥ [heaven].✅
ariṣṭaṃ kośaṃ prapadye'munāmunāmunā prāṇam. prapadye'munāmunāmunā bhūḥ prapadye'munāmunāmunā. bhuvaḥ prapadye'munāmunāmunā svaḥ prapadye'munāmunāmunā.Amunā amunā amunā, for the sake of that [child’s life], for the sake of that [child’s life], for the sake of that [child’s life] [lit. for such and such and such]; a-riṣṭam kośam, in the immortal chest; prapadye, I take refuge; amunā amunā amunā, for the sake of that [child’s life – etc.]; prāṇam prapadye, I take refuge in prāṇa; amunā amunā amunā, for the sake of that [child’s life – etc.]; bhūḥ prapadye, I take refuge in bhūh [the earth]; amunā amunā amunā, for the sake of that [child’s life – etc.]; bhuvaḥ prapadye, I take refuge in bhuvaḥ [the mid-region]; amunā amunā amunā, for the sake of that [child’s life – etc.]; svaḥ prapadye, I take refuge in svar [heaven].
अरिष्टम् अविनाशिनं कोशं यथोक्तं प्रपद्ये प्रपन्नोऽस्मि पुत्रायुषे। अमुना-अमुना-अमुना इति त्रिः नाम गृह्णाति पुत्रस्य। तथा प्राणं प्रपद्येऽमुनामुनामुना, भूः प्रपद्येऽमुनामुनामुना, भुवः प्रपद्येऽमुनामुनामुना, स्वः प्रपद्येऽमुनामुनामुना, सर्वत्र प्रपद्ये इति त्रिः नाम गृह्णाति पुनः पुनः॥ For the sake of longevity of my son, I take refuge in the indestructible chest described above. (As indicated by the words) ‘for such and such and such’, he utters thrice the name of his son. Similarly, I take refuge in Prāṇa for such and such and such; I take refuge in Bhūḥ for such and such and such; I take refuge in Bhuvas for such and such and such; I take refuge in Svar for such and such and such. Thus, saying everytime ‘I take refuge’, he utters again and again the name of his son thrice.
When I said, ‘I take refuge in prāṇa,’ I meant that prāṇa is everything visible, whatever there is, and therefore I have taken refuge in everything.✅
sa yadavocaṃ prāṇaṃ prapadya iti prāṇo vā idaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃca tameva tatprāpatsi.Saḥ yat avocam, when I said; prāṇam prapadye iti, I take refuge in prāṇa; prāṇaḥ vai idam sarvam bhūtam, I meant prāṇa is everything; yat idaṃ kiñca, whatever is here [visible]; tat, therefore; tam eva prāpatsi, I am under the care of that [prāṇa].
स यद् अवोचं प्राणं प्रपद्य इति व्याख्यानार्थम् उपन्यासः। प्राणो वै इदं सर्वं भूतं यद् इदं जगत्। “यथा वा अरा नाभौ” (ChanU.7.15.1) इति वक्ष्यति। अतः तम् एव सर्वं तत् तेन प्राण-प्रतिपादनेन प्रापत्सि प्रपन्नोऽभूवम्॥ “When I said, ‘I take shelter in Prāṇa’” - This is mentioned here in order to explain what has been said above. Prāṇa, indeed, is all this, i.e. all this world that exists. It shall be said later on, “Just as spokes (fixed) in the navel” (ChanU.7.15.1). Hence, by taking shelter in Prāṇa, I take shelter under all this.
Then, when I said, ‘I take refuge in bhūḥ,’ what I meant was that I take refuge in the earth, I take refuge in the mid-region, and I take refuge in heaven.✅
atha yadavocaṃ bhūḥ prapadya iti pṛthivīṃ prapadye'ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam.Atha, next; yat avocam, when I said; bhūḥ prapadye hi, I take refuge in bhūḥ [the earth]; iti eva tat avocam, it is this that I meant; pṛthivīm prapadye, I take refuge in the earth; antar-ikṣam prapadye, I take refuge in the mid-region; divam prapadye, I take refuge in heaven.
तथा भूः प्रपद्ये इति त्रींल् लोकान् भूरादीन् प्रपद्ये इति तद् अवोचम्॥ Similarly, when I said, ‘I take shelter under Bhūḥ’ what I actually said was that I took shelter in the three worlds viz. the earth etc.
Then, when I said, ‘I take refuge in bhuvaḥ,’ what I meant was that I take refuge in fire, I take refuge in air, and I take refuge in the sun.✅
atha yadavocaṃ bhuvaḥ prapadya ityagniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ityeva tadavocam.Atha, next; yat avocam, when I said; bhuvaḥ prapadye iti, I take refuge in bhuvaḥ [the mid-region]; iti eva tat avocam, it is this that I meant; agnim prapadye, I take refuge in fire; vāyum prapadye, I take refuge in air; ādityam prapadye, I take refuge in the sun.
अथ यद् अवोचं भुवः प्रपद्ये इति, अग्न्यादीन् प्रपद्ये इति तद् अवोचम्॥ So, too, when I said, ‘I take shelter under Bhuvas’, what I actually said was that I took shelter in fire etc.
Then, when I said, “I take refuge in svaḥ,” what I meant was that I take refuge in the Ṛg Veda, I take refuge in the Yajur Veda, and I take refuge in the Sāma Veda. It is this that I meant.✅
atha yadavocaṃsvaḥ prapadya ityṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ityeva tadavocaṃ tadavocam.Atha, next; yat avocam, when I said; svar prapadye iti, I take refuge in svar [heaven]; iti eva tat avocam, it is this that I meant; ṛg vedam prapadye, I take refuge in the Ṛg Veda; yajur vedam prapadye, I take refuge in the Yajur Veda; sāma vedam prapadye, I take refuge in the Sāma Veda; tat avocam tat avocam, it is this that I meant, this that I meant.
अथ यद् अवोचं स्वः प्रपद्ये इति, ऋग्-वेदादीन् प्रपद्ये इति एव तद् अवोचम् इति। उपरिष्टान् मन्त्रान् जपेत् ततः पूर्वोक्तम् अजरं कोशं सदिग्वत्सं यथावद् ध्यात्वा। द्विः वचनम् आदरार्थम्॥ In the same way, when I said ‘I take shelter under Svar’, what I actually said was that I took shelter under the Ṛg Veda etc. One should mutter the mantras mentioned above and meditate on the imperishable chest described above together with the off-spring of the quarters. The repetition of ‘what I said’ implies reverence for the subject treated of.
The human body is like a sacrifice, and the first twenty-four years are like the morning libation. The gāyatrī has twenty-four syllables, and the morning libation is accompanied by the gāyatrī. The Vasus reside in this morning libation. The Vasus are the vital breaths and the sense organs, for the word vasu means those who make others live (vāsayanti) and who live (vasu) themselves.✅
puruṣo vāva yajñastasya yāni caturviṃśati varṣāṇi tatprātaḥsavanaṃ caturviṃśatyakṣarā gāyatrī gāyatraṃ prātaḥsavanaṃ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīdaṃsarvaṃ vāsayanti.Puruṣaḥ vāva yajñaḥ, the human body is like a sacrifice; tasya yāni catur-viṃśati varṣāṇi, its first twenty-four years; tat, that; prātaḥ savanam, is the morning libation; gāyatrī catur-viṃśati a-kṣarā, the gāyatrī is constituted of twenty-four syllables; gāyatram prātaḥ savanam, the morning libation is accompanied by the gāyatrī; asya, of this [i.e., this sacrifice of the human body]; tat, it [the morning libation covering the first twenty-four years]; vasavaḥ, the deities called Vasus; anvāyattāḥ, are connected; prāṇāḥ vāva vasavaḥ, the prāṇas [together with the sense organs] are the Vasus; hi, for; ete, these [Vasus]; idam sarvam, everything in this [world]; vāsayanti, cause to live [and they themselves also live (vasu)].
पुत्रायुष उपासनम् उक्तं जपः च। अथ इदानीम् आत्मनः दीर्घ-जीवनाय इदम् उपासनं जपं च विदधदाह। जीवन् हि स्वयं पुत्रादि-फलेन युज्यते, न अन्यथा। इति अतः आत्मानं यज्ञं संपादयति पुरुषः – The meditation and the muttering of the mantra, for the sake of longevity of the son, have been explained. Then, to lay down the meditation and the muttering (of the mantra) for the sake of one’s own longevity, the śruti now proceeds. One enjoys the result (of karma) in the form of son etc. only while one is living, not otherwise. Hence man is revealed as a sacrifice.पुरुषः जीवन-विशिष्टः कार्य-करण-सङ्घातः यथा-प्रसिद्ध एव। वाव-शब्दोऽवधारणार्थः। पुरुष एव यज्ञः इत्यर्थः। तथा हि सामान्यैः संपादयति यज्ञत्वम्। कथम्? तस्य पुरुषस्य यानि चतुर्विंशति-वर्षाणि आयुषः, तत् प्रातः-सवनं पुरुषाख्यस्य यज्ञस्य। Man, well-known as the aggregate of the body and senses endowed with life, verily, is the sacrifice. The word vāva points to certainty, meaning ‘man is nothing but the sacrifice.’ Now, the śruti substantiates that man is the sacrifice for reasons of his similarities (with the sacrifice). How? The (first) twenty-four years of the life of man constitute the morning libation of the sacrifice called ‘man’.केन सामान्येन? इति आह – चतुर्विंशति-अक्षरा गायत्री छन्दः, गायत्रं गायत्री-छन्दस्कं हि विधि-यज्ञस्य प्रातः-सवनम्। अतः प्रातः-सवन-सम्पन्नेन चतुर्विंशति-वर्षायुषा युक्तः पुरुषः अतो विधि-यज्ञ-सादृश्यात् यज्ञः। तथोत्तरयोः अपि आयुषोः सवन-द्वय-सम्पत्तिः त्रिष्टुब्-जगति-अक्षर-सङ्ख्या-सामान्यतो वाच्या। On account of what similarity (is it so)? This is being explained. The Gāyatrī metre has twenty-four syllables and, of the sacrifice, the metre connected with the morning libation is Gāyatrī. Hence, with the (first) twenty-four years of his life, man has accomplished, as it were, the morning libation. Thus, because of the similarity between man and the sacrifice, he is the sacrifice. So, too, the other two parts of man’s life may be shown as the other two libations, for reasons of similarity with the number of syllables in the two metres viz. Tri-ṣṭubh and Jagatī.किञ्च, तद् अस्य पुरुष-यज्ञस्य प्रातः-सवनं विधि-यज्ञस्य एव वसवः देवा अन्वायत्ताः अनुगताः। सवन-देवतात्वेन स्वामिनः इत्यर्थः। पुरुष-यज्ञेऽपि विधि-यज्ञ इव अग्न्यादयो वसवः देवाः प्राप्ता इत्यतो विशिनष्टि – प्राणा वाव वसवः वागादयो वायवः च। एते हि यस्मात् इदं पुरुषादि-प्राणि-जातम् एते वासयन्ति। प्राणेषु हि देहे वसत्सु सर्वम् इदं वसति, न अन्यथा। इति अतो वसनाद् वासनाच् च वसवः॥ Moreover, as in the case of a regular sacrifice, the deities known as Vasus attend the morning libation of the sacrifice called man; that is to say, they are the lords of the libations in the capacity as their deities. (It may perhaps be imagined that) even in the case of the sacrifice called man, there are deities like the Vasus, as in the case of a regular sacrifice, and that they are Agni and the rest. Hence, (to avoid this notion), the śruti says, “Prāṇas, verily, are the Vasus”, they being the senses, speech etc., and also the vital airs, for they make all the creatures viz. man and the rest live (vāsayanti). When the Prāṇas are present in the body, all this lives (after them), not otherwise. Hence, Prāṇas are Vasus because they live (vasanti) and make others live.
If, within these first twenty-four years of his life, he has some ailment, he should then say: ‘O Prāṇas, O Vasus, please extend this first libation to the midday libation. As the sacrifice, may I not disappear among the Vasus, who are my prāṇas [i.e., who are like my life].’ [If he prays like this] he gets rid of his ailment and becomes fully well.✅
taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃsavanamanusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati.Cet, if; etasmin vayasi, within these [twenty-four] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he will say; prāṇāḥ, O Prāṇas; vasavaḥ, O Vasus; idam me prātaḥ savanam, this, my morning libation; mādhyan-dinam savanam, to the midday libation; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; madhye prāṇānām vasūnām, in the midst of the prāṇas, who are the Vasus; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; a-gadaḥ ha bhavati, [and] becomes well.
तं चेत् यज्ञ-संपादिनम् एतस्मिन् प्रातः-सवन-सम्पन्ने वयसि किञ्चित् व्याध्यादि मरण-शङ्का-कारणम् उपतपेत् दुःखम् उत्पादयेत्, सः तदा यज्ञ-संपादी पुरुषः आत्मानं यज्ञं मन्यमानः ब्रूयात् जपेद् इत्यर्थः इमं मन्त्रम् – If, anything like illness etc. that might cause fear of death, torments him who is fulfilling the sacrifice, during that period of accomplishment of the morning libation, then the self-accomplished sacrificer, considering himself to be the sacrifice, should utter the following mantra:हे प्राणाः वसवः, इदं मे प्रातः-सवनं मम यज्ञस्य वर्तते, तत् माध्यन्दिनं सवनम् अनुसन्तनुत इति। माध्यन्दिनेन सवनेन आयुषा सहितं एकी-भूतं सन्ततं कुरुत इत्यर्थः। मा अहं यज्ञः युष्माकं प्राणानां वसूनां प्रातः-सवनेशानां मध्ये विलोप्सीय विलुप्येय विच्छिद्येय इत्यर्थः। इति-शब्दो मन्त्र-परिसमाप्त्यर्थः। स तेन जपेन ध्यानेन च ततः तस्माद् उपतापात् उत् एति उद्गच्छति। उद्गंय विमुक्तः सन् अगदो ह अनुपतापो भवति एव॥ “O Prāṇas, Vasus, unite this which is the morning libation of my sacrifice with the mid day libation, that is to say, unite this with that part of my life called the mid day libation. May I not be broken off amidst the Vasus who are the Prāṇas and the lords of the morning libation.” The word iti is intended to show the termination of the mantra. By this utterance and meditation, he recovers from the above torment. Having recovered from it, he becomes free from ailment.
3. Then the next forty-four years are like the midday libation. The tri-ṣṭubh metre has forty-four syllables, and the midday libation is accompanied by a hymn which is in the tri-ṣṭubh metre. The Rudras are connected with this midday libation. The prāṇas are called Rudras because they [are cruel and] make everyone in this world weep. 4. If, within these next forty-four years of his life, he has some ailment, he should then say: ‘O Prāṇas, O Rudras, please extend my midday libation and join it to the third libation. As the sacrifice, may I not disappear among the Rudras, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes fully well.
3. atha yāni catuścatvāriṃśadvarṣāṇi tanmādhyaṃdinaṃ savanaṃ catuścatvāriṃśadakṣarā triṣṭuptraiṣṭubhaṃ mādhyaṃdinaṃsavanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdaṃsarvaṃrodayanti.Atha, then; yāni catuś-catvāriṃ-śat varṣāṇi, that which is the next forty-four years; tat, that; mādhyan-dinam savanam, is the midday libation; tri-ṣṭup catuś-catvāriṃśat a-kṣarā, the tri-ṣṭubh metre is constituted of forty-four syllables; trai-ṣṭubham mādhyan-dinam savanam, the midday libation is accompanied by a hymn in the triṣṭubh metre; asya, of this [i.e., this sacrifice of the human body]; tat, it [the midday libation covering the next forty-four years]; rudrāḥ, the deities called Rudras; anvāyattāḥ, are connected; prāṇāḥ vāva rudrāḥ, the prāṇas [together with the sense organs] are the Rudras; hi, for; ete, these [Rudras]; idam sarvam rodayanti, make everyone in this world weep.4. taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā rudrā idaṃ me mādhyaṃdinaṃsavanaṃ tṛtīyasavanamanusaṃtanuteti māhaṃ prāṇānāṃrudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati.Cet, if; etasmin vayasi, within these [forty-four] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he will say; prāṇāḥ, O Prāṇas; rudrāḥ, O Rudras; idam me mādhyan-dinam savanam, this, my midday libation; tṛtīya savanam, to the third libation; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; prāṇānām rudrāṇām madhye, in the midst of the prāṇas, who are the Rudras; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; a-gadaḥ ha bhavati, [and] becomes well.
अथ यानि चतुश्चत्वारिंशद्-वर्षाणि इत्यादि समानम्। रुदन्ति रोदयन्ति इति प्राणा रुद्राः। क्रूरा हि ते मध्यमे वयसि, अतो रुद्राः॥ “Then, (the next) forty-four years” etc., same as before. Because the Prāṇas cry (rudanti) and make others cry, they are Rudras. In the middle age they are cruel. Hence they are called Rudras.
5. Then the next forty-eight years are the third libation. The jagatī metre has forty-eight syllables, and the third libation is accompanied by a hymn which is in the jagatī metre. The Ādityas are connected with this third libation. The prāṇas are called Ādityas because they accept [ādā] all things. 6. If, within the next forty-eight years of his life, he has some ailment, he should then say: ‘O Prāṇas, O Ādityas, please extend my evening libation to the end of my life. As the sacrifice, may I not disappear among the Ādityas, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes well.✅
5. atha yānyaṣṭācatvāriṃśadvarṣāṇi tattṛtīyasavanamaṣṭācatvāriṃśadakṣarā jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ prāṇā vāvādityā ete hīdaṃsarvamādadate.Atha, next; yāni aṣṭā-catvāriṃśat varṣāṇi, that which is the next forty-eight years; tat, that; tṛtīya savanam, is the third libation; jagatī aṣṭā-catvāriṃśat a-kṣarā, the jagatī metre is constituted of forty-eight syllables; jāgatam tṛtīya savanam, the third libation is accompanied by a hymn in the jagatī metre; asya, of this [i.e., this sacrifice of the human body]; tat, it [the third libation covering the next forty-eight years]; ādityāḥ, the deities called Ādityas; anvāyattāḥ, are connected; prāṇāḥ vāva ādityāḥ, the prāṇas are the Ādityas; hi, for; ete, these [Ādityas]; idam sarvam ādadate, accept [ādā] all objects.6. taṃ cedasminvayasi kiṃcidupatapetsa brūyātprāṇā adityā idaṃ me tṛtīyasavanamāyuranusaṃtanuteti māhaṃ prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati.Cet, if; asmin vayasi, within these [forty-eight] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he should say; prāṇāḥ, O Prāṇas; ādityāḥ, O Ādityas; idam me tṛtīya savanam, this, my evening libation; āyuḥ, to the full length; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; prāṇānām ādityānām madhye, in the midst of the prāṇas, who are the Ādityas; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; a-gadaḥ ha eva bhavati, [and] becomes well.
तथा आदित्याः प्राणाः। ते हि इदं शब्दादि-जातम् आददते, अत आदित्याः। तृतीय-सवनम् आयुः षोडशोत्तर-वर्ष-शतं समापयत अनुसन्तनुत यज्ञं समापयत इत्यर्थः। समानम् अन्यत्॥ Similarly, the Ādityas are the Prāṇas. They take up (ādadate) all the aggregate of sound etc. Hence they are named Ādityas. “Unite this my third libation with the full span of life” – of a hundred and sixteen years. In other words, let the sacrifice be completed. The rest is same as before.
Having known this, Itarā’s son Mahi-dāsa said: ‘O disease, why are you troubling me so? Rest assured, I am not going to die [of this disease].’ He lived for one hundred and sixteen years. A person who knows this also lives that long.✅
etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda.Etat ha vai vidvān, having known this; mahi-dāsaḥ aitareyaḥ, Mahi-dāsa Aitareya, the son of Itarā; āha sma, said; saḥ [i.e;, tvam] kim me etat upatapasi, O disease, why are you troubling me; yaḥ aham anena na preṣyāmi iti, who for certain will not die of this; saḥ, he [Mahi-dāsa Aitareya]; ha ṣo-ḍaśam varṣa-śatam, one hundred and sixteen years; ajīvat, lived; yaḥ evam veda, he who knows thus; ha ṣo-ḍaśam varṣa-śatam prajīvati, also lives one hundred and sixteen years.
निश्चिता हि विद्या फलाय इति एतद् दर्शयन् उदाहरति – A well-defined knowledge must bring forth its result. This is shown by an example.एतत् यज्ञ-दर्शनं ह स्म वै किल तद् विद्वान् आह महि-दासो नामतः। इतराया अपत्यम् ऐतरेयः। ‘किं कस्मात् मे मम एतत् उपतपनम् उपतपसि सः त्वं हे रोग। योऽहं यज्ञः अनेन त्वत् कृतेन उपतापेन न प्रेष्यामि न मरिष्यामि। अतो वृथा तव श्रम इत्यर्थः’। इत्येवम् आह स्म – इति पूर्वेण सम्बन्धः। सः एवं-निश्चयः सन् षोडशं वर्ष-शतम् अजीवत्। अन्योऽपि एवं-निश्चयः षोडशं वर्ष-शतं प्रजीवति, य एवं यथोक्तं यज्ञ-संपादनं वेद जानाति, स इत्यर्थः॥ Aitareya, i.e. the son of Itarā, named Mahi-dāsa, having known well the doctrine of the sacrifice, said: “O illness, why do you torment me with this affliction, me who am the sacrifice and who will not die by the affliction caused by you?” It means, ‘your attempt is in vain’. By virtue of this conviction, he lived for a hundred and sixteen years. Anyone else also, endowed with such a conviction, will live for a hundred and sixteen years, i.e. any other one who knows the doctrine of the sacrifice described above.
That he has the desire to eat, the desire to drink, and no desire to indulge in sense pleasures – this is his initiation [i.e., this is how he has to begin practising self-restraint].✅
sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ.Saḥ, he [the person who is performing the puruṣa sacrifice just mentioned]; yat aśiśiṣati, that he wants to eat; yat pipāsati, that he wants to drink; yat na ramate, that he has no desire to indulge in sense pleasure; tāḥ, all these; asya dīkṣāḥ, are the initiation rites [to perform the sacrifice].
सः यद् अशिशिषत इत्यादि-यज्ञ-सामान्य-निर्देशः पुरुषस्य पूर्वेण एव सम्बध्यते। यद् अशिशिषति अशितुम् इच्छति। तथा पिपासति पातुम् इच्छति। यन् न रमते इष्टाद्यप्राप्ति-निमित्तम्। यद् एवं जातीयकं दुःखम् अनुभवति, ता अस्य दीक्षाः। दुःख-सामान्याद् विधि-यज्ञस्य इव॥ “That he hungers …” etc. are suggestive of the similarity of the man with ihe sacrifice, and is connected with that which has preceded. That he hungers: wants to eat. So, too, that he thirsts: wants to drink. Similarly, he who does not feel happy owing to the non-attainment of some desirable object, i.e. (he who) suffers an unhappiness of the above kind, – these are the initiatory rites, because, as is the case with the regular sacrifice, (so is the case here), painfulness being similar (in both).
After this he will eat, he will drink, or he will enjoy pleasure, as if he is observing upasad [when he can only take milk or water].✅
atha yadaśnāti yatpibati yadramate tadupasadaireti.Atha, after this; yat aśnāti, what he eats; yat pibati, what he drinks; yat ramate, the pleasure he enjoys; tat upasadaiḥ eti, that is his upasad [when one fasts by only taking milk or water].
अथ यद् अश्नाति यत् पिबति यद् रमते रतिं च अनुभवति इष्टादि-संयोगात्, तत् उपसदैः समानताम् एति। उपसदां च पयो-व्रतत्व-निमित्तं सुखम् अस्ति। अल्प-भोजनीयानि च अहानि आसन्नानि इति प्रश्वासः। अतोऽशनादीनाम् उपसदां च सामान्यम्॥ That he eats, that he drinks and that he experiences delight on account of the attainment of desirable objects – all these bear similarity to the Upasads. Since during the Upasads (which is a kind of sacrifice), the taking of milk is permitted, there is happiness in it (as compared to the preceding initiatory rites which permit no food or drink). As (the sacrifice is nearing completion and) the days which permit the eating of little food approach, the sacrificer gains consolation (and becomes happier day by day). Hence there is similarity between eating etc. and the Upasads.
After this, he laughs, he eats, and he even enjoys some sense pleasure – these represent the sounds coming from the stutas and śastras.✅
atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadet.Atha, next; yat hasati, he laughs; yat jakṣati, he eats; yat maithunam carati, he indulges in sense pleasure; stuta-śastraiḥ eva tat eti, they are like [the sounds of] the stutas and śastras [certain hymns and mantras recited during the sacrifice].
अथ यद् हसति यज् जक्षति भक्षयति यन् मैथुनं चरति, स्तुत-शस्त्रैः एव तत् समानताम् एति। शब्दवत्त्व-सामान्यात्॥ That he laughs, that he eats, that he is engaged in copulation, – these bear similarity to stuta (i.e. stotra, a non-śastra hymn of praise) and śastra, inasmuch as there is the similarity of sound that accompanies (all these).
Next, austerity, charity, straightforwardness, nonviolence, and truthfulness – these are his dakṣiṇā.✅
atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ.Atha, next; yat tapaḥ, the austerity; dānam, charity; ārjavam, straightforwardness; a-hiṃsā, non-violence; satya-vacanam, truthfulness; iti tāḥ, all these [good qualities]; asya, of him [the person who regards his life as a sacrifice]; dakṣiṇāḥ, are the special fee paid after the sacrifice.
अथ यत् तपो दानम् आर्जवम् अहिंसा सत्य-वचनम् इति, ता अस्य दक्षिणाः, धर्म-पुष्टि-करत्व-सामान्यात्॥ And austerity, charity, uprightness, non-violence, and truthful utterances, – these are his gifts, inasmuch as there is the similarity of righteousness being promoted.
Therefore people say, ‘He will give birth,’ or ‘He has given birth.’ In either case, it is a rebirth [in the sense that when he starts living his life as a sacrifice, that is his rebirth]. When death overtakes him, that is the conclusion of the sacrifice.✅
tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ.Tasmāt, therefore; āhuḥ, it is said; soṣyati, will give birth to; asoṣṭa iti, has given birth to; punaḥ utpādanam eva, [because] it is a rebirth; tat maraṇam eva asya, the death of the person; avabhṛthaḥ, is the conclusion of the sacrifice.
यस्माच् च यज्ञः पुरुषः, Inasmuch as sacrifice is man:तस्मात् तं जनयिष्यति माता यदा, तदा आहुः अन्ये सोष्यति इति तस्य मातरम्। यदा च प्रसूता भवति, तदा असोष्ट पूर्णिका इति। विधि-यज्ञे इव सोष्यति सोमं देव-दत्तः, असोष्ट सोमं यज्ञ-दत्त इति। अतः शब्द-सामान्याद् वा पुरुषो यज्ञः। पुनः उत्पादनम् एव अस्य तत् पुरुषाख्यस्य यज्ञस्य, यत् सोष्यति असोष्ट इति शब्द-सम्बन्धित्वं विधि-यज्ञस्य इव। किञ्च तन् मरणम् एव अस्य पुरुष-यज्ञस्य अवभृथः, समाप्ति-सामान्यात्॥ Therefore, when the mother will give him birth, then people say with regard to her, ‘(she) will give birth’. And when she has delivered, they say, ‘she has given birth’. As a usual procedure in a regular sacrifice, the priests say, soṣyati Somam (Soma-datta will pour the Soma) and asoṣṭa Somam (Yajña-datta has poured the Soma). Hence, inasmuch as there is a similarity of words (i.e expressions) in both, the man is sacrifice. As in the case of a regular sacrifice, it is the new birth of the sacrifice called man, since he is connected with expressions such soṣyati, asoṣṭa. Moreover, of the sacrifice called man, death is the Avabhṛtha (i.e. final bath), since there is similarity in the conclusion (in both the cases, i.e. life concludes with death and sacrifice with the bath).
The sage Ghora, of the family of Aṅgirasa, taught this truth to Kṛṣṇa, the son of Devakī. As a result, Kṛṣṇa became free from all desires. Then Ghora said: ‘At the time of death a person should repeat these three mantras: “You never decay, you never change, and you are the essence of life.”’ Here are two Ṛk mantras in this connection:✅
taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasaṃśitamasīti tatraite dve ṛcau bhavataḥ.Tat ha etat, this [truth]; ghoraḥ āṅgirasaḥ, the sage Ghora, of the family of Aṅgirasa; kṛṣṇāya devakī-putrāya uktvā, having taught to Kṛṣṇa, the son of Devakī; a-pipāsaḥ, free from desire; eva saḥ babhūva, he [Kṛṣṇa] became; uvāca, [Ghora] said; saḥ, a person; anta-velāyām, at the time of death; etat trayam, these three [mantras]; pratipadyeta, should take refuge in; a-kṣitam asi, you never decay; a-cyutam asi, you never change; prāṇa-saṃśitam asi iti, you are the essence of life; tatra, in this connection; ete dve ṛcau bhavataḥ, there are these two Ṛk mantras.
तद् ह एतत् यज्ञ-दर्शनं घोरः नामतः, आङ्गिरसः गोत्रतः, कृष्णाय देवकी-पुत्राय शिष्याय उक्त्वा, उवाच तद् एतत् त्रयम् इत्यादि-व्यवहितेन सम्बन्धः। सः च एतद् दर्शनं श्रुत्वा अपिपासः एव अन्याभ्यो विद्याभ्यो बभूव। इत्थं च विशिष्टा इयम्, यत् कृष्णस्य देवकी-पुत्रस्य अन्यां विद्यां प्रति तृड्-विच्छेद-करी इति पुरुष-यज्ञ-विद्यां स्तौति। The Ṛṣi named Ghora belonging to the Āṅgirasa Gotra, after having taught this doctrine of the sacrifice to his disciple Kṛṣṇa, the son of Devakī, said to him, the words ‘These three (mantras)’ etc. are connected with the verb ‘said’ that is placed apart. And he, on hearing this doctrine, became quenched of his thirst for any other knowledge. Thus, the śruti eulogises the knowledge of the sacrifice called man, by saying that this knowledge is so excellent that it had removed from Kṛṣṇa, the son of Devakī, the desire for any other knowledge.घोर आङ्गिरसः कृष्णाय उक्त्वा इमां विद्यां किम् उवाच इति, तद् आह – सः एवं यथोक्त-यज्ञवित् अन्त-वेलायां मरण-काले एतत् मन्त्र-त्रयं प्रतिपद्येत जपेद् इत्यर्थः। किं तत्? अक्षितम् अक्षीणम् अक्षतं वा असि इति एकं यजुः। सामर्थ्याद् आदित्यस्थं प्राणं च एकी-कृत्य आह। तथा तम् एव आह, अच्युतं स्व-रूपाद् अप्रच्युतम् असि इति द्वितीयं यजुः। प्राण-संशितं प्राणः च स संशितं संयक्-तनू-कृतं च सूक्ष्मं तत् त्वम् असि इति तृतीयं यजुः। तत्र एतस्मिन् अर्थे विद्या-स्तुति-परे द्वे ऋचौ मन्त्रौ भवतः, न जपार्थे, त्रयं प्रतिपद्येत इति त्रित्व-सङ्ख्या-बाधनात्। पञ्च-सङ्ख्या हि तदा स्यात्॥ After having imparted this knowledge to Kṛṣṇa, what did Ghora Āṅgirasa say (to him)? This is being explained. He who is a knower of the sacrifice, described above, should, at the time of death, take shelter under, i.e recite, these three mantras. What are they? “Thou art the indestructible or the imperishable”. This is the one mantra addressed to the Prāṇa as identified with the Puruṣa abiding in the sun. Similarly, there is the second mantra, “Thou art the unchangeable”, addressed to the same, which means, ‘Thou dost not change Thy form’. Again, “Thou art the subtle Prāṇa”, meaning, ‘Thou art subtle in form or Thou art the subtle principle’ – This is the third mantra. There are two more mantras carrying the same sense and eulogising the (above) knowledge, but they are not for recitation, for the number (of mantras) is already specified as three (trayam), as in “recited these three mantras”, and, (if the other two are recited), the number would become five, thereby affecting number three.
[Those who know Para-Brahman] The light of the eternal seed of the world: ‘Having seen beyond darkness [i.e., ignorance] the best light in oneself [i.e., in one’s own heart] we have attained the bright sun among all the gods – the best light, the best light.’✅
āditpratnasya retasaḥ [jyotiḥ paśyanti vāsaram paro yadidhyate divi]. udvayaṃ tamasaspari jyotiḥ paśyanta uttaraṃsvaḥ paśyanta uttaraṃ devaṃ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamitiĀdit, [has no meaning except that it introduces a new line of thought]; pratnasya, ancient; retasaḥ, seed [of the world]; tamasaḥ, darkness [i.e., ignorance]; pari, beyond [dispels]; uttaram, the best; jyotiḥ, light; paśyantaḥ, having seen; svaḥ, in oneself [i.e., in one’s own heart]; devam, bright; devatrā, among all the gods; sūryam, the sun; vayam ut-aganma, we have attained; jyotiḥ uttamam iti jyotiḥ uttamam iti, the best light, the best light.
[•Of the first Ṛk, the Text above quotes only the opening words, the rest of it is as follows:
(I) ‘Ād-it-pratnasya retasaḥ (jyotiḥ paśyanti vāsaram, paro yadidhyate diva) (Of the ancient germ, they see the day-like light which shines supreme in the Effulgent’ Ṛgveda 8.6.30).
(II) ‘Udvayantamasaḥ … jyotiruttamam’ (‘Perceiving above darkness, the Supreme Light, our own, we reached the effulgent divine source of energy, the Sun, the Highest Light, – yea, the Highest Light’ Ṛgveda 1.50.10).•]
Of the two words āt)and it in the mantra above, the letter t that follows ā and the particle it carry no meaning (so that the whole expression ‘…d-it’ is meaningless). Of the ancient seed: of the cause called Sat of the universe, (they) see the light. The letter ā separated from the letter t should be read with paśyanti. What is the light (which they see)? The day-like (light), i.e. the light of Brahman pervading everywhere like the day.निवृत्त-चक्षुषो ब्रह्मविदः ब्रह्म-चर्यादि-निवृत्ति-साधनैः शुद्धान्तःकरणाः आ समन्ततः ज्योतिः पश्यन्ति इत्यर्थः। परः परम् इति लिङ्ग-व्यत्ययेन, ज्योतिष्-परत्वात्, यत् इध्यते दीप्यते दिवि द्योतनवति परस्मिन् ब्रह्मणि वर्तमानम् येन ज्योतिषेद्धः सविता तपति चन्द्रमा भाति विद्युद्-विद्योतते ग्रह-तारा-गणा विभासन्ते। The idea is that the knowers of Brahman who are introverts and whose minds have become pure by means such as continence and the rest, see that light everywhere. Paraḥ is the same as param by the alteration of gender inasmuch as it qualifies jyotis (light) (which is neuter). That shines in the effulgent (Brahman): that exists in the effulgent supreme Brahman. Being illumined by this light only, the sun burns bright, the moon shines, the lightning flashes and the planets and the host of stars shine.किं च, अन्यो मन्त्र-दृग् आह यथोक्तं ज्योतिः पश्यन् – उद्वयं तमसः अज्ञान-लक्षणात् परि परस्ताद् इति शेषः। तमसो वा अपनेतृ यज् ज्योतिः उत्तरम् – आदित्यस्थं परिपश्यन्तः वयम् उत् अगन्म इति व्यवहितेन सम्बन्धः। तज् ज्योतिः स्वः स्वम् आत्मीयम् अस्मद् हृदि स्थितम्, आदित्यस्थं च तद् एकं ज्योतिः। यत् उत्तरम् उत्कृष्टतरम् ऊर्ध्वतरं वा अपरं ज्योतिः अपेक्ष्य, पश्यन्तः उद्-अगन्म वयम्। Besides, another seer of the mantra, on perceiving the above described light said, “Perceiving that (light which is supreme) and which is beyond the darkness of ignorance, – the highest light in the sun – we reached” etc. Thus should this be connected with the verb placed apart. That light is located in our hearts and it is the (same as the) one located in the sun. Compared to other high lights, it is higher. Perceiving this light, we reached.कम् उदगन्म? इति आह। देवं द्योतनवन्तं देवत्रा देवेषु सर्वेषु, सूर्यं रसानां रश्मीनां प्राणानां च जगतः ईरणात् सूर्यः तम् उद्-अगन्म गतवन्तः, ज्योतिः उत्तमं सर्व-ज्योतिर्भ्य उत्कृष्टतमम् अहो प्राप्ता वयम् इत्यर्थः। इदं तज् ज्योतिः, यत् ऋग्भ्यां स्तुतं यद् यजुस्-त्रयेण प्रकाशितम्। द्विः अभ्यासो यज्ञ-कल्पना-परिसमाप्त्यर्थः॥ What did we reach? This is being explained. We reached the sun, who shines in gods. The sun is called so because it urges the water, rays and Prāṇas of the universe to move. This highest light, the most excellent of all lights, we reached. It is this light which is praised by the two Ṛks, which is revealed by the three Yajus-mantras described above. The repetition (of reached the highest light) is to show the conclusion of the assumption of the sacrifice called man.
The mind is Brahman – this worship is called adhyātma. Next is that called adhidaivata: Space is Brahman. [That is, meditate on space as Brahman.] These two ways of meditation are advised: adhyātma [pertaining to oneself] and adhidaivata [pertaining to the forces of nature].✅
mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca.Manaḥ brahma iti upāsīta, meditate on the mind as Brahman; iti adhyātmam, this is so far as the body and mind is concerned; atha adhidaivatam, next is [the meditation] on the forces of nature; ākāśaḥ brahma iti, space is Brahman; ubhayam ādiṣṭam bhavati, two ways [of meditation] are advised; adhyātmam ca adhidaivatam ca, adhyātma and adhidaivata
मनोमय ईश्वर उक्तः आकाशात्म इति च ब्रह्मणो गुणैक-देशत्वेन। अथ इदानीं मन-आकाशयोः समस्त-ब्रह्म-दृष्टि-विधानार्थ आरम्भः मनो ब्रह्म इत्यादि – (In ChanU.3.14.2) the Lord has been described as permeating the mind and as possessing the form of Ākāśa, on the basis of a partial view of the nature of Brahman. Now with the words “The mind is Brahman” etc., the text begins to explain the meditation on the mind and Ākāśa as the complete Brahman.मनः मनुतेऽनेन इति अन्तःकरणं तद् ब्रह्म परम् इति उपासीत इति एतद् आत्म-विषयं दर्शनम् अधि-आत्मम्। अथ अधि-दैवतं देवता-विषयम् इदं वक्ष्यामः। आकाशो ब्रह्म इति उपासीत। एवम् उभयम् अध्यात्मम् अधि-दैवतं च उभयं ब्रह्म-दृष्टि-विषयम् आदिष्टम् उपदिष्टं भवति। आकाश-मनसोः सूक्ष्मत्वात् मनसोपलभ्यत्वाच् च ब्रह्मणः, योग्यं मनो ब्रह्म-दृष्टेः, आकाशः च, सर्व-गतत्वात् सूक्ष्मत्वाद् उपाधि-हीनत्वाच् च॥ Mind: the internal organ by which one thinks; that is the supreme Brahman. Thus should one meditate. This view of the Self is with regard to the body (adhy-ātmam). Then, we shall explain the view with regard to the gods (adhi-daivatam, to the Divine Forces in Nature). Ākāśa is Brahman. Thus should one meditate. Thus both the views pertaining to Brahman become taught, i.e. that with regard to the body and that with regard to the gods; and since the Ākāśa and the mind are subtle by nature, and since the conception of Brahman is possible by means of the mind, it (i.e. the mind) is suitable to be viewed as Brahman. So, too, is Ākāśa. it being all-pervading, subtle and free from conditions.
Brahman as the mind has four feet [or, quarters]. The organ of speech is one foot; prāṇa is the next foot; the eyes are the third foot; and the ears are the fourth foot. This is the adhyātma [the physical and mental] aspect of Brahman. Next is the adhidaivata aspect. Fire is one foot; air is another foot; the sun is the next foot; and the quarters are the fourth foot. These two ways of meditation are advised: adhyātma and adhidaivata.✅
tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pādā adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca.Tat etat catuṣ-pāt brahma, this Brahman [as the mind] is fourfold; vāk pādaḥ, speech is a foot; prāṇaḥ pādaḥ, prāṇa [the vital force] is a foot; cakṣuḥ pādaḥ, the eyes are a foot; śrotram pādaḥ, the ears are a foot; iti adhyātmam, this is the adhyātma [meditation – i.e., on the body and mind]; atha adhidaivatam, next, the meditation relating to the forces of nature; agniḥ pādaḥ, fire is a foot; vāyuḥ pādaḥ, air is a foot; ādityaḥ pādaḥ, the sun is a foot; diśaḥ pādaḥ, the quarters are a foot; ubhayam ādiṣṭam bhavati, two ways [of meditation] are advised; adhyātmam ca eva adhidaivatam ca, adhyātma and adhidaivata.
तद् एतत् मन-आख्यं चतुष्-पाद् ब्रह्म, चत्वारः पादा अस्य इति। कथं चतुष्-पात्त्वं मनसो ब्रह्मण इति, आह – वाक् प्राणः चक्षुः श्रोत्रम् इति एते पादाः इति अध्यात्मम्। अथ आधि-दैवतम् आकाशस्य ब्रह्मणोऽग्निः वायुः आदित्यो दिशः इति एते। एवम् उभयम् एव चतुष्-पाद् ब्रह्म आदिष्टं भवति अध्यात्मं च एव आधि-दैवतं च॥ That Brahman, bearing the name mind, is four-footed, i.e., It has four feet. How does that Brahman, named mind, become four-footed? This is being explained. Speech, odour, eye and ear – these are the feet. This is with reference to the body. Then that with reference to the gods, as far as it relates to Brahman named Ākāśa. Fire, air, sun and quarters – these are the feet. Thus both become taught, i.e. the four-footed Brahman with regard to the body and That with regard to the gods.
Vāk is one of the four feet of Brahman [as the mind]. It shines in the light of fire and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life.✅
vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda.Vāk eva brahmaṇaḥ caturthaḥ pādaḥ, speech is the fourth foot of [manomaya] Brahman; agninā jyotiṣā, by the light it gets from fire; saḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.
तत्र Of these,वाग् एव मनसो ब्रह्मणः चतुर्थः पाद इतर-पाद-त्रयापेक्षया – वाचा हि पादेन इव गवादि वक्तव्य-विषयं प्रति तिष्ठति। अतो मनसः पाद इव वाक्। तथा प्राणो घ्राणः पादः। तेन अपि गन्ध-विषयं प्रति च क्रामति। तथा चक्षुः पादः श्रोत्रं पाद इति एवम् अध्यात्मं चतुष्-पात्त्वं मनसो ब्रह्मणः। Speech, indeed, is the fourth foot of Brahman named mind, in relation to the other three feet. It is certainly by means of the foot called speech that the mind reaches the objects that are mentioned, just as the cows (move with feet). Hence speech is like the foot of the mind. Similarly, odour is a foot, for it is through that the mind reaches the object of smell. So, too, the eye is a foot; the ear is a foot. This is the four-footedness of Brahman named mind, with reference to the body.अथ आधि-दैवतम् अग्नि-वाय्वादित्य-दिशः आकाशस्य ब्रह्मण उदर इव गोः पादा इव लग्ना उपलभ्यन्ते। तेन तस्य आकाशस्य अग्न्यादयः पादा उच्यन्ते। एवम् उभयम् अध्यात्मं च एव आधि-दैवतं च चतुष्-पाद् आदिष्टं भवति –तत्र वाग् एव मनसो ब्रह्मणः चतुर्थः पादः। सोऽग्निना अधि-दैवतेन ज्योतिषा भाति च दीप्यते तपति च सन्तापं च औष्ण्यं करोति। Then, with reference to the gods. Fire, air, sun and the quarters are the feet of Brahman named Ākāśa, perceived in its cavity, just as the feet of the cow are seen as though fastened to its belly. Hence the fire etc. are said to be the feet of Ākāśa. Thus both become taught, i.e. the four-footedness of Brahman with regard to the body and that with regard to the gods. Of these, speech is the fourth feet of Brahman named mind, and it shines and warms with the godly light of fire.अथवा तैल-घृताद्याग्नेयाशनेन इद्धा वाग्-भाति च तपति च वदनाय उत्साहवती स्याद् इत्यर्थः। विद्वत्-फलम्, भाति च तपति च कीर्त्या यशसा ब्रह्म-वर्चसेन, य एवं यथोक्तं वेद॥ Or speech kindled by its food viz. oil, ghee, etc. shines and warms, meaning, it becomes inclined to express (thoughts). The result that accrues to the knower, i.e. to the one who knows all these, as described, is that he shines and warms with fame, renown and divine splendour.
4. Prāṇa [the organ of smelling] is one of the four feet of Brahman [as the mind]. It shines by the light of vāyu [air] and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life. 5. The organ of vision is one of the four feet of Brahman [as the mind]. It shines by the light of the sun and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life. 6. The organ of hearing is one of the four feet of Brahman [as the mind]. It shines by the light of the quarters and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life.✅
4. prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda.Prāṇaḥ eva brahmaṇaḥ caturthaḥ pādaḥ, prāṇa [the organ of smelling] is the fourth foot of [manomaya] Brahman; vāyunā jyotiṣā, by the light it gets from air [its presiding deity]; saḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.5. cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda.Cakṣuḥ eva brahmaṇaḥ caturthaḥ pādaḥ, the organ of vision is the fourth foot of [manomaya] Brahman; ādityena jyotiṣā, by the light it gets from the sun [its presiding deity]; saḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.6. śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda.Śrotram eva brahmaṇaḥ caturthaḥ pādaḥ, the organ of hearing is the fourth foot of [manomaya] Brahman; digbhiḥ jyotiṣā, by the light it gets from [its presiding deity,] the quarters; sāḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda yaḥ evam veda, he who knows thus, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.
तथा प्राण एव ब्रह्मणः चतुर्थः पादः। स वायुना गन्धाय भाति च तपति च। तथा चक्षुः आदित्येन रूप-ग्रहणाय, श्रोत्रं दिग्भिः शब्द-ग्रहणाय। विद्या-फलं समानं सर्वत्र ब्रह्म-सम्पत्तिः अदृष्टं फलं यः एवं वेद। द्विः उक्तिः दर्शन-समाप्त्यर्था॥ Similarly, the odour is the fourth foot of Brahman. It shines and warms with air to seize smell. So also, the eye with the sun to grasp form, and the ear with the quarters (directions) to grasp sound. The result of this knowledge is ever the same. To him who knows thus, the attainment of Brahman is the invisible result. The repetition is to indicate that the doctrine has come to an end.
It has been said, ‘Āditya is Brahman.’ Now this is being explained: This universe was at first non-existent, being without names and forms. [It was not visible, but it existed in a subtle form.] Slowly it manifested itself, as a shoot comes out of a seed. Next it developed into an egg and remained for a whole year like that. It then split in two, one half becoming silver and the other half becoming gold.✅
ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt. tatsadāsīttatsamabhavattadāṇḍaṃ niravartata tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām.Ādityaḥ brahma, Āditya [the sun] is Brahman; iti ādeśaḥ, so it is said; tasya upavyākhyānam, [here is] an explanation of that [statement]; idam, this [universe of name and form]; agre a-sat eva āsīt, was at first unmanifested [i.e., it was without its names and forms]; [lest the word a-sat give the impression that the universe was like ‘a flower in the sky,’ it is said,] tat, this [universe with its names and forms in a subtle state]; sat āsīt, became manifest; tat, that [subtle universe]; samabhavat, first emerged as a seed; tat āṇḍam niravartata, that developed into an egg; tat, it [i.e., the egg]; saṃvatsarasya mātrām aśayata, lay still for a period of a year; tat, it [the egg]; nirabhidyata, split open; te āṇḍa-kapāle, those two parts of the egg; rajatam ca suvarṇam ca abhāvatām, turned silver and gold respectively.
आदित्यो ब्रह्मणः पाद उक्त इति तस्मिन् सकल-ब्रह्म-दृष्ट्यर्थम् इदम् आरभ्यते – The sun has been described as a foot of Brahman. This section is now begun with a view to showing that one should see it as wholly Brahman.आदित्यो ब्रह्म इति आदेशः उपदेशः। तस्य उपव्याख्यानं क्रियते स्तुत्यर्थम्। असत् अव्याकृत-नाम-रूपम् इदं जगत् अशेषम् अग्रे प्राग् अवस्थायाम् उत्पत्तेः आसीत्, न तु असद् एव। “कथम् असतः सज् जायेत” (ChanU.6.2.2) इति असत्-कार्यत्वस्य प्रतिषेधात्। The sun is Brahman. That is the instruction. This is being explained in order to eulogise it. This universe was non-existent (a-sat), meaning, it was one of unmanifested name and form (i.e. pure potentiality yet to manifest), in the beginning, i.e. prior to its appearance. (Here) the term a-sat does not denote absolute non-existence, in view of the śruti text, “How could existent come out of non-existent?” which denies the effect born of non-existent.ननु इह असद् एव इति विधानाद् विकल्पः स्यात्। (Pūrvapakṣa): There is an uncertainty here on account of the use of the term ‘non-existent’.न, क्रियासु इव वस्तुनि विकल्पानुपपत्तेः। (Samādhāna): No. There is no possibility of any uncertainty with regard to (the character of) a thing, though it is there with regard to actions.कथं तर्हि इदम् असद् एव इति? (Pūrvapakṣa): “How, then, is it said, ‘this was non-existent?’”ननु अवोचाम अव्याकृत-नाम-रूपत्वाद् असद् इव असद् इति। (Samādhāna): We have said already that, because of non-manifestation of name and form, it seemed to be non-existent; hence the term ‘non-existent’.ननु एव-शब्दोऽवधारणार्थः। (Pūrvapakṣa): But the word eva (in the mantra) is expressive of certainty.सत्यम् एवम्, न तु सत्त्वाभावम् अवधारयति। (Samādhāna): It is true, but it is not to assert certainty of the absence of existence.किं तर्हि, (Pūrvapakṣa): Then what else does it do?व्याकृत-नाम-रूपाभावम् अवधारयति। नाम-रूप-व्याकृत-विषये सच्-छब्द-प्रयोगो दृष्टः। तच् च नाम-रूप-व्याकरणम् आदित्यायत्तं प्रायशो जगतः। तद्-अभावे हि अन्धं तम इव इदं न प्रज्ञायेत किञ्चन इति अतः तत्-स्तुति-परे वाक्ये सद् अपि इदं प्राग् उत्पत्तेः जगद् असद् एव इति आदित्यं स्तौति ब्रह्म-दृष्ट्यर्हत्वाय। (Samādhāna): It expresses certainty of the absence of manifestation of name and form. The word ‘existent’ is seen used only with regard to objects whose name and form are manifest. And this manifestation of the universe is generally dependent on the sun, because in its absence, owing to pitch darkness, nothing whatsoever could be known. As such, this universe, though existent, ‘seemed’ to be non-existent prior to its manifestation. Thus is the sun extolled in order to show that it is fit to be viewed as Brahman.आदित्य-निमित्तो हि लोके सद् इति व्यवहारः – यथा असद् एव इदं राज्ञः कुलं सर्व-गुण-सम्पन्ने पूर्ण-वर्मणि राजनि असति इति तद्वत्। न च सत्त्वम् असत्त्वं वा इह जगतः प्रतिपिपादयिषितम्, आदित्यो ब्रह्म इति आदेश-परत्वात्। उपसंहरिष्यत्यन्ते आदित्यं ब्रह्म इति उपास्त इति। It is because of the sun that the use of the word ‘existent’ becomes possible in the world; and just as it is said, ‘the king's dynasty is extinct, as it were, owing to the absence of the king Pūrṇa-varma who was endowed with all virtues, so also is this to be understood. Besides, it is not the existence or the non-existence of the universe that is meant to be expounded here, since, as a matter of priority, it is intended for teaching that the sun is Brahman, and it shall be summed up in the end (of the section) by saying “(He who) meditates on the sun as Brahman” (ChanU.3.19.4).तत् सद् आसीत् तत् असच्-छब्द-वाच्यं प्राग्-उत्पत्तेः स्तिमितम् अनिस्पन्दम् असद् इव सत्-कार्याभिमुखम् ईषद् उपजात-प्रवृत्ति सद् आसीत्। ततो लब्ध-परिस्पन्दं तत् समभवत् अल्पतर-नाम-रूप-व्याकरणेन अङ्कुरी-भूतम् इव बीजम्। ततोऽपि क्रमेण स्थूली-भवत् अद्भ्यः आण्डं सम्-अवर्तत संवृत्तम्। आण्डम् इति दैर्घ्यं छान्दसम्। “It became existent” – That which was expressed by the word ‘non-existent’, and which was, prior to its manifestation, motionless and inactive, as if it were non-existent, turned towards an existent effect, and having commenced a little of its activity, became ‘existent’. Consequently, by becoming mobile and by manifesting name and form, little by little, it grew just like a sprouting seed. From that state even, it, becoming gross gradually, became transformed into an egg from water. The lengthening of ā (as in āṇḍam) is peculiar to Veda literature. तद् अण्डं संवत्सरस्य कालस्य प्रसिद्धस्य मात्रां परिमाणम्। अभिन्न-स्वरूपम् एव अशयत स्थितं बभूव। तत् ततः संवत्सर-परिमाणात् कालाद् ऊर्ध्वं निरभिद्यत निर्भिन्नम् – वयसाम् इव अण्डम्। तस्य निर्भिन्नस्य अण्डस्य कपाले द्वे रजतं च सुवर्णं च अभवतां संवृत्ते॥ This egg lay there for a period of time known as a year, without undergoing any change in its form. Thereafter, on the termination of a period of one year, it burst open, like an egg of a bird. Of the two halves of this broken egg-shell, one was of silver and the other of gold.
Of these two parts of the egg, the one that is silver is this earth, and the one that is gold is heaven. The thick membranes are the mountains. The thin membranes are the clouds and mist. The veins are the rivers, and the fluid in the bladder is the ocean.✅
tadyadrajataṃ seyaṃ pṛthivī yatsuvarṇaṃ sā dyauryajjarāyu te parvatā yadulbaṃ samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudakaṃ sa samudraḥ.Tat yat rajatam, that [half] which is silver; sā iyam pṛthivī, that is this earth; yat suvarṇam, that [half] which is gold; sā dyauḥ, that is heaven; yat jarāyu, that which is the thick membrane; te parvatāḥ, they are the mountains; yat ulbam, that which is the thin membrane; sameghaḥ nīhāraḥ, are the clouds and mist; yāḥ dhamanayaḥ, that which are the veins; tāḥ nadyaḥ, are the rivers; yad vāsteyam udakam, that which is fluid in the bladder; saḥ samudraḥ, is the ocean.
तत् तयोः कपालयोः यद् रजतं कपालम् आसीत्, सा इयं पृथिवी पृथिव्युपलक्षितम् अधोऽण्ड-कपालम् इत्यर्थः। यत् सुवर्णं कपालं सा द्यौः द्यु-लोकोपलक्षितम् ऊर्ध्वं कपालम् इत्यर्थः। यज् जरायु गर्भ-परिवेष्टनं स्थूलम् अण्डस्य द्वि-शकली-भाव-काले आसीत्, ते पर्वताः बभूवुः। यद् उल्बं सूक्ष्मं गर्भ-परिवेष्टनम्, तत् सह मेघैः समेघः नीहारोऽवश्यायः बभूव इत्यर्थः। याः गर्भस्य जातस्य देहे धमनयः शिराः, ताः नद्यो बभूवुः। यत् तस्य वस्तौ भवं वास्तेयम् उदकम्, सः समुद्रः॥ Of these (two egg-shells), that (half of the) shell which was of silver became this earth i.e. the lower (half of the) egg-shell. The golden (half of the) egg-shell became the sky, the upper region, i.e. the upper half of the shell. The thick amnion, enclosing the embryo at the time the egg broke into two, became the mountains. The thin amnion that covered the embryo became the mist along with the clouds. Those which were the veins of the embryo that was born, became the rivers. That which was the fluid in the lower belly became the ocean.
Then that which was born was the sun. Its appearance was greeted by joyous sounds from all beings, and many desirable things appeared. Since then, the sunrise and the sunset are both marked by joyous sounds from all beings, and many enjoyable things also appear at that time.✅
atha yattadajāyata so'sāvādityastaṃ jāyamānaṃ ghoṣā ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ.Atha, next; yat tat ajāyata, that which was born; saḥ asau ādityaḥ, it is that sun; tam jāyamānam anu, after it was born; ulūlavaḥ ghoṣāḥ, the sounds of ‘ulu’; sarvāṇi ca bhūtāni, from all beings; sarve ca kāmāḥ, and all desirable things; udatiṣṭhan, came forth; tasmāt, therefore; udayam prati, at the rising; pratyāyanam prati, at the setting; tasya, of that [sun]; ulūlavaḥ ghoṣāḥ, the sounds of ‘ulu’; sarvāṇi ca bhūtāni, from all beings; sarve ca kāmāḥ, and all desirable things; anūttiṣṭhanti, appear.
अथ यत् तद् अजायत गर्भ-रूपं तस्मिन् अण्डे, सोऽसौ आदित्यः। तम् आदित्यं जायमानं घोषाः शब्दाः उलूलवः उरूरवो विस्तीर्ण-रवाः उदतिष्ठन् उत्थिवन्तः ईश्वरस्य इव इह प्रथम-पुत्र-जन्मनि सर्वाणि च स्थावर-जङ्गमानि भूतानि सर्वे च तेषां भूतानां कामाः कांयन्त इति विषयाः स्त्री-वस्त्र-अन्नादयः। Then, that which was born from the embryo in the egg, is this sun. When the sun was born, sounds of high shouting, i.e. sounds that are far-reaching, arose, just as it happens when the first son is born to a king. Also, all beings, moving and unmoving, and the desired object of these beings such as wife, clothes, food and the rest, there arose.यस्माद् आदित्य-जन्म-निमित्ता भूत-कामोत्पत्तिः, तस्माद् अद्यत्वेऽपि तस्य आदित्यस्य उदयं प्रति प्रत्यायनं प्रति अस्त-गमनं च प्रति, अथवा पुनः पुनः प्रत्यागमनं प्रत्यायनं तत् प्रति तन्निमित्ती-कृति इत्यर्थः। सर्वाणि च भूतानि सर्वे च कामाः घोषाः उलूलवः च अनूत्तिष्ठन्ति। प्रसिद्धं हि एतद् उदयादौ सवितुः॥ Because the birth of beings and the objects of their desire become possible consequent on the birth of the sun, therefore, even in these days, when the sun rises and sets or when the sun returns again and again, for that reason alone, sounds of high shouting arise, as also all beings and their objects of desire. This is a familiar experience at the sun-rise etc.
One who knows the sun as Brahman and worships it as such very soon hears sounds pleasing to the ears and also has many good things to enjoy.✅
sa ya etamevaṃ vidvānādityaṃ brahmetyupāste'bhyāśo ha yadenaṃ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran.Saḥ yaḥ etam evam vidvān, he who knows this as such; ādityam brahma iti upāste, [and] worships the sun as Brahman; abhyāśaḥ, soon; ha, surely; yat enam āgaccheyuḥ, to him come; sādhavaḥ ghoṣāḥ, pleasant sounds; ca upa-nimreḍeran ca nimreḍeran, and also good things to enjoy, good things to enjoy. [The repetition marks the end of the chapter.]
स यः कश्चित् एतम् एवं यथोक्त-महिमानं विद्वान् सन् आदित्यं ब्रह्म इति उपास्ते, स तद्-भावं प्रतिपद्यत इत्यर्थः। किञ्च दृष्टं फलम् अभ्याशः क्षिप्रं तद्विदः, यद् इति क्रिया-विशेषणम्, एनम् एवं-विदं साधवः शोभना घोषाः, साधुत्वं घोषादीनां यद् उपभोगे पापानुबन्धाभावः, आ च गच्छेयुः आगच्छेयुः च, उप च निम्रेडेरन् उपनिम्रेडेरन् च – न केवलम् आगमनमात्रं घोषाणाम् उपसुखयेयुः च उपसुखं च कुर्युः इत्यर्थः। द्विः अभ्यासः अध्याय-परिसमाप्त्यर्थः आदरार्थः च॥ Anyone who, knowing the sun thus as endowed with the glory described above, meditates upon it as Brahman, attains Its state. Also there will soon be this visible result. Auspicious sounds will hasten to him. The word yad (in the mantra) qualifies the verb. The auspiciousness of the sounds consists in the absence of contact with evil, while experiencing it. ‘Will hasten and continue’, i.e. the sounds do not merely hasten to him, but they also continue to delight him. The repetition is to show the end of the Adhyāya, as also reverence.
वायु-प्राणयोः ब्रह्मणः पाद-दृष्ट्यध्यासः पुरस्ताद् वर्णितः। अथ इदानीं तयोः साक्षाद्-ब्रह्मत्वेन उपास्यत्वाय उत्तरम् आरभ्यते। सुखावबोधार्था आख्यायिका, विद्या-दान-ग्रहण-विधि-प्रदर्शनार्था च। श्रद्धा-अन्न-दान-अनुद्धतत्वादीनां च विद्या-प्राप्ति-साधनत्वं प्रदर्श्यते आख्यायिकया – The attribution of Vāyu and Prāṇa (air and odour) as feet of Brahman has been described earlier (i.e. in the preceding Adhyāya). Now, the succeeding khaṇḍa is begun with a view to showing the meditation upon these two as truly Brahman. It is to make the topic easy of understanding, and also to show the procedure of imparting and receiving the knowledge, that it is said in the form of a narrative. Again, through the narrative is shown that faith; giving of food, and modesty are the means to the acquisition of knowledge.
In ancient times there was a king named Jana-śruti, who was the great-grandson of Jana-śruta. He was a highly charitable person, who gave many gifts in charity, and always with due respect. He also had large quantities of food cooked for people. With the thought in mind, ‘People all over will eat my food,’ he had many rest-houses built in different places.✅
jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa sa ha sarvata āvasathānmāpayāṃcakre sarvata eva me'nnamatsyantīti.Pautrāyaṇaḥ, the grandson; jāna-śrutiḥ, the son of Jana-śruta; śraddhā-deyaḥ, gave away in charity with due respect; bahu-dāyī, gave many gifts; bahu-pākyaḥ, cooked large quantities of food for free distribution; āsa ha, it happened like this; saḥ, he [Jāna-śruti]; sarvataḥ, from all quarters; me annam, my food; atsyanti, [people] will eat; iti, this [i.e., with this thought in mind]; sarvataḥ eva, in all directions; āvasathān, rest-houses; māpayāñ-cakre, built.
जानश्रुतिः जन-श्रुतस्य अपत्यम्। ह ऐतिह्य-अर्थः। पुत्रस्य पौत्रः पौत्रायणः स एव श्रद्धा-देयः श्रद्धा-पुरःसरम् एव ब्राह्मणादिभ्यो यमस्य इति श्रद्धा-देयः। बहु-दायी प्रभूतं दातुं शीलम् अस्य इति बहु-दायी। बहु-पाक्यः बहु पक्तव्यम् अहन्यहनि गृहे यस्य असौ बहु-पाक्यः। भोजनार्थिभ्यो बह्वस्य गृहेऽन्नं पच्यत इत्यर्थः। एवं-गुण-संपन्नोऽसौ जान-श्रुतिः पौत्रायणो विशिष्टे देशे काले च कस्मिंश्चित् आस बभूव। Jāna-śruti: the son of Jana-śruta. The letter ha points to the fact that it is a belief according to tradition. Pautrāyaṇa: son’s grandson. He was a giver of gifts with respect, i.e. he used to give gifts to the Brāhmaṇas with due faith. He gave liberally, i.e. it was natural with him to give much. He had much food cooked, i.e. he was one in whose house much food was cooked every day, that is to say, for those seeking food, much food was cooked in his house. The great grandson of Jana-śruta, endowed with these qualities, lived at a certain place, during a particular period.स ह सर्वतः सर्वासु दिक्षु ग्रामेषु नगरेषु आवसथान् एत्य वसन्ति येषु इति आवसथाः तान् मापयांचक्रे कारितवान् इत्यर्थः। सर्वतः एव मे मम अन्नं तेषु आवसथेषु वसन्तः अत्स्यन्ति भोक्ष्यन्त इति एवम् अभिप्रायः॥ He built rest-houses at all places in the villages and towns. The shelter where the pedestrians come and stay is called a rest-house. The drift is this – ‘Those who stay in all these rest-houses may partake of my food’ (This was his idea).
Once he saw some swans flying overhead at night. The swan flying behind called out to the one ahead: ‘Hey, you short-sided one! Don’t you see that the brightness of Jāna-śruti has spread all over the sky like daylight? Beware you don’t touch it. See that it doesn’t burn you’.✅
atha haṃsā niśāyāmatipetustaddhaivaṃ haṃ sohaṃ samabhyuvāda ho ho'yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotirātataṃ tanmā prasāṅkṣī stattvā mā pradhākṣīriti.Atha ha, once; haṃsāḥ, swans [i.e., some sages who had taken the form of swans]; niśāyām, at night; atipetuḥ, were flying; tat, then; haṃsaḥ, one of the swans; evam ha abhyuvāda, loudly said; haṃsam, to the other swan; ho ho ayi bhallākṣa bhallākṣa, hey, you short-sided one [don’t you see?]; jāna-śruteḥ pautrāyaṇasya jyotiḥ, the light [emanating] from Jāna-śruti; divā, in the sky; samam ātatam, has spread like daylight; tat, that [light]; mā prasāṅkṣīḥ, don’t touch; tat tvā mā pradhākṣīḥ iti, don’t let it burn you.
तत्र एवं सति राजनि तस्मिन् घर्म-काले हर्म्य-तलस्थे Once, during summer, the king was sitting on the terrace of his palace.अथ ह हंसा निशायां रात्रौ अतिपेतुः। ऋषयो देवता वा राज्ञोऽन्न-दान-गुणैः तोषिताः सन्तः हंस-रूपा भूत्वा राज्ञो दर्शन-गोचरे अतिपेतुः पतितवन्तः। तत् तस्मिन् काले तेषां पततां हंसानाम् एकः पृष्ठतः पतन् अग्रतः पतन्तं हंसम् अभ्युवाद अभ्युक्तवान् – हो होऽयि इति भो भो इति सम्बोध्य भल्लाक्ष भल्लाक्ष इति आदरं दर्शयन् यथा पश्य पश्य आश्चर्यम् इति तद्वत्। भल्लाक्ष इति मन्द-दृष्टित्वं सूचयन्नाह। अथवा सम्यग्ब्रह्म-दर्शनाभिमानवत्त्वात् तस्य असकृदुपालब्धः तेन पीड्यमानोऽमर्षितया तत् सूचयति भल्लाक्ष इति। Once at night some swans flew along. Some sages or deities, being pleased with the king’s virtues such as giving of food (in charity) etc., assumed the form of swans and flew along within the range of his vision. At that time, one of the swans that flew behind, addressed the other that flew in front thus: “O short-sighted one, O short- sighted one”. The repetition is expressive of respect for what he is going to speak just as one says, “Look, look, how wonderful”. The term bhallākṣa points to shortsightedness. Or the term bhallākṣa indicates his wrath for the other whose reproachful attitude on account of being endowed with the right perception of Brahman has constantly pained him.जान-श्रुतेः पौत्रायणस्य समं तुल्यं दिवा द्यु-लोकेन ज्योतिः प्रभास्वरम् अन्न-दानादि-जनित-प्रभावजम् आततं व्याप्तं द्यु-लोक-स्पृग् इत्यर्थः। दिवा अह्ना वा समं ज्योतिः इत्येतत्। तन्मा प्रसाङ्क्षीः सञ्जनं सक्तिं तेन ज्योतिषा सम्बन्धं मा कार्षिः इत्यर्थः। तत्प्रसञ्जनेन तत् ज्योतिः त्वा त्वां मा प्रधाक्षीः मा दहतु इत्यर्थः। पुरुष-व्यत्ययेन मा प्रधाक्षीद् इति॥ The glorious brightness of the great-grandson of Jana-śruti arisen from the liberal giving of food etc. has spread like heavenly region, i.e. his glory has risen so high as to touch the heavenly region. Or it can be that his glory is like the day-light. Don’t be in contact with that brightness, lest any contact with that brightness should burn you. The verb pradhākṣīḥ (in the mantra) should be understood as pradhākṣīt (third person).
The swan in front replied: ‘Say, who is this person? From the way you are talking one would think he was Raikva with the cart.’ Then the other swan asked, ‘And who is this Raikva with the cart you are referring to?’✅
tamu ha paraḥ pratyuvāca kamvara enametatsantaṃ sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti.Paraḥ, the other [i.e., the swan in front]; tam u ha pratyuvāca, replied; are kam u enam etat santam, [feigning contempt and a mood to debate] say, who is this one; sayugvānam raikvam iva āttha iti, you are talking as if he were Raikva with the cart; yaḥ nu katham sayugvā raikvaḥ iti, [the other swan asked] who is this Raikva with the cart that you are referring to?
तम् एवम् उक्तवन्तं परः इतरोऽग्र-गामी प्रत्युवाच – अरे निकृष्टोऽयं राजा वराकः, तं कम् उ एनं सन्तं केन माहात्म्येन युक्तं सन्तम् इति कुत्सयति एनम् एवं स-बहुमानम् एतद् वचनम् आत्थ रैक्वम् इव स-युग्वानम्, सह युग्वना गन्त्र्या वर्तत इति सयुग्वा रैक्वः, तम् इव आत्थ एनम्। अननुरूपम् अस्मिन् अयुक्तम् ईदृशं वक्तुं रैक्व इव इत्यभिप्रायः। इतरः च आह – यः नु कथं त्वया उच्यते सयुग्वा रैक्वः। इति उक्तवन्तं भल्लाक्षः आह – शृणु यथा स रैक्वः॥ To him who addressed thus, the other swan that moved in front replied: “Oh this poor king is worthless. For what greatness, with which he is endowed, do you speak of him being what he is on such respectful terms? Do you speak of him as if he were Raikva with the cart?” (The words) sa-yugvā Raikva mean ‘as if he is (one like) Raikva with the cart’. The view is that it is not fair to speak of him, as if he were Raikva. Then, the other (i.e. the first swan) said: ‘Of what sort is Raikva with the cart of whom you speak’? To him who said thus, the other one said: ‘Listen, who that Raikva is’.
‘Just as in a game of dice, when a person wins the toss called kṛta he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of Raikva. If anyone knows what Raikva knows, he becomes like Raikva. This is how I would describe Raikva.’✅
yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisameti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti.Yathā, just as; kṛtāya-vijitāya, if a person wins the toss of dice called kṛta [the highest number possible in a toss of dice]; adhareyāḥ, all lower tosses [i.e., tretā, three; dvāpara, two; and kali, one]; samyanti, are included [i.e., are also won]; evam, in the same way; yat kiñca prajāḥ sādhu kurvanti, whatever good work people do; enam sarvam tat abhisameti, all that comes under that one [i.e., it goes to the credit of Raikva]; yaḥ tat veda, he who knows that; yat saḥ veda, whatever he [Raikva] knows; saḥ mayā etat uktaḥ iti, this is said of him by me.
यथा लोके कृतायः कृतो नामायः द्यूत-समये प्रसिद्धः चतुरङ्कः, सः यदा जयति द्यूते प्रवृत्तानाम्, तस्मै विजिताय तदर्थम् इतरे त्रि-द्व्येकाङ्काः अधरेयाः त्रेता-द्वापर-कलि-नामानः संयन्ति संगच्छन्तेऽन्तर्भवन्ति। चतुरङ्के कृताये त्रि-द्व्येकाङ्कानां विद्यमानत्वात् तद् अन्तर्भवन्ति इत्यर्थः। यथा अयं दृष्टान्तः, एवम् एनं रैक्वं कृताय-स्थानीयं त्रेता-द्यय-स्थानीयं सर्वं तद् अभिसमेति अन्तर्भवति रैक्वे। किं तत्? यत्किंच लोके सर्वाः प्रजाः साधु शोभनं धर्म-जातं कुर्वन्ति, तत् सर्वं रैक्वस्य धर्मेऽन्तर्भवति, तस्य च फले सर्व-प्राणि-धर्म-फलम् अन्तर्भवति इत्यर्थः। Just as in common parlance, at a game of dice, when one wins the cast bearing number four which is called Kṛta, to him who has thus won, belong the other lower casts bearing numbers three, two and one which are called Tretā, Dvāpara and Kali (respectively). The idea is that since, in the cast named Kṛta and bearing number four, the other numbers viz. three, two, and one, are already existing, these latter are included in it. As is this illustration, so is Raikva who occupies the place of Kṛta to whom belongs all the rest that occupies the place of Tretā etc. That is to say, all these exist in Raikva. What is that? Whatever good the people do in this world, impelled by (a sense of) virtue, becomes included 1n the virtue that belongs to Raikva. The meaning is that, in the result that accrues to him, is included the result of the virtuous deeds of all creatures.तथा अन्योऽपि कश्चित् यः तत् वेद्यं वेद। किं तत्? यत् वेद्यं सः रैक्वः वेद। तद्वेद्यमन्योऽपि यो वेद, तम् अपि सर्व-प्राणि-धर्म-जातं तत्फलं च रैक्वम् इव अभिसमेति इति अनुवर्तते। सः एवं-भूतः अ-रैक्वोऽपि मया विद्वान् एतद् उक्तः एवम् उक्तः, रैक्ववत् सः एव कृताय-स्थानीयो भवति इत्यभिप्रायः॥ Similarly, any other man also who knows the knowable (attains his state). What is that knowable? To him also, who knows what Raikva has realised, belong, as in the case of Raikva, the virtuous deeds of all creatures as well as their results. The word abhisameti (‘belongs’) follows here also (to complete the sentence). Even any other knower than Raikva, who is thus spoken of by me, occupies, like Raikva, the place resembling that of Kṛta. This is the meaning.
5. Jāna-śruti Pautrāyaṇa overheard what the swan said. He got up from his bed and the first thing he did was to ask his attendant [who was standing nearby]: ‘O my child, can I be compared to Raikva with the cart? Who is this Raikva with the cart? What sort of person is he?’ 6. [Then he quoted what the swan had said:] ‘Just as in a game of dice, if a person wins the toss called kṛta, he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of Raikva. If anyone knows what Raikva knows, he becomes like Raikva. This is how I would describe Raikva.’✅
5. tadu ha jānaśrutiḥ pautrāyaṇa upaśuśrāva sa ha saṃjihāna eva kṣattāramuvācāṅgāre ha sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti.U tat, that [what the swan said]; jāna-śrutiḥ pautrāyaṇa upaśuśrāva, the great-grandson of Jana-śruta overheard; saḥ ha sañjihānaḥ, he got up from his bed; eva kṣattāram uvāca, and immediately said to his charioteer; aṅga are, O my child; sayugvānam iva raikvam āttha ha iti, do you compare me with Raikva with the cart; yaḥ sayugvā raikva iti, who is this Raikva with the cart; nu katham, what sort of person is he?6. yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti.Yathā, just as; kṛtāya-vijitāya, if a person wins the toss of dice called kṛta [the highest number possible in a toss of dice]; adhareyāḥ, all lower tosses [i.e., tretā, three; dvāpara, two; and kali, one]; samyanti, are included [i.e., are also won]; evam, in the same way; yat kiñca prajāḥ sādhu kurvanti, whatever good work people do; enam sarvam tat abhisamaiti, all that comes under that one [i.e., it goes to the credit of Raikva]; yaḥ tat veda, he who knows that; yat saḥ veda, whatever he [Raikva] knows; saḥ mayā etat uktaḥ iti, this is said of him by me.
तद् उ ह तद् एतद् ईदृशं हंस-वाक्यम् आत्मनः कुत्सा-रूपम् अन्यस्य विदुषः रैक्वादेः प्रशंसा-रूपम् उपशुश्राव श्रुतवान् हर्म्य-तलस्थो राजा जान-श्रुतिः पौत्रायणः। तच् च हंसवाक्यं स्मरन् एव पौनः-पुन्येन रात्रि-शेषम् अतिवाहयामास। The king, Jana-śruti’s great grandson, lying on the terrace of his palace, heard the conversation of the swans, slighting him and praising another enlightened one named Raikva. And he, reflecting again and again on the words of the swans, passed the remaining part of the night.ततः सः वन्दिभी राजा स्तुति-युक्ताभिर्वाग्भिः प्रतिबोध्यमानः उवाच क्षत्तारं संजिहानः एव शयनं निद्रां वा परित्यजन् एव, हे अङ्ग वत्स अरे ह सयुग्वानम् इव रैक्वम् आत्थ किं माम्? सः एव स्तुत्यर्हः न अहम् इत्यभिप्रायः। अथवा सयुग्वानं रैक्वम् आत्थ गत्वा मम तद्दिदृक्षाम्। तदा इव-शब्दः अवधारणार्थः अनर्थकः वा वाच्यः। Then, the king, having been roused from drowsing by the hymns of the panegyrists, spoke to the waiter (kṣattṛ, attendant), as soon as he woke up: “O dear child, are you speaking of me as though I am Raikva with the cart?” ‘He (Raikva) alone deserves praise and not I’. That is the drift. Or (it may mean) “To Raikva with the cart, you may go and say that I wish to see him”. In that case, the word iva (in sa-yugvānam iva) is suggestive of emphasis or it carries no meaning.सः च क्षत्ता प्रत्युवाच रैक्वानयन-कामो राज्ञः अभिप्रायज्ञः – यः नु कथं सयुग्वा रैक्व इति, राज्ञा एवं च् उक्तः आनेतुं तच्चिह्नं ज्ञातुम् इच्छन् यः नु कथं सयुग्वा रैक्व इति अवोचत्। सः च भल्लाक्ष-वचनम् एव अवोचत्॥ And the waiter, having known the king’s intention and having become desirous of bringing Raikva, answered: ”What sort of man is this Raikva with the cart”? That is to say, when said thus by the king, being anxious to know his characteristics, so as to bring him, he said, “What sort of man …” etc. And (the king) repeated what the swan (that flew in front) had said.
[Jāna-śruti asked his attendant to go and look for Raikva.] Having looked for him, the attendant thought, ‘I can’t find him,’ and returned to his master. Jāna-śruti then said to him: ‘Well, why don’t you go to places where brāhmaṇas are to be found – in forests and solitary places? Look for him there’.✅
sa ha kṣattānviṣya nāvidamiti pratyeyāya taṃ hovāca yatrāre brāhmaṇasyānveṣaṇā tadenamarccheti.Saḥ ha kṣattā, that attendant; anviṣya, having looked [for Raikva]; na avidam iti, thought ‘I have not found him’; pratyeyāya, came back; tam ha uvāca, [then Jāna-śruti] said to him; are yatra brāhmaṇasya anveṣaṇā, well, wherever brāhmaṇas are to be found [i.e., in forests and solitary places]; tad enam arccha iti, look for him there.
तस्य स्मरन् – Remembering this,सः ह क्षत्ता नगरं ग्रामं वा गत्वा अन्विष्य रैक्वं न अविदं न व्यज्ञासिषम् इति प्रत्येयाय प्रत्यागतवान्। तं ह उवाच क्षत्तारम् – अरे यत्र ब्राह्मणस्य ब्रह्मविद एकान्ते अरण्ये नदी-पुलिनादौ विविक्ते देशे अन्वेषणा अनुमार्गणं भवति, तत् तत्र एनं रैक्वम् अर्च्छ ऋच्छ गच्छ, तत्र मार्गणं कुरु इत्यर्थः॥ The waiter went to the towns and villages and, having enquired about Raikva, returned saying, ‘I could not find him’. Then the king said to the waiter: “Well, go where the knower of Brahman should be searched for, i.e. in the solitude of the forest or at any sequestered spot on the river-bank, etc., and search for Raikva”.
The attendant noticed a man sitting under a cart, scratching a rash on his body. Sitting down close to him, the attendant asked, ‘Sir, are you Raikva with the cart?’ The man answered, ‘Well, yes, I am.’ The attendant thought, ‘I have found him,’ and returned.✅
so'dhastācchakaṭasya pāmānaṃ kaṣamāṇamupopaviveśa taṃ hābhyuvāda tvaṃ nu bhagavaḥ sayugvā raikva ityahaṃ hyarā3 iti ha pratijajñe sa ha kṣattāvidamiti pratyeyāya.Saḥ, he [the attendant]; śakaṭasya adhastāt, [noticed a man sitting] under a cart; pāmānam, with a rash on his skin; kaṣamāṇam, scratching; upa upaviveśa, he sat close to him; tam ha abhyuvāda, he said to him; tvam nu bhagavaḥ sayugvā raikva iti, Sir, are you Raikva with the cart; aham hi arā iti, well, yes, I am the same; pratijajñe, he admitted [rather contemptuously]; saḥ ha kṣattā, that attendant; avidam iti, thought ‘I have found him’; pratyeyāya, came back.
इत्युक्तः – Being instructed thus,क्षत्ता अन्विष्य तं विजने देशे अधस्तात् शकटस्य गन्त्र्याः पामानं खर्जूं कषमाणं कण्डूयमानं दृष्ट्वा, अयं नूनं सयुग्वा रैक्व इति उप समीपे उपविवेश विनयेनोपविष्टवान्। तं च रैक्वं ह अभ्युवाद उक्तवान्। त्वम् असि हे भगवः भगवन् सयुग्वा रैक्व इति। एवं पृष्टः अहम् अस्मि हि अरा३ अरे इति ह अनादर एव प्रतिजज्ञे अभ्युपगतवान् – सः तं विज्ञाय अविदं विज्ञातवान् अस्मि इति प्रत्येयाय प्रत्यागत इत्यर्थः॥ The waiter, while searching for him in solitary places, saw a man sitting under a cart and scratching the itches. ‘This is certainly Raikva with the cart’. Thinking thus, he sat near him with all humility and asked him: ‘O revered sir, are you Raikva with the cart?’ Having been asked thus, he admitted discourteously: ‘Well, man, yes, I am’. Having known him, the waiter returned with the feeling, ‘I have found him’.
Then Jāna-śruti Pautrāyaṇa went to that place, taking with him six hundred cows, a gold necklace, and a chariot drawn by mules. He said to him [Raikva]:✅
tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkamaśvatarīrathaṃ tadādāya praticakrame taṃ hābhyuvāda.Tat u ha, next; jāna-śrutiḥ pautrāyaṇaḥ, the great-grandson of Jana-śruta; ṣaṭ śatāni gavām, six hundred cows; niṣkam, a gold necklace; aśvatarī-ratham, a chariot drawn by mules; tat ādāya, that with him; praticakrame, went [there]; tam ha abhyuvāda, he said to him.
तत् तत्र ऋषेः गार्हस्थ्यं प्रति अभिप्रायं बुद्ध्वा धनार्थितां च उ ह एव जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कं कण्ठहारम् अश्वतरीरथम् अश्वतरीभ्यां युक्तं रथं तदादाय धनं गृहीत्वा प्रतिचक्रमे रैक्वं प्रति गतवान्। तं च गत्वा अभ्युवाद ह अभ्युक्तवान्॥ Then, the great grandson of Jana-śruti, on knowing the Ṛṣi’s intention to settle as a householder and also his desire for wealth (to fulfil the above), took with him six hundred cows, a necklace and a chariot drawn by mules and went to Raikva and addressed (as follows):
‘O Raikva, all these – six hundred cows, a gold necklace, and a chariot drawn by mules – are for you. Please tell me about the god you worship’.✅
raikvemāni ṣaṭśatāni gavāmayaṃ niṣko'yamaśvatarīratho'nu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatāmupāssa iti.Raikva, O Raikva; imāni, all these; ṣaṭ śatāni gavām, six hundred cows; ayam niṣkaḥ, this gold necklace; ayam aśvatarī-rathaḥ, this chariot drawn by mules; bhagavaḥ, sir; anuśādhi me, please teach me; etām devatām, about the god; yām devatām upāsse iti, that god which you worship.
हे रैक्व गवां षट् शतानि इमानि तुभ्यं मया आनीतानि, अयं निष्कः अश्वतरीरथः च अयम् एतद् धनम् आदत्स्व। भगवो अनुशाधि च मे माम् एताम्, यां च देवतां त्वम् उपास्से तद् देवता उपदेशेन माम् अनुशाधि इत्यर्थः॥ 0 Raikva, I have brought you these six hundred cows, this necklace and this chariot drawn by mules. (Please) accept this wealth, O revered sir, and teach me (all about) the deity whom you worship, i.e. impart to me by way of instruction all about that deity.
Raikva said to him, ‘You śūdra, the necklace and chariot along with the cows – let all these be yours.’ Jāna-śruti left and then again came back – this time with one thousand cows, a gold necklace, a chariot drawn by mules, and his own daughter.✅
tamu ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhirastviti tadu ha punareva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkamaśvatarīrathaṃ duhitaraṃ tadādāya praticakrame.Tam u, to him [Jāna-śruti]; ha paraḥ, the other [i.e., Raikva]; pratyuvāca, replied; aha śūdra, O you śūdra; hāra-itvā, the necklace and chariot [see Bhāṣyam, with necklace and the conveyance]; saha gobhiḥ, along with the cows; tava eva astu iti, they may be with you; tat u ha jāna-śrutiḥ pautrāyaṇaḥ, then Jāna-śruti Pautrāyaṇa; punaḥ eva, again; sahasram gavām, one thousand cows; niṣkam, a gold necklace; aśvatarī-ratham, a chariot drawn by mules; duhitaram, his own daughter; tat ādāya, taking that with him; praticakrame, he went back.
तम् एवमुक्तवन्तं राजानं प्रत्युवाच परो रैक्वः। अह इति अयं निपातो विनिग्रहार्थीयोऽन्यत्र, इह त्वनर्थकः, एवशब्दस्य पृथक्प्रयोगात्। हारेत्वा हारेण युक्ता इत्वा गन्त्री सेयं हारेत्वा गोभिः सह तव एव अस्तु तवैव तिष्ठतु न मम अपर्याप्तेन कर्मार्थमनेन प्रयोजनमित्यभिप्रायः। हे शूद्र इति – To the king who spoke thus, the other, i.e. Raikva, replied. The particle aha is used elsewhere in the sense of displeasure, but here, since there is the particular use of the word eva, it carries no meaning. ‘This chariot together with the necklace and cows may remain with you alone’. The drift is, ‘O Śūdra, this which is insufficient for my purpose, is of no use to me’.ननु राजासौ क्षत्तृसम्बन्धात्, स ह क्षत्तारमुवाचेत्युक्तम्। विद्याग्रहणाय च ब्राह्मणसमीपोपगमात् शूद्रस्य च अनधिकारात् कथमिदमननुरूपं रैक्वेणोच्यते हे शूद्रेति। (Pūrvapakṣa): Since he had kept a waiter (or charioteer), it has been stated (above), ‘he said to the waiter,’ in view of the master-servant relationship. From this it follows that he is a king. And since a Śūdra is not fit to go near a Brāhmaṇa and obtain knowledge, how is it that the words, ‘O, Śūdra’ have been uttered by Raikva which are improper?तत्राहुराचार्याः – हंसवचनश्रवणात् शुगेनमाविवेश। तेनासौ शुचा श्रुत्वा रैक्वस्य महिमानं वा आद्रवतीति ऋषिः आत्मनः परोक्षज्ञतां दर्शयन् शूद्रेत्याहेति। शूद्रवद्वा धनेनैव एवं विद्याग्रहणायोपजागम न च शुश्रूषया। न तु जात्यैव शूद्र इति। (Samādhāna): Here the teachers (of yore) have said (as follows): On hearing the words of the swans, the king became possessed of sorrow. On account of this sorrow or because of hearing the glory of Raikva, the king became dissolved. Hence, the Ṛṣi, revealing his capacity to know what is invisible (to ordinary men), addressed the king as Śūdra. Or the king was so addressed because he, like a Śūdra, approached him with wealth for obtaining knowledge, without offering service, but not because he was a Śūdra by caste.अपरे पुनराहुः अल्पं धनमाहृतमिति रुषैव एवमुक्तवान् शूद्रेति। लिङ्गं च बह्वाहरणे उपादानं धनस्येति। Again, some others hold that the Ṛṣi felt offended since little wealth only was offered, and that is why he uttered the word Śūdra. And this is suggestive of the fact that wealth, offered in plenty, is to be accepted.तदु ह ऋषेर्मतं ज्ञात्वा पुनः एव जानश्रुतिः पौत्रायणो गवां सहस्रम् अधिकं जायां च ऋषेरभिमतां दुहितरम् आत्मनः तद् आदाय प्रतिचक्रमे क्रान्तवान्॥ Having known the mind of the Ṛṣi, the great grandson of Jana-śruti took with him again more cows, numbering a thousand in all, and his own daughter who would be a wife to the Ṛṣi’s liking, and went over to him.
4. He said to Raikva: ‘I am giving you these thousand cows, this gold necklace, this chariot drawn by mules, this daughter of mine to be your wife, and also this village in which you live. Now, sir, please teach me’. 5. Lifting the face of the princess, Raikva said: ‘You have brought me many things [but they are not making me speak]. It is this face that is making me speak.’ The villages in the Mahā-vṛṣa province, where Raikva lived, were known thenceforth as Raikva-parṇā. It was here Raikva taught Jāna-śruti. Raikva said to him:✅
4. taṃ hābhyuvāda raikvedaṃ sahasraṃ gavāmayaṃ niṣko'yamaśvatarīratha iyaṃ jāyāyaṃ grāmo yasminnāsse'nveva mā bhagavaḥ śādhīti.Tam, to him [Raikva]; ha abhyuvāda, [Jāna-śruta] said; raikva, O Raikva; idam sahasram gavām, these thousand cows; ayam niṣkaḥ, this gold necklace; ayam aśvatarī-rathaḥ, this chariot drawn by mules; iyam jāyā, this wife [my daughter]; ayam grāmaḥ, this village; yasmin āsse, where you live; [I am presenting all these to you]; bhagavaḥ, sir; eva anuśādhi iti, now please teach me.5. tasyā ha mukhamupodgṛhṇannuvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa sa tasmai hovāca.Tasyāḥ ha mukham upodgṛhṇan, lifting her face; uvāca, [Raikva] said; śūdra, O śūdra; ajahāra, you have brought; imāḥ, all these; anena eva mukhena, by this face [or, mouth]; ālāpayiṣyathā iti, you will make me speak; te ha ete raikva-parṇāḥ nāma, these [villages] known as Raikva-parṇā; mahā-vṛṣeṣu, in the province of Mahā-vṛṣa; yatra, where; uvāsa, [Raikva] lived; asmai, [and where Raikva taught] him [i.e., Jāna-śruti]; tasmai ha uvāca, he said to him.
रैक्व इदं गवां सहस्रम् अयं निष्कः अयम् अश्वतरीरथः इयं जाया जायार्थं मम दुहिता आनीता अयं च ग्रामः यस्मिन्नास्से तिष्ठसि स च त्वदर्थे मया कल्पितः। तद् एतत् सर्वम् आदाय अनुशाधि एव मा मां हे भगवः, ‘O Raikva, here are (for you) these thousand cows, this necklace, this chariot drawn by mules, this my daughter whom I have brought as a wife for you; and this village in which you stay, too, I will make over to you. O revered sir, please accept all these and teach me.इत्युक्तः तस्याः जायार्थम् आनीताया राज्ञो दुहितुः ह एव मुखं द्वारं विद्याया दाने तीर्थम् उपोद्गृह्णन् जानन्नित्यर्थः। ‘ब्रह्मचारी धनदायी मेधावी श्रोत्रियः प्रियः। विद्यया वा विद्यां प्राह तीर्थानि षण्मम’ (?) इति विद्याया वचनं विज्ञायते हि। When addressed thus, Raikva, knowing the face of the king’s daughter who was brought as a wife for him as the means for the impartation of knowledge, as evidenced by a verse for imparting knowledge, “The celibate, the giver of wealth in return, the intelligent one, the knower of the Vedas, the one who is dear, and the one who reciprocates with a different knowledge – these are my six objects of veneration”, said:एवं जानन् उपोद्गृह्णन् उवाच उक्तवान्। आजहार आहृतवान् भवान् इमाः गाः यच् च अन्यद् धनं तत् साध्विति वाक्यशेषः। शूद्र इति पूर्वोक्तानुकृतिमात्रं न तु कारणान्तरापेक्षया पूर्ववत्। अनेन एव मुखेन विद्याग्रहणतीर्थेन आलापयिष्यथाः आलापयसीति मां भाणयसीत्यर्थः। “You did it well in bringing all these cows and the other riches”. Thus should the sentence be completed. The address, ‘O Śūdra’, is just a repetition of what has been done earlier, and it is not based on any reason. ‘By this face alone, which is a means for the impartation of knowledge, you will make me speak’. This is the meaning.ते ह एते ग्रामा रैक्वपर्णा नाम विख्याता महावृषेषु देशेषु यत्र येषु ग्रामेषु उवास उषितवान् रैक्वः, तानसौ ग्रामानदाद् अस्मै रैक्वाय राजा। तस्मै राज्ञे धनं दत्तवते ह किल उवाच विद्यां सः रैक्वः॥ Those villages, well-known by the name Raikva-parṇā, in the Mahā-vṛṣa country, where Raikva lived, were given by the king to Raikva. And to the king who offered wealth, Raikva imparted the knowledge (of the deity for which he prayed).
The air swallows everything. When fire is extinguished, it disappears into the air. When the sun sets, it disappears into the air. And when the moon sets, it disappears into the air.✅
vāyurvāva saṃvargo yadā vā agnirudvāyati vāyumevāpyeti yadā sūryo'stameti vāyumevāpyeti yadā candro'stameti vāyumevāpyeti.Vāyuḥ vāva samvargaḥ, the air swallows everything; yadā vai agniḥ udvāyati, when fire is extinguished; vāyum eva apyeti, it disappears into the air; yadā sūryaḥ astam eti, when the sun sets; vāyum eva apyeti, it disappears into the air; yadā candraḥ astam eti, when the moon sets; vāyum eva apyeti, it disappears into the air.
वायुः वाव संवर्गः वायुर्बाह्यः, वावेत्यवधारणार्थः, संवर्जनात्संग्रहणात्संग्रसनाद्वा संवर्गः। वक्ष्यमाणा अग्न्याद्या देवता आत्मभावमापादयतीत्यतः संवर्गः संवर्जनाख्यो गुणो ध्येयो वायोः, कृतायान्तर्भावदृष्टान्तात्। कथं संवर्गत्वं वायोरिति, आह – यदा यस्मिन्काले वै अग्निः उद्वायति उद्वासनं प्राप्नोति उपशाम्यति, तदा असौ अग्निः वायुम् एव अपि एति वायुस्वाभाव्यमपिगच्छति। तथा यदा सूर्यो अस्तम् एति, वायुम् एव अपि एति। यदा चन्द्रोऽस्तम् एति वायुम् एव अपि एति। Air indeed is the absorbent. Here the word vāyu means the external air. The particle vāva is meant to show certainty. It is said to be the absorbent because it absorbs or takes in or swallows. The air absorbs into its own state the deities of fire and the rest, to be mentioned hereafter. Hence it is the absorbent. The attribute called absorption is to be meditated upon, on the same footing with air, even as it is illustriously explained (earlier) with reference to the Kṛta-cast (of the dice) which includes all other lower casts. But how does the air become the absorbent? This is being explained. When the fire goes out, i.e. becomes extinguished, then it goes into air alone, i.e. it becomes one with air. Similarly, when the sun sets, it, too, goes into air, and when the moon sets, it also goes into air.ननु कथं सूर्याचन्द्रमसोः स्वरूपावस्थितयोः वायौ अपिगमनम्? (Pūrvapakṣa): How do the sun and the moon which exist in the forms of their own, become absorbed into air?नैष दोषः, अस्तमने अदर्शनप्राप्तेः वायुनिमित्तत्वात्। वायुना हि अस्तं नीयते सूर्यः, चलनस्य वायुकार्यत्वात्। अथवा प्रलये सूर्याचन्द्रमसोः स्वरूपभ्रंशे तेजोरूपयोर्वायावेव अपिगमनं स्यात्॥ (Samādhāna): There is nothing wrong. The disappearance (of the sun) after setting is caused by air (the movement-element present throughout the universe), that is to say, it is by air that the sun is made to set, because motion is caused by air. Or at the time of Dissolution, when the sun and the moon abandon their own forms, the light and forms will become absorbed into air alone.
When water dries up, it disappears into the air. The air swallows all these. This is the worship of the forces of nature (adhidaivata).✅
yadāpa ucchuṣyanti vāyumevāpiyanti vāyurhyevaitānsarvānsaṃvṛṅkta ityadhidaivatam.Yadā āpaḥ ucchuṣyanti, when water dries up; vāyum eva apiyanti, it goes into the air; vāyuḥ hi etān sarvān saṃvṛṅkte, the air swallows all these; iti adhidaivatam, this is the worship of the forces of nature.
तथा Similarly,यदा आपः उच्छुष्यन्ति उच्छोषम् आप्नुवन्ति, तदा वायुम् एव अपियन्ति। वायुः हि यस्माद् एव एतान् अग्न्याद्यान् महाबलान् संवृङ्क्ते, अतो वायुः संवर्ग-गुण उपास्य इत्यर्थः। इति अधिदैवतं देवतासु संवर्ग-दर्शन उक्तम्॥ When water dries up, it enters into air alone, because air, indeed, absorbs into it all these very powerful deities like fire and the rest. Hence air is to be meditated upon as a symbol of absorption. Thus its doctrine of absorption with regard to the gods stands explained.
Next is the worship concerning the body. Prāṇa swallows everything. When a person sleeps, speech, the eyes, the ears, and the mind – all these go into prana. Prāṇa swallows all these.✅
athādhyātmaṃ prāṇo vāva saṃvargaḥ sa yadā svapiti prāṇameva vāgapyeti prāṇaṃ cakṣuḥ prāṇaṃ śrotraṃ prāṇaṃ manaḥ prāṇo hyevaitānsarvānsaṃvṛṅkta iti.Atha adhyātmam, now, that relating to the body; prāṇaḥ vāva samvargaḥ, prāṇa [the vital force] swallows everything; saḥ yadā svapiti, when a person is sleeping; prāṇam eva vāk apyeti, speech disappears into prāṇa; prāṇam cakṣuḥ, the eyes [disappear] into prāṇa; prāṇam śrotram, the ears [disappear] into prāṇa; prāṇam manaḥ, the mind [disappears] into prāṇa; prāṇaḥ hi eva etān sarvān saṃvṛṇkte iti, prāṇa swallows all these.
अथ अनन्तरम् अध्यात्मम् आत्मनि संवर्ग-दर्शनम् इदम् उच्यते। प्राणः मुख्यः वाव संवर्गः। सः पुरुषः यदा यस्मिन् काले स्वपिति, तदा प्राणम् एव वाग् अपि एति – वायुम् इव अग्निः। प्राणं चक्षुः प्राणं श्रोत्रं प्राणं मनः प्राणो हि यस्माद् एव एतान् वागादीन् सर्वान् संवृङ्क्ते इति॥ Then follows this doctrine of absorption with regard to the body. The vital air in the mouth indeed is the absorbent. When a man is asleep, speech becomes absorbed into the vital air, just as fire enters into air. The eye(s), ear(s) and the mind become absorbed into the vital air. As such, the vital air indeed absorbs all these beginning with speech etc.
These two swallow everything: air among the gods and prāṇa among the organs.✅
tau vā etau dvau saṃvargau vāyureva deveṣu prāṇaḥ prāṇeṣu.Tau vai etau dvau, these are those two; samvargau, all-swallowing; vāyuḥ eva deveṣu, the air among the gods; prāṇaḥ prāṇeṣu, prāṇa [the vital breath] among the organs.
तौ वै एतौ द्वौ संवर्गौ संवर्जनगुणौ – वायुः एव देवेषु संवर्गः प्राणः प्राणेषु वागादिषु मुख्यः॥ These two indeed are the two absorbents, i.e. the two possessed of the qualities of absorption – the air, the absorbent among the gods; and the vital air in the mouth, the absorbent among the sense-organs such as speech and the rest.
Once Śaunaka, the son of Kapi, and Abhipratārin, the son of Kakṣa-sena, were being served their meals when a brahma-cārin appeared and begged for some food. They, however, refused to give him any.✅
atha ha śaunakaṃ ca kāpeyamabhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe tasmā u ha na dadatuḥ.Atha ha, once; śaunakam kāpeyam ca abhipratāriṇam kākṣa-senim ca pariviṣyamāṇau, food was being served to Śaunaka, the son of Kapi, and Abhipratārin, the son of Kaksa-sena; brahma-cārī bibhikṣe, a brahma-cārin begged for some food; tasmā u ha na dadatuḥ, they, however, refused to give him any.
अथ एतयोः स्तुत्यर्थम् इयमाख्यायिका आरभ्यते – ह इति ऐतिह्यार्थः। शौनकं च शुनकस्यापत्यं शौनकं कापेयं कपिगोत्रम्। अभिप्रतारिणं च नामतः कक्षसेनस्यापत्यं काक्षसेनिम्। भोजनायोपविष्टौ परिविष्यमाणौ सूपकारैः ब्रह्मचारी ब्रह्मविच्छौण्डो बिभिक्षे भिक्षितवान्। ब्रह्मचारिणो ब्रह्मविन्मानितां बुद्ध्वा तं जिज्ञासमानौ तस्मै उ भिक्षां न ददतुः न दत्तवन्तौ ह किम् अयं वक्ष्यति इति॥ The particle ha is meant to show that this (narrative) is a traditional one. Śaunaka: son of Śunaka. Kāpeyam: belonging to Kapi family. Abhipratārin: the son of Kakṣa-sena named Abhipratārin; hence also called Kākṣa-seni. While these two were sitting to eat their food which was being served by cooks, a student observing the vow of celibacy and overweening (excessive] with the pride of the knowledge of Brahman, begged of them. On knowing the pride of the student that he was a knower of Brahman, they did not give him anything, being anxious to know what he would say (when nothing was given).
The brahma-cārin said: ‘One god has swallowed four sages. Who is he who protects this world? O Kāpeya, O Abhipratārin, that god exists in many forms, but human beings cannot see him. The food is meant for him, but you are not giving it to him’.✅
sa hovāca mahātmanaścaturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāstaṃ kāpeya nābhipaśyanti martyā abhipratārinbahudhā vasantaṃ yasmai vā etadannaṃ tasmā etanna dattamiti.Saḥ ha uvāca, he [the brahma-cārin] said; ekaḥ devaḥ, one god; mahātmanaḥ caturaḥ, four sages; jagāra, swallowed; kaḥ saḥ, who is that [god]; bhuvanasya gopāḥ, the guardian of the world; kāpeya abhipratārin, O Kāpeya, O Abhipratārin; martyāḥ tam na abhipaśyanti, human beings cannot see him; bahudhā vasantam, existing in many forms; yasmai, for whom; vai etat annam, this food; tasmai, to him; etat na dattam iti, did not give it.
स ह उवाच ब्रह्मचारी महात्मनः चतुरः इति द्वितीयाबहुवचनम्। देवः एकः अग्न्यादीन्वायुर्वागादीन्प्राणः। कः सः प्रजापतिः जगार ग्रसितवान्। कः स जागरेति प्रश्नमेके। भुवनस्य भवन्त्यस्मिन्भूतानीति भुवनं भूरादिः सर्वो लोकः तस्य गोपाः गोपायिता रक्षिता गोप्तेत्यर्थः। तं कं प्रजापतिं हे कापेय न अभिपश्यन्ति न जानन्ति मर्त्याः मरणधर्माणोऽविवेकिनो वा हे अभिप्रतारिन् बहुधा अध्यात्माधिदैवताधिभूतप्रकारैः वसन्तम्। यस्मै वै एतत् अहन्यहनि अन्नम् अदनायाह्रियते संस्क्रियते च, तस्मै प्रजापतये एतद् अन्नं न दत्तम् इति॥ ‘The student said’ – The words mahātmanaḥ (great ones) and caturaḥ (four) are plural in the accusative case. The one god, i.e. air (swallowed) fire and the rest, and the vital air (swallowed) speech and the rest. Kaḥ: Prajā-pati. Some people explain it thus: ‘Who is it that swallowed?’ That in which the bhūtas (creatures) bhavanti (exist) is bhuvanam (universe) consisting of all worlds, i.e. earth and the rest. Gopā: Goptṛ, i.e. the protector of the above. O Kāpeya, O Abhipratārin, the mortals do not see, i.e. know, the protector – (man is called) martyāḥ (mortal) because of being possessed of the attribute called mortality or indiscrimination – who dwells in many ways, i.e. in the bodies, in the gods, and in the elements. He, the Prajā-pati, to feed whom food is cooked every day, is not given this food.
After thinking this over, Śaunaka Kāpeya went to the brahma-cārin and said, ‘He who is the self of all the gods and goddesses, the creator of all things moveable and immoveable, who eats with his golden [i.e., firm] teeth, who is intelligent, whom others cannot eat, who eats things which are not food, whose greatness wise people think highly of – O brahma-cārin, we worship him.’ After this he said, ‘Give this man alms’.✅
tadu ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāyātmā devānāṃ janitā prajānāṃ hiraṇyadaṃṣṭro babhaso'nasūrirmahāntamasya mahimānamāhuranadyamāno yadanannamattīti vai vayaṃ brahmacārinnedamupāsmahe dattāsmai bhikṣāmiti.Tat u ha, that [statement]; śaunaka kāpeyaḥ pratimanvānaḥ, thought over; pratyeyāya, [and then] went to him; ātmā devānām, the self of all the gods and goddesses; janitā, the creator; prajānām, of all things [moving or unmoving]; hiraṇya-daṃstraḥ, with teeth made of gold; babhasaḥ, the eater; anasūriḥ, intelligent; mahāntam, great; asya, its; mahimānam, greatness; āhuḥ, is so described; an-adyamānaḥ, uneatable; yat, that; an-annam, no food; atti, eats; brahma-cārin, O brahma-cārin; vayam, we; idam vai ā-upāsmahe iti, worship this one; datta asmai bhikṣām iti, give alms to him.
तद् उ ह ब्रह्मचारिणो वचनं शौनकः कापेयः प्रतिमन्वानः मनसा आलोचयन् ब्रह्मचारिणं प्रति एयाय आजगाम। गत्वा च आह यं त्वम् अवोचः न अभिपश्यन्ति मर्त्या इति, तं वयं पश्यामः। कथम्? आत्मा सर्वस्य स्थावर-जङ्गमस्य। किञ्च देवानाम् अग्न्यादीनाम् आत्मनि संहृत्य ग्रसित्वा पुनर्जनयिता उत्पादयिता वायु-रूपेण अधिदैवतम् अग्न्यादीनाम्। अध्यात्मं च प्राणरूपेण वागादीनां प्रजानां च जनिता। Kāpeya Śaunaka, bearing in mind the words of the student, approached him. And having gone to him, he said: “What do you mean by, ‘the mortals do not see’; we see”. How? He is the Self of all beings, moving and unmoving, and the creator of the deities viz. fire and the rest, that is to say, He brings forth again the fire and the rest which He had swallowed (i.e. absorbed into Himself), being, in the form of air, the creator of fire and the rest with reference to the gods, and being, in the form of the vital air, the creator of beings, speech and the rest with reference to the body.अथवा आत्मा देवानाम् अग्नि-वागादीनां जनिता प्रजानां स्थावर-जंगमानाम्। हिरण्य-दंष्ट्रः अमृत-दंष्ट्रः अभग्नदंष्ट्र इति यावत्। बभसः भक्षणशीलः। अनसूरिः सूरिः मेधावी न सूरिः असूरिः तत्प्रतिषेधोऽनसूरिः सूरिरेवेत्यर्थः। महान्तम् अतिप्रमाणम् अप्रमेयम् अस्य प्रजापतेः महिमानं विभूतिम् आहुः ब्रह्मविदः। यस्मात् स्वयम् अन्यैः अनद्यमानः अभक्ष्यमाणः यद् अन्नम् अग्निवागादि-देवता-रूपम् अत्ति भक्षयति इति। वै इति निरर्थकः। वयं हे ब्रह्मचारिन्, आ इदम् एवं यथोक्त-लक्षणं ब्रह्म वयमा उपास्महे। वयमिति व्यवहितेन सम्बन्धः। अन्ये न वयम् इदम् उपास्महे, किं तर्हि? परमेव ब्रह्म उपास्महे इति वर्णयन्ति। दत्तास्मै भिक्षाम् इति अवोचद् भृत्यान्॥ Or it may be construed that He is the Self of the gods viz. fire, speech and the rest and the creator of all beings, moving and unmoving. Possessed of undecaying teeth, whose teeth never get destroyed. The eater: whose nature is to eat. An-a-sūri: the intelligent one. Sūri: the wise or intelligent one. The one who is not sūri is a-sūri. Its negation is an-a-sūri, meaning the intelligent one (‘not-unintelligent’). The knowers of Brahman declare the magnificence of Prajā-pati as immeasurable, because while He is not Himself eaten by any other, He eats the deities in the form of fire, speech and the rest, which, in fact, are not food. Vā here carries no meaning. ‘We, O student, meditate on this Brahman already described’. The predicate ‘meditate on’ which is placed apart is connected with the subject ‘we’. Some interpret this as, ‘We do not meditate on this Brahman (‘brahmacārinnedamupāsmahe’ as brahmacārin na idam upāsmahe, instead of brahmacārinn ā idam upāsmahe). If so, on what else? We meditate on the supreme Brahman’. Then he said to the servants, ‘Give him food’.
Then they gave him alms. The first five [Vāyu, etc.] and the second five [prāṇa, etc.] together make ten. That is kṛta [the throw of dice of the highest denomination]. These ten are the ten directions, and they are the food. This kṛta is Virāṭ. As Virāṭ is all-pervasive, everything is its food. By that Virāṭ all this is seen. He who knows this Virāṭ becomes Virāṭ himself. He becomes all-pervasive and everything becomes his food.✅
tasma u ha daduste vā ete pañcānye pañcānye daśa santastatkṛtaṃ tasmātsarvāsu dikṣvannameva daśa kṛtaṃ saiṣā virāḍannādī tayedaṃ sarvaṃ dṛṣṭaṃ sarvamasyedaṃ dṛṣṭaṃ bhavatyannādo bhavati ya evaṃ veda ya evaṃ veda.Tasmai, to him [the brahma-cārin]; u ha daduḥ, they gave [alms]; te vai ete, all these; pañca anye, five other [i.e., air, plus the four others (fire, the sun, the moon, and water) constituting its food]; pañca anye, five other [i.e., prāṇa, plus the four others (speech, the eyes, the ears, and the mind) constituting its food]; daśa santaḥ, make ten; tat kṛtam, that is kṛta [the turn of the dice that swallows all others]; tasmāt, therefore; sarvāsu dikṣu daśa, these which are in the ten directions; annam eva, are the food; kṛtam, [and also] kṛta; sā eṣā virāṭ, that is Virāṭ; annādi, that which swallows; tayā, by that [Virāṭ]; sarvam idam dṛṣṭam, all this is seen; yaḥ evam veda, he who knows thus; asya sarvam idam dṛṣṭam bhavati, all this to him becomes seen; annādaḥ bhavati, [and] he becomes an eater of food.
तस्मा उ ह ददुः ते हि भिक्षाम्। ते वै ये ग्रस्यन्ते अग्न्यादयः यश्च तेषां ग्रसिता वायुः पञ्च – अन्ये वागादिभ्यः, तथा अन्ये तेभ्यः पञ्च अध्यात्मं वागादयः प्राणश्च, ते सर्वे दश भवन्ति संख्यया, दश सन्तः ‘तत् कृतं’ भवति ते, चतुरङ्क एकायः एवं चत्वारः, त्र्यङ्कायः एवं त्रयः, अपरे द्व्यङ्कायः एवं द्वौ अन्यौ, एकाङ्कायः एवम् एकोऽन्यः इति। एवं दश सन्तः ‘तत् कृतं’ भवति। They gave him food. Fire and the rest that are absorbed and air that absorbs them make five (Ādhi-daivatam) which are different from speech etc. Similarly, from these are different the five viz. speech etc. and the vital air, which relate to the body (Adhy-ātmam). All these together make ten in number, and being ten, it is Kṛta (cast). One cast has the number four and so the absorbed also are four. Another cast has the number three and, therefore, the absorbed are three (one being left off). The next cast has the number two and the number of the absorbed is also two (two being left off in each). The last cast has the number one and the absorbent also is one (in each case). The one mentioned last is different from all others. Thus these numbers (viz. 4, 3, 2 and 1 ) together make ten and become the Kṛta.यत एवम्, तस्मात् सर्वासु दिक्षु दशसु अपि अग्न्याद्या वागाद्याः च दश-सङ्ख्या-सामान्याद् अन्नम् एव, ‘दशाक्षरा विराट्’ ‘विराड् अन्नम्’ इति हि श्रुतिः। अतोऽन्नमेव, दश-संख्यत्वात्। ततः एव दश कृतं कृतेऽन्तर्भावात् चतुरङ्कायत्वेन इति अवोचाम। सा एषा विराट् दश-सङ्ख्या सती अन्नं च अन्नादी अन्नादिनी च कृतत्वेन। कृते हि दश-सङ्ख्या अन्तर्भूता, अतोऽन्नम् अन्नादिनी च सा। Such being the case, therefore, in all the ten quarters, fire and the rest together with speech and the rest are the food, the number ten being common in both cases, as evidenced by the śruti, “The Virāṭ consists of ten syllables” , “Virāṭ is food”. Hence, being ten in number, these (viz. fire and the rest and speech and the rest) are food. Therefore itself, these ten constitute the Kṛta cast, for we have said earlier that (in the game of dice) the cast numbered four and called Kṛta includes all the other (lower) casts. This Virāṭ consisting of ten syllables is food, as also the food-eater, it being the Kṛta. In the Kṛta is included number ten. Therefore, it is food, as well as the food-eater. तथा विद्वान् दश-देवतात्म-भूतः सन् विराट्त्वेन दश-संख्यया अन्नं कृत-संख्यया अन्नादी च। तया अन्नान्नादिन्या इदं सर्वं जगत् दश-दिक्-संस्थं दृष्टं कृत-सङ्ख्या-भूतया उपलब्धम्। एवंविदः अस्य सर्वं कृत-सङ्ख्या-भूतस्य दश-दिक्-संबद्धं दृष्टम् उपलब्धं भवति। किञ्च अन्नादः च भवति, यः एवं वेद यथोक्त-दर्शी। द्विः अभ्यासः उपासन-समाप्त्यर्थः॥ Thus, the knower of this becomes identified with the ten deities, and becoming Virāṭ by virtue of the number ten, he assumes the place of food, and by virtue of being the Kṛta (cast), he becomes the food-eater. In this way, by means of food and the food-eater, constituted by the number (ten) and the Kṛta (cast), all this universe located in the ten quarters become seen. To a knower such as this (also), having become the number (ten) and the Kṛta (cast), becomes seen, i.e realised, all this that relates to the ten quarters. Moreover, he who knows thus, i.e. who perceives as aforesaid, becomes a food-eater. The repetition is to show the conclusion of the discussion of meditation
Once Satya-kāma Jābāla said to his mother Jabālā: ‘Revered mother, I would like to live with a teacher as a celibate student. What is my lineage?’✅
satyakāmo ha jābālo jabālāṃ mātaramāmantrayāṃcakre brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nvahamasmīti.Satyakāmaḥ jābālaḥ ha, once Satya-kāma Jābāla; jabālām mātaram āmantrayāñ-cakre, said to his mother Jabālā; brahma-caryam bhavati vivatsyāmi, O revered mother, I want to live as a brahma-cārin [with a teacher]; kim gotraḥ nu aham asmi iti, what is my lineage?
सर्वं वागादि अग्न्यादि च अन्नान्नादत्व-संस्तुतं जगद्-एकीकृत्य षोडशधा प्रविभज्य तस्मिन् ब्रह्म-दृष्टिः विधातव्येत्यारभ्यते। श्रद्धा-तपसोः ब्रह्मोपासनाङ्गत्व-प्रदर्शनाय आख्यायिका – Having eulogised speech etc. and fire etc., as food and food-eater, thereby joining together the whole universe, and having divided the above into sixteen parts, the idea of Brahman has to be infused in it. With this in view the śruti now proceeds. The purpose of the narrative here is to show that faith (śraddhā) and austerity (tapas) are subsidiaries to the meditation of Brahman.सत्यकामः ह नामतः, ह–शब्द ऐतिह्यार्थः, जबालाया अपत्यं जाबालः जबालां स्वां मातरम् आमन्त्रयांचक्रे आमन्त्रितवान्। ब्रह्मचर्यं स्वाध्याय-ग्रहणाय हे भवति विवत्स्यामि आचार्य-कुले, किं-गोत्रः अहं किम् अस्य मम गोत्रं सोऽहं किं-गोत्रो नु अहम् अस्मि इति॥ The word ha is to show that this (narrative) is a traditional one. The son of Jabālā named Satya-kāma addressed his mother Jabālā (thus): ‘With the vow of celibacy which is essential for the acquisition of the sacred knowledge, I wish to live in the house of the teacher. To what lineage do I belong?’
Jabālā said to him: ‘My son, I don’t know what your lineage is. I was very busy serving many people when I was young, and I had you. As this was the situation, I know nothing about your lineage. My name is Jabālā, and your name is Satya-kāma. When asked about your lineage, say, “I am Satya-kāma Jābāla.”’✅
sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bravīthā iti.Sā, she [Jabālā]; ha enam uvāca, said to him; na aham etat veda, I don’t know this; tāta, my son; yat gotraḥ tvam asi, what your lineage is; bahu aham carantī paricāriṇī, I was busy serving many people; yauvane tvām alabhe, I had you when I was young; sā etat, for this reason; aham yat gotraḥ tvam asi na veda, I know nothing about what your lineage is; jabālā tu nāma aham asmi, but my name is Jabālā; satya-kāmaḥ nāma tvam asi, your name is Satya-kāma; saḥ satya-kāmaḥ eva jābālaḥ bruvīthāḥ iti, [when asked about your lineage] say this that you are Satya-kāma Jābāla.
एवं पृष्टा जबाला – Thus asked,सा ह एनं पुत्रम् उवाच – न अहम् एतत् तव गोत्रं वेद, हे तात यद्-गोत्रः त्वम् असि। कस्मात् न वेत्सि? इत्युक्ता आह – बहु भर्तृ-गृहे परिचर्याजातमतिथ्यभ्यागतादि चरन्ती अहं परिचारिणी परिचरन्तीति परिचरण-शीला एव अहम्, परिचरण-चित्ततया गोत्रादि-स्मरणे मम मनः न अभूत्। यौवने च तत्काले त्वाम् अलभे लब्धवत्यस्मि। तदा एव ते पितोपरतः। अतोऽनाथा अहम्, सा अहम् एतद् न वेद यद्-गोत्रः त्वम् असि। जबाला तु नाम अहम् अस्मि, सत्यकामः नाम त्वम् असि, सः त्वं सत्यकाम एव अहं जाबालः अस्मि इति आचार्याय ब्रवीथाः। यदि आचार्येण पृष्टः इत्यभिप्रायः॥ Jabālā said to her son: ‘I don’t know your lineage, my child’. Why did she not know it? Explaining this, she said – In my husband’s house I was busily engaged in serving the guests and visitor. Having set my mind wholly to the rendering of service, I had not the leisure to concentrate upon the lineage (to know the Ṛṣi to whose family you belong). It was at that young age that I bore you. At that time itself your father expired. Therefore, having been left without a guardian, I could not know to what lineage you belong. But I am named Jabālā and you are named Satya-kāma. Therefore, if asked by the teacher, you may speak to him, ‘I am Satya-kāma Jābāla’. This is the drift.
3. Satya-kāma went to Gautama, the son of Haridrumata, and said: ‘Revered sir, I wish to live with you as a celibate. I have come, revered sir, to be your disciple’. 4. Gautama asked him, ‘O Somya, what is your lineage?’ Satya-kāma said: ‘Sir, I do not know what my lineage is. When I asked my mother, she said to me: “I was very busy serving many people when I was young, and I had you. As this was the situation, I know nothing about your lineage. My name is Jabālā, and your name is Satya-kāma.” So, sir, I am Satya-kāma Jābāla’.✅
3. sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti.Saḥ ha hāridrumatam gautamam etya, he went to Gautama, the son of Haridrumata; uvāca, [and] said; brahma-caryam bhagavati vatsyāmi, revered sir, I wish to live [with you] as a celibate student; upeyām bhagavantam iti, I have come to you, revered sir, [as a disciple].4. taṃ hovāca kiṃgotro nu somyāsīti sa hovāca nāhametadveda bho yadgotro'hamasmyapṛcchaṃ mātaraṃ sā mā pratyabravīdbahvahaṃ carantī paricariṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasīti so'haṃ satyakāmo jābālo'smi bho iti.Tam ha uvāca, he [Gautama] said to him; kim gotraḥ nu somya asi iti, O Somya, what is your lineage; saḥ ha uvāca, he [Satya-kāma] said; na aham etat veda bhoḥ, I do not know this, sir; yat gotraḥ aham asmi, of what lineage I am; apṛccham mātaram, I asked my mother; sā mā pratyabravīt, she said to me; bahu aham carantī paricāriṇī, I was busy serving many people; yauvane tvām alabhe, I had you when I was young; sā etat, for this reason; aham yat gotraḥ tvam asi na veda, I know nothing about what your lineage is; jabālā tu nāma aham asmi, but my name is Jabālā; satyakāmaḥ nāma tvam asi, your name is Satya-kāma; saḥ aham satyakāmaḥ jābālaḥ asmi bhoḥ iti, so I am Satya-kāma Jābāla, sir.
स ह सत्यकामः हारिद्रुमतं हरिद्रुमतोऽपत्यं हारिद्रुमतं गौतमं गोत्रतः एत्य गत्वा उवाच – ब्रह्मचर्यं भगवति पूजावति त्वयि वत्स्यामि अतः उपेयाम् उपगच्छेयं शिष्यतया भगवन्तम् इति। Satya-kāma, having gone over to Gautama, the son of Hāridrumata belonging to the Gautama Gotra, said: ‘I shall live with you, the adorable one, observing the vow of celibacy. That is why I have approached you, revered sir, as a disciple?’.उक्तवन्तं तं ह उवाच गौतमः – To him who spoke thus,किं-गोत्रः नु सोम्य असि? इति, विज्ञात-कुल-गोत्रः शिष्य उपनेतव्यः। इति पृष्टः प्रत्याह सत्यकामः। स ह उवाच – न अहम् एतद् वेद भोः, यद्-गोत्रोऽहम् अस्मि। किं तु अपृच्छं पृष्टवान् अस्मि मातरम्। सा मया पृष्टा मां प्रत्यब्रवीत् माता – बहु अहं चरन्ती-इत्यादि पूर्ववत्। तस्या अहं वचः स्मरामि। सोऽहं सत्यकामः जाबालः अस्मि भोः इति॥ Gautama said to him: ‘To what lineage do you belong, O good little boy?’, because only one belonging to a well-known family and lineage could be initiated as a disciple. When asked thus, Satya-kāma replied: ‘Sir, I do not know to what lineage I belong. But I asked my mother. When so asked by me, my mother replied, “In my youth, when I had to work much –” etc., as before. I remember her words. So sir, I am Satya-kāma Jābāla’.
Gautama said to him: ‘No non-brāhmaṇa could speak like this. [Therefore, you must be a brāhmaṇa.] O Somya, go and get me some fuel [for the sacrificial fire]. I will initiate you [as a brāhmaṇa by presenting you with the sacred thread], as you have not deviated from truth.’ After the initiation, he selected four hundred feeble and famished cows. Addressing Satya-kāma, Gautama said, ‘O Somya, take these cows away [and look after them].’ As Satya-kāma was taking them away, he said, ‘I will not come back until there are a thousand of them.’ He lived away for many years until they had become a thousand.✅
taṃ hovāca naitadabrāhmaṇo vivaktumarhati samidhaṃ somyāharopa tvā neṣye na satyādagā iti tamupanīya kṛśānāmabalānāṃ catuḥśatā gā nirākṛtyovācemāḥ somyānusaṃvrajeti tā abhiprasthāpayannuvāca nāsahasreṇāvarteyeti sa ha varṣagaṇaṃ provāsa tā yadā sahasraṃ sampeduḥ.Tam ha uvāca, he [Gautama] said to him; na etat abrāhmaṇaḥ vivaktum arhati, no non-brāhmaṇa could speak like this; samidham āhara, get some fuel; somya, O Somya; tvā upaneṣye, I shall initiate you; na satyāt agāḥ iti, you have not deviated from truth; tam upanīya, having initiated him; kṛśānām abalānām catuḥ-śatāḥ gāḥ, four hundred thin and famished cows; nirākṛtya uvāca, having chosen, he said; somya, O Somya; imāḥ anusaṃvraja iti, take these away; tāḥ abhiprasthāpayan, as he was leaving with them; uvāca, he [Satya-kāma] said; na āvarteya asahasreṇa, I will not come back until they are a thousand in number; saḥ ha varṣa-gaṇam provāsa, he lived away for a long time; tāḥ yadā sahasram sampeduḥ, until they were a thousand.
तं ह उवाच गौतमः – न एतद् वचः अब्राह्मणः विशेषेण वक्तुम् अर्हति आर्जवार्थ-संयुक्तम्। ऋजावो हि ब्राह्मणा न इतरे स्वभावतः। यस्माद् न सत्यात् ब्राह्मण-जाति-धर्मात् अगाः न अपेतवानसि, अतः ब्राह्मणं त्वाम् उपनेष्ये। अतः संस्कारार्थं होमाय समिधं सोम्य आहर, इत्युक्त्वा तम् उपनीय कृशानामबलानां गोयूथाद् निराकृत्य अपकृष्य चतुःशता चत्वारि-शतानि गवाम् उवाच – इमाः गाः सोम्य अनुसंव्रज अनुगच्छ। Gautama said to him: ‘None other than a Brāhmaṇa could speak such words particularly, i.e. with such straightforwardness, for Brāhmaṇas alone are naturally straightforward, and not others. Because you have not deviated from truth which is the trait of the Brāhmaṇa caste (by nature and nurture), therefore, I shall initiate you who are a Brāhmaṇa. Hence, bring some sacrificial fuel for performing the purificatory rites (prior to initiation)’. Having said thus, he initiated him. Then, out of the herd of cows, he sorted out four hundred cows which were lean and powerless and said, ‘Good boy, follow these (cows)’.इत्युक्तः ताः अरण्यं प्रति अभिप्रस्थापयन् उवाच – न असहस्रेण अपूर्णेन सहस्रेण न आवर्तेय न प्रत्यागच्छेयम्। सः एवम् उक्त्वा गाः अरण्यं तृणोदक-बहुलं द्वन्द्व-रहितं प्रवेश्य स ह वर्षगणं दीर्घं प्रोवास प्रोषितवान्। ताः सम्यग् गावः रक्षिताः यदा यस्मिन् काले सहस्रं संपेदुः संपन्ना बभूवुः॥ While taking these cows to the forest, as instructed, Satya-kāma said: ‘I shall not return until it is one thousand’, meaning ‘before the number of cows becomes one thousand, I shall not come back’. Having said so, he took the cows to a forest which afforded grass and water in plenty, without opposites (dvan-dvas, i.e. extreme weather and conditions), and lived there for a long period, that is to say, until these cows, under proper care, became a thousand in number.
Then a bull called to Satya-kāma, saying, ‘O Satya-kāma!’ He replied, ‘Yes, lord.’ [The bull then said:] ‘We are now a thousand. Take us to the teacher’s house’.✅
atha hainamṛṣabho'bhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva prāptāḥ somya sahasraṃ smaḥ prāpaya na ācāryakulam.Atha, then; ha enam ṛṣabhaḥ abhyuvāda iti, a bull called to him [Satya-kāma] saying; satya-kāma, O Satya-kāma; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord’; prāptāḥ somya sahasram smaḥ, we are now a thousand; prāpaya naḥ ācārya-kulam, lead us to the teacher’s house.
तम् एतं श्रद्धा-तपोभ्यां सिद्धं वायु-देवता दिक्-संबन्धिनी तुष्टा सती ऋषभम् अनुप्रविश्य ऋषभ-भावमापन्ना अनुग्रहाय The god of air, connected with the quarters, having become satisfied with Satya-kāma who was equipped with faith and austerities, entered into a bull, i.e. assumed the form of a bull, in order to help him.अथ ह एनम् ऋषभः अभ्युवाद अभ्युक्तवान् सत्यकाम३ इति सम्बोध्य। तम् असौ सत्यकामो भगव इति ह प्रतिशुश्राव प्रतिवचनं ददौ। प्राप्ताः सोम्य सहस्रं स्मः, पूर्णा तव प्रतिज्ञा, अतः प्रापय नः अस्मान् आचार्यकुलम्॥ Then the bull addressed him thus: ‘Satya-kāma’. And he, i.e. Satya-kāma, responded to him thus: ‘Revered sir’. ‘O good boy, we have become a thousand; your vow is thus fulfilled. Hence lead us to the house of the teacher’.
The bull said, ‘Let me also tell you about one foot of Brahman.’ Satyakāma replied,’Yes, lord, please tell me.’ Then the bull said to him: ‘The east is one part of Brahman, the west is another, the south is another, and the north is yet another. O Somya, this is one foot of Brahman, consisting of four parts. This foot is called Prakāśavān, the shining’.✅
brahmaṇaśca te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prācī dikkalā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma.Brahmaṇaḥ ca te pādam bravāṇi iti, [the bull said,] let me also tell you about a foot [a quarter] of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [the bull] said to him; prācī dik kalā, the east is one part [i.e., one sixteenth—a quarter of a quarter]; pratīcī dik kalā, the west is one part; dakṣiṇā dik kalā, the south is one part; udīcī dik kalā, the north is one part; eṣaḥ vai somya catuṣ-kalaḥ pādaḥ brahmaṇaḥ, O Somya, this is one foot of Brahman having four parts; prakāśavān nāma, it is called Prakāśavān [the shining].
किञ्च – Moreover,अहं ब्रह्मणः परस्य ते तुभ्यं पादं ब्रवाणि कथयानि। इत्युक्तः प्रत्युवाच – ब्रवीतु कथयतु मे मह्यं भगवान्। इति उक्तः ऋषभः तस्मै सत्यकामाय ह उवाच – प्राची दिक्-कला ब्रह्मणः पादस्य चतुर्थो भागः। तथा प्रतीची दिक्-कला दक्षिणा दिक्-कला उदीची दिक्-कला, एष वै सोम्य ब्रह्मणः पादः चतुष्-कलः चतस्रः कला अवयवा यस्य सोऽयं चतुष्कलः पादो ब्रह्मणः प्रकाशवान् नाम प्रकाशवान् इत्येव नाम अभिधानं यस्य। तथोत्तरेऽपि पादाः त्रयः चतुष्कला ब्रह्मणः॥ ‘May I (also) explain to you the foot of the supreme Brahman?’ Being thus addressed, he responded: ‘May you be pleased to explain it to me, revered sir’. Then, the bull said to Satya-kāma: The eastern quarter is one-fourth of Brahman’s foot. So, too, are the western, the southern, and the northern quarters. (All) these (together), O good boy, constitute Brahman’s one foot consisting of four parts, whose name is ‘Luminous’. So also, the other three feet of Brahman are four-quartered.
‘He who knows this foot of Brahman, which has four parts and is called “the Shining,” and worships it as such becomes famous in this world. He who knows this foot of Brahman, which has four parts and is called “the Shining,” and worships it as such attains other worlds which are luminous’.✅
sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste prakāśavānasmim̐lloke bhavati prakāśavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste.Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot [or quarter] of Brahman having four parts; prakāśavān iti, known as the shining; upāste, [and] meditates on it; prakāśavān asmin loke bhavati, becomes famous in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot of Brahman having four parts; prakāśavān iti, known as the shining; upāste, [and] meditates on it; prakāśavataḥ ha lokān jayati, wins luminous worlds after death.
सः यः कश्चित् एवं यथोक्तम् एतं ब्रह्मणः चतुष्कलं पादं विद्वान् प्रकाशवान् इति अनेन गुणेन विशिष्टम् उपास्ते, तस्येदं फलम् – प्रकाशवान् अस्मिन् लोके भवति प्रख्यातो भवतीत्यर्थः। तथा अदृष्टं फलम् – प्रकाशवतः ह लोकान् देवादि-सम्बन्धिनः मृतः सन् जयति प्राप्नोति। यः एतम् एवं विद्वान् चतुष्-कलं पादं ब्रह्मणः प्रकाशवान् इति उपास्ते॥ Whosoever, knowing the aforesaid foot of Brahman, consisting of four parts, meditates upon it as endowed with luminosity, obtains this (visible) result, i.e. he becomes luminous, i.e. renowned in this world. Moreover, he attains the invisible results, after death, in the form of luminous worlds connected with the gods, i.e. the one who, knowing the foot of Brahman consisting of four parts, meditates upon it as the Luminous.
[Then the bull said,] ‘Agni [fire] will tell you about another foot of Brahman.’ The next day Satya-kāma collected the cows and drove them towards his teacher’s house. At dusk they arrived at a place [where they halted for the night]. Having confined the cows and collected some fuel, he lit a fire and sat down just behind it facing east.✅
agniṣṭe pādaṃ vakteti sa ha śvobhūte ga ābhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa.Agniḥ te pādam vaktā iti, Agni [fire] will tell you about [another] foot; saḥ ha śvaḥ-bhūte gāḥ abhiprasthāpayāñ-cakāra, the next day he led the cows [towards his teacher’s house]; yatra sāyam, when it was dusk; tāḥ abhi-babhūvuḥ, they arrived at a place; tatra agnim upasamādhāya, having made a fire there; gāḥ uparudhya, keeping the cows confined; samidham ādhāya, having collected fuel; paścāt agneḥ, behind the fire; prāk upa-upaviveśa, sat facing the east.
सः अग्निः ते पादं वक्ता इति उपरराम ऋषभः। सः सत्यकामः ह श्वोभूते परेद्युः नैत्यकं नित्यं कर्म कृत्वा गाः अभिप्रस्थापयांचकार आचार्यकुलं प्रति। ताः शनैश्चरन्त्यः आचार्यकुलाभिमुख्यः प्रस्थिताः यत्र यस्मिन् काले देशे अभि सायं निशाया अभिसंबभूवुः एकत्राभिमुख्यः संभूताः, तत्र अग्निम् उपसमाधाय गाः उपरुध्य समिधम् आधाय पश्चाद् अग्नेः प्राङ्-मुखः उपविवेश ऋषभ-वचो ध्यायन्॥ ‘Fire will explain to you another foot’. Saying thus, the bull became silent. Next day Satya-kāma, after completing his daily routine, led the cows towards the house of the teacher. At the place where the cows, moving slowly in the direction of the teacher’s house, came together in the evening, he lighted the fire, penned the cow, put fuel (in the fire) and sat down behind the fire, facing the east, reflecting on the words of the bull.
Fire called to him, ‘O Satya-kāma.’ He replied, ‘Yes, lord’.✅
tamagnirabhyuvāda satyakāma iti bhagava iti ha pratiśuśrāvaAgniḥ, fire; tam abhyuvāda, called to him; satya-kāma iti, O Satya-kāma; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord.’
तम् अग्निः अभ्युवाद सत्यकाम३ इति सम्बोध्य। तम् असौ सत्यकामो भगव इति ह प्रतिशुश्राव प्रतिवचनं ददौ॥ Him the fire addressed: ‘Satya-kāma’ and he responded ‘Revered sir’.
[Fire said,] ‘O Somya, let me tell you about one foot of Brahman.’ [Satyakāma replied,] ‘Yes, lord, please tell me.’ [Fire] said to him: ‘The earth is one part, the mid-region is another part, heaven is a third part, and the ocean is a fourth part. O Somya, these are the four parts that make up a foot of Brahman. This foot is named An-antavān, the Unlimited’.✅
brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo'nantavānnāma.Somya, O Somya; brahmaṇaḥ te pādam bravāṇi iti, I will now tell you about a foot of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [fire] said to him; pṛthivī kalā, the earth is one part; antar-ikṣam kalā, the space between heaven and earth is one part; dyauḥ kalā, heaven is one part; samudraḥ kalā, the ocean is one part; eṣaḥ vai somya catuṣ-kalaḥ pādaḥ brahmaṇaḥ, O Somya, these are the four parts that make up one foot of Brahman; an-antavān nāma, named An-antavān, the Unlimited.
ब्रह्मणः सोम्य ते पादं ब्रवाणीति। ब्रवीतु मे भगवान् इति। तस्मै ह उवाच, पृथिवी कला अन्तरिक्षं कला द्यौः कला समुद्रः कला इत्यात्म-गोचरम् एव दर्शनम् अग्निः अब्रवीत्। एष वै सोम्य चतुष्-कलः पादः ब्रह्मणः अनन्तवान् नाम॥ ‘May I explain to you, good boy, the foot of Brahman?’ (Satya-kāma replied:) ‘Please explain, revered sir’. (The fire) said to him: ‘The earth is one quarter, the sky is one quarter, the heaven is one quarter, and the ocean is one quarter’. Thus, the fire explained the doctrine pertaining to itself. ‘This indeed is, O good boy, the four-quartered foot of Brahman named the Endless'.
‘He who knows this foot of Brahman, which has four parts and is known as “the Unlimited,” and worships it as such becomes long-lived in this world. He who knows this foot of Brahman, which has four parts and is known as “the Unlimited,” and worships it as such attains worlds which are long-lasting’.✅
sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo'nantavānityupāste'nantavānasmim̐lloke bhavatyanantavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo'nantavānityupāste.Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot of Brahman having four parts; an-antavān iti, known as the Unlimited; upāste, [and] meditates on it; an-antavān asmin loke bhavati, becomes long-lived in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot of Brahman having four parts; an-antavān iti, known as the Unlimited; upāste, [and] meditates on it; an-antavataḥ ha lokān jayati, wins long-lasting worlds after death.
सः यः कश्चित् यथोक्तं पादम् अनन्तवत्त्वेन गुणेन उपास्ते, स तथैव तद्गुणो भवति अस्मिन् लोके, मृतश्च अनन्तवतो ह लोकान् सः जयति। यः एतम् एवम् इत्यादि पूर्ववत्॥ Whosoever meditates on the aforesaid foot (of Brahman) as ‘the Endless’, becomes likewise endowed with that quality in this world and, after his death, he attains endless worlds, i.e. ‘the one who –’ etc. as before.
1. [Then the fire said,] ‘The swan will tell you about another foot of Brahman.’ The next day Satya-kāma collected the cows and drove them towards his teacher’s house. At dusk they arrived at a place [where they halted for the night]. Having confined the cows and collected some fuel, he lit a fire and sat down just behind it facing east. 2. The swan came flying to him and said, ‘O Satya-kāma.’ Satyakāma replied, ‘Yes, lord’.✅
1. haṃsaste pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa.Haṃsaḥ te pādam vaktā iti, the swan will tell you about [another] foot; saḥ ha śvaḥ-bhūte gāḥ abhiprasthāpayāñ-cakāra, the next day he led the cows [towards his teacher’s house]; yātra sāyam, when it was dusk; tāḥ abhi-babhūvuḥ, they arrived at a place; tatra agnim upasamādhāya, having made a fire there; gāḥ uparudhya, keeping the cows confined; samidham ādhāya, having collected fuel; paścāt agneḥ, behind the fire; prāk upa-upaviveśa, sat facing the east.2. taṃhaṃsa upanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva.Haṃsaḥ upanipatya, the swan flew near; tam abhyuvāda satya-kāma iti, [and] called to him, ‘O Satya-kāma’; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord.’
सोऽग्निः हंसः ते पादं वक्ता इति उक्त्वा उपरराम। हंस आदित्यः, शौक्ल्यात् पतन-सामान्यात् च। सः ह श्वोभूते इत्यादि समानम्॥ ‘The swan will explain to you another foot’. Saying thus, the fire became silent. Here the sun is called swan because of the whiteness and similarity of moving in the sky. ‘Next day –’ etc., as before.
3. [The swan said,] ‘O Somya, let me tell you about one foot of Brahman.’ [Satya-kāma replied,] ‘Yes, lord, please tell me.’ [The swan] said to him: ‘Fire is one part, the sun is another part, the moon is a third part, and lightning is a fourth part. O Somya, these are the four parts that make up a foot of Brahman. This foot is named Jyotiṣmān, the Luminous’. 4. ‘He who knows this foot of Brahman, which has four parts and is known as “the Luminous,” and worships it as such becomes illustrious in this world. He who knows this foot of Brahman, which has four parts and is known as “the Luminous,” and worships it as such attains worlds which are luminous.✅
3. brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmānnāmaSomya, O Somya; brahmaṇaḥ te pādam bravāṇi iti, I will now tell you about a foot [quarter] of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [the swan] said to him; agniḥ kalā, fire is one part; sūryaḥ kalā, the sun is one part; candraḥ kalā, the moon is one part; vidyut kalā, lightning is one part; eṣaḥ vai somya catuṣ-kalaḥ pādaḥ brahmaṇaḥ, O Somya, these are the four parts that make up a foot of Brahman; jyotiṣmān nāma, named Jyotiṣmān, the Luminous.4. sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste jyotiṣmānasmim̐lloke bhavati jyotiṣmato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste.Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot [or quarter] of Brahman having four parts; jyotiṣmān iti, known as the Luminous; upāste, [and] meditates on it; jyotiṣmān asmin loke bhavati, becomes illustrious in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot of Brahman having four parts; jyotiṣmān iti, known as the Luminous; upāste, [and] meditates on it; jyotiṣmataḥ ha lokān jayati, wins luminous worlds after death.
अग्निः कला सूर्यः कला चन्द्रः कला विद्युत् कला एषः वै सोम्य इति ज्योतिः विषयम् एव च दर्शनं प्रोवाच। अतो हंसस्य आदित्यत्वं प्रतीयते। विद्वत्फलम् – ज्योतिष्मान् दीप्ति-युक्तः अस्मिन् लोके भवति। चन्द्रादित्यादीनां ज्योतिष्मतः एव च मृत्वा लोकान् जयति। समानम् उत्तरम्॥ ‘The fire is one quarter, the sun is one quarter, the moon is one quarter, and the lightning is one quarter. This indeed is, good boy, – etc.’ Thus the doctrine relating to the lights (Jyotis) itself has been explained, and this goes to prove the fact of the swan being the sun. As for the result accruing to the knower, he becomes bright in this world and, after his death, he attains the bright worlds of the sun, the moon, etc. The rest as before.
[Then the swan said,] ‘The madgu (diver-bird) will tell you about another foot of Brahman.’ The next day Saty-kāma collected the cows and drove them towards his teacher’s house. At dusk they arrived at a place [where they halted for the night]. Having confined the cows and collected some fuel, he lit a fire and sat down just behind it facing east.✅
madguṣṭe pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa.Madguḥ te pādam vaktā iti, the diver-bird will tell you about [another] foot; saḥ ha śvaḥ-bhūte gāḥ abhiprasthāpayāñ-cakāra, the next day he led the cows [towards his teacher’s house]; yatra sāyam, when it was dusk; tāḥ abhi-babhūvuḥ, they arrived at a place; tatra agnim upasamādhāya, having made a fire there; gāḥ uparudhya, keeping the cows confined; samidham ādhāya, having collected fuel; paścāt agneḥ, behind the fire; prāk upa-upaviveśa, sat facing the east.
हंसोऽपि मद्गुः ते पादं वक्ता इति उपरराम। मद्गुः उदकचरः पक्षी, सः च अप्संबन्धात् प्राणः। सः ह श्वोभूते इत्यादि पूर्ववत्॥ ‘The water-bird will explain to you another foot’. Saving thus, the swan became silent. Madgu (waterbird) moves in water. Since it is associated with water, it stands here for Prāṇa, (for the vital air exists in the body in association with water). ‘Next day …’ etc., as before.
2. The madgu came flying to him and said, ‘O Satya-kāma.’ Satya-kāma replied, ‘Yes, lord’. 3. [The madgu said,] ‘O Somya, let me tell you about one foot of Brahman.’ [Satya-kāma replied,] ‘Yes, lord, please tell me.’ [The madgu] said to him: ‘Prāṇa is one part, the eyes are another part, the ears are a third part, and the mind is a fourth part. O Somya, these are the four parts that make up a foot of Brahman. This foot is named Āyatanavān, the Support’.✅
2. taṃ madgurupanipatyābhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva.Madguḥ upanipatya, the diver-bird flew down; tam abhyuvāda satya-kāma iti, [and] called to him, ‘O Satya-kāma’; bhagavaḥ iti ha pratiśuśrāva, he replied, ‘Yes, lord.’3. brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṃ kalā manaḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma.Somya, O Somya; brahmaṇaḥ te pādam bravāṇi iti, I will now tell you about a foot [or quarter] of Brahman; bravītu me bhagavān iti, yes, lord, please tell me; tasmai ha uvāca, [the madgu] said to him; prāṇaḥ kalā, prāṇa [the vital force] is one part; cakṣuḥ kalā, the eyes are one part; śrotram kalā, the ears are one part; manaḥ kalā, the mind is one part; eṣaḥ vai somya catuṣ-kalaḥ pādaḥ brahmaṇaḥ, O , these are the four parts that make up a foot of Brahman; āyatanavān nāma, named Āyatanavān, the Support.
स च मद्गुः प्राणः स्वविषयम् एव च दर्शनम् उवाच। प्राणः कला इत्यादि। आयतनवान् इत्येवं नाम। आयतनं नाम मनः सर्व-करणोपहृतानां भोगानां तद् यस्मिन् पादे विद्यते इति आयतनवान् नाम पादः॥ The water-bird, i.e. the Prāṇa, explained the doctrine relating to itself, by saying, Prāṇa is one quarter etc. and it is the foot named ‘the Abode’. The mind is the seat (i.e. the abode) of the experiences channelled through the sense organs, and the foot wherein the mind is manifest, is the one named ‘the Abode’.
‘He who knows this foot of Brahman, which has four parts and is known as “the Support,” and worships it as such becomes a support [to others] in this world. He who knows this foot of Brahman, which has four parts and is known as “the Support,” and worships it as such attains worlds which are spacious’.✅
sa yai etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāsta āyatanavānasmim̐lloke bhavatyāyatanavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāste.Saḥ yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot [or quarter] of Brahman having four parts; āyatanavān iti, known as the Support; upāste, [and] meditates on it; āyatanavān asmin loke bhavati, becomes āyatanavān [i.e., a support to others] in this world; yaḥ etam evam vidvān, he who knows this thus; catuṣ-kalam pādam brahmaṇaḥ, one foot of Brahman having four parts; āyatanavān iti, known as the Support [i.e., it is spacious and therefore able to support things]; upāste, [and] meditates on it; āyatanavataḥ ha lokān jayati, wins spacious worlds after death.
तं पादं तथैव उपास्ते यः स आयतनवान् आश्रयवान् अस्मिन् लोके भवति। आयतनवतः एव सावकाशान् लोकान् मृतो जयति। यः एतम् एवम् इत्यादि पूर्ववत्॥ He who meditates on this foot in the manner explained, becomes endowed with an abode, i.e. support, in this world. And on his death, he attains extensive worlds. ‘He who, knowing thus …’ etc., as before.
[In due course, Satya-kāma] reached his teacher’s house. The teacher greeted him, saying, ‘O Satya-kāma.’ He replied, ‘Yes, lord’.✅
prāpa hācaryakulaṃ tamācaryo'bhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva.Prāpa ha, he reached; ācārya-kulam, the teacher’s house; tam ācāryaḥ abhyuvāda, the teacher greeted him; satya-kāma iti, O Satya-kāma; bhagavaḥ iti ha pratiśuśrāva, [Satya-kāma] replied,’Yes, lord.’
सः एवं ब्रह्मवित् सन् Having thus become a knower of Brahman,प्राप ह प्राप्तवान् आचार्य-कुलम्। तम् आचार्यः अभ्युवाद सत्यकाम३ इति। भगव इति ह प्रतिशुश्राव॥ He arrived at the house of the teacher. Him the teacher addressed: ‘Satya-kāma’. He responded: ‘Revered sir’.
The teacher said: ‘Somya, you shine like one who has known Brahman. Who taught you?’ Satya-kāma assured him: ‘Certainly no human being. But will you, O Lord, please teach me now about Brahman, the subject closest to my heart?’.✅
brahmavidiva vai somya bhāsi ko nu tvānuśaśāsetyanye manuṣyebhya iti ha pratijajñe bhagavāṃstveva me kāme brūyā.Brahma-vit iva vai somya bhāsi, [the teacher, Gautama, said to Satya-kāma,] Somya, you are shining like one who has known Brahman; kaḥ nu tvā anuśaśāsa iti, who taught you; anye manuṣyebhyaḥ, somebody other than a human being; iti ha pratijajñe, he assured him; bhagavān tu eva me kāme bruyāt, but, Lord, teach me now about Brahman, the subject closest to my heart.
ब्रह्मविद् इव वै सोम्य भासि। प्रसन्नेन्द्रियः प्रहसित-वदनः च निश्चिन्तः कृतार्थो ब्रह्मविद् भवति। अतः आह आचार्यो ब्रह्मविद् इव भासि इति। कः नु इति वितर्कयन् उवाच – कः त्वाम् अनुशशास इति। Good boy, you shine like one who is a knower of Brahman. A knower of Brahman who has accomplished the objects of life becomes possessed of clear senses and smiling face, without (being disturbed by) any thought. Hence the teacher said, ‘You shine like one who has realised Brahman’ and in order to ascertain it, he said, ‘who has imparted instructions to you?’सः च आह सत्यकामः अन्ये मनुष्येभ्यः। देवता माम् अनुशिष्टवत्यः। कोऽन्यो भगवत् शिष्यं मां मनुष्यः सन् अनुशासितुम् उत्सहेतेत्यभिप्रायः। अतोऽन्ये मनुष्येभ्यः इति ह प्रतिजज्ञे प्रतिज्ञातवान्। भगवान् तु एव मे कामे मम इच्छायां ब्रूयात् किम् अन्यैः उक्तेन, न अहं तद् गणयामि इत्यभिप्रायः॥ And Satya-kāma replied: ‘Those other than men, i.e. the deities, have taught me’. The drift is, ‘who else, with a human form, would think of teaching me, a disciple of your good self? Hence his assertion, ‘those other than men’. ‘You would, revered sir, teach me, even as I wish. Leave alone what is imparted by others; I do not give any consideration to it’. This is the drift.
[Satya-kāma said,] ‘I have heard from revered ones like you that a person learns best when he learns from a competent teacher.’ The teacher then, taught Satya-kāma everything. Nothing was left out.✅
śrutaṃhyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti tasmai haitadevovācātra ha na kiṃcana vīyāyeti vīyāyeti.Śrutām hi eva me, I have heard; bhagavat-dṛśebhyaḥ, from revered ones like you; ācāryāt ha eva vidyā viditā sādhiṣṭham prāpati iti, knowledge learned from a competent teacher is the best; tasmai, to him [Satya-kāma]; ha etat eva uvāca, he taught all this [i.e., what Satya-kāma had already learnt from the bull, fire, the swan, and the madgu]; atra ha na kiñcana vīyāya iti vīyāya iti, nothing was left out, nothing was left out.
किञ्च – Moreover,श्रुतं हि यस्मात् मम विद्यते एव अस्मिन् अर्थे भगवद्-दृशेभ्यः भगवत्-समेभ्यः ऋषिभ्यः। आचार्याद् ह एव विद्या विदिता साधिष्ठं साधुतमत्वं प्रापति प्राप्नोति। अतः भगवान् एव ब्रूयाद् इत्युक्तः आचार्यः अब्रवीत् तस्मै ताम् एव दैवतैः उक्तां विद्याम्। अत्र ह न किञ्चन षोडश-कल-विद्यायाः किञ्चिद् एक-देशमात्रम् अपि न वीयाय न विगतम् इत्यर्थः। द्विः अभ्यासो विद्या-परिसमाप्त्यर्थः॥ For, in this matter, I have heard from Ṛṣis like your good self, that the knowledge derived from one’s own teacher becomes the most beneficial. Hence your noble self may instruct me. Being thus requested, the teacher imparted to him the same knowledge as did the deities. From that, i.e. from that knowledge consisting of sixteen parts, not even a portion was left out. The repetition is meant to show the end of the discussion.
Upakosala Kāmalāyana lived twelve years with Satya-kāma Jābāla as a celibate disciple, studying the scriptures and looking after his teacher’s sacrificial fires. On the completion of that period, other students were permitted to go home. The only exception was Upakosala. He was detained.✅
upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryamuvāsa tasya ha dvādaśa vārṣāṇyagnīnparicacāra sa ha smānyānantevāsinaḥ samāvartayaṃstaṃ ha smaiva na samāvartayati.Upakosalaḥ kāmalāyanaḥ ha vai satya-kāme jābāle brahma-caryam uvāsa, Upakosala Kāmalāyana lived with Satya-kāma Jābāla as a celibate student; tasya ha dvā-daśa varṣāṇi agnīn paricacāra, for twelve years he looked after his [teacher’s] sacrificial fires; saḥ, he [Satya-kāma]; ha sma anyān ante-vāsinaḥ samāvartayan, permitted the other disciples to return home [after the completion of their Veda studies]; tam ha eva na samāvartayati sma, but did not let him [Upakosala] go home.
पुनः ब्रह्म-विद्यां प्रकारान्तरेण वक्ष्यामि इत्यारभते गतिं च तद्-विदः अग्नि-विद्यां च। आख्यायायिका पूर्ववत् श्रद्ध-तपसोः ब्रह्म-विद्या-साधनत्व-प्रदर्शनार्था – ‘I shall explain the knowledge of Brahman still in another way, as also the state of its knower, and the knowledge of fire’. Thus begins the śruti. The narrative is meant to show, as before, that faith and austerity are the means to the knowledge of Brahman.उपकोसलः ह वै नामतः कमलस्य अपत्यं कामलायनः सत्यकामे जाबाले ब्रह्मचर्यम् उवास। तस्य ह ऐतिह्यार्थः। तस्य आचार्यस्य द्वादश वर्षाणि अग्नीन् परिचचार अग्नीनां परिचरणं कृतवान्। सः ह स्म आचार्यः अन्यान् ब्रह्मचारिणः स्वाध्यायं ग्राहयित्वा समावर्तयन् तम् एव उपकोसलम् एकं न समावर्तयति स्म ह॥ Upakosala, the son of Kamala, hence also called Kāmalāyana, – lived with Jābāla Satya-kāma (his teacher), observing the vow of celibacy. The word Ha is expressive of the legendary tone. He tended the fires of the teacher for twelve years. The teacher performed the ceremony for the other celibate ascetics for returning home after teaching them the Veda, but he did not perform the ceremony for Upakosala.
Satya-kāma’s wife said to him: ‘The brahma-cārin is much reduced by austerities and has looked after the fires with great care. Lest the fires blame you, I suggest you teach him.’ But Satya-kāma did not teach him. Instead, he left on a journey.✅
taṃ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā tvāgnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva pravāsāṃcakre.Tam, to him [Satya-kāma]; jāyā uvāca, his wife said; taptaḥ, much reduced by austerities; brahma-cārī; the brahma-cārin; kuśalam, with great efficiency; agnīn paricacārīt, has tended the fires; mā tvā agnayaḥ paripravocan, may the fires not speak ill of you; prabrūhi asmai iti, please teach him; tasmai ha aprocya eva, he did not teach him; pravāsāñ-cakre, he left on a journey.
तम् आचार्यं जाया उवाच – तप्तो ब्रह्मचारी कुशलं सम्यक् अग्नीन् परिचचारीत् परिचरितवान्। भगवांश्च अग्निषु भक्तं न समावर्तयति। अतः ‘अस्मद्भक्तं न समावर्तयति’ इति ज्ञात्वा त्वाम् अग्नयः मा परिप्रवोचन् गर्हां तव मा कुर्युः। अतः प्रब्रूहि अस्मै विद्याम् इष्टाम् उपकोसलाय इति। तस्मै एवं जायया उक्तोऽपि ह अप्रोच्य एव अनुक्त्वा एव किञ्चित् प्रवासाञ्चक्रे प्रवसितवान्॥ The wife of the teacher said to him: ‘This celibate ascetic has undergone severe austerities (tapas), and has tended the fires properly, i.e. in the right manner; but you did not perform for him, who is devoted to the fires, the ceremony (meant for returning home after finishing tho study). Let not the fires censure you (under the impression), ‘(He) does not perform the ceremony for our devotee (for returning home)’. Hence you should impart to Upakosala the knowledge he desires most. But, even though thus opined by the wife, he went away on a journey without instructing him.
Upakosala was upset and started fasting. His teacher’s wife said to him: ‘Brahma-cārin, eat something. Why are you not eating?’ Upakosala said: ‘There are too many desires in me and they are pulling me in different directions. I am like one suffering from many ailments. I don’t want to eat’.✅
sa ha vyādhinānaśituṃ dadhre tamācāryajāyovāca brahmacārinnaśāna kiṃ nu nāśnāsīti sa hovāca bahava ime'sminpuruṣe kāmā nānātyayā vyādhībhiḥ pratipūrṇo'smi nāśiṣyāmīti.Saḥ, he [Upakosala]; ha vyādhinā, due to mental affliction; anaśitum dadhre, started fasting; tam ācārya-jāyā uvāca, the teacher’s wife said to him; brahma-cārin aśāna, brahma-cārin, start eating; kim nu na āśnāsi iti, why are you not eating; saḥ ha uvāca, he [Upakosala] said; bahavaḥ ime asmin puruṣe kāmāḥ, there are many desires in this person; nānā-atyayāḥ, they are pulling me in different directions; vyādhibhiḥ pratipūrṇaḥ asmi, I am full of ailments; na aśiṣyāmi iti, I will not eat anything.
स ह उपकोसलः व्याधिना मानसेन दुःखेन अनशितुम् अनशनं कर्तुं दध्रे धृतवान्मनः। तं तूष्णीम् अग्न्यागारेऽवस्थितम् आचार्य-जाया उवाच – हे ब्रह्मचारिन् अशान भुङ्क्ष्व, किं नु कस्माद् नु कारणाद् न अश्नासि? इति। On account of mental distress, Upakosala resolved in his mind not to eat. To him who was keeping silent at the fire-sanctuary, the teacher’s wife said: ‘O Brahma-cārī, do eat; for what reason are you not eating?’.स ह उवाच – बहवः अनेके अस्मिन् पुरुषे अकृतार्थे प्राकृते कामाः इच्छाः कर्तव्यं प्रति, नाना अत्ययः अतिगमनं येषां व्याधीनां कर्तव्य-चिन्तानां ते नानात्ययाः व्याधयः कर्तव्यता-प्राप्ति-निमित्तानि चित्त-दुःखानि इत्यर्थः। तैः प्रतिपूर्णः अस्मि। अतः न अशिष्यामि इति॥ He replied: ‘In this ordinary man who has not accomplished the objects of life, there are many desires proceeding in various directions seeking their fulfilment, i.e. the mental distress caused by the non-attainment of desirable objects. I am full of such afflictions. Hence I will not eat’.
Then the fires – the Dakṣiṇāgni, the Gārha-patya, and the Āhavanīya – began to say to each other: ‘This brahma-cārin has become thin from practising austerities. He has so long looked after us with great care. Let us teach him.’ They said to Upakosala, ‘Prāṇa is Brahman, ka [happiness] is Brahman, and kha [space] is Brahman.’✅
atha hāgnayaḥ samūdire tapto brahmacārī kuśalaṃ naḥ paryacārīddhantāsmai prabravāmeti tasmai hocuḥ prāṇo brahma kaṃ brahma khaṃ brahmeti.Atha ha agnayaḥ samūdire, then the fires [the Dakṣiṇāgni, the Gārha-patya, and the Āhavanīya] began to say; taptaḥ brahma-cārī, the austere brahma-cārin; kuśalam, with great care; naḥ paryacārīt, looked after us; hanta asmai prabravāma iti, so we will teach him; tasmai ha ucuḥ, they said to him; prāṇaḥ brahma, prāṇa is Brahman; kam brahma, happiness is Brahman; kham brahma iti, ākāśa [space] is Brahman.
उक्त्वा तूष्णींभूते ब्रह्मचारिणि As he, saying thus, sat quietly,अथ ह अग्नयः शुश्रूषया-वर्जिताः कारुण्याविष्टाः सन्तः त्रयोऽपि समूदिरे संभूयोक्तवन्तः – हन्त इदानीम् अस्मै ब्रह्मचारिणे अस्मद्भक्ताय दुःखिताय तपस्विने श्रद्दधानाय सर्वेऽनुशास्मः अनुप्रब्रवाम ब्रह्म-विद्याम्, इति एवं सम्प्रधार्य, तस्मै ह ऊचुः उक्तवन्तः – प्राणः ब्रह्म कं ब्रह्म खं ब्रह्म इति॥ Then, the three fires (Gārha-patya, Anvāhārya-pacana, and Āhavanīya), won over (by Upakosala) by rendering service, out of compassion, said among themselves: ‘Well now let us instruct, i.e. impart the knowledge of Brahman to the Brahma-cārī, our devotee, who is struck with sorrow, who has undergone the austerities and who is endowed with faith’. Having thus determined, they said to him, Prāṇa is Brahman; Ka is Brahman, Kha is Brahman’.
Upakosala said: ‘I know that prāṇa is Brahman. But that ka and kha are Brahman I do not know.’ The fires replied, ‘That which is ka is also kha, and that which is kha is also ka.’ Then the fires taught him that Brahman was both prāṇa and ākāśa [space].✅
sa hovāca vijānāmyahaṃ yatprāṇo brahma kaṃ ca tu khaṃ ca na vijānāmīti te hocuryadvāva kaṃ tadeva khaṃ yadeva khaṃ tadeva kamiti prāṇaṃ ca hāsmai tadākāśaṃ cocuḥ.Saḥ ha uvāca, he [Upakosala] said; vijānāmi aham yat prāṇa brahma, I know that prāṇa is Brahman; kam ca tu kham ca na vijānāmi iti, but I don’t know that ‘ka’ and ‘kha are Brahman; te ha ucaḥ, they [the fires] said; yat vāva kam tat eva kham, that which is ‘ka’ is also ‘kha’; yat eva kham tat eva kam iti, that which is ‘kha’ is also ‘ka’; prāṇam ca ha asmai tat ākāśam ca ucaḥ, then they taught him about prāṇa and ākāśa [space].
स ह उवाच ब्रह्मचारी – विजानामि अहं यद् भवद्भिरुक्तं प्रसिद्ध-पदार्थकत्वात् प्राणः ब्रह्म इति, सः यस्मिन् सति जीवनं यदपगमे च न भवति, तस्मिन् वायु-विशेषे लोके रूढः। अतः युक्तं ब्रह्मत्वं तस्य। तेन प्रसिद्ध-पदार्थकत्वाद् विजानामि अहं यत् प्राणः ब्रह्म इति। कं च तु खं च न विजानामि इति। The Brahma-cārī said to them, ‘I understand when your noble selves say, ‘Prāṇa is Brahman’, for the words are well-known. In the world, the word Prāṇa has won the recognition of being that particular air during the presence of which there is life (on earth) and on the departure of which, it ceases to be. Hence, it is proper to hold it as Brahman. For the reason of the meaning of the word being well-known, I understand that Prāṇa is Brahman. But, I do not understand ka and kha.ननु कंखंशब्दयोरपि सुखाकाशविषयत्वेन प्रसिद्धपदार्थकत्वमेव, कस्माद्ब्रह्मचारिणोऽज्ञानम्? (Pūrvapakṣa): Even the words ka and kha bear the well-known meaning viz. joy (Ka) and Space (Ākāśa). Then how is the Brahma-cārī ignorant of it?नूनम्, सुखस्य कंशब्दवाच्यस्य क्षणप्रध्वंसित्वात् खंशब्दवाच्यस्य च आकाशस्याचेतनस्य कथं ब्रह्मत्वमिति, मन्यते। कथं च भगवतां वाक्यमप्रमाणं स्यादिति। अतो न विजानामीत्याह। (Samādhāna): Certainly, what the Brahma-cārī thinks is this: ‘Since the joy signified by the word ka is ephemeral, and the Ākāśa denoted by the word kha is non-intelligent, how can these two be presented as Brahman? And, (at the same time) how shall the words of your good selves be un-authoritative?’ Hence he said, ‘I do not understand’.तम् एवमुक्तवन्तं ब्रह्मचारिणं ते ह अग्नय ऊचुः – यद् वाव यदेव वयं कम् अवोचाम, तद् एव खम् आकाशम्, इत्येवं खेन विशेष्यमाणं कं विषयेन्द्रियसंयोगजात्सुखान्निवर्तितं स्यात् – नीलेनेव विशेष्यमाणमुत्पलं रक्तादिभ्यः। यद् एव खम् इत्याकाशमवोचाम, तद् एव च कं सुखम् इति जानीहि। एवं च सुखेन विशेष्यमाणं खं भौतिकादचेतनात्खान्निवर्तितं स्यात् – नीलोत्पलवदेव। सुखमाकाशस्थं नेतरल्लौकिकम्, आकाशं च सुखाश्रयं नेतरद्भौतिकमित्यर्थः। To the Brahma-cārī who spoke thus, the fires said: ‘What is referred to as ka, even that is kha, i.e. Ākāśa. Thus ka (joy), as qualified by kha (Ākāśa), will become free from the joy resulting from the contact of the senses with the sensory objects, just as the lotus qualified by blue becomes distinct from those qualified by red etc. What is referred to as kha in the sense of Ākāśa, know you that as ka (joy). Thus, kha that is qualified by ‘joy’ shall be precluded from kha that is material and non-intelligent, like a blue lotus (as stated above). The joy (Bliss) residing in the Ākāśa is Brahman and not any other worldly happiness. The idea is that the Ākāśa which is the substratum of Bliss is Brahman, and not the material Ākāśa.नन्वाकाशं चेत् सुखेन विशेषयितुमिष्टम्, अस्त्वन्यतरदेव विशेषणम् – यद्वाव कं तदेव खम् इति, अतिरिक्तमितरत्। यदेव खं तदेव कमिति पूर्वविशेषणं वा। (Pūrvapakṣa): If it is intended that Ākāśa should be qualified by ‘joy’, there need be only one qualifying adjunct viz. ‘what is ka is indeed kha’, and the other qualifying adjunct viz. ‘what is kha is indeed ka’ is superfluous. Or if ‘what is kha is indeed ka’ is preferred, the first (qualifying adjunct) is superfluous.ननु सुखाकाशयोरुभयोरपि लौकिकसुखाकाशाभ्यां व्यावृत्तिरिष्टेत्यवोचाम। सुखेन आकाशे विशेषिते व्यावृत्तिरुभयोरर्थप्राप्तैवेति चेत्, सत्यमेवम्। किंतु सुखेन विशेषितस्यैव आकाशस्य ध्येयत्वं विहितम्। न त्वाकाशगुणस्य विशेषणस्य शुखस्य ध्येयत्वं विहितं स्यात्, विशेषणोपादानस्य विशेष्यनियन्तृत्वेनैवोपक्षयात्। अतः खेन सुखमपि विशेष्यते ध्येयत्वाय। (Samādhāna): We have said already that what is intended is the exclusion of both Bliss and Ākāśa from the material joy and Ākāśa. If, however, it is held that the exclusion of both is achieved by qualifying Ākāśa by joy, it is true, but, in that case, what would become prescribed as the object of meditation would be the Ākāśa alone, as qualified by joy, and the meditation of the qualifying joy as Ākāśa, would not become prescribed, inasmuch as all the uses of qualification would have become exhausted in the specification of the object qualified. Hence, joy, too, is here mentioned as qualified by Ākāśa, to be meditated on as such.कुतश्चैतन्निश्चीयते? (Pūrvapakṣa): But how is it so determined?कंशब्दस्यापि ब्रह्मशब्दसम्बन्धात् कं ब्रह्मेति। यदि हि सुखगुणविशिष्टस्य खस्य ध्येयत्वं विवक्षितं स्यात्, कं खं ब्रह्मेति ब्रूयुः अग्नयः प्रथमम्। न चैवमुक्तवन्तः। किं तर्हि? कं ब्रह्म खं ब्रह्मेति। अतः ब्रह्मचारिणो मोहापनयनाय कंखंशब्दयोरितरेतरविशेषणविशेष्यत्वनिर्देशो युक्त एव यद्वाव कमित्यादिः। (Samādhāna): Inasmuch as the word ka also is related to the word Brahman, ka is Brahman. If the intention were to point out that the Ākāśa, as joy, is the object of meditation, then the fires, at the very outset, would have said, ka, kha, is Brahman. But they did not say so. What then (did they say)? – ‘Ka is Brahman, kha is Brahman’. Hence, it is but proper to say, ‘What is ka is kha’ etc. making each (of the two words) qualify the other, in order to avoid the delusion of the celibate.तदेतदग्निभिरुक्तं वाक्यार्थमस्मद्बोधाय श्रुतिराह – प्राणं च ह अस्मै ब्रह्माचरिणे, तस्य आकाशः तदाकाशः, प्राणस्य सम्बन्धी आश्रयत्वेन हार्द आकाश इत्यर्थः, सुखगुणवत्त्वनिर्देशात्। तं च आकाशं सुखगुणविशिष्टं ब्रह्म तत्स्थं च प्राणं ब्रह्मसंपर्कादेव ब्रह्मेत्युभयं प्राणं च आकाशं च समुच्चित्य ब्रह्मणी ऊचुः अग्नय इति॥ The śruti is now explaining to us the meaning of the words thus spoken by the fires for the sake of our enlightenment. ‘The fires taught the celibate ascetic Prāṇa and the Ākāśa’, that is to say, the Ākāśa that is related to Prāṇa in the form of its support, viz. the Ākāśa in the heart. Also, since the Ākāśa has been specified as joy, it has been described as Brahman qualified by joy, and the Prāṇa which is located in it (i.e. in the Ākāśa), has been described as Brahman for the reason of its being in contact with Brahman. Thus, combining both the Prāṇa and the Ākāśa, the fires have described these two as Brahman.
Then the Gārha-patya fire said to him [Upakosala]: ‘The earth, fire, food, and the sun – these are all part of my [i.e., part of Brahman’s] body. The person seen in the solar orb is me. I am that’.✅
atha hainaṃ gārhapatyo'nuśaśāsa pṛthivyagnirannamāditya iti ya eṣa āditye puruṣo dṛśyate so'hamasmi sa evāhamasmīti.Atha ha enam gārha-patyaḥ anuśaśāsa, next the Gārha-patya fire gave him this instruction; pṛthivī agniḥ annam ādityaḥ iti, the earth, fire, food, and the sun [are all part of m – i.e., of Brahman]; yaḥ eṣaḥ āditye puruṣaḥ dṛśyate, the person seen in the sun; saḥ aham asmi saḥ eva aham asmi iti, I am he, I am he.
संभूयाग्नयः ब्रह्मचारिणे ब्रह्म उक्तवन्तः – (Thus) all the fires together taught the celibate the principles of Brahman.अथ अनन्तरं प्रत्येकं स्वस्व-विषयां विद्यां वक्तुम् आरेभिरे। तत्र आदौ एनं ब्रह्मचारिणं गार्हपत्यः अग्निः अनुशशास – पृथिवी अग्निः अन्नम् आदित्यः इति मम एताः चतस्रः तनवः। तत्र यः आदित्ये एषः पुरुषः दृश्यते, सः अहम् अस्मि गार्हपत्योऽग्निः, यश्च गार्हपत्योऽग्निः सः एव अहम् आदित्ये पुरुषः अस्मि इति पुनः परावृत्त्या सः एव अहम् अस्मि इति वचनम्। Then, they began to impart the knowledge pertaining to each of them particularly. At first, the Gārha-patya fire taught the celibate ascetic. ‘Earth, fire, food, and the sun’ – these are my four bodies. Among these, the Puruṣa, that is seen in the sun, that I am, the Gārha-patya fire. And that which I am, the Gārha-patya fire, is the Puruṣa in the sun. The expression ‘that I am, indeed’ is a repetition of the preceding one.पृथिव्यन्नयोः इव भोज्यत्व-लक्षणयोः सम्बन्धः न गार्हपत्यादित्ययोः। अत्तृत्व-पक्तृत्व-प्रकाशन-धर्मा अविशिष्टा इत्यतः एकत्वम् एव अनयोः अत्यन्तम्। पृथिव्यन्नयोः तु भोज्यत्वेन आभ्यां सम्बन्धः॥ Between the Gārha-patya fire and the sun, there is no such relation of being the object of enjoyment, as that which exists between the earth and food. Eating, ripening, and illumining are common attributes of both. Hence, these two (viz. Gārha-patya fire and the sun) are absolutely identical. But, the earth and food are related to these two as objects enjoyed.
‘He who knows this Gārha-patya fire and worships it thus has all his sins removed, and he attains the world of the Gārha-patya fire. He lives a long and bright life, and his descendants do not perish. In this world and the next, we look after that person who knows this fire and worships it thus’.✅
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste.Saḥ yaḥ, he who; etam evam vidvān, knowing this in this way; upāste, [and] worships; apahate pāpa-kṛtyām, he destroys his sins; lokī bhavati, becomes a dweller in the world of the god of fire; sarvam āyuḥ eti, lives the full range, of his life; jyok jīvati, he lives a bright life; asya āvara-puruṣāḥ, his descendants; na kṣīyante, do not perish [i.e., his line is never broken]; asmin ca loke amuṣmin ca, in this world and also in the other world; vayam tam upabhuñjāmaḥ, we will look after him; yaḥ etam evam vidvān upāste, he who knows this [fire] thus and worships it.
सः यः कश्चित् एवं यथोक्तं गार्हपत्यम् अग्निम् अन्नान्नादत्वेन चतुर्धा प्रविभक्तम् उपास्ते, स: अपहते विनाशयति पाप-कृत्यां पापं कर्म। लोकी लोकवान् च अस्मदीयेन लोकेन आग्नेयेन तद्वान् भवति यथा वयम्। इह च लोके सर्वं वर्ष-शतम् आयुः एति प्राप्नोति। ज्योक् उज्ज्वलं जीवति नाप्रख्यात इत्येतत्। न च अस्य अवराः च ते पुरुषाः च अस्य विदुषः सन्तति-जाः इत्यर्थः, न क्षीयन्ते सन्तत्युच्छेदः न भवति इत्यर्थः। किंच तं वयम् उपभुञ्जामः पालयामः अस्मिन् च लोके जीवन्तम् अमुष्मिन् च पर-लोके। यः एतम् एवं विद्वान् उपास्ते, यथोक्तं तस्य एतत् फलम् इत्यर्थः॥ Whosoever meditates on the Gārha-patya fire as described above, as divided fourfold, as the eater and the eaten, destroys all sinful deeds, i.e. sinful acts. Through the world belonging to us fires he attains a similar world, even as we do. In this world, he reaches the full span of life, i.e. a hundred years, and leads a brilliant life, i.e. not as one unknown. And of such a knower, the succession of descendants does not perish, meaning, the destruction of his lineage does not occur. Moreover, we protect him as long as he lives in this world and (we protect him) in the other world, too. The idea is that this is the result accruing to him who, knowing it thus, meditates on it, as explained above.
1. Next the Dakṣiṇāgni [Southern] fire said to Upakosala: ‘Water, the quarters, the stars, and the moon – these are all part of my [i.e., part of Brahman’s] body. The person seen in the moon is me. I am that’. 2. ‘He who knows this Dakṣiṇāgni fire and worships it thus has all his sins removed, and he attains the world of the Dakṣiṇāgni fire. He lives a long and bright life, and his descendants do not perish. In this world and the next, we look after that person who knows this fire and worships it thus’.✅
1. atha hainamanvāhāryapacano'nuśaśāsāpo diśo nakṣatrāṇi candramā iti ya eṣa candramasi puruṣo dṛśyate so'hamasmi sa evāhamasmīti.Atha ha enam anvāhārya-pacanaḥ anuśaśāsa, next the Anvāhārya Pacana [the Dakṣiṇāgni, or Southern] fire gave him this instruction; āpaḥ diśaḥ nakṣatrāṇi candramā iti, water, the quarters, the stars, and the moon [are all part of me – i.e., of Brahman]; yaḥ eṣaḥ candramasi puruṣaḥ dṛśyate, the person seen in the moon; saḥ aham asmi saḥ eva aham asmi iti, I am he, I am he.2. sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste.Saḥ yaḥ, he who; etam evam vidvān, knowing this in this way; upāste, [and] worships; apahate pāpa-kṛtyām, he destroys his sins; lokī bhavati, becomes a dweller in the world of the god of fire; sarvam āyuḥ eti, lives the full range of his life; jyok jīvati, he lives a bright life; asya āvara-puruṣāḥ, his descendants; na kṣīyante, do not perish [i.e., his line is never broken]; asmin ca loke amuṣmin ca, in this world and also in the other world; vayam tam upabhuñjāmaḥ, we will look after him; yaḥ etam evam vidvān upāste, he who knows this [fire] thus and worships it.
अथ ह एनम् अन्वाहार्य-पचनः अनुशशास दक्षिणाग्निः – आपः दिशः नक्षत्राणि चन्द्रमा इति एताः मम चतस्रः तनवः चतुर्धा अहम् अन्वाहार्य-पचने आत्मानं प्रविभज्यावस्थितः। तत्र यः एषः चन्द्रमसि पुरुषः दृश्यते, सोऽहमस्मि, सः एव अहम् अस्ति इति पूर्ववत्। Then the Anvāhārya-pacana, the southern fire, taught him: ‘Water, the quarters, the stars, and the moon’ – these are my four bodies, i.e. I, Anvāhārya-pacana fire, divide myself into four and carry on. ‘The Puruṣa that is seen in the moon, that I am, that I am, indeed’ same as before.अन्न-सम्बन्धात् ज्योतिष्ट्व-सामान्यात् च अन्वाहार्यपचन-चन्द्रमसोः एकत्वं दक्षिण-दिक्-सम्बन्धात् च। अपां नक्षत्राणां च पूर्ववद् अन्नत्वेन एव सम्बन्धः, नक्षत्राणां चन्द्रमसः भोग्यत्व-प्रसिद्धेः। अपाम् अन्नोत्पादकत्वाद् अन्नत्वं दक्षिणाग्नेः – पृथिवीवद् गार्हपत्यस्य। समानम् अन्यत्॥ The identity between the Anvāhārya-pacana fire and the moon is due to the connection of both with food, and due to the fact of both being luminous and both being related to the southern quarter. Water and the stars, as food, are (mutually) related, as before, for it is well-known that the stars are the objects of enjoyment of the moon. And water is the food of the southern fire, since it produces food, just as the earth is of the Gārha-patya fire. The rest as before.
1. Next the Āhavanīya fire said to Upakosala: ‘Prāṇa, space, heaven, and lightning – these are all part of my [i.e., part of Brahman’s] body. The person seen in lightning is me. I am that’. 2. ‘He who knows this Āhavanīya fire and worships it thus has all his sins removed, and he attains the world of the Āhavanīya fire. He lives a long and bright life, and his descendants do not perish. In this world and the next, we look after that person who knows this fire and worships it thus’.✅
1. atha hainamāhavanīyo'nuśaśāsa prāṇa ākāśo dyaurvidyuditi ya eṣa vidyuti puruṣo dṛśyate so'hamasmi sa evāhamasmīti.Atha ha enam āhavanīyaḥ ānuśaśāsa, next the Āhavanīya fire gave him this instruction; prāṇaḥ ākāśaḥ dyauḥ vidyut iti, prāṇa, space, heaven, and lightning [are all part of me – i.e., of Brahman]; yaḥ eṣaḥ vidyuti puruṣaḥ dṛśyate, the person seen in lightning; saḥ aham asmi saḥ eva aham asmi iti, I am he, I am he.2. sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamayureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste.Saḥ yaḥ, he who; etam evam vidvān, knowing this in this way; upāste, [and] worships; apahate pāpa-kṛtyām, he destroys his sins; lokī bhavati, becomes a dweller in the world of the god of fire; sārvam āyuḥ eti, lives the full range of his life; jyok jīvati, he lives a bright life; asya āvara-puruṣāḥ, his descendants; na kṣīyante, do not perish [i.e., his line is never broken]; asmin ca loke amuṣmin ca, in this world and also in the other world; vayam tam upabhuñjāmaḥ, we will look after him; yaḥ etam evam vidvān upāste, he who knows this [fire] thus and worships it.
अथ ह एनम् आहवनीयः अनुशशास – प्राणः आकाशः द्यौः विद्युद् इति मम अपि एताः चतस्रः तनवः। यः एषः विद्युति पुरुषः दृश्यते, सोऽहम् अस्ति इत्यादि पूर्ववत् सामान्यात्। द्य्वाकाशयोः स्वाश्रयत्वात् विद्युदाहवनीययोः भोग्यत्वेन एव सम्बन्धः। समानम् अन्यत्॥ Then the Āhavanīya fire taught him: ‘Prāṇa, Ākāśa, heaven, and lightning’ – these are the four bodies of mine also. Among these, ‘the Puruṣa that is seen in the lightning, that I am, that I am, indeed’ etc. – same as before, since they are all same. The lightning and the Āhavanīya fire are related to heaven and Ākāśa for the fact of the former being the object of enjoyment, and the latter being their support (respectively). The rest as before.
The fires said: ‘O Somya Upakosala, we have just told you the knowledge of fire. That is also Self-knowledge. Your teacher will tell you about the way to the next world.’ In due course, his teacher returned, and he called him, saying, ‘Upakosala’.✅
te hocurupakosalaiṣā somya te'smadvidyātmavidyā cācāryastu te gatiṃ vaktetyājagāma hāsyācāryastamācāryo'bhyuvādopakosala itiTe ha ucuḥ, they [the fires] said; upakosala somya, O Somya Upakosala; eṣā te asmat vidyā, this knowledge about us [we have given] to you; ca ātma-vidyā, that is also Self-knowledge; ācāryaḥ tu te gatim vakta iti, but the teacher will tell you about the way [to the next world]; asya ācāryaḥ, his teacher; ājagāma ha, returned; ācāryaḥ abhyuvāda tam upakosala iti, the teacher called him, ‘O Upakosala.’
ते पुनः संभूय ऊचुः ह – उपकोसल एषा सोम्य ते तव अस्मद् विद्या अग्नि-विद्या इत्यर्थः। आत्म-विद्या पूर्वोक्ता प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म इति च। आचार्यः तु ते गतिं वक्ता विद्या-फल-प्राप्तये इत्युक्त्वा उपरेमुरग्नयः। आजगाम ह अस्य आचार्यः कालेन। तं च शिष्यम् आचार्यः अभ्युवाद उपकोसल३ इति॥ Again they (the three fires) addressed him together, ‘O Upakosala, good boy, the knowledge pertaining to us, i.e. pertaining to fires, and the knowledge of the Self, i.e. the knowledge consisting in ‘Prāṇa is Brahman, ka is Brahman, kha is Brahman’, described earlier, have been imparted to you. But, the teacher will tell you about the path leading to the attainment of the result of knowledge. Having said thus, the fires stopped talking. The teacher addressed the disciple: ‘Upakosala!’
2. [Upakosala] replied, ‘Yes, lord.’ [His teacher said:] ‘O Somya, your face is shining like that of a knower of Brahman. Who has taught you?’ ‘Sir, who will teach me?’ He said this as if he was trying to hide the truth. Then, pointing to the fires, he said: ‘Earlier they looked, different. Now they look like this.’ In this way, he indicated the fires. [The teacher asked,] ‘Somya, what did the fires teach you?’ 3. Upakosala replied, ‘This is what they said.’ [And he told his teacher all that the fires had taught him.] The teacher said: ‘O Somya, they taught you only about the worlds, but I will teach you about Brahman.✅
2. bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṃ bhāti ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde kiṃ nu somya kila te'vocanniti.Bhagavaḥ iti ha pratiśuśrāva, ‘Yes, lord,’ he replied; brahma-vidaḥ iva somya te mukham bhāti, your face is shining like that of a knower of Brahman; kaḥ nu tvā anuśaśāsa iti, who has taught you; kaḥ nu mā anuśiṣyāt bho iti, who will teach me, sir; iha iva apanihnute, [he said this] as if he was trying to hide [the truth]; ime, these [pointing to the fires]; nūnam īdṛśāḥ, look like this [as if they are frightened]; anyādṛśāḥ iti, looked different before; iha agnīn abhyūde, in this way he spoke about the fires; kim nu somya kila te avocan iti, Somya, what did they teach you?3. idamiti ha pratijajñe lokānvāva kila somya te'vocannahaṃ tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evamevaṃvidi pāpaṃ karma na śliṣyata iti bravītu me bhagavāniti tasmai hovāca.Idam iti ha pratijajñe, ‘This [is what they taught,]’ he [Upakosala] replied; lokān vāva kila somya te avocan, they have only told you about the worlds, O Somya; aham tu te tat vakṣyāmi, but I will tell you about that [Brahman]; yathā puṣkara-palāśe āpaḥ na śliṣyante, as water does not stick to the lotus leaf; evam, in the same way; vidi, one who knows [Brahman]; evam, thus; pāpam karma na śliṣyate iti, is not tainted by sinful work; bravītu me bhagavān iti, sir, please teach me; tasmai ha uvāca, he said to him.
भगव इति ह प्रतिशुश्राव। ब्रह्मविदः इव सोम्य ते मुखं प्रसन्नं भाति। कोः नु त्वा अनुशशास इति उक्तः प्रत्याह – कः नु मा अनुशिष्यात् अनुशासनं कुर्यात् भोः भगवन् त्वयि प्रोषिते, इति इह अप इव निह्नुते अपनिह्नुते इव इति व्यवहितेन सम्बन्धः, न च अपनिह्नुते, न च यथावदग्निभिः उक्तं ब्रवीति इत्यभिप्रायः। He replied, ‘Revered sir’, ‘Your face shines, i.e. looks, like that of one who has realised Brahman, O good boy. Who has instructed you?’ When asked thus (by the teacher) he responded, ‘Who would teach me, revered sir, when you have gone away?’ The words apeva nihnute should be read as apa-nihnute (conceals) iva (as though), meaning, neither does he conceal the fact nor does he speak plainly what has been instructed by the fires. This is the drift.कथम्? इमे अग्नयः मया परिचरिताः उक्तवन्तः नूनम्, यतः त्वां दृष्ट्वा वेपमाना इव ईदृशा दृश्यन्ते पूर्वम् अन्या-दृशाः सन्तः, इति इह अग्नीन् अभ्यूदे अभ्युक्तवान् काक्वा अग्नीन् दर्शयन्। किं नु सोम्य किल ते तुभ्यम् अवोचन् अग्नयः? इति, पृष्टः इत्येवम् इदम् उक्तवन्तः इति एवं ह प्रतिजज्ञे प्रतिज्ञातवान् प्रतीकमात्रं किञ्चित्, न सर्वं यथोक्तम् अग्निभिः उक्तम् अवोचत्। How? ‘These fires which were tended by me, taught me. Certainly, when they saw you, they now appear as though they are quivering, though they were otherwise before’. Thus saying, he pointed to the fires, hinting, as it were, what had happened. ‘What did the fires explain to you, good boy?’ Being thus asked, he replied: ‘This the fires have explained, that is to say, he reproduced a little, but did not speak out the whole as explained by the fires.यतः आह आचार्यः – लोकान् वाव पृथिव्यादीन् हे सोम्य किल ते अवोचन्, न ब्रह्म साकल्येन। अहं तु ते तुभ्यं तद् ब्रह्म यद् इच्छसि त्वं श्रोतुं वक्ष्यामि, शृणु तस्य मया उच्यमानस्य ब्रह्मणः ज्ञान-माहात्म्यम् – यथा पुष्कर-पलाशे पद्म-पत्रे आपः न श्लिष्यन्ते, एवं यथा वक्ष्यामि ब्रह्म, एवं-विदि पापं कर्म न श्लिष्यते न सम्बध्यते इति। एवम् उक्तवति आचार्ये आह उपकोसलः – ब्रवीतु मे भगवान् इति। तस्मै ह उवाच आचार्यः॥ Then the teacher said: ‘Good boy, they (i.e. the fires) taught you the worlds, i.e. the earth and the rest, and not Brahman as a whole. But I shall tell you what you desire most to hear viz. Brahman. Hear you the glory of the knowledge of Brahman which I am going to explain. Just as water does not cling to the lotus-leaf, so also, no evil does taint the one who knows Brahman in the manner I am going to explain’. When said thus by the teacher, Upakosala replied, ‘Revered sir, may you be pleased to explain it to me’. Then the teacher explained to him.
The teacher said: ‘The person seen in the eyes is the Self. It is immortal and fearless. It is Brahman. This is why, if anyone puts clarified butter or water in the eyes, it goes to the corners of the eyes [without sticking, tainting]’.✅
ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tadyadyapyasminsarpirvodakaṃ vā siñcati vartmanī eva gacchati.Yaḥ eṣaḥ akṣiṇi puruṣaḥ dṛśyate, this person who is seen in the eyes; eṣaḥ ātmā, this is the Self [Ātmā]; iti ha uvāca, he [the teacher] said; etat amṛtam abhayam, this is immortal and fearless; etat brahma iti, this is Brahman; tat, this is why; asmin, into this [eye]; yadi api sarpiḥ vā udakam vā siñcati, if anyone puts clarified butter or water; vartmanī eva gacchati, it goes into the comers [of the eye].
यः एषोऽक्षिणि पुरुषः दृश्यते निवृत्त-चक्षुर्भिः ब्रह्मचर्यादि-साधन-संपन्नैः शान्तैः विवेकिभिः दृष्टेः द्रष्टा, “चक्षुषः चक्षुः” (KenU.1.2) इत्यादि-श्रुत्यन्तरात्। ‘This Puruṣa that is seen in the eye’ as the seer of the sight by those who have brought under control the organ of (external) vision, who are endowed with the means such as the vow of continence, who are calm and possessed of discrimination, (is the Self), as evidenced by another śruti-text, “The eye of the eye” (KenU.1.2).ननु अग्निभिः उक्तं वितथम्, यतः आचार्यः तु ते गतिं वक्ता इति गतिमात्रस्य वक्ता इति अवोचन्, भविष्यद्विषयापरिज्ञानं च अग्नीनाम्। (Pūrvapakṣa): What is said by the fires viz. “The teacher will show you the way” becomes false, since they said that only the way would be shown which assertion is tantamount to an unawareness on the part of the fires of what would occur in future.नैष दोषः, सुखाकाशस्य एव अक्षिणि दृश्यते इति द्रष्टुः अनुवादात्। एषः आत्मा प्राणिनाम् इति ह उवाच एवमुक्तवान्। एतत् यद् एव आत्म-तत्त्वम् अवोचाम, एतद् अमृतम् अमरण-धर्मि अविनाशि। अतः एव अभयम्, यस्य हि विनाशाशङ्का तस्य भयोपपत्तिः तदभावाद् अभयम्। अतः एव एतद् ब्रह्म बृहद् अनन्तम् इति। (Samādhāna): There is nothing wrong, for this is only something by way of confirmation of the seer of the nature of Ākāśa and bliss, described by the fires as the Puruṣa seen in the eye. ‘This is the Self’ of the creatures, said (the teacher), same as the Self spoken of above; it is the immortal, i.e. endowed with the attribute of deathlessness, imperishable, and fearless; fear occurs to him who is apprehensive of death; it being absent, It is fearless; hence is Brahman great, i.e. endless.किञ्च, अस्य ब्रह्मणः अक्षि-पुरुषस्य माहात्म्यम् – तत् तत्र पुरुषस्य स्थाने अक्षिणि यद्यपि अस्मिन् सर्पिः वा उदकं वा सिञ्चति, वर्त्मनी एव गच्छति पक्ष्मावेव गच्छति। न चक्षुषा सम्बध्यते – पद्म-पत्रेण इव उदकम्। स्थानस्य अपि एतद् माहात्म्यम्, किं पुनः स्थानिनोऽक्षि-पुरुषस्य निरञ्जनत्वं वक्तव्यम् इत्यभिप्रायः॥ Moreover, the greatness of this Brahman, the Puruṣa in the eye is such that, if, into the eye which is the abode of this Puruṣa, clarified butter or water is poured, it flows away by the edges, i.e. by the lashes, and does not taint the eye, just as water does not taint the lotus-leaf. The idea is that if such is the greatness of the abode itself, what to speak of the taintlessness of its In-dweller, the Puruṣa in the eye!
They call him Saṃyad-vāma, for everything that is good and beautiful [vāma] comes to him [saṃyanti]. One who knows this has everything that is good and beautiful come to him.✅
etaṃ saṃyadvāma ityācakṣata etaṃ hi sarvāṇi vāmānyabhisaṃyanti sarvāṇyenaṃ vāmānyabhisaṃyanti ya evaṃ veda.Etam saṃyad-vāmaḥ iti ācakṣate, they call him Saṃyad-vāma [i.e., one in whom everything that is good is concentrated]; hi, because; etam sarvāṇi vāmāni abhisaṃyanti, all good and beautiful things come to him; yaḥ evam veda, he who knows thus; sarvāṇi enam vāmāni abhisaṃyanti, all good and beautiful things come to him.
एतं यथोक्तं पुरुषं संयद्वाम इति आचक्षते। कस्मात्? यस्माद् एतं सर्वाणि वामानि वननीयानि सम्भजनीयानि शोभनानि अभिसंयन्ति अभिसंगच्छन्ति इति अतः संयद्वामः। तथा एवं-विदम् एनं सर्वाणि वामानि अभिसंयन्ति यः एवं वेद॥ This the Puruṣa described above, is said to be Saṃyad-vāma. Why? Because all things, lovely (vāmāni) and enjoyable, all blessings, go to him (abhisaṃyanti). Hence he is said to be saṃyad-vāma. Similarly, all blessings go to the one who knows thus.
This person in the eyes is Vāma-nī, the source of all that is good and pure, for he inspires (nayati) in people all that is good and pure. One who knows this grants all that is good and pure to others.✅
eṣa u eva vāmanīreṣa hi sarvāṇi vāmāni nayati sarvāṇi vāmāni nayati ya evaṃ veda.Eṣaḥ u eva vāma-nīḥ, and this [person in the eyes] is Vāma-nī [the source of all that is good and pure]; hi, for; eṣaḥ, this [person in the eyes]; eva, surely; sarvāṇi vāmāni nayati, grants all that is good and pure; yaḥ evam veda, he who knows thus; sarvāṇi vāmāni nayati, grants all that is good and pure.
एषः उ एव वामनीः, यस्मादेष हि सर्वाणि वामानि पुण्य-कर्म-फलानि पुण्यानुरूपं प्राणिभ्यो नयति प्रापयति वहति च आत्म-धर्मत्वेन। विदुषः फलम् – सर्वाणि वामानि नयति य एवं वेद॥ He is also Vāma-nī, for he conveys (nayati) to all living beings, as (a part of) his own duty, the blessings (vāmāni), i.e. the result of virtuous acts, in accordance with the virtue (of each being). The result that accrues to him who knows thus is that he carries all blessings.
The person in the eyes is Bhāma-nī, shining, for he shines in all the worlds [including the sun]. One who knows this shines in all the worlds.✅
eṣa u eva bhāmanīreṣa hi sarveṣu lokeṣu bhāti sarveṣu lokeṣu bhāti ya evaṃ veda.Eṣaḥ u eva bhāma-nīḥ, and this [person in the eyes] is Bhāma-nī [shining]; eṣaḥ hi sarveṣu lokeṣu bhāti, for he shines in all the worlds [including the sun]; yaḥ evam veda, he who knows thus; sarveṣu lokeṣu bhāti, shines in all the worlds.
एषः उ एव भामनीः, एषः हि यस्मात् सर्वेषु लोकेषु आदित्य-चन्द्राग्न्यादि-रूपैः भाति दीप्यते, “तस्य भासा सर्वम् इदं विभाति” (MunU.2.2.10) इति श्रुतेः। अतः भामानि नयतीति भामनीः। यः एवं वेद, असौ अपि सर्वेषु लोकेषु भाति॥ He is also Bhāma-nī, for he shines in the form of the sun, the moon, fire ad the like, in all the worlds, as evidenced by the śruti, ‘By His light (bhās) shines all this' (MunU.2.2.10 and KathU.2.2.15). Because of carrying the lights, he is called Bhāmanī. He who knows thus, too, shines in all the worlds.
Then, for those who know this, whether proper funeral rites are performed or not, they go after death to the world of light. From the world of light they go to the world of day; from the world of day to the world of the bright fortnight; from the world of the bright fortnight to the six months when the sun moves northward; from there they go to the year; from the year to the sun; from the sun to the moon; and from the moon to lightning. There someone, not human, receives them and leads them to brahma-loka. This is the way of the gods. This is also the way to Brahman. Those who go by this path never return to this mortal world. They never return.✅
atha yadu caivāsmiñchavyaṃ kurvanti yadi ca nārciṣamevābhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstānmāsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tat puruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāvartante nāvartante.Atha, then; yat, if; u ca eva asmin, in this situation [i.e., for those who know the Self in the eyes]; śavyam, funeral rites; kurvanti, they perform; yadi ca na, or if not; arciṣam, to light; eva abhisambhavanti, they go; arciṣaḥ, from light; ahaḥ, to day; ahnaḥ, from day; āpūryamāṇa-pakṣam, to the bright fortnight; āpūryamāṇa-pakṣāt, from the bright fortnight; ṣaṭ māsān, to the six months; yān udan eti, [when the sun] moves to the north; tān, to that; māsebhyaḥ, from those months; saṃvatsaram, to the year; saṃvatsarāt, from the year; ādityam, to the sun; ādityāt, from the sun; candramasam, to the moon; candramasaḥ, from the moon; vidyutam, to lightning; tat, there; puruṣaḥ, a person [existing there]; a-mānavaḥ, not human; enān, those [human beings]; saḥ gamayati, he leads; brahma, to brahma-loka; eṣaḥ deva-pathaḥ, this is the path of the gods; brahma-pathaḥ, the way to Brahman; etena, by this [path]; pratipadyamānāḥ, those who go; imam mānavam āvartam, to this world of human beings; na āvartante, do not return; na āvartante, do not return.
अथ इदानीं यथोक्त-ब्रह्मविदः गतिरुच्यते। यत् यदि उ च एव अस्मिन् एवं-विदि शव्यं शव-कर्म मृते कुर्वन्ति, यदि च न कुर्वन्ति ऋत्विजः, सर्वथाप्येवंवित् तेन शव-कर्मणा अकृतेनापि प्रतिबद्धो न ब्रह्म न प्राप्नोति। न च कृतेन शव-कर्मणा अस्य कश्चनाभ्यधिको लोकः, “न कर्मणा वर्धते नो कनीयान्” (BrhU.4.4.23) इति श्रुत्यन्तरात्। What happens to the knower of Brahman referred to above, is being explained. When such a knower dies, whether the priests perform the obsequial rites (śavyam) or not, invariably in all cases, a knower such as this is not obstructed, on account of the non-performance of the rites, from attaining to Brahman, nor does one attain a higher world by virtue of the obsequial rites being performed, inasmuch as there is another śruti-text which declares, “It does not increase or decrease by action”, (BrhU.4.4.23).शव-कर्मण्यनादरं दर्शयन् विद्यां स्तौति, न पुनः शव-कर्म एवंविदः न कर्तव्यमिति। अक्रियमाणे हि शव-कर्मणि कर्मणां फलारम्भे प्रतिबन्धः कश्चिदनुमीयतेऽन्यत्र। यत इह विद्या-फलारंभकाले शव-कर्म स्याद्वा न वेति विद्यावतः अप्रतिबन्धेन फलारम्भं दर्शयति। ये सुखाकाशमक्षिस्थं संयद्वामो वामनीर्भामनीरित्येवंगुणमुपासते प्राणसहितामग्निविद्यां च, तेषामन्यत्कर्म भवतु मा वा भूत् सर्वथा अपि ते अर्चिषम् एव अभिसम्भवन्ति अर्चिः अभिमानिनीं देवताम् अभिसम्भवन्ति प्रतिपद्यन्ते इत्यर्थः। Disregarding the obsequial rites, the (mantra) praises knowledge, but it does not mean that obsequial rites are not to be performed for such a knower, for, in the event of the obsequial rites not being performed, elsewhere certain obstacle is anticipated on the path of fruition of karma, but (the śruti) here shows that, at the time of fruition of knowledge, whether the obsequial rites are performed or not, it occurs in the case of the knower without any impediment. Those who meditate on the Ākāśa that is Bliss and that is lodged in the eye and endowed with the attributes viz. Saṃyad-vāma, Vāma-nī and Bhāma-nī, and (those who meditate) on the knowledge of the fires, together with Prāṇa (the vital air), whether they perform other karmas or not, attain in all manner, the deities who identify themselves with light.अर्चिषः अर्चिर्देवताया अहः अहः अभिमानिनीं देवताम्, अह्नः आपूर्यमाण-पक्षं शुक्ल-पक्ष-देवताम्, आपूर्यमाण-पक्षात् यान् षाण्-मासान् उदङ् उत्तरां दिशम् एति सविता तान् मासान् उत्तरायण-देवताम्, तेभ्यो मासेभ्यः संवत्सरं संवत्सर-देवताम्, ततः संवत्सराद् आदित्यम्, आदित्यात् चन्द्रमसम्, चन्द्रमसः विद्युतम्। तत् तत्र-स्थान् तान् पुरुषः कश्चिद् ब्रह्मलोकादेत्य अमानवः मानव्यां सृष्टौ भवः मानवः न मानवः अमानवः सः पुरुषः एनान् ब्रह्म सत्य-लोकस्थं गमयति गन्तृ-गन्तव्य-गमयितृत्व-व्यपदेशेभ्यः, सन्मात्र-ब्रह्म-प्राप्तौ तदनुपपत्तेः। “ब्रह्म एव सन् ब्रह्म अपि एति” (BrhU.4.4.6) इति हि तत्र वक्तुं न्याय्यम्। सर्व-भेद-निरासेन सन्मात्र-प्रतिपत्तिं वक्ष्यति। न च अदृष्टो मार्गोऽगमनायोपतिष्ठते, “स एनम् अविदितो न भुनक्ति” (BrhU.1.4.15) इति श्रुत्यन्तरात्। From light they go to the day, i.e. to the deity identified with the day; from the day to the deity of the bright half of the month; from the bright half of the month to the six months during which the sun moves towards the northern solstice, i.e. to the deity presiding over the northern solstice; from these months to the deity of the year; from the year to the sun; from the sun to the moon; from the moon to the lightning. When they reach there, a certain person, other than human, – one who comes within the pale of human creation is human; not being that, he is other than human - comes from the world of Brahman and leads them to Brahman abiding in the Satya-loka. Since the goer, the goal, and the one who causes to go, have been spoken of, (it is Brahman of the Satya-loka that is mentioned here), because in the attainment of Brahman, the absolute Reality, such a description is improper. There it is quite logical to say, “Being Brahman, he attains Brahman”. And, the attainment of Brahman, the absolute Reality, through the destruction of all diversity, shall be described later on; and no path unseen is of any avail in the matter of reaching the goal, as declared by the śruti-text, “He, not being known, does not protect the aspirant (by bestowing emancipation)”.एष देव-पथः देवैः अर्चिरादिभिः गमयितृत्वेन अधिकृतैः उपलक्षितः पन्था देव-पथ उच्यते। ब्रह्म गन्तव्यं तेन च उपलक्षिते इति ब्रह्म-पथः। एतेन प्रतिपद्यमानाः गच्छन्तो ब्रह्म इमं मानवं मनु-सम्बन्धिनं मनोः सृष्टि-लक्षणम् आवर्तं न आवर्तन्ते। आवर्तन्तेऽस्मिन् जनन-मरण-प्रबन्ध-चक्रारूढा घटीयन्त्रवत् पुनः पुनः इति आवर्तः तं न प्रतिपद्यन्ते। न आवर्तन्ते इति द्विः उक्तिः सफलाया विद्यायाः परिसमाप्ति-प्रदर्शनार्था॥ ‘This is the godly path’. Since it is comprehended as the path of the deities of light etc. who are competent to take the aspirants (to the goal), it is said to be the path of gods. Since this path is comprehended as the one leading to Brahman, the goal to be reached, it is called the path of Brahman. The aspirants who reach Brahman through this path, do not return to human whirlpool, i.e. to the creation connected with Manu. The return of the souls caught in the wheel (i.e. saṃsāra) of uninterrupted succession of birth and death, again and again, is called āvarta (whirlpool). The repetition of ‘do not return’ is meant to show the conclusion of knowledge leading to a particular result.
He who blows [i.e., air] is the sacrifice. While moving, he purifies all this. Since he purifies all this while moving, he is the sacrifice. The mind and speech are both his paths.✅
eṣa ha vai yajño yo'yaṃ pavate eṣa ha yannidaṃ sarvaṃ punāti yadeṣa yannidaṃ sarvaṃ punāti tasmādeṣa eva yajñastasya manaśca vākca vartanī.Eṣaḥ ha vai yajñaḥ, he is a sacrifice; yaḥ ayam pavate, this one who blows [i.e., air]; eṣaḥ ha, he; yan, while moving; idam sarvam, all this; punāti, purifies; yat, since; eṣaḥ yan idam sarvam punāti, he purifies all this while moving; tasmāt, therefore; eṣaḥ eva yajñaḥ, he is the sacrifice; manaḥ ca vāk ca, mind and speech; tasya vartanī, are his paths.
रहस्य-प्रकरणे प्रसङ्गात् आरण्यकत्व-सामान्यात् च यज्ञे क्षत उत्पन्ने व्याहृतयः प्रायश्चित्तार्था विधातव्याः, तदभिज्ञस्य च ऋत्विजो ब्रह्मणो मौनम् इति अतः इदम् आरभ्यते – The present section is begun because of its being connected with the section on meditation and because of its occuring under the same Āraṇyaka, and also for the reason that Vyāhṛtis, by way of expiatory acts, should be laid down, in case there would be any lapse in the (performance of the) sacrifice, as also injunctions for the Brahman priest knowing the expiatory acts, to observe silence.एषः ह वै एषः वायुः यः अयं पवते अयं यज्ञः। ह वै इति प्रसिद्धार्थावद्योतकौ निपातौ। वायु-प्रतिष्ठो हि यज्ञः प्रसिद्धः श्रुतिषु, “स्वाहरा वातेधाः” (YajVeda.2.21, 8.21) “अयं वै यज्ञो योऽयं पवते” (AitBr.25.8) इत्यादि-श्रुतिभ्यः। वातः एव हि चलनात्मकत्वात् क्रिया-समवायी, ‘वातः एव यज्ञस्य आरंभकः वातः प्रतिष्ठा’ इति च श्रवणात्। ‘He verily …’ etc. He, the air that blows, is the sacrifice. Ha and vai are particles pointing to the well-known nature (of the person or thing mentioned). In the śrutis, the sacrifice is well-known to be having air as its substratum, as evidenced by the Veda passages such as, “Saṃsāra of the nature of sacrifice should be offered to the air that is conducive to the performance of rites” (YajVeda.2.21, 8.21), “This that blows, verily, is the sacrifice”, etc. Since air is endowed with the attribute of motion, it is closely related to action. This becomes obvious also since there are passages such as, “The air alone is the initiator of the sacrifice; the air is its substratum”.एषः ह यन् गच्छन् चलन् इदं सर्वं जगत् पुनाति पावयति शोधयति। न हि अचलतः शुद्धिः अस्ति। दोष-निरसनं चलतो हि दृष्टं न स्थिरस्य। यत् यस्मात् च यन् एषः इदं सर्वं पुनाति, तस्माद् एषः एव यज्ञः यत् पुनाति इति। ‘He, moving along, purifies all this’, i.e. (purifies) this world, inasmuch as no purification is possible by that which does not move. Again, cessation of evil is seen rendered possible only by that which moves and not by that which is stationary. And since it, moving along, purifies the world, it is the sacrifice, because it purifies.तस्य अस्य एवं विशिष्टस्य यज्ञस्य वाक् च मन्त्रोच्चारणे व्यापृता, मनः च यथा-भूतार्थ-ज्ञाने व्यापृतम्, ते एते वाङ्-मनसे वर्तनी मार्गौ, याभ्यां यज्ञस्तायमानः प्रवर्तते ते वर्तनी। “प्राणापान-परिचलनवत्या हि वाचः चित्तस्य च उत्तरोत्तर-क्रमो यद् यज्ञः” (AitAr.2.3) इति हि श्रुत्यन्तरम्। अतो वाङ्-मनसाभ्यां यज्ञो वर्तते इति वाङ्-मनसे वर्तनी उच्येते यज्ञस्य॥ Of the sacrifice which is so important as described above, speech that is engaged in the recital of the mantras, and mind that is engaged in the proper perception of things, are the two ways. These (two) protected by which the sacrifice becomes performed, are said to be vartanī (two ways). And there is another śruti-text, “The order of sequence of speech and mind which are set in motion by the union of prāṇa and apāna, is the sacrifice”. Hence, inasmuch as the sacrifice becomes performed on account of speech and mind, these two are said to be the ‘ways’.
2. The priest called brahmā in a sacrifice purifies one of these two paths [i.e., the path of the mind] by his [discriminating] mind. The hotā, the adhvaryu, and the udgātā priests purify the other [i.e., the path of speech] by [chaste and elegant] speech. If, however, the brahmā priest breaks his silence when the morning anuvāka has begun, before the paridhānīya Ṛk hymn has been read, (then only one path [the path of speech] has been purified)… 3. The other is ruined. Just as a one-legged person trying to walk, or a one-wheeled chariot trying to move, is doomed, in the same way the sacrifice is ruined. And when the sacrifice is ruined, the sacrificer is also ruined. In fact, the sacrificer is even liable for having committed a sin by performing the sacrifice in that way.✅
2. tayoranyatarāṃ manasā saṃskaroti brahmā vācā hotādhvaryurudgātānyatarāṃsa yatraupākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavadati.Brahmā, the priest called brahmā [in a sacrifice]; tayoḥ anyatarām, one of these two; manasā, mentally; saṃskaroti, purifies; vācā, by speech; hotā adhvaryuḥ udgātā anyatarām, the hotā, the adhvaryu, and the udgātā priests [purify] the other; yatra, when; prātaḥ anuvāke upākṛte, the anuvāka which is read in the morning has begun; purā paridhānīyāyāḥ, before the Ṛk hymn called paridhānīya; brahmā, the brahmā priest; vyavavadati, breaks his silence;3. anyatarāmeva vartanīṃ saṃskaroti hīyate'nyatarā sa yathaikapādvrajanratho vaikena cakreṇa vartamāno riṣyatyevamasya yajñoriṣyati yajñaṃ riṣyantaṃ yajamāno'nuriṣyati sa iṣṭvā pāpīyānbhavati.Anyatarām eva vartanīm saṃskaroti, only one path [i.e., the path of speech] he purifies; anyatarā, the other [the path of the mind]; hīyate, is spoiled; yathā, just as; eka-pāt, a person with one leg; vrajan, walking; vā, or; rathaḥ ekena cakreṇa vartamānaḥ, a chariot moving on one wheel; riṣyati, is doomed; evam, likewise; asya yajñaḥ riṣyati, his sacrifice is ruined; yajñam riṣyantam, when the sacrifice is ruined; yajamānaḥ anu-riṣyati, the sacrificer is also ruined; saḥ, he [the sacrificed; iṣṭvā, having performed the sacrifice in this way; pāpīyān bhavati, becomes a sinner.
तयोः वर्तन्योः अन्यतरां वर्तनीं मनसा विवेक-ज्ञानवता संस्करोति ब्रह्मा ऋत्विक्, वाचा वर्तन्या होता अध्वर्युः उद्गाता इति एते त्रयोऽपि ऋत्विजः अन्यतरां वाग्-लक्षणां वर्तनीं वाचा एव संस्कुर्वन्ति। तत्र एवं सति वाङ्-मनसे वर्तनी संस्कार्ये यज्ञे। By means of the mind endowed with discriminative knowledge, the Brahman priest purifies one of these two ways, and by means of speech, the other three priests viz. the Hotṛ, the Adhvaryu, and the Udgātṛ, purify the other way, i.e. the way of speech. Such being the case, the two ways of speech and mind are to be purified in the sacrifice.अथ सः ब्रह्मा यत्र यस्मिन् काले उपाकृते प्रारब्धे प्रातर्-अनुवाके शस्त्रे, पुरा पूर्वं परिधानीयायाः ऋचः ब्रह्मा एतस्मिन् अन्तरे काले व्यववदति मौनं परित्यजति यदि, तदा अन्यतराम् एव वाग् वर्तनीं संस्करोति। ब्रह्मणा संस्क्रियमाणा मनोवर्तनी हीयते विनश्यति छिद्रीभवति अन्यतरा। सः यज्ञः वाग्वर्तनी एव अन्यतरया वर्तितुम् अशक्नुवन् रिष्यति। Then, after the commencement of the Prātar-anuvāka śastra and before the recitation of the Paridhānīya verse, if the Brahman priest speaks out in the intervening period, thereby breaking the silence, he purifies only one way viz. the way of speech. The way of mind which is thus (left) unpurified by the Brahman priest comes to harm, i.e. become destroyed or possessed of many holes. Then the sacrifice, being unable to remain supported by only one way comes to harm.कथम् इव? इति आह – सः यथा एकपात् पुरुषः व्रजन् गच्छन् अध्वानं रिष्यति, रथः वा एकेन चक्रेण वर्तमानः गच्छन् रिष्यति, एवम् अस्य यजमानस्य कु-ब्रह्मणा यज्ञः रिष्यति विनश्यति। यज्ञं रिष्यन्तं यजमानः अनुरिष्यति। यज्ञ-प्राणः हि यजमानः। अतः युक्तः यज्ञः एषे रेषः तस्य। सः तं यज्ञम् इष्ट्वा तादृशं पापीयान् पापतरः भवति॥ Like what? This is being explained. Just as a man walking along the way with only one foot comes to harm, or a chariot moving with one wheel tumbles down, so also the sacrifice of the sacrificer performed by a bad Brahman priest comes to destruction. When the sacrifice comes to destruction, there follows the destruction of the sacrificer, too, for the life of the sacrificer vests in the sacrifice. Hence it is proper to say that in the destruction of the sacrifice lies his destruction. He, having performed such a sacrifice, becomes a worse sinner.
4. But in the case of the sacrifice in which the reading of the morning anuvāka has already begun, and the brahmā priest does not break his silence before the paridhānīya has started, then both paths are purified. Neither of them becomes destroyed. 5. Just as a person with two legs can walk, or a chariot with two wheels can move, and attain the goal, so also his sacrifice succeeds. And if the sacrifice succeeds, the sacrificer also succeeds. He attains much greatness through his sacrifice.✅
4. atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavadatyubhe eva vartanī saṃskurvanti na hīyate'nyatarā.Atha yatra, in the case of that sacrifice; upākṛte prātaḥ anuvāke, in which the reading of the morning anuvāka has begun; purā paridhānīyāyāḥ, before the beginning of the paridhānīya Ṛk hymn; brahmā na vyavavadati, the brahmā priest does not [in order to correct, need to] speak; ubhe eva vartanī, both the paths; saṃskurvanti, they purify; na hīyate anyatarā, neither of them is destroyed.5. sa yathobhayapādvrajanratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhatyevamasya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno'nupratitiṣṭhati sa iṣṭvā śreyānbhavati.Yathā, as; ubhaya-pāt, a person with both legs; vrajam, walking; vā, or; rathaḥ ubhābhyām cakrābhyām, a chariot with both wheels; vartamānaḥ, moving; pratitiṣṭhati, succeeds; evam, so also; asya yajñaḥ pratitiṣṭhati, his [the sacrificer’s] sacrifice succeeds; yajñam pratitiṣṭhantam yajamānaḥ anupratitiṣṭhati, if the sacrifice succeeds, the sacrificer also succeeds; saḥ, he [the sacrificer]; iṣṭvā śreyān bhavati, becomes greater through his sacrifice.
अथ पुनः यत्र ब्रह्मा विद्वान् मौनं परिगृह्य वाग्विसर्गम् अकुर्वन् वर्तते यावत् परिधानीयायाः न व्यववदति, तथा एव सर्वर्त्विजः, उभे एव वर्तनी संस्कुर्वन्ति न हीयते अन्यतरा अपि। किम् इव? इति आह पूर्वोक्त-विपरीतौ दृष्टान्तौ। एवम् अस्य यजमानस्य यज्ञः स्व-वर्तनीभ्यां वर्तमानः प्रतितिष्ठति स्वेन आत्मना अविनश्यन् वर्तते इत्यर्थः। यज्ञं प्रतितिष्ठन्तं यजमानः अनुप्रतितिष्ठति। सः यजमानः एवं मौन-विज्ञानवद्-ब्रह्मोपेतं यज्ञम् इष्ट्वा श्रेयान् भवति श्रेष्ठः भवति इत्यर्थः॥ Then, where the enlightened Brahman priest maintains silence and does not utter words until the Paridhānīya recitation is over, then the other priests purify both the ways and neither of the two ways is injured. Like what? This is being explained by examples which run counter to those cited earlier. The idea is that such a sacrifice of the sacrificer goes on smoothly on both its ways, i.e. it goes on smoothly without causing any injury to itself. And, as the sacrifice goes on smoothly, the sacrificer, too, goes on smoothly. The sacrificer, having thus performed the sacrifice with a Brahman priest endowed with the knowledge of silence, becomes great.
Prajā-pati [of himself, as a sacrifice, without mistake] worshipped the worlds, and from those which he worshipped he was able to extract their essence. From earth he took fire, from the interspace he took air, and from heaven he took the sun.✅
prajāpatirlokānabhyatapatteṣāṃ tapyamānānāṃ rasānprāvṛhadagniṃ pṛthivyā vāyumantarikṣātādityaṃ divaḥ.Prajā-patiḥ lokān abhyatapat, Prajāpati worshipped the worlds; teṣām tapyamānānām, from those which were worshipped; rasān prāvṛhat, he extracted the essence; agnim pṛthivyāḥ, fire from the earth; vāyum antarikṣāt, air from the space between the earth and heaven; ādityam divaḥ, and the sun from heaven.
अत्र ब्रह्मणो मौनं विहितम्, तद्-रेषे ब्रह्मत्व-कर्मणि च अथ अन्यस्मिन् च हौत्रादि-कर्म-रेषे व्याहृति-होमः प्रायश्चित्तम् इति तदर्थं व्याहृतयः विधातव्याः इत्याह – In the present section, silence has been enjoined for the Brahman priest. In case of lassitude with regard to the priestly functions or rites such as Hotra, the Vyāhṛti Homa has to be performed by way of an expiatory act. For that purpose, Vyāhṛtis have to be laid down. Hence the śruti says:प्रजापतिः लोकान् अभ्यतपत् लोकान् उद्दिश्य तत्र सार-जिघृक्षया ध्यान-लक्षणं तपश्चचार। तेषां तप्यमानानां लोकानां रसान् सार-रूपान् प्रावृहत् उद्धृतवान् जग्राहेत्यर्थः। कान्? अग्निं रसं पृथिव्याः, वायुम् अन्तरिक्षात्, आदित्यं दिवः॥ Prajā-pati brooded over the worlds, i.e. keeping the worlds in view, Prajā-pati underwent the austerities in the form of meditation, in order to extract their essences. From the worlds thus brooded over, he extracted their essences. What all essences? From the earth fire, from the sky air, and from the heaven the sun.
Then he worshipped these three deities. From those which he worshipped he extracted the essence. He got the Ṛk mantras from fire, the Yajuḥ mantras from air, and the Sāma mantras from the sun.✅
sa etāstisro devatā abhyatapattāsāṃ tapyamānānāṃ rasānprāvṛhadagnerṛco vāyoryajūṃṣi sāmānyādityāt.Saḥ etāḥ tisraḥ devatāḥ abhyatapat, [then] he worshipped these three deities [fire, air, and the sun]; tāsām tapyamānānām, from those which he worshipped; rasān prāvṛhat, he extracted the essence; agneḥ ṛcaḥ, the Ṛk mantras from fire; vāyoḥ yajūṃṣi, the Yajuḥ mantras from air; sāmāni ādityāt, the Sāma mantras from the sun.
पुनः अपि एवम् एव अग्न्याद्याः सः एताः तिस्रः देवताः उद्दिश्य अभ्यतपत्। ततः अपि सारं रसं त्रयी-विद्यां जग्राह॥ Then again, he brooded over thus, keeping in view the deities, fire and the rest. From these, too, he extracted the essence in the form of the three Vedas.
3. Then Prajā-pati [being omniscient] worshipped these three Vedas. And from those Vedas that were worshipped he extracted the essence. From the Ṛg Veda he got ‘bhūḥ,’ from the Yajur Veda he got ‘bhuvaḥ,’ and from the Sāma Veda he got ‘svaḥ’. 4. This is why, if it seems likely that there will be any harm done to the sacrifice because of a mistake in the Ṛk, the priest should offer oblations in the Gārha-patya fire saying, ‘Bhūḥ svāhā.’ Then, by the essence and strength of the Ṛk, any likely harm done to the sacrifice from a mistake in the Ṛk will be averted.✅
3. sa etāṃ trayīṃ vidyāmabhyatapattasyāstapyamānāyā rasānprāvṛhadbhūrityṛgbhyo bhuvariti yajurbhyaḥ svariti sāmabhyaḥ.Saḥ etām trayīm vidyām abhyatapat, [then] he worshipped the knowledge from these three; tasyāḥ tapyamānāyāḥ, from these that he worshipped; rasān prāvṛhat, he extracted the essence; bhūḥ iti ṛgbhyaḥ, ‘bhūḥ’ from the Ṛg Veda; bhuvaḥ iti yajurbhyaḥ, ‘bhuvaḥ’ from the Yajur Veda; svaḥ iti sāmabhyaḥ, ‘svaḥ’ from the Sāma Veda.4. tadyadṛkto riṣyedbhūḥ svāheti gārhapatye juhuyādṛcāmeva tadrasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭaṃ saṃdadhāti.Tat, that is why; yat ṛktaḥ riṣyet, if there should be any harm done [to the sacrifice] because of [a mistake] in the Ṛk; bhūḥ svāhā iti gārhapatye juhuyāt, then he should offer oblations in the Gārha-patya fire saying, ‘Bhūḥ svāhā’; ṛcām eva tat rasena, by that essence of the Ṛk; ṛcām vīryeṇa, by the strength of the Ṛk; ṛcām yajñasya viriṣṭam, the harm done to the sacrifice by the mistake in the Ṛk; sandadhāti, is averted.
सः एतां पुनः अभ्यतपत् त्रयीं विद्याम्। तस्याः तप्यमानायाः रसं भूर् इति व्याहृतिम् ऋग्भ्यः जग्राह। भुवर् इति व्याहृतिं यजुर्भ्यः। स्वर् इति व्याहृतिं सामभ्यः। अतः एव लोक-देव-वेद-रसा महा-व्याहृतयः। अतः तत् तत्र यज्ञे यदि ऋक्तः ऋक्संबन्धादृङ्निमित्तं रिष्येत् यज्ञः क्षतं प्राप्नुयात्, भूः स्वाहा इति गार्हपत्ये जुहुयात्। सा तत्र प्रायश्चित्तिः। कथम्? ऋचाम् एव, तद् इति क्रिया-विशेषणम्, रसेन ऋचां वीर्येण ओजसा ऋचां यज्ञस्य ऋक्-संबन्धिनो यज्ञस्य विरिष्टं विच्छिन्नं क्षत-रूपम् उत्पन्नं संदधाति प्रतिसंधत्ते॥ Then again, he brooded over the three Vedas. From these thus brooded upon, he extracted the Vyāhṛti Bhūr as the essence of the Ṛks, the Vyāhṛti Bhuvas of the Yajus, and the Vyāhṛti Svar of the Sāmas. Hence the essences of the worlds, deities and the Vedas constitute the great Vyāhṛtis. Hence, if there be any defect in the sacrifice with regard to the Ṛk, then (the Brahman priest should) offer an oblation in the Gārha-patya fire uttering Bhūḥ Svāhā. This, then, serves as an expiatory act. How? The word tad qualifies the verb. By the essence of the Ṛks, and by the vigour of the Ṛks, he rectifies the defect caused to the sacrifice with regard to the Ṛks.
5. Then if it seems likely that there will be any harm done to the sacrifice because of a mistake in the Yajuḥ, the priest should offer oblations in the Dakṣiṇāgni fire saying, ‘Bhuvaḥ svāhā.’ Then, by the essence and strength of the Yajuḥ, any likely harm done to the sacrifice from a mistake in the Yajuḥ will be averted. 6. Then if it seems likely that there will be any harm done to the sacrifice because of a mistake in the Sāma, the priest should offer oblations in the Āhavanīya fire saying, ‘svaḥ svāhā.’ Then, by the essence and strength of the Sāma, any likely harm done to the sacrifice from a mistake in the Sāma will be averted.✅
5. sa yadi yajuṣṭo riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyādyajuṣāmeva tadrasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭaṃ saṃdadhāti.Atha yadi yajuṣṭaḥ riṣyet, then if there should be any harm done [to the sacrifice] because of [a mistake] in the Yajuḥ; bhuvaḥ svāhā iti dakṣiṇāgnau juhuyāt, then he should offer oblations in the Dakṣiṇāgni fire saying, ‘Bhuvaḥ svāhā’; yajuṣām eva tat rasena, by that essence of the Yajuḥ; yajuṣām vīryeṇa, by the strength of the Yajuḥ; yajuṣām yajñasya viriṣṭam, the harm done to the sacrifice by the mistake in the Yajuḥ; sandadhāti, is averted.6. atha yadi sāmato riṣyetsvaḥ svāhetyāhavanīye juhuyātsāmnāmeva tadrasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ saṃdadhāti.Atha yadi sāmataḥ riṣyet, then if there should be any harm done [to the sacrifice] because of [a mistake] in the Sāma; svaḥ svāhā iti āhavanīye juhuyāt, then he should offer oblations in the Āhavanīya fire saying, ‘svaḥ svāhā’; sāmnām eva tat rasena, by that essence of the Sāma; sāmnām vīṛyeṇa, by the strength of the Sāma; sāmnām yajñasya viriṣṭam, the harm done to the sacrifice by the mistake in the Sāma; sandadhāti, is averted.
अथ यदि यजुष्टः यजुर्-निमित्तं रिष्येत्, भुवः स्वाहा इति दक्षिणाग्नौ जुहुयात्। तथा साम-निमित्ते रेषे स्वः स्वाहा इति आहवनीये जुहुयात्। तथा पूर्ववद् यज्ञं संदधाति। ब्रह्म-निमित्ते तु रेषे त्रिषु अग्निषु तिसृभिः व्याहृतिभिः जुहुयात्। त्रय्या हि विद्यायाः सः रेषः, ‘अथ केन ब्रह्मत्वम् इति अनया एव त्रय्या विद्यया’ इति श्रुतेः। न्यायान्तरं वा मृग्यं ब्रह्मत्व-निमित्ते रेषे॥ Then, if there be any defect in the sacrifice with regard to the Yajus, then (the Brahman priest should) offer an oblation in the Dakṣiṇa fire, uttering Bhuvaḥ Svāhā. Similarly, in case of a defect with regard to the Sāmas; he should offer an oblation in the Āhavanīya fire, uttering Svaḥ Svāhā. Thus he rectifies the defect of the sacrifice as before. If the defect be with regard to Brahma (the Vedas in general), then he should offer oblations in all the three fires, uttering the three Vyāhṛtis (mentioned above), because this defect of the sacrifice is the defect of the three Vedas. “By what means is Brahma-hood attained?” “By means of the three Vedas alone”, says the śruti. Or some other method will have to be found out to make amends for the defect of the sacrifice leading to Brahma-hood.
7. It is like joining gold with the help of borax, silver with the help of gold, tin with the help of silver, lead with the help of tin, iron with the help of lead, wood with the help of iron, and wood with the help of leather. 8. Similarly, by the power of these worlds, these deities, and these three holy scriptures, any flaws in the sacrifice are made up. Where there is a knowledgeable brahmā priest, that sacrifice gets the right medicine.✅
7. tadyathā lavaṇena suvarṇaṃ saṃdadhyātsuvarṇena rajataṃ rajatena trapu trapuṇā sīsaṃ sīsena lohaṃ lohena dāru dāru carmaṇā.Tat yathā, it is like; lavaṇena, with the help of borax; suvarṇam sandadhyāt, one joins gold; suvarṇena rajatam, silver with the help of gold; rajatena trapu, tin with the help of silver; trapuṇā sīsam, lead with the help of tin; sīsena loham, iron with the help of lead; lohena dāru, wood with the help of iron; dāru carmaṇā, [and] wood with the help of leather.8. evameṣāṃ lokānāmāsāṃ devatānāmasyāstrayyā vidyāyā vīryeṇa yajñasya viriṣṭaṃ saṃdadhāti bheṣajakṛto ha vā eṣa yajño yatraivaṃvidbrahmā bhavati.Evam, in this way; vīryeṇa, by the strength; eṣām lokānām, of these worlds; āsām devatānām, of these deities; asyāḥ trayyāḥ vidyāyāḥ, of these three holy scriptures; yajñasya viriṣṭam sandadhāti, he [the brahmā priest] makes up for the flaws of a sacrifice; yatra evamvit brahmā bhavati, when there is a knowledgeable brahmā priest; eṣaḥ yajñaḥ, this sacrifice; bheṣaja-kṛtaḥ ha vai, gets the right medicine.
तद् यथा लवणेन सुवर्णं संदध्यात्। क्षारेण टङ्कणादिना खरे मृदुत्व-करं हि तत्। सुवर्णेन रजतम् अशक्य-संधानं संदध्यात्। रजतेन तथा त्रपु, त्रपुणा सीसम्, सीसेन लोहम्, लोहेन दारु, दारु चर्मणा चर्म-बन्धनेन। एवम् एषां लोकानाम् आसां देवतानाम् अस्याः त्रय्याः विद्यायाः वीर्येण रसाख्येन ओजसा यज्ञस्य विरिष्टं संदधाति। भेषज-कृतो ह वा एषः यज्ञः – रोगार्त इव पुमान् चिकित्सकेन सुशिक्षितेन एषः यज्ञः भवति। कोऽसौ? यत्र यस्मिन् यज्ञे एवंवित् यथोक्त-व्याहृति-होम-प्रायश्चित्तवित् ब्रह्मा ऋत्विग् भवति सः यज्ञः इत्यर्थः॥ Just as with borax, i.e. salt, one would solder gold – for it makes a hard piece of gold soft –; with gold, silver (i.e. silver by gold) – the soldering of which is extremely difficult; with silver, tin; with tin, lead; with lead, iron; (or just as one would), with iron or leather, (join) wood, so does the Brahman priest rectify the defect of the sacrifice by means of the power of these worlds, of these deities, and of the three Vedas, i.e. (by means of) the vitality called the essence. (The defect of) that sacrifice becomes well remedied, like an ailing person cured by a fully qualified physician. What sacrifice? The sacrifice in which there is a Brahman priest who knows thus, i.e. who knows the expiatory acts in the form of the Vyāhṛti oblations spoken of above.
That sacrifice which is directed by a capable brahmā priest leads to the uttarāyaṇa [the path of the gods, udak-pravaṇa lit. ‘favourably inclined towards north’]. There is a verse in praise of such a learned priest: ‘Wherever the sacrifice goes wrong, this priest goes there to set things right’.✅
eṣa ha vā udakpravaṇo yajño yatraivaṃvidbrahmā bhavatyevaṃvidaṃ ha vā eṣā brahmāṇamanugāthā yato yata āvartate tattadgacchati.Eṣaḥ ha vai yajñaḥ udak-pravaṇaḥ, this sacrifice is the way to the uttarāyaṇa [the path of the gods]; yatra evam-vit brahmā bhavati, where there is a knowledgeable brahmā priest; evam vidam ha vai eṣaḥ brahmāṇam anu gāthā, there is this praise for such a learned brahmā priest; yataḥ yataḥ āvartate, wherever there is a flaw [in the sacrifice]; tat tat gacchati, he [the brahmā priest] goes there [to make amends].
किंच – Besides,एषः ह वै उदक्प्रवणः उदङ्-निम्नः दक्षिणोच्छ्रायः यज्ञः भवति। उत्तर-मार्ग-प्रतिपत्ति-हेतुः इत्यर्थः। यत्र एवंविद् ब्रह्मा भवति। एवंविदं ह वै ब्रह्माणम् ऋत्विजं प्रति एषा अनुगाथा ब्रह्मणः स्तुति-परा – यतः यतः आवर्तते कर्म प्रदेशात् ऋत्विजां यज्ञः क्षतीभवन्, तत् तद् यज्ञस्य क्षत-रूपं प्रतिसंदधत् प्रायश्चित्तेन गच्छति परिपालयति इत्येतत्॥ That sacrifice bends towards the north, meaning it slopes towards the north, and remains raised in the south, that is to say, that sacrifice becomes instrumental in the attainment of the northern solstice, in which there is such a knowing Brahman priest. With regard to such a knowing Brahman priest, there is this song that praises him. ‘Whence the sacrifice falls’, i.e. in which all places the sacrifice of the priest becomes defective, ‘thither the Brahman priest goes’, rectifying the defects by means of expiatory acts, i.e. he protects the sacrificer in every manner.
A good brahmā priest is one who is able to observe silence, or one who is thoughtful. Just as a horse protects the soldiers, a learned brahmā priest protects the sacrifice, the sacrifices, and all the other priests. Therefore, one should appoint only such a learned brahmā for one’s sacrifice. One should not appoint anyone else.✅
mānavo brahmaivaika ṛtvikkurūnaśvābhirakṣatyevaṃviddha vai brahmā yajñaṃ yajamānaṃ sarvāṃścartvijo'bhirakṣati tasmādevaṃvidameva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam.Mānavaḥ brahmā eva ekaḥ ṛtvik, a true brahmā priest [ṛtu-ij] is one who is thoughtful [or, is able to observe silence]; kurūn aśvā abhirakṣati, [just as] a horse protects the soldiers; evam-vit ha vai brahmā, such a learned brahmā priest; yajñam yajamānam sarvān ca ṛtvijaḥ abhirakṣati, protects the sacrifice, the sacrificer, and all the other priests; tasmāt, therefore; evam vidam eva brahmāṇam kurvīta, one should appoint only such a learned brahmā priest; na anevam vidam, not one who is otherwise; na anevam vidam, not one who is otherwise.
मानवः ब्रह्मा मौनाचरणाद् मननाद् वा ज्ञानवत्त्वात्। ततः ब्रह्म एव एकः ऋत्विक् कुरून् कर्तॄन् – योद्धॄन् आरूढान् अश्वाः बडवाः यथा अभिरक्षति, एवंवित् ह वै ब्रह्मा यज्ञं यजमानं सर्वान् च ऋत्विजः अभिरक्षति, तत्-कृत-दोषापनयनात्। यतः एवं विशिष्टो ब्रह्मा विद्वान्, तस्माद् एवंविदम् एव यथोक्त-व्याहृत्यादि-विदं ब्रह्माणं कुर्वीत, नाना एवंविदं कदाचन इति। द्विः अभ्यासः अध्याय-परिसमाप्त्यर्थः॥ The Brahman priest is here mentioned as Mānava because he observes silence or because he is thoughtful. Hence, being endowed with knowledge, he is the only (chief) priest. Just as the mare protects the warriors seated on its back, so does the Brahman priest who knows thus protect the sacrifice, the sacrificer, and all the priests, by making amends for all the evils committed by them. Because a competent Brahman priest is an integral part (of the sacrifice), therefore one should appoint him alone as the Brahman priest who knows thus, i.e. who knows the Vyāhṛtis etc. described above, but not any other who does not know. The repetition is meant to show that the chapter has come to its end.
सगुण-ब्रह्म-विद्याया उत्तरा गतिः उक्ता। अथ इदानीं पञ्चमेऽध्याये पञ्चाग्नि-विदो गृहस्थस्य ऊर्ध्व-रेतसां च श्रद्धालूनां विद्यान्तर-शीलिनां ताम् एव गतिमनूद्य अन्या दक्षिण-दिक्-संबन्धिनी केवल-कर्मिणां धूमादि-लक्षणा, पुनरावृत्ति-रूपा तृतीया च ततः कष्टतरा संसार-गतिः, वैराग्य-हेतोः वक्तव्येत्यारभ्यते। (In the preceding Adhyāya) the knowledge of Brahman with attributes, leading to the northern solstice, has been described. Now, in this fifth Adhyāya, shall be explained how the same path is to be attained by the householder knowing the five fires, and also by those devoted to other knowledge, duly endowed with faith, whose seed has been drawn up. Then will be explained the southern solstice meant for those who merely perform rites, i.e. the smoky way from where one has to return, and again a third path, still more miserable – the path of the mundane people – in order to generate dispassion.प्राणः श्रेष्ठः वागादिभ्यः प्राणः वाव संवर्ग इत्यादि च बहुशः अतीते ग्रन्थे प्राण-ग्रहणं कृतम्, स कथं श्रेष्ठः वागादिषु सर्वैः संहत्य-कारित्वाविशेषे, कथं च तस्य उपासनम् इति तस्य श्रेष्ठत्वादि-गुण-विधित्सया इदम् अनन्तरम् आरभ्यते – Compared to speech etc., Prāṇa is superior, for in the preceding section, Prāṇa has been referred to in many ways through such passages as, ‘Prāṇa indeed is the absorber' (ChanU.4.3.3) etc. How is Prāṇa superior, compared to speech and the rest, when it is in no way distinct in its function in association with all (the other organs)? Then why should it be meditated on? In order to clear this doubt and also to show its superiority etc. the text proceeds:
Om. He who knows the oldest [jyeṣṭha] and the best [śreṣṭa] himself becomes the oldest and the best. It is prāṇa which is the oldest and the best.✅
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca.Yaḥ ha vai, he who; jyeṣṭham ca śreṣṭham ca veda, knows the oldest and the best; jyeṣṭhaḥ ca ha vai śreṣṭhaḥ ca bhavati, himself becomes the oldest and the best; prāṇaḥ vāva jyeṣṭhaḥ ca śreṣṭhaḥ ca, prāṇa is indeed the oldest and the best.
यः ह वै कश्चित् ज्येष्ठं च प्रथमं वयसा श्रेष्ठं च गुणैः अभ्यधिकं वेद, सः ज्येष्ठः च ह वै श्रेष्ठः च भवति। फलेन पुरुषं प्रलोभ्याभिमुखीकृत्य आह – प्राणः वाव ज्येष्ठः च वयसा वागादिभ्यः। गर्भस्थे हि पुरुषे प्राणस्य वृत्तिः वागादिभ्यः पूर्वं लब्धात्मिका भवति, यया गर्भः विवर्धते। चक्षुरादि-स्थानावयव-निष्पत्तौ सत्यां पश्चाद् वागादीनां वृत्ति-लाभ इति प्राणः ज्येष्ठः वयसा भवति। श्रेष्ठत्वं तु प्रतिपादयिष्यति – ‘सुहय’ इत्यादि-निदर्शनेन। अतः प्राण एव ज्येष्ठः च श्रेष्ठः च अस्मिन् कार्य-करण-संघाते॥ He who knows the oldest, i.e. the first according to age, and the best, i.e. (the best) in accordance with exceptional virtues, indeed becomes the oldest and the best. Thus, fascinating the practicant by means of the result and inducing him to meditate on Prāṇa, the śruti says that Prāṇa is certainly the oldest by age, compared to speech and the rest, for even a foetus in the womb, the activity of Prāṇa becomes manifest prior to that of speech and the rest, and the foetus (baby) grows by means of Prāṇa. Inasmuch as the activity of the organ of speech etc. starts only after the formation of the limbs, eye etc., in their positions, Prāṇa becomes the oldest with regard to age. As for its being the best, it will be explained through the example of a ‘good horse’ (ChanU.5.1.12) etc. Hence, in this aggregate of body and senses, the Prāṇa alone is tile oldest and the best.
He who knows that which is of high standing [vasiṣṭha] himself becomes of high standing among his own relatives. Eloquence gives one this high standing [in society].✅
yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati vāgvāva vasiṣṭhaḥ.Yaḥ ha vai, he who; vasiṣṭham veda, knows that which is of high standing; vasiṣṭhaḥ ha svānām bhavati, becomes of high standing among his own relatives; vāk vāva vasiṣṭhaḥ, speech [i.e., eloquence] is surely of high standing [i.e., it is the secret of high standing].
यः ह वै वसिष्ठं वसितृतमम् आच्छादयितृतमं वसुमत्तमं वा यः वेद, सः तथा एव वसिष्ठः ह भवति स्वानां ज्ञातीनाम्। कः तर्हि वसिष्ठः इति, आह – वाग् वाव वसिष्ठः, वाग्मिनः हि पुरुषा वसन्ति अभिभवन्ति अन्यान् वसुमत्तमाः च, अतः वाग् वसिष्ठः॥ He who indeed knows Vasiṣṭha who is foremost in (possessing) apparel or who covers himself to the maximum extent or who is the richest, becomes Vasiṣṭha likewise among his own people. Well! But who is Vasiṣṭha? This is being explained. Speech indeed is Vasiṣṭha, for men who are eloquent overcome others and they become the richest. Hence speech is Vasiṣṭha.
He who knows the support [pratiṣṭhā] attains a support in this world and also in the other world [i.e., heaven]. The eye is indeed the support.✅
yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhatyasmiṃśca loke'muṣmiṃśca cakṣurvāva pratiṣṭhā.Yaḥ ha vai, he who; pratiṣṭhām veda, knows the support; asmin ca loke, in this world; amuṣmin ca, and in the other [world]; pratitiṣṭhati, attains a support; cakṣuḥ vāva pratiṣṭhā, the eye is surely the support.
यः ह वै प्रतिष्ठां वेद, सः अस्मिन् लोके अमुष्मिन् च परे प्रतितिष्ठति ह। का तर्हि प्रतिष्ठेति, आह – चक्षुः वाव प्रतिष्ठा। चक्षुषा हि पश्यन् समे च दुर्गे च प्रतितिष्ठति यस्मात्, अतः प्रतिष्ठा चक्षुः॥ He who indeed knows the firm basis becomes stabilized in this world and also in the next. Well! But what is the firm basis? This is being explained. The eye certainly is the firm basis. Because a man stands firm on even and uneven ground only by seeing (the ground) with his eyes, therefore the eye is the firm basis.
He who knows affluence [sampad] has all things desired by human beings and gods come to him. Affluence is represented by the ears.✅
yo ha vai sampadaṃ veda saṃhāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṃ vāva sampat.Yaḥ ha vai, he who; sampadam veda, knows affluence; asmai, to him; kāmāḥ, desirable things; sam-padyante, come; daivāḥ ca, [things meant for] gods; mānuṣāḥ ca, and [things meant for] human beings; śrotram vāva sampat, the ears are surely affluence.
यः ह वै संपदं वेद, तस्मै अस्मै दैवाः च मानुषाः च कामाः संपद्यन्ते ह। का तर्हि संपदिति? आह – श्रोत्रं वाव संपत्। यस्मात् श्रोत्रेण वेदाः गृह्यन्ते तद्-अर्थ-विज्ञानं च, ततः कर्माणि क्रियन्ते ततः काम-संपदित्येवम्, काम-संपद्धेतुत्वात् श्रोत्रं वाव संपत्॥ For him all desires – both divine and human – become accomplished who knows prosperity. Well! But what is prosperity? Explanation follows: The ear certainly is prosperity, for with the ear are grasped the Vedas and their import. Then are performed the rites from which follows the accomplishment of all desires. Thus, the ear, being instrumental in the fulfilment of desires, is certainly prosperity.
He who knows the abode [āyatana] becomes the shelter of his family. The mind is the abode.✅
yo ha vā āyatanaṃ vedāyatanaṃ ha svānāṃ bhavati mano ha vā āyatanam.Yaḥ ha vai, he who; āyatanam veda, knows the abode; āyatanam ha svānām bhavati, becomes the abode [i.e., shelter] of his family; manaḥ ha vai āyatanam, the mind is surely the abode.
यः ह वै आयतनं वेद, आयतनं ह स्वानां भवति इत्यर्थः। किं तद् आयतनम्? इति आह – मनः ह वै आयतनम्। इन्द्रियोपहृतानां विषयाणां भोक्त्रर्थानां प्रत्यय-रूपाणां मनः आयतनम् आश्रयः। अतः मनः ह वै आयतनम् इत्युक्तम्॥ He who knows the abode becomes the abode, the support, of his people. What is the abode? Explanation follows: The mind is certainly the abode. For the sensory objects presented by the senses in the form of perceptions for the sake of the enjoyer, the mind is the abode, the support. Hence it is said that the mind certainly is the abode.
Once the sense organs [prāṇas] began to quarrel among themselves, each one claiming it was supreme. They each said, ‘I am the best. I am the best’.✅
atha ha prāṇā ahaṃśreyasi vyūdire'haṃśreyānasmyahaṃ śreyānasmīti.Atha ha, once; prāṇāḥ, the sense organs; vyūdire, began to quarrel [among themselves]; aham-śreyasi, each thinking it was the best; aham śreyān asmi aham śreyān asmi iti, saying, ‘I am the best, I am the best.’
अथ ह प्राणाः एवं यथोक्त-गुणाः सन्तः अहं श्रेयसि अहं श्रेयान् अस्मि अहं श्रेयान् अस्मि इति एतस्मिन् प्रयोजने व्यूदिरे नाना विरुद्धं च ऊदिरे उक्तवन्तः॥ Once, the Prāṇas endowed with the aforesaid qualities, disputed (among themselves) by saying, ‘I am superior’, ‘I am superior’, in order to establish their superiority. They indulged in speaking in many a contradictory manner.
The organs then went to their father Prajā-pati and said, ‘Revered sir, who among us is the best?’ He replied, ‘He is the best among you on whose departure the body becomes totally untouchable [looks worse than the worst]’.✅
te ha prāṇāḥ prajāpatiṃ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṃ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti.Te ha prāṇāḥ, those organs; pitaram prajāpatim etya, coming to their father Prajā-pati; ucuḥ, said; bhagavan, revered sir; naḥ, among us; kaḥ śreṣṭhaḥ iti, who is the best; tān ha uvāca, he said to them; vaḥ, among you; yasmin utkrānte, on whose leaving; śarīram pāpiṣṭha-taram iva dṛśyeta, the body appears to be untouchable; saḥ vaḥ śreṣṭhaḥ, he is the best among you.
ते ह ते ह एवं विवदमानाः आत्मनः श्रेष्ठत्व-विज्ञानाय प्रजापतिं पितरं जनयितारं कंचिद् एत्य ऊचुः उक्तवन्तः – हे भगवन् कः नः अस्माकं मध्ये श्रेष्ठः अभ्यधिकः गुणैः? इति एवं पृष्टवन्तः। तान् पिता उवाच ह – यस्मिन् वः युष्माकं मध्ये उत्क्रान्ते शरीरम् इदं पापिष्ठ इव अतिशयेन जीवतः अपि समुत्क्रान्त-प्राणं ततः अपि पापिष्ठतरम् इव अतिशयेन दृश्येत कुणपम् अस्पृश्यम् अशुचिं दृश्येत, सः वः युष्माकं श्रेष्ठः इति अवोचत् काक्वा तद् दुःखं परिजिहीर्षुः॥ They who were thus disputing, approached Prajā-pati, their father, and the creator of everything, in order to know the supremacy of each particularly, and asked ‘Revered sir, who among us is the best?’, i.e. who excels by qualities. He said to them: ‘He among you is the best on whose going out, the body would seem to be the most sinful, i.e. within the span of life itself, it becomes devoid of vital air, and consequently becomes debased further, and appears to be an untouchable and impure corpse’. Thus Prajā-pati, being desirous of redressing their grievance, replied with kāku (i.e. in an indirect way, viruddha-artha-kalpaka).
8. First speech left the body. After staying away one whole year, he came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said: ‘Just as mute people do without speaking, but they are able to survive by breathing, and see with the eyes, hear with the ears, and think with the mind. We did the same.’ Hearing all this, speech re-entered the body. 9. Next the organ of vision left the body. After staying away one whole year, it came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said: ‘Just as blind people do without seeing, but they are able to survive by breathing, and speak with the organ of speech, hear with the ears, and think with the mind. We did the same.’ Hearing all this, the organ of vision re-entered the. body. 10. Next the organ of hearing left the body. After staying away one whole year, it came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said: ‘Just as deaf people do without hearing, but they are able to survive by breathing, and speak with the organ of speech, see with the eyes, and think with the mind. We did the same.’ Hearing all this, the organ of hearing re-entered the body. 11. Next the mind left the body. After staying away one whole year, he came back and asked the other organs, ‘How did you sustain yourselves in my absence?’ The rest of the organs said: ‘Just as children do without thinking for themselves, but they are able to survive by breathing, and speak with the organ of speech, see with the eyes, and hear with the ears. We did the same.’ Hearing all this, the mind re-entered the body.✅
8. sā ha vāguccakrāma sā saṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk.Sā ha vāk, that speech; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; sā paretya uvāca, he came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā kalāḥ, [the other organs said:] just as the mute; a-vadantaḥ, do not speak; praḥantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; paśyantaḥ cakṣuṣā, to see with the help of the eyes; śṛṇvantaḥ śrotreṇa, to hear with the help of the ears; dhyāyantaḥ manasā, to think with the help of the mind; evam iti, in the same way; vāk praviveśa ha, [hearing this] speech re-entered the body.9. cakṣurhoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha cakṣuḥ.Cakṣuḥ ha, the organ of vision; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; tat paretya uvāca, it came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā andhāḥ, [the other organs said:] just as the blind; a-paśyantaḥ, do not see; prāṇantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; vadantaḥ vācā, to speak with the help of the organ of speech; śṛṇvantaḥ śrotreṇa, to hear with the help of the ears; dhyāyantaḥ manasā, to think with the help of the mind; evam iti, in the same way; cakṣuḥ praviveśa ha, [hearing this] the organ of vision re-entered the body.10. śrotraṃ hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti praviveśa ha śrotram.Śrotram ha, the organ of hearing; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; tat paretya uvāca, it came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā badhirāḥ, [the other organs said:] just as the deaf; a-śṛṇvantaḥ, do not hear; prāṇantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; vadantaḥ vācā, to speak with the help of the organ of speech; paśyantaḥ cakṣuṣā, to see with the help of the eyes; dhyāyantaḥ manasā, to think with the help of the mind; evam iti, in the same way; śrotram praviveśa ha, [hearing this] the organ of hearing re-entered the body.11. mano hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ.Manaḥ ha, the mind; ut-cakrāma, left [the body]; saṃvatsaram proṣya, after staying away one year; tat paretya uvāca, he came back and said; mat ṛte, in my absence; katham, how; jīvitum aśakata iti, did you manage to survive; yathā bālāḥ, [the other organs said:] just as the children; a-manasaḥ, do not receive much support from the mind; prāṇantaḥ prāṇena, [but] are able to survive with the help of prāṇa, the vital force; vadantaḥ vācā, to speak with the help of the organ of speech; paśyantaḥ cakṣuṣā, to see with the help of the eyes; śṛṇvantaḥ śrotreṇa, to hear with the help of the ears; evam iti, in the same way; manaḥ praviveśa ha, [hearing this] the mind re-entered the body.
तथा उक्तेषु पित्रा प्राणेषु – When Prāṇas were told thus by their father,सा ह वाक् उच्चक्राम उत्क्रान्तवती। सा च उत्क्रम्य संवत्सर-मात्रं प्रोष्य स्व-व्यापारान् निवृत्ता सती पुनः पर्येत्य इतरान् प्राणान् उवाच – कथं केन प्रकारेण अशकत शक्तवन्तः यूयं मदृते मां विना जीवितुं धारयितुम् आत्मानम् इति। ते ह ऊचुः – यथा कलाः इत्यादि, कलाः मूकाः यथा लोके अवदन्तः वाचा जीवन्ति। कथम्? प्राणन्तः प्राणेन पश्यन्तः चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तः मनसा, एवं सर्व-करण-चेष्टां कुर्वन्ते इत्यर्थः। एवं वयम् अजीविष्म इत्यर्थः। आत्मनः अश्रेष्ठतां प्राणेषु बुद्ध्वा प्रविवेश ह वाक् पुनः स्व-व्यापारे प्रवृत्ता बभूव इत्यर्थः। Speech departed. After having departed and stayed away for a year, i.e. after keeping aloof from its functions, it returned and asked the other Pranas. ‘How, i.e. in what manner, were you able to live without me, i.e. to sustain yourselves?’ They replied, ‘Just as the dumb …’ etc. Just as the dumb live in this world without resorting to speech. How? Living with the vital air, seeing with the eye, hearing with the ear, and thinking with the mind. Thus, doing all the sensory functions, (they managed to live). Speech, having understood its inferiority among the Prāṇas, again entered the body, i.e. got engaged in its own activities.समानम् अन्यत् चक्षुः ह उच्च-क्राम श्रोत्रं ह उच्च-क्राम मनः ह उच्च-क्राम इत्यादि। यथा बाला अमनसः अप्ररूढ-मनसः इत्यर्थः॥ The eye went out; the ear went out; the mind went out, etc. are all same as before. Just like babies who are a-manas, i.e. whose mind is not developed.
Now prāṇa, the vital force, decided to leave. Just as a good horse is able to uproot the pegs to which its feet are tied, similarly, the chief prāṇa was about to carry the other organs away with him. Those other organs then came to him and with great humility said: ‘O lord, be our leader. You are the greatest among us. Please don’t leave us’.✅
atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṃkhidedevamitarānprāṇānsamakhidattaṃ hābhisametyocurbhagavannedhi tvaṃ naḥ śreṣṭho'si motkramīriti.Atha ha saḥ prāṇaḥ, now that prāṇa, the vital force; uccikramiṣan, wishing to go out; yathā, just as; su-hayaḥ, a good horse; paḍ-vīśa-śaṅkūn, the pegs to which his feet are tied; saṃkhidet, uproots; evam, in the same way; itarān prāṇān, the other organs; samakhidat, began to leave with him; tam abhisametya, coming to him [with great humility]; ucuḥ ha, [and] said; bhagavan, lord; edhi, be our leader; naḥ tvam śreṣṭhaḥ asi, you are the best among us; mā utkramīḥ iti, please do not leave us.
एवं परीक्षितेषु वागादिषु – When speech etc. have been put to test,अथ अनन्तरं ह सः मुख्यः प्राणः उच्चि-क्रमिषन् उत्क्रमितुम् इच्छन् किम् करोत्? इति उच्यते – यथा लोके सुहयः शोभनोऽश्वः पड्-वीश-शङ्कून् पाद-बन्धन-कीलान् परीक्षणाय आरूढेन कशया हतः सन् संखिदेत् समुत्खनेत् समुत्पाटयेत्, एवम् इतरान् वागादीन् प्राणान् समखिदत् समुद्धृतवान्। Then Prāṇa, the chief, became desirous of going out. What did it do? Explanation follows: Just as in the world, a good horse, when whipped by the rider who had got on its back for testing, uproots the peg to which it is tethered, so did it uproot the other senses, i.e. the organs of speech and the rest.ते प्राणाः संचालिताः सन्तः स्वस्थाने स्थातुम् अनुत्सहमानाः अभिसमेत्य मुख्यं प्राणं तम् ऊचुः – हे भगवन् एधि भव नः स्वामी, यस्मात् त्वं नः अस्माकं श्रेष्ठः असि। मा च अस्माद् देहाद् उत्क्रमीः इति॥ Those senses, having been thus shaken and rendered incapable of remaining in their positions, came face to face with Prāṇa, the chief, and said to it, ‘O revered sir, you may please be our lord, for you are the best among us all. Do not go out from the body’.
13. The organ of speech then said to the chief prāṇa, ‘If I have the quality of high standing, it is because you have that quality.’ Next the organ of vision said to him, ‘True, I have the quality of supporting others, but I owe that quality to you’. 14. The organ of hearing then said to the chief prāṇa, ‘If I have the quality of affluence, it is because you have that quality.’ Next the mind said to him, ‘True, I have the quality of being a shelter to many, but that quality is, in fact, yours’.✅
13. atha hainaṃ vāguvāca yadahaṃ vasiṣṭho'smi tvaṃ tadvasiṣṭho'sītyatha hainaṃ cakṣuruvāca yadahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti.Atha ha enam vāk uvāca, next vāk [speech] said to him [i.e., to prāṇa]; yat aham vasiṣṭhaḥ asmi, I am as much endowed with [the quality of] high standing; tat tvani vasiṣṭhaḥ asi iti, as you are endowed with [the quality of] high standing; atha ha enam cakṣuḥ uvāca, next the organ of vision said to him; yat aham pratiṣṭhā asmi, I am as much endowed with [the quality of] support; tat tvam pratiṣṭhā asi iti, as you are a support.14. atha hainaṃśrotramuvāca yadahaṃ sampadasmi tvaṃ tatsampadasītyatha hainaṃ mana uvāca yadahamāyatanamasmi tvaṃ tadāyatanamasīti.Atha ha enam śrotram uvāca, next the organ of hearing said to him [i.e., to prāṇa]; yat aham sampat asmi, I am as much endowed with [the quality of] affluence; tat tvam sampat asi iti, as you are endowed with [the quality of] affluence; atha ha enam manaḥ uvāca, next the mind said to him; yat aham āyatanam asmi, I am as much endowed with [the quality of] a shelter; tat tvam āyatanam asi iti, as you are a shelter.
अथ ह एनं वाग्-आदयः प्राणस्य श्रेष्ठत्वं कार्येण आपादयन्तः आहुः – बलिम् इव हरन्तः राज्ञे विशः। कथम्? वाक् तावद् उवाच – यद् अहं वसिष्ठः अस्मि, यद् इति क्रिया-विशेषणम्, यद् वसिष्ठत्व-गुणास्मि इत्यर्थः। त्वं तद्-वसिष्ठः तेन वसिष्ठत्व-गुणेन त्वं तद् वसिष्ठः असि तद्-गुणः त्वम् इत्यर्थः। अथवा तद्-शब्दः अपि क्रियाविशेषणम् एव। त्वत्-कृतः त्वदीयः असौ वसिष्ठत्व-गुणः अज्ञानात् मम इति मया अभिमतः इत्येतत्। तथा उत्तरेषु योज्यं चक्षुः-श्रोत्र-मनःसु॥ Thereafter, just as the merchants offer tributes to the king, so also speech and the rest, realising the superiority of Prāṇa from the effect (i.e. circumstances), said: How? First, speech said, ‘That I am the richest’ etc. Here the word yat (‘that = since’ …I am…, in ‘yad ahaṃ vasiṣṭho'smi’) qualifies the verb, i.e. ‘That I am endowed with the quality of being the richest is (due to) your being the richest’, meaning, ‘the quality of being the richest belongs to you (Prāṇa)’. Or even the word tat (‘that = because’, in ‘tvaṃ tad vasiṣṭho'si’) can be an adverb. Then it would mean, ‘The attribute of being the richest is actually due to you, i.e. belongs to you; out of ignorance, it was regarded by me as mine’. The same should be applied to the eye, the ear, and the mind that follow.
Scholars do not call them organs of speech, eyes, ears, or minds. They call them ‘prāṇas,’ for prāṇa has become all these organs.✅
na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati.Na vai vācaḥ, not organs of speech; na cakṣūṃṣi, not eyes; na śrotrāṇi, not ears; na manāṃsi, not minds; iti eva ācakṣate, they say; prāṇāḥ iti eva ācakṣate, they say the prāṇas; hi, for; prāṇaḥ bhavati, prāṇa has become; etāni sarvāṇi, all these.
श्रुतेः इदं वचः – युक्तम् इदं वागादिभिः मुख्यं प्राणं प्रत्यभिहितम्। यस्मात् – This śruti-passage consisting of the declaration of the senses, i.e. organs of speech and the rest, with regard to Prāṇa, the chief, is but logical because:न वै लोके वाचः न चक्षूंषि न श्रोत्राणि न मनांसि इति वागादीनि करणानि आचक्षते लौकिकाः आगमज्ञाः वा। किं तर्हि? प्राणाः इति एव आचक्षते कथयन्ति। यस्मात् प्राणः हि एव एतानि सर्वाणि वागादीनि करण-जातानि भवति। अतः मुख्यं प्राणं प्रत्यनुरूपम् एव वागादिभिः उक्तम् इति प्रकरणार्थ उपसंजिहीर्षति। In the world, neither the laity nor the learned call the senses such as the organs of speech etc. as speech, as eyes, as ears, as minds. What then do they call them? They call them only as Prāṇas for all these organs of speech and the rest, are nothing but Prāṇa. Hence, what is expressed by the organ of speech etc. in respect of Prāṇa, the chief, is but proper. Thus the śruti desires to sum up the meaning of this section.ननु कथमिदं युक्तं चेतनावन्त इव पुरुषा अहंश्रेष्ठतायै विवदन्तः अन्योन्यं स्पर्धेरन्निति। न हि चक्षुरादीनां वाचं प्रत्याख्याय प्रत्येकं वदनं सम्भवति। तथा अपगमो देहात् पुनः प्रवेशो ब्रह्मगमनं प्राणस्तुतिर्वोपपद्यते। (Pūrvapakṣa): How can it be held proper that the senses, like men endowed with sentience, competed with each other in mutual disputation, (each trying) to establish its own supremacy? Except in the case of speech, it is not possible for any particular sense, such as the ear and the rest, to speak, for will it be possible for any sense to go out from the body, to come back to it again, to go to Brahman, and to praise the Prāṇa?तत्र अग्न्यादिचेतनावद्देवताधिष्ठितत्वात् वागादीनां चेतनावत्त्वं तावत् सिद्धमागमतः।
तार्किकसमयविरोध इति चेत् देहे एकस्मिन्ननेकचेतनावत्त्वे।
न, ईश्वरस्य निमित्तकारणत्वाभ्युपगमात्। ये तावदीश्वरमभ्युपगच्छन्ति तार्किकाः, ते मनआदिकार्यकरणानामाध्यात्मिकानां बाह्यानां च पृथिव्यादीनामीश्वराधिष्ठितानामेव नियमेन प्रवृत्तिमिच्छन्ति – रथादिवत्। न च अस्माभिः अग्न्याद्याश्चेतनावत्योऽपि देवता अध्यात्मं भोक्त्र्यः अभ्युपगम्यन्ते।
किं तर्हि, कार्यकरणवतीनां हि तासां प्राणैकदेवता-भेदानाम् अध्यात्माधिभूताधिदैव-भेद-कोटि-विकल्पानाम् अध्यक्षतामात्रेण नियन्ता ईश्वरोऽभ्युपगम्यते। स ह्यकरणः, “अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः” (SvetU.3.19) इत्यादिमन्त्रवर्णात्। “हिरण्यगर्भं पश्यत जायमानम्” (SvetU.4.12) “हिरण्यगर्भं जनयामास पूर्वम्” (SvetU.3.4) इत्यादि च श्वेताश्वतरीयाः पठन्ति। (Samādhāna): Because of being presided over by such deities of fire and the rest that are endowed with sentience, the sensory organs, i.e. speech etc., are deemed to be sentient according to the scriptures. If it is held that this view is opposed to the convention of the logicians on the ground that in one body alone there are many sentient beings,… …it is not proper, for they (the logicians) have admitted the fact of Īśvara (the Lord) being the efficient cause. When the logicians have admitted Īśvara, then they invariably recognise the activity (function) of the body and senses, i.e. the mind etc. which are termed as Ādhyātmika, and of the external objects, i.e, the earth etc., presided over by Īśvara, as in the case of a chariot. And neither by us are recognised the deities viz. fire and the rest, though possessed of sentience, as the enjoyers within the body. Then what do we recognise? There is but one deity viz. Prāṇa existing in myriads of varieties as Adhy-ātmam, Adhi-bhūtam, and Adhi-daivam. This deity existing in different forms and possessed of bodies and senses is regarded by us as the lord of the other deities who controls them by merely presiding over them. He has no sensory organs, as declared by such mantras as, ‘Without hands and feet, He moves and grasps; He sees without eyes; He hears without ears’ (SvetU.3.19). We read again in the Śvetāśvatara, ‘(He) who witnessed the birth of the cosmic Being’ (SvetU.4.12) and ‘(He) who brought into being the cosmic Being first’ (SvetU.3.4) etc.भोक्ता कर्मफलसम्बन्धी देहे तद्विलक्षणो जीव इति वक्ष्यामः। वागादीनां च इह संवादः कल्पितः विदुषोऽन्वयव्यतिरेकाभ्यां प्राणश्रेष्ठतानिर्धारणार्थम्– यथा लोके पुरुषा अन्योन्यमात्मनः श्रेष्ठतायै विवदमानाः कंचिद्गुणविशेषाभिज्ञं पृच्छन्ति को नः श्रेष्ठो गुणैरिति। We shall say later on that in the body, the Jīva that is (seemingly) different from the Lord and that is attached to the results of action, is the enjoyer. Here, the disputation among the speech and the rest is something that is imagined to enable the enlightened one to determine the supremacy of Prāṇa, both from the point of view of logical continuance (anv-aya) and discontinuance (vy-ati-reka). Just as in common parlance men engaged in mutual disputations with regard to the supremacy of each, ask someone else who is a knower of virtues particularly, ‘Who amongst us is the best from the point of view of virtues?’,…तेनोक्ता ऐकैकश्येन अदः कार्यं साधयितुमुद्यच्छत, येनादः कार्यं साध्यते, स वः श्रेष्ठः – इत्युक्ताः तथैवोद्यच्छन्तः आत्मनोऽन्यस्य वा श्रेष्ठतां निर्धारयन्ति – तथेमं संव्यवहारं वागादिषु कल्पितवती श्रुतिः – कथं नाम विद्वान् वागादीनामेकैकस्याभावेऽपि जीवनं दृष्टं न तु प्राणस्येति प्राणश्रेष्ठतां प्रतिपद्येतेति। …and on being advised by the latter that they should individually endeavour to achieve that object, and that whoever achieves it, is the best among them, and just as they, thus persevering themselves, determine the supremacy of oneself or the other, so does the śruti imagine the above disputation among speech and the rest, because the practicant will realise the supremacy of Prāṇa through the fact that even in the absence of any of the senses, i.e. speech etc., individually, (continuance of) life is seen, but not so in the absence of Prāṇa.तथा च श्रुतिः कौषीतकिनाम् – “जीवति वागपेतो मूकान्हि पश्यामो जीवति चक्षुरपेतोऽन्धान्हि पश्यामो जीवति श्रोत्रापेतो बधिरान्हि पश्यामो जीवति मनोपेतो बालान्हि पश्यामो जीवति बाहुच्छिन्नो जीवत्यूरुच्छिन्नः” (KausUp.3.3) इत्याद्या॥ So also declares the Kauṣītaki Brāhmaṇa Upaniṣad, ‘Man lives (even) without speech, for we see the dumb; lives without eyes, for we see the blind; lives without ears, for we see the deaf; lives without the mind (being developed), for we see the children; lives with the hand broken; lives with thigh broken’ (KausUp.3.3) etc.
Prāṇa then asked, ‘What will be my food?’ The other organs said: ‘Anything that even dogs, birds, and other animals can eat in this world is your food.’ All that is food for ana. Ana is a name of prāṇa. For one who knows this nothing is uneatable. [That is, he can eat any food that an animal can eat.]✅
sa hovāca kiṃ me'nnaṃ bhaviṣyatīti yatkiṃcididamā śvabhya ā śakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṃ na ha vā evaṃvidi kiṃcanānannaṃ bhavatīti.Saḥ ha uvāca, he [prāṇa] asked; kim me annam bhaviṣyati iti, what will be my food; iti ucuḥ ha, [the other organs] replied; ā-śvabhyaḥ ā-śakunibhyaḥ, for dogs as well as birds; yat idam kiñcit, whatever there is; tat vai, all that; etat anasya annam, is this food for prāṇa; anaḥ ha vai nāma pratyakṣam, ‘ana’ is the name of prāṇa itself; ha vai evam vidi, for one who knows thus; kiñcana na anannam bhavati iti, nothing becomes uneatable [i.e., anything an animal can eat is food for him].
सः ह उवाच मुख्यः प्राणः – किं मे अन्नं भविष्यति इति। मुख्यं प्राणं प्रष्टारम् इव कल्पयित्वा वागादीन् प्रतिवक्तॄन् इव कल्पयन्ती श्रुतिः आह – यद् इदं लोके अन्न-जातं प्रसिद्धम् आ श्वभ्यः श्वभिः सह आ शकुनिभ्यः सह शकुनिभिः सर्व-प्राणिनां यद् अन्नम्, तत् तव अन्नम् इति ह ऊचुः वागादयः इति। Prāṇa, the chief, asked ‘What will be my food?’ Imagining Prāṇa, the chief, to be the questioner, and speech etc. to be the givers of reply, as it were, the śruti says, ‘Whatever is known in this world as food for all creatures, including dogs and birds, is your food’. Thus said speech and the rest.प्राणस्य सर्वम् अन्नं प्राणः अत्ता सर्वस्य अन्नस्य इत्येवं प्रतिपत्तये कल्पिताख्यायिका-रूपाद् व्यावृत्य स्वेन श्रुति-रूपेण आह – तद् वै एतत् यत्किंचित् लोके प्राणिभिः अन्नम् अद्यते, अनस्य प्राणस्य तद् अन्नं प्राणेन एव तद् अद्यत इत्यर्थः। सर्व-प्रकार-चेष्टा-व्याप्ति-गुण-प्रदर्शनार्थम् अनः इति प्राणस्य प्रत्यक्षं नाम। प्राद्युपसर्ग-पूर्वत्वे हि विशेष-गतिः एव स्यात्। तथा च सर्वान्नानाम् अत्तुः नाम-ग्रहणम् इति इदं प्रत्यक्षं नाम अनः इति सर्वान्नानाम् अत्तुः साक्षाद् अभिधानम्। Everything is food to Prāṇa and Prāṇa is the eater of all food. Giving up the dialogue that is designed to drive home the above idea, the text, in its own way as śruti, says, ‘Whatever food is eaten by the creatures in the world, is food to Prāṇa, meaning, all that is eaten by Prāṇa, too’. Prāṇa has a distinct name viz. Ana which is meant to show its quality to permeate all its activities, for, preceded by the preposition pra- etc., it (the root An, ‘breathe or live’) goes to show the distinct motions (functions). Thus the name of 'Prāṇa has been comprehended as the eater of all food. As such, Ana is the distinct name of Prāṇa, meaning it is the distinct name of Prāṇa, the eater of all food.न ह वै एवं-विदि यथोक्त-प्राणविदि प्राणः अहम् अस्मि सर्व-भूतस्थः सर्वान्नानाम् अत्ता इति, तस्मिन् एवं-विदि ह वै किञ्चन किञ्चिद् अपि प्राणिभिः अद्यं सर्वैः अनन्नम् अनद्यं न भवति, सर्वम् एवं-विदि अन्नं भवति इत्यर्थः, प्राण-भूतत्वाद् विदुषः,‘प्राणाद् वा एष उदेति प्राणे अस्तम् एति’ इति उपक्रम्य ‘एवं-विदः ह वै उदेति सूर्यः एवं-विदि अस्तम् एति’ इति श्रुत्यन्तरात्॥ For a knower such as this, i.e. for the one, described above, who knows, ‘I am the Prāṇa dwelling in all beings, and the eater of all food’, there is nothing which is not food, i.e. nothing of what is eaten by all creatures. The meaning is that for such a knower everything is food, inasmuch as he assumes the nature of Prāṇa, as declared by the śruti at the outset (in the Bṛhad-āraṇyaka), ‘It (the sun) rises from the Prāṇa and sets in it’ (ChanU.1.5.23), and as evidenced by another śruti-passage, ‘The sun rises from such a knower alone and sets in such a knower’.
Prāṇa asked, ‘What will be my covering?’ The organs replied, ‘Water.’ This is why, before and after eating their meals, people cover him with water [i.e., they sip water]. He then becomes covered with a cloth and is no longer naked.✅
sa hovāca kiṃ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati.Saḥ ha uvāca, he [prāṇa] said; kim me vāsaḥ bhaviṣyati iti, what will be my covering; āpaḥ iti ha ucuḥ, [the other organs] replied, ‘Water’; tasmāt, that is why; vai aśiṣyantaḥ purastāt ca, people before eating; upariṣṭāt ca, and after [eating]; etat adbhiḥ paridadhati, cover him [prāṇa] with water [i.e., they sip water]; lambhukaḥ ha vāsaḥ bhavati, thereby he becomes covered with a cloth; a-nagnaḥ ha bhavati, he is no longer naked.
सः ह उवाच पुनः प्राणः – पूर्ववद् एव कल्पना। किं मे वासः भविष्यति इति। आपः इति ह ऊचुः वागादयः। यस्मात् प्राणस्य वासः आपः, तस्माद् वा एतद् अशिष्यन्तः भोक्ष्यमाणाः भुक्तवन्तः च ब्राह्मणाः विद्वांसः एतत् कुर्वन्ति। किम्? अद्भिः वास-स्थानीयाभिः पुरस्तात् भोजनात् पूर्वम् उपरिष्टात् च भोजनाद् ऊर्ध्वं च परिदधति परिधानं कुर्वन्ति मुख्यस्य प्राणस्य। लम्भुकः लंभन-शीलः वासः ह भवति। वाससः लब्धैव भवति इत्यर्थः। अनग्नः ह भवति। वाससः लम्भुकत्वेन अर्थ-सिद्धैव अनग्नता इति अनग्नः ह भवति इति उत्तरीयवान् भवति इत्येतत् The Prāṇa asked again – here, too, this is just an imagination as before –, ‘What will be my clothes?’ ‘Water’, replied speech and the rest. Because water is the garment of Prāṇa, therefore the learned Brāhmaṇas who are about to eat, and who have eaten, do this. Do what? By water which is regarded as the dress, they cover Prāṇa, the chief, both before and after food. (He who does so) becomes the obtainer of dress, becomes also an A-nagna (‘not-naked’). From obtaining dress, it follows that he ceases to be naked. Hence the expression, ‘becomes also an A-nagna’, should be taken to mean that he 'becomes endowed with an upper garment also’.भोक्ष्यमाणस्य भुक्तवतश्च यद् आचमनं शुद्ध्यर्थं विज्ञातम्, तस्मिन् प्राणस्य वास इति दर्शनमात्रम् इह विधीयते – अद्भिः परिदधति इति। न आचमनान्तरम् – यथा लौकिकैः प्राणिभिरद्यमानमन्नं प्राणस्य इति दर्शनमात्रम्, तद्वत्। किं मेऽन्नम्? किं मे वासः? इत्यादि-प्रश्न-प्रतिवचनयोः तुल्यत्वात्। यदि आचमनम् अपूर्वं तादर्थ्येन क्रियेत, तदा कृम्याद्यन्नम् अपि प्राणस्य भक्ष्यत्वेन विहितं स्यात्। तुल्ययोः विज्ञानार्थयोः प्रश्न-प्रतिवचनयोः प्रकरणस्य विज्ञानार्थत्वाद् अर्ध-जरतीयः न्यायः न युक्तः कल्पयितुम्। Here is enjoined the view that the ācamana (sipping of water) done by one before and after eating, which is meant for purification, is the garment of Prāṇa, by saying ‘by water is this covered’, but it is not an injunction for an additional ācamana. Just as the food eaten by the worldly creatures is merely looked upon as the food of Prāṇa, so also is the above to be looked upon, for the questions such as, ‘What is my food?’, ‘What is my dress?’, and their replies are of a similar nature. Supposing a fresh ācamana for Prāṇa is enjoined for covering it, then, food such as worms which are the ‘food of Prāṇa’ will become enjoined (for men). Since this section comprising the questions and replies of a similar nature is meant to teach meditation, it is not proper to bring in here the maxim called Ardha-jaratīya.
[•Suppose a man says, ‘One half of this cow is young and the other half is old’, it is called Ardha-jaratīya Nyāya. This Nyāya (maxim) expresses the particular view of acceptance of that part of a thing which is good and of rejection of the part of that very thing which is not good.•]
यत् तु प्रसिद्धम् आचमनं प्रायत्यार्थं प्राणस्य अनग्नतार्थं च न भवति इत्युच्यते, न तथा वय आचमनम् उभयार्थं ब्रूमः। किं तर्हि, प्रायत्यार्थाचमन-साधन-भूता आपः प्राणस्य वासः इति दर्शनं चोद्यत इति ब्रूमः। तत्र आचमनस्य उभयार्थत्व-प्रसङ्ग-दोष-चोदना अनुपपन्ना। वासः अर्थ एव आचमने तद्दर्शनं स्याद् इति चेत्? न, वासोज्ञानार्थवाक्ये वासोर्थापूर्वाचमन-विधाने तत्र अनग्नतार्थत्व-दृष्टि-विधाने च वाक्य-भेदः। आचमनस्य तदर्थत्वम् अन्यार्थत्वं च इति प्रमाणाभावात्॥ If anyone says that the well-known ācamana cannot purify the Prāṇa and cover its nakedness, (the reply is that) we have not spoken of ācamana as serving a dual purpose. What then (did we say)? We only said that water which is the means of ācamana for purification is enjoined to be looked upon as the garment of Prāṇa. With regard to this, the entertainment of doubt that ācamana can serve a dual purpose is out of place. If it is held that such a view shall be possible if the ācamana is done exclusively to dress the Prāṇa, it is not proper, for in the sentence intended for meditating upon the ācamana as the garment will occur a direction for a fresh ācamana (apart from the two well-known ones) with regard to ‘garment’. And when there is the direction for looking upon the ācamana as meant for making Prāṇa free from being naked, there shall be the defect known as ‘divergent assertion’ (Vākya-bheda, involving a syntactical split), for there is no authority to show that ācamana has garment as its meaning as well as (having) another (meaning, of a new injunction).
Having told this to Vyāghra-pada’s son Go-śruti, Satya-kāma Jābāla said, ‘If a person tells this even to a dry stump [of a tree], branches and leaves will grow off it’.✅
taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti.Tat ha etat, this [teaching]; satya-kāmaḥ jābālaḥ, Satya-kāma Jābāla; go-śrutaye vaiyāhra-padyāya uktva, saying to Vyāghra-pada’s son Go-śruti; uvāca, he said; yadi api, even if; etat, this [teaching]; śuṣkāya sthāṇave brūyāt, a person gives to a dry stump; śākhāḥ praroheyuḥ palāśāni, branches and leaves; jāyeran eva asmin iti, will grow off it.
तद् एतत् प्राण-दर्शनं स्तूयते। कथम्? – The meditation on Prāṇa as stated above is extolled. How?तद् ह एतत् प्राण-दर्शनं सत्यकामः जाबालः गोश्रुतये नाम्ना वैयाघ्र-पद्याय व्याघ्र-पदः अपत्यं वैयाघ्र-पद्यः तस्मै गोश्रुत्याख्याय उक्त्वा उवाच अन्यद् अपि वक्ष्यमाणं वचः। किं तद् उवाच इति, आह – यद्यपि शुष्काय स्थाणवे एतद् दर्शनं ब्रूयात् प्राणवित्, जायेरन् उत्पद्येरन् एव अस्मिन् स्थाणौ शाखाः प्ररोहेयुः च पलाशानि पत्राणि, किमु जीवते पुरुषाय ब्रूयाद् इति॥ Satya-kāma Jābāla taught this view of Prāṇa to Vaiyāghra-padya named Go-śruti – the son of Vyāghra-pad is called Vaiyāghra-padya. Having taught this to Go-śruti, he spoke also the following words. What did he say? This is being explained. If a knower of Prāṇa should speak this doctrine to a dry stump, there would grow branches from the stump and leaves would sprout (cf. BrhU.6.3.7–12). What to speak then, if this is spoken to a living man?
Then if anyone wishes to attain greatness [mahat], he should first become initiated on a new moon day, and after that, on the night of a full moon, he should prepare a paste of various herbs and mix them together with curd and honey. He should then offer this oblation to the fire saying, ‘Jyeṣṭhāya śreṣṭhāya svāhā,’ [i.e., Svāhā to the oldest and to the best]. Whatever is left over in the offering spoon he should put into the homa pot [the mantha].✅
atha yadi mahajjigamiṣedamāvāsyāyāṃ dīkṣitvā paurṇamāsyāṃ rātrau sarvauṣadhasya manthaṃ dadhimadhunorupamathya jyeṣṭhāya śreṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet.Atha yadi, then if; mahat jigamiṣet, a person wants to attain greatness; amā-vāsyāyām dīkṣitvā, having been initiated on the day of a new moon; paurṇa-māsyām rātrau, on the night of the full moon; sarvauṣadhyasya mantham, a paste of various herbs; dadhi-madhunoḥ upamathya, [and] mixing with curd and honey; jyeṣṭhāya śreṣṭhāya svāhā iti, say ‘Svāhā to the oldest and the best’; agnau ājyasya hutvā, offer this as oblations to the fire; manthe sampātam avanayet, put the residue from the offering spoon in the pot.
यथोक्त-प्राण-दर्शन-विदः इदं मन्थाख्यं कर्म आरभ्यते – This rite known as Mantha (‘Mash’) for the knower of the doctrine of Prāṇa, described above, is now begun.अथ अनन्तरं यदि महत् महत्त्वं जिगमिषेत् गन्तुम् इच्छेत्, महत्त्वं प्राप्तुं यदि कामयेत इत्यर्थः, तस्य इदं कर्म विधीयते। महत्त्वे हि सति श्रीः उपनमते। श्रीमतः हि अर्थ-प्राप्तं धनम्, ततः कर्मानुष्ठानम्, ततश्च देव-यानं पितृयाणं वा पन्थानं प्रतिपत्स्यत इति एतत् प्रयोजनम् उररीकृत्य महत्त्व-प्रेप्सोः इदं कर्म, न विषयोपभोग-कामस्य। तस्य अयं कालादि-विधिः उच्यते – Then, if he wants to attain greatness, this rite is prescribed for him, for prosperity reigns where there is greatness. Wealth comes to him who is endowed with prosperity. This renders the performance of rites easy. Then there arises the possibility to attain the path of the gods or that of the manes. Keeping this object in view is this rite prescribed for those who wish to attain greatness, not for those who wish to enjoy the sensory-pleasures. Now is being explained its time etc.अमा-वास्यायां दीक्षित्वा दीक्षित इव भूमि-शयनादि-नियमं कृत्वा तपो-रूपं सत्य-वचनं ब्रह्मचर्यम् इत्यादि-धर्मवान् भूत्वा इत्यर्थः। न पुनः दैक्षम् एव कर्म-जातं सर्वम् उपादत्ते, अतद्-विकारत्वात् मन्थाख्यस्य कर्मणः। “उपसद्व्रती” (BrhU.6.3.1) इति श्रुत्यन्तरात् पयोमात्र-भक्षणं च शुद्धि-कारणं तपः उपादत्ते। पौर्ण-मास्यां रात्रौ कर्म आरभते – सर्वौषधस्य ग्राम्यारण्यानाम् ओषधीनां यावत् शक्त्यल्पम् अल्पम् उपादाय तद्वितुषीकृत्य आमम् एव पिष्टं दधि-मधुनोः औदुम्बरे कंसाकारे चमसाकारे वा पात्रे श्रुत्यन्तरात् प्रक्षिप्य उपमथ्य अग्रतः स्थापयित्वा ‘ज्येष्ठाय श्रेष्ठाय स्वाहा’ इति अग्नौ आवसथ्ये आज्यस्य आवापस्थाने हुत्वा स्रुवसंलग्नं मन्थे सम्पातम् अवनयेत् संस्रवमधः पातयेत्॥ Having consecrated himself on the new moon day, i.e. just as the one who has consecrated oneself, having performed the routine acts such as sleeping on the ground, that is to say, becoming himself possessed of qualities such as speaking (only) truth, maintaining the vow of celibacy, etc. which are of the nature of austerity, he begins this rite on the full moon night. (The one who has been initiated into this rite) does not have to perform all the rites pertaining to the initiation, for this rite called Mantha is not a modification of any other rite. Since there is another śruti, “Upasad-vratī bhutvā” (subsisting on mere water) (BrhU.6.3.1), here is observed the austerity consisting in living on water alone which is a means of purification. Having put all the herbs, little by little, as one could afford, after removing their outer cover – i.e. herb obtained from the villages and forests and reduced to pulp – into a goblet-shaped or can-shaped vessel, as laid down by another śruti, one should, without boiling, churn them with curd and honey. Then placing them in front, the oblation of ghee should be offered into the Āvasathya fire at the place marked for the offering, with the utterance ‘Svāhā to the eldest and the best’. What remains stuck to the sacrificial ladle should be put into the mash-pot.
Saying, ‘Vasiṣṭhāya svāhā’ [i.e., svāhā to high standing], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot [mantha]. Saying, ‘Pratiṣṭhāyai svāhā’ [i.e., svāhā to the support], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Sampade svāhā’ [i.e., svāhā to affluence], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Āyatanāya svāhā’ [i.e., svāhā to the abode], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot.✅
vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe sampātamavanayetsampade svāhetyagnāvājyasya hutvā manthe sampātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet.Vasiṣṭhāya svāhā iti, saying ‘Vasiṣṭhāya svāhā’ [i.e., Svāhā to high standing]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot; pratiṣṭhāyai svāhā iti, saying ‘Pratiṣṭhāyai svāhā’ [i.e., Svāhā to the support]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot; sampade svāhā iti, saying ‘Sampade svāhā’ [i.e., Svāhā to affluence]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot; āyatanāya svāhā iti, saying ‘Āyatanāya svāhā’ [i.e., Svāhā to the abode]; agnau ājyasya hutvā, one should offer the oblation to the fire; manthe sampātam avanayet, and put whatever is left over in the offering spoon into the homa pot.
समानम् अन्यत्, वसिष्ठाय प्रतिष्ठायै संपदे आयतनाय स्वाहा इति, प्रत्येकं तथ एव सम्पातम् अवनयेत् हुत्वा॥ The rest is same as before. With a separate utterance viz. ‘Svāhā to the richest, to what is firm, to prosperity, and to the abode’, having offered the oblation, he should put into the mash-vessel what remains stuck to the sacrificial ladle.
Then, moving some distance from the fire and holding the homa pot in his hands, he keeps repeating the mantra: ‘You are named ama, because all this rests on you. You are the first, the best, outstanding, and supreme. May I also be the first, the best, outstanding, and supreme. May I be all all this.’✅
atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamidaṃ sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ sa mā jyaiṣṭhyaṃ śraiṣṭhyaṃ rājyamādhipatyaṃ gamayatvahamevedaṃ sarvamasānīti.Atha, then; pratisṛpya, moving away [from the fire]; añjalau mantham ādhāya, holding the homa pot in his hands; japati, he keeps repeating; amaḥ nāma asi, you are named ‘ama’; amā hi te, because at home [amā] on you [as prāṇa]; sarvam idam, all this [rests]; saḥ hi jyeṣṭhaḥ śreṣṭhaḥ, he [i.e., prāṇa, called here ‘ama’] is the oldest and the best; rājā, princely; adhipatiḥ, supreme; saḥ, that [prāṇa]; mā gamayatu, make me; jyaiṣṭhyam śraiṣṭhyam rājyam ādhipatyam, the first, the best, outstanding, and supreme; aham eva idam sarvam asāni iti, may I be all this.
अथ प्रतिसृप्य अग्नेः ईषद् अपसृत्य अञ्जलौ मन्थम् आधाय जपति इमं मन्त्रम् – अमः नामासि अमा हि ते। अमः इति प्राणस्य नाम। अन्नेन हि प्राणः प्राणिति देहे इति अतः मन्थ-द्रव्यं प्राणस्य अन्नत्वात् प्राणत्वेन स्तूयते अमः नामासि इति। कुतः? यतः अमा सह हि यस्मात् ते तव प्राण-भूतस्य सर्वं समस्तं जगद् इदम्, अतः। सः हि प्राण-भूतः मन्थः ज्येष्ठः श्रेष्ठः च। अतः एव च राजा दीप्तिमान् अधिपतिः च अधिष्ठाय पालयिता सर्वस्य। सः मा माम् अपि मन्थः प्राणः ज्यैष्ठ्य-आदि-गुण-पूगम् आत्मनः गमयतु, अहम् एव इदं सर्वं जगद् असानि भवानि प्राणवत्। इति-शब्दः मन्त्र-परिसमाप्त्यर्थः॥ Then, moving a little away from the fire and taking the mash-vessel in the hands, he should utter this mantra, Amo nāmāsi; Amā hi te. Ama is the name of Prāṇa. It is by means ‘of food that Prāṇa vibrates in the body. For this reason, inasmuch as the content of the mash-vessel constitutes the food for Prāṇa, by uttering (the mantra) Amo nāmāsi etc. How is that? Because, this entire universe rests with you as Prana. As such, the mash-vessel of the nature of Prāṇa which you are, indeed, is the eldest and the best. Hence you are the king, i.e. the effulgent and sovereign; the support and the protector of all. May the mash-vessel of the nature of Prāṇa help me to attain the aggregate of its own qualities viz. superiority and the rest. May I, too, like Prāṇa, assume the nature of all this universe. The word iti is meant to show the end of the mantra.
Then, while saying this Ṛk mantra foot by foot, he eats some of what [mantha, paste] is in the homa pot. He says, ‘We pray for that food of the shining deity [the sun],’ and then eats a little of what is in the homa pot. Saying, ‘We eat the food of that deity,’ he eats a little of what is in the homa pot. Saying, ‘It is the best and the support of all,’ he eats a little of what is in the homa pot. Saying, ‘We quickly meditate on Bhaga [Lord Sun],’ he eats the rest and washes the vessel or spoon. Then, with his speech and mind under control, he lies down behind the fire, either on the skin of an animal or directly on the sacrificial ground. If he sees a woman in his dream, he knows that the rite has been successful [and that he will succeed in whatever he does].✅
atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīmaha ityācāmati vayaṃ devasya bhojanamityācāmati śreṣṭhaṃ sarvadhātamamityācāmati turaṃ bhagasya dhīmahīti sarvaṃ pibati nirṇijya kaṃsaṃ camasaṃ vā paścādagneḥ saṃviśati carmaṇi vā sthaṇḍile vā vācaṃyamo'prasāhaḥ sa yadi striyaṃ paśyetsamṛddhaṃ karmeti vidyāt.Atha khalu etayā ṛcā, then while [saying] this Ṛk mantra; pacchaḥ, foot by foot; ācāmati, he eats a little [of what is in the homa pot]; tat savituḥ vṛṇīmahe, we pray for that [food] of the shining deity; iti ācāmati, saying this he eats a little [of what is in the homa pot]; vayam devasya bhojanam, we eat the food of the deity; iti ācāmati, saying this he eats a little [of what is in the homa pot]; śreṣṭham sarvadha-ātamam, it is the best and the support of all; iti ācāmati, saying this he eats a little [of what is in the homa pot]; turam, quickly; bhagasya dhīmahi, we meditate on Bhaga [Lord Sun]; iti sarvam pibati, saying this he drinks the rest; nirṇijya kaṃsam, [and] washing the vessel [i.e., the homa pot]; vā camasam, or spoon; aprasāhaḥ, with his mind under control; vācaṃyamaḥ, [and] his speech under control; agneḥ paścāt, behind the fire; carmaṇi vā sthaṇḍile vā, on the skin of an animal or directly on the sacrificial ground; saṃviśati, he sleeps; saḥ yadi, if he; striyam paśyet, sees a woman [in his dream]; karma samṛddham, the sacrificial rite is successful; iti vidyāt, he knows that.
अथ अनन्तरं खलु एतया वक्ष्यमाणया ऋचा पच्छः पादशः आचामति भक्षयति, मन्त्रस्य एकैकेन पादेन एकैकं ग्रासं भक्षयति। तत् भोजनं सवितुः सर्वस्य प्रसवितुः, प्राणम् आदित्यं च एकीकृत्य उच्यते, आदित्यस्य वृणीमहे प्रार्थयेमहि मन्थ-रूपम्। येन अन्नेन सावित्रेण भोजनेन उपभुक्तेन वयं सवितृ-स्वरूपापन्ना भवेम इत्यभिप्रायः। देवस्य सवितुः इति पूर्वेण सम्बन्धः। श्रेष्ठं प्रशस्यतमं सर्वान्नेभ्यः सर्वधातमं सर्वस्य जगतः धारयितृतमम् अतिशयेन विधातृतमम् इति वा। सर्वथा भोजन-विशेषणम्। तुरं त्वरं तूर्णं शीघ्रम् इति एतत्, भगस्य देवस्य सवितुः स्वरूपम् इति शेषः। धीमहि चिन्तयेमहि विशिष्ट-भोजनेन संस्कृताः शुद्धात्मानः सन्तः इत्यभिप्रायः। अथवा भगस्य श्रियः कारणं महत्त्वं प्राप्तुं कर्म कृतवन्तः वयं तद् धीमहि चिन्तयेमहि इति। सर्वं च मन्थ-लेपं पिबति। निर्णिज्य प्रक्षाल्य कंसं कंसाकारं चमसं चमसाकारं वा औदुम्बरं पात्रम्। Thereafter, with the utterance of the Ṛk mantras that will be mentioned, he eats, i.e. with each foot of the mantra he eats each morsel of the food called Mantha. Identifying Prāṇa with the sun that issues forth everything, it is said, ‘We pray for the food of the progenitor’, i.e. the food in the shape of Mantha of the sun. We shall attain the nature of the sun by eating that food which pertains to the sun. This is the meaning. The word ‘Devasya’ is related to preceding words ‘of the sun’. The word ‘best’ means the most excellent of all foods. Sarva-dhātamam means the most excellent sustainer or the most excellent creator of the universe. In every way it qualifies food. Turam means hasten. Bhagasya: of the deity sun; the word form (or nature, sva-rūpam) should follow. Dhīmahi; (we) think. The idea is that by becoming purified souls through exceptionally pure food, (we think). Or it can be that we think (meditate) by performing karma to attain greatness that leads to prosperity. Saying thus and washing the goblet-shaped (kaṃsa) or can-shaped (camasa) vessel made of Udumbara wood, all that it contains should be drunk.पीत्वा आचम्य पश्चाद् अग्नेः प्राक्-शिराः संविशति चर्मणि वा अजिने स्थण्डिले केवलायां वा भूमौ, वाचं-यमः वाग्-यतः सन् इत्यर्थः, अप्रसाहः न प्रसह्यते न अभिभूयते स्त्र्याद्यनिष्ट-स्वप्न-दर्शनेन यथा, तथा संयत-चित्तः सन इत्यर्थः। सः एवं-भूतः यदि स्त्रियं पश्येत् स्वप्नेषु, तदा विद्यात् समृद्धं मम इदं कर्म इति॥ After thus drinking and rinsing the mouth, one should lie down behind the fire either on the skin or on the bare ground controlling speech, and sleep placing the head eastwards, without being disturbed by seeing undesirable dreams involving woman and the like. If such a one like this would see a woman in dream, he should think, ‘This my rite has borne fruit’.
Here is a verse in this connection: When one sees a woman in a dream while performing a rite for the fulfillment of a desire, that means it is successful. One can know this from the dream.✅
tadeṣa śloko yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyanti samṛddhiṃ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśane.Tat eṣaḥ ślokaḥ, here is a verse on the subject; yadā, when; karmasu kāmyeṣu, in a rite for fulfilling a desire; striyam svapneṣu paśyati, one sees a woman in a dream; samṛddhim tatra, there is success; jānīyāt tasmin svapna-nidarśane tasmin svapna-nidarśane, one knows from seeing this in a dream, from seeing this in a dream.
तद् एतस्मिन् अर्थे एषः श्लोकः मन्त्रः अपि भवति – यदा कर्मसु काम्येषु कामार्थेषु स्त्रियं स्वप्नेषु स्वप्न-दर्शनेषु स्वप्न-कालेषु वा पश्यति, समृद्धिं तत्र जानीयात्, कर्मणां फल-निष्पत्तिः भविष्यति इति जानीयाद् इत्यर्थः। तस्मिन् त्र्यादि-प्रशस्त-स्वप्न-दर्शने सति इत्यभिप्रायः। द्विः उक्तिः कर्म-समाप्त्यर्था॥ There is even this mantra about it. When, during the performance of the rites for desired results, he sees a woman in dream, he should think that his rite shall bear fruit, that is to say, when there is such an auspicious vision as woman in dream. The repetition is meant to indicate the conclusion of the rites.
Once Śveta-ketu, the grandson of Aruṇa, went to the court of the Pañcālas. Pravāhaṇa, the son of Jīvala, asked him, ‘Young man, did your father teach you?’ [Śveta-ketu replied:] ‘Yes, revered sir, he did’.✅
śvetaketurhāruṇeyaḥ pañcālānāṃ samitimeyāya taṃ ha pravāhaṇo jaivaliruvāca kumārānu tvāśiṣatpitetyanu hi bhagava iti.Śveta-ketuḥ āruṇeyaḥ ha, once Śveta-ketu, the grandson of Aruṇa; pañcālānām samitim eyāya, went to the court of the Pañcālas; tam ha, to him; pravāhaṇaḥ jaivaliḥ uvāca, Pravāhaṇa, the son of Jīvala, said; kumāra, young man; tvā pitā anu-aśiṣat iti, did your father teach you; bhagavaḥ anu hi iti, yes, revered sir, he did.
ब्रह्मादिस्तम्बपर्यन्ताः संसारगतयो वक्तव्याः वैराग्यहेतोर्मुमुक्षूणाम् इत्यत आख्यायिका आरभ्यते – For engendering dispassion in the minds of the seekers after liberation, the paths of saṃsāra from Brahmā down to a clump of grass, are to be described. Hence this narrative is begun.श्वेतकेतुः नामतः ह इति ऐतिह्यार्थः, अरुणस्य अपत्यम् आरुणिः तस्य अपत्यम् आरुणेयः पञ्चालानां जन-पदानां समितिं सभाम् एयाय आजगाम। तम् आगतवन्तं ह प्रवाहणः नामतः जीवलस्य अपत्यं जैवलिः उवाच उक्तवान् – हे कुमार अनु त्वा त्वाम् अशिषत् अन्वशिषत् पिता? किम् अनुशिष्टः त्वं पित्रा इत्यर्थः। इति उक्तः सः आह – अनु हि अनुशिष्टः अस्मि भगवः इति सूचयन् आह॥ Śveta-ketu, the son of Āruṇi and the grandson of Aruṇa – the syllable ha is to show that this (narrative) is a traditional one – came to the assembly of the Pañcālas. From him who had gone over there, Pravāhaṇa, the son of Jīvala, – hence also called Jaivali – ascertained, ‘0 boy, has your father instructed you?’, i.e. have you been instructed by your father? Being told thus, he said, ‘Yes, revered sir, "I have been instructed”.’ This he said by way of indication.
[Pravāhaṇa asked (five questions),] ‘(1) Do you have any idea where, from this world, human beings go in heaven?’ ‘No, sir, I have no idea,’ [replied Śveta-ketu]. ‘(2) Do you know how they come back?’ ‘No, sir, I don’t.’ ‘(3) Have you any idea where the two paths – the path of the gods and the path of the ancestors – part?’ ‘No, sir, I don’t know’.✅
vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha yathā punarāvartanta iti na bhagava iti vettha pathordevayānasya pitṛyāṇasya ca vyāvartanā iti na bhagava iti.Vettha, do you know; yat, where; itaḥ, from this place; adhi, high up; prajāḥ, living beings; prayanti iti, go; na bhagavaḥ iti, no, revered sir, I don’t; vettha, do you know; yathā, the way; punaḥ āvartante iti, they come back; na bhagavaḥ iti, no, revered sir, I don’t; vettha, do you know; pathoḥ, of the two paths; deva-yānasya, the path of the gods; pitṛ-yāṇasya ca, and the path of the ancestors; vyāvartanā iti, where they part; na bhagavaḥ iti, no, revered sir, I don’t.
तं ह उवाच – यदि अनुशिष्टः असि – He ascertained from him (again). If you have been instructed,वेत्थ यद् इतः अस्माद् लोकाद् अधि ऊर्ध्वं यत् प्रजाः प्रयन्ति यद् गच्छन्ति, तत् किं जानीषे? इत्यर्थः। न भगवः इति आह इतरः, न जाने अहं तत् यत् पृच्छसि। एवं तर्हि, वेत्थ जानीषे यथा येन प्रकारेण पुनः आवर्तन्त इति। न भगवः इति प्रत्याह। वेत्थ पथोः मार्गयोः सह-प्रयाणयोः देव-यानस्य पितृ-याणस्य च व्यावर्तना व्यावर्तनम् इतरेतर-वियोग-स्थानं सह गच्छताम्? इत्यर्थः। न भावः इति॥ ‘Do you know where in the upper region the created beings go from this world?; that is to say, have you any idea of it?’ To this the other (Śveta-ketu) replied, ‘No, revered sir, I don't know that which you ask’. ‘If that be so, do you know in what manner they return?’ ‘No, revered sir’ replied he. ‘Do you know at what place the two paths viz. the path of the gods and the path of the manes which meander (upwards in the heavens) part each other?’ He replied, ‘No revered sir’.
[Pravāhaṇa asked,] ‘(4) Do you know why the other world [the world of the moon] is not filled with people?’ [Śveta-ketu replied,] ‘No, revered sir, I don’t know.’ ‘(5) Do you know why after the fifth oblation water comes to be called “puruṣa” [man]?’ ‘No, sir, I don’t know’.✅
vettha yathāsau loko na sampūryata3 iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti.Vettha yathā, do you know why; asau lokaḥ, that world [i.e., the world of the moon]; na sampūryate iti, is not filled up; na bhagavaḥ iti, no, revered sir; vettha yathā, do you know why; pañcamyām āhutau, after the fifth oblation; āpaḥ puruṣa-vacasaḥ bhavanti iti, water becomes known as ‘man’; na eva bhagavaḥ iti, no, revered sir, I don’t.
वेत्थ यथा असौ लोकः पितृ-सम्बन्धी – यं प्राप्य पुनरावर्तन्ते, बहुभिः प्रयद्भिः अपि येन कारणेन न संपूर्यते इति? न भगवः इति प्रत्याह। वेत्थ यथा येन क्रमेण पञ्चम्यां पञ्च-संख्याकायाम् आहुतौ हुतायाम् आहुति-निर्वृत्ता आहुति-साधनाः च आपः पुरुष-वचसः पुरुषः इति एवं वचः अभिधानं यासां हूयमानानां क्रमेण षष्ठाहुति-भूतानां ताः पुरुष-वचसः पुरुष-शब्द-वाच्याः भवन्ति? पुरुषाख्यां लभन्ते? इत्यर्थः। इति उक्तः न एव भगवः इति आह। न एव अहम् अत्र किंचन जानामि इत्यर्थः॥ ‘Do you know for what reason the world relating to the manes, reaching which they return, is not filled up, even though many go over there?’ ‘No, revered sir’, replied he. ‘Do you know how, i.e. in what order, at the fifth oblation,
[•The five oblations are Śraddhā (faith), Soma (i.e the juice of the Soma plant which is the most important ingredient in the sacrificial offerings), Vṛṣṭi (rain), Anna (food) and Retas (human-seed).•]
when the oblation is offered, the water that is contained in the oblation, and that is the means of the oblation, comes to be designated as ‘man’?’ That is to say, how do those that have been offered and that have become the sixth oblation, become called by the word ‘man’ or how do they acquire the name ‘man’? When told thus, he replied, ‘Not even that, revered sir, meaning, I don't know anything of these’.
[Pravāhaṇa said:] ‘Why did you say then, “I have been taught”? How can one who does not know these things say, “I have been taught”?’ Śveta-ketu was hurt. He went back to his father and said, ‘You have not really taught ṃe, yet you said, “I have taught you.”’✅
athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkathaṃ so'nuśiṣṭo bruvīteti sa hāyastaḥ piturardhameyāya taṃ hovācānanuśiṣya vāva kila mā bhagavānabravīdanu tvāśiṣamiti.Atha kim anuśiṣṭaḥ anu avocathāḥ, then why did you say, ‘I have been taught’; yaḥ hi imāni na vidyāt, for he who does not know these things; katham saḥ anuśiṣṭaḥ bruvīta iti, how can he say ‘I have been taught’; saḥ, he [Śveta-ketu]; ha āyastaḥ, was hurt; pituḥ ardham eyāya, went back to his father’s place; tam ha uvāca, he said to him [i.e., to his father]; mā ananuśiṣya vāva kila, without really teaching me; bhagavān, revered sir; abravīt tvā anu aśiṣam iti, you said, ‘I have taught you.’
अथ एवम्-अज्ञः सन् किम् अनु कस्मात् त्वम् अनुशिष्टः अस्मि इति – अवोचथाः उक्तवान् असि। यः हि इमानि मया पृष्टानि अर्थ-जातानि न विद्यात् न विजानीयात्, कथं सः विद्वत्सु अनुशिष्टः अस्मि इति ब्रुवीत? इति एवं सः श्वेतकेतुः राज्ञा आयस्तः आयासितः सन् पितुः अर्धं स्थानम् एयाय आगतवान्। तं च पितरम् उवाच – अननुशिष्य अनुशासनम् अकृत्वा एव मा मां किल भगवान् समावर्तन-काले अब्रवीत् उक्तवान् अनु त्वा अशिषम् अन्वशिषं त्वाम् इति॥ Then, being so ignorant, why did you say, “I have been instructed?” ‘How can he who does not know these which have been asked by me and which are full of meanings, say to learned men, “I have been instructed”?’ Having been thus pained by the king, Śveta-ketu came to the place of his father and said, ‘Revered sir, without imparting instruction to me, you have, at the time of the purificatory ceremony,
[•The final rite called Samāvartana performed after the full course of study and discipline alone is meant here.•]
said, “I have instructed you”.’
5. [Śveta-ketu said:] ‘That friend of the princes put five questions to me. I was not able to answer a single one of them.’ [He then told his father the five questions. After pondering over them for some time, his father] said: ‘Those questions you told me about on your return from the court – I am not able to answer even one of them. If I knew the answers, why should I have not told you?’ 6. Gautama then went to the king’s palace. On his arrival, the king welcomed him respectfully. The next morning, when the king was in his court, Gautama went there to meet him. The king said to him, ‘Revered Gautama, ask for a boon from me – anything a person might wish for.’ Gautama replied: ‘Let those things be with you. Please tell me whatever you said to my son.’ Hearing this, the king turned pale.✅
5. pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṃ naikaṃcanāśakaṃ vivaktumiti sa hovāca yathā mā tvaṃ tadaitānavado yathāhameṣāṃ naikaṃcana veda yadyahamimānavediṣyaṃ kathaṃ te nāvakṣyamiti.Rājanya-bandhuḥ, the friend of princes; pañca praśnān mā aprākṣīt, asked me five questions; teṣām na ekañ-cana aśakam vivaktum iti, I was not able to answer a single one of them; saḥ ha uvāca, he [his father] said; yathā mā tvam tadā, [on your return from the court] as you were then; etān, all these [questions]; avadaḥ, you told [me]; yathā, so; aham eṣām na ekañ-cana veda, I do not know even one of them; yadi aham imān avediṣyam, if I knew them; katham te na avakṣyam iti, why should I not have told you?6. sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāṃ cakāra sa ha prātaḥ sabhāga udeyāya taṃ hovāca mānuṣasya bhagavangautama vittasya varaṃ vṛṇīthā iti sa hovāca tavaiva rājanmānuṣaṃ vittaṃ yāmeva kumārasyānte vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva.Saḥ ha gautamaḥ, then Gautama; rājñaḥ ardham eyāya, went to the king’s palace; prāptāya, when he arrived; tasmai ha arhām cakāra, the king respectfully welcomed him; saḥ, he [Gautama]; ha prātaḥ, the next morning; sabhāge udeyāya, went to see the king in the court; tam ha uvāca, he [the king] said to him [Gautama]; bhagavan gautama, revered Gautama; mānuṣasya vittasya varam vṛṇīthāḥ iti, ask for any precious thing a person may wish for as a boon; saḥ ha uvāca, he [Gautama] said; rājan, O king; tava eva mānuṣam vittam, let the human wealth be yours; yām eva kumārasya ante vācam abhāṣathāḥ, that which you said to my son; tām eva, the same; me brūhi iti, tell me; saḥ ha kṛcchrī babhūva, he [the king] was very depressed.
यतः – For,पञ्च पञ्च-संख्याकान् प्रश्नान् राजन्य-बन्धुः राजन्या बन्धवः अस्य इति राजन्य-बन्धुः स्वयं दुर्वृत्त इत्यर्थः। अप्राक्षीत् पृष्टवान्। तेषां प्रश्नानां न एकं-चन एकम् अपि न अशकं न शक्तवान् अहं विवक्तुं विशेषेण अर्थतः निर्णेतुम् इत्यर्थः। That Kṣatriya for the name’s sake – Rājanya-bandhu is one who has Rājanyas, i.e. Kṣatriyas, as his relations, that is to say, he was a man of bad conduct himself – asked me five questions. Of these questions, I was not able to answer even one, i.e. not able to answer in the manner it ought to be, revealing its particular meaning.सः ह उवाच पिता – यथा मा मां वत्स त्वं तदा आगतमात्र एव एतान् प्रश्नान् अवदः उक्तवान् असि – तेषां न एकंचन अशकं विवक्तुम् इति – तथा मां जानीहि, त्वदीयाज्ञानेन लिङ्गेन मम तद्विषयम् अज्ञानं जानीहि इत्यर्थः। कथम्? यथा अहम् एषां प्रश्नानाम् एकंचन एकम् अपि न वेद न जाने इति। यथा त्वम् एव अङ्ग एतान् प्रश्नान् न जानीषे, तथा अहम् अपि एतान् न जाने इत्यर्थः। अतः मयि अन्यथा-भावः न कर्तव्यः। कुत एत एवम्? यतः न जाने। यदि अहम् इमान् प्रश्नान् अवेदिष्यं विदितवान् अस्मि, कथं ते तुभ्यं प्रियाय पुत्राय समावर्तन-काले पुरा न अवक्ष्यं न उक्तवान् अस्मि। Then his father said, ‘O dear son, just as you come and tell me with regard to these questions, ‘I was not able to answer properly even one of them’, so do you know me, i.e. from the standpoint of your ignorance, you may know my ignorance in this matter. How? For I, too, do not know even one of them, meaning just as you, my son, do not know even one of these questions, so also, I do not know them. Hence, you should not think of me otherwise. But how does it so happen? For I don’t know them. Had I known these questions, why should I not have told you before, my dear son, at the time of performing the Samāvartana rite?इत्युक्त्वा – Having said thus,सः ह गौतमः गोत्रतः राज्ञः जैवलेः अर्धं स्थानम् एयाय गतवान्। तस्मै ह गौतमाय प्राप्ताय अर्हाम् अर्हणां चकार कृतवान्। सः च गौतमः कृतातिथ्यः उषित्वा परेद्युः प्रातः-काले सभागे सभां गते राज्ञि उदेयाय। भजनं भागः पूजा सेवा, सह भागेन वर्तमानः वा सभागः, पूज्यमानः अन्यैः स्वयं गोतमः उदेयाय राजानम् उद्गतवान्। He (the sage) belonging to Gautama Gotra went over to the place where Jaivali, the king, lived. The king offered worship to him who had arrived there. Gautama who was (thus) treated with hospitality, stayed there that day, and in the morning next day, when the king appeared at the assembly (Sabhā-ge, ‘in the assembly’), he went to him. Or (the word Sa-bhāgaḥ can be interpreted differently, referring instead to the ‘respected’ Gautama). Bhajana means worship or service. Gautama who commanded respect or was treated reverentially by others, went himself to the king.तं ह उवाच गौतमं राजा – मानुषस्य भगवन् गौतम मनुष्य-सम्बन्धिनः वित्तस्य ग्रामादेः वरं वरणीयं कामं वृणीथाः प्रार्थयेथाः। सः ह उवाच गौतमः – तव एव तिष्ठतु राजन् मानुषं वित्तम्। याम् एव कुमारस्य मम पुत्रस्य अन्ते समीपे वाचं पञ्च-प्रश्न-लक्षणाम् अभाषथाः उक्तवान् असि, ताम् एव वाचं मे मह्यं ब्रूहि कथय – इति उक्तो गौतमेन राजा सः ह कृच्छ्री दुःखी बभूव – कथं तु इदम् इति॥ The king said to Gautama, ‘O revered Gautama, please ask for wealth pertaining to men in the shape of village etc., as you wish. Gautama replied, ‘O king, let the human wealth remain with you. Tell me what you had discussed with my son in the form of five questions.’ The king, when asked thus by Gautama, became grief-stricken, thinking, ‘how to tell it.’
The king then issued orders that Gautama should stay with him for a long time [as a brahma-cari. Gautama did that. One day] the king said to him: ‘O Gautama, regarding the matter which you asked about, no brāhmaṇa before you had access to this knowledge. This is why in the past, in all the worlds, it was only the kṣatriyas who had the right to impart this knowledge.’ Having said this, he proceeded to teach Gautama.✅
taṃ ha ciraṃ vasetyājñāpayāṃcakāra taṃ hovāca yathā mā tvaṃ gautamāvado yatheyaṃ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca.Tam, to him [to Gautama]; ciram vasa ha iti, stay for a long time; ājñāpayāñ-cakāra, he issued orders; tam ha uvāca, he said to him [to Gautama]; gautama, O Gautama; yathā mā tvam āvadaḥ, as you said to me; yathā iyam vidyā, because this knowledge; prāk tvattaḥ, before you; brāhmaṇān na gacchati, did not go to the brāhmaṇas; purā, in the past; tasmāt u, that is why; sarveṣu lokeṣu, in all the worlds; kṣatrasya eva praśāsanam abhūt iti, only kṣatriyas had the right to teach it; tasmai ha uvāca, he said to him.
सः ह कृच्छ्रीभूतः अप्रत्याख्येयं ब्राह्मणं मन्वानः न्यायेन विद्या वक्तव्या इति मत्वा – Being thus afflicted, and thinking that he should not refrain from replying to the Brāhmaṇa, and feeling that the knowledge should be imparted in the right manner,तं ह गौतमं चिरं दीर्घ-कालं वस इति एवम् आज्ञापयांचकार आज्ञप्तवान्। यत् पूर्वं प्रख्यातवान् राजा विद्याम्, यद् च पश्चाद् चिरं वसेत्याज्ञप्तवान्, तन्निमित्तं ब्राह्मणं क्षमापयति हेतु-वचनोक्त्या। He commanded Gautama, ‘Stay here for a long time.’ The king apologizes to the Brāhmaṇa giving the reason why he did not impart the knowledge first and why he later on commanded him, ‘Stay here for a long time.’तं ह उवाच राजा – सर्व-विद्यः ब्राह्मणः अपि सन् यथा येन प्रकारेण मा मां हे गौतम अवदः त्वम् – ताम् एव विद्या-लक्षणां वाचं मे ब्रूहि – इति अज्ञानात्, तेन त्वं जानीहि। तत्र अस्ति वक्तव्यम् – यथा येन प्रकारेण इयं विद्या प्राक् त्वत्तः ब्राह्मणान् न गच्छति न गतवती। न च ब्राह्मणाः अनया विद्यया अनुशासितवन्तः। तथा एतत् प्रसिद्धं लोके यतः, तस्माद् उ पुरा पूर्वं सर्वेषु लोकेषु क्षत्त्रस्य एव क्षत्त्र-जातेः एव अनया विद्यया प्रशासनं प्रशास्तृत्वं शिष्याणाम् अभूत् बभूव। क्षत्त्रिय-परम्परया एव इयं विद्या एतावन्तं कालम् आगता। तथा अपि अहम् एतां तुभ्यं वक्ष्यामि। त्वत्संप्रदानाद् ऊर्ध्वं ब्राह्मणान् गमिष्यति। अतः मया यद् उक्तम्, तत्क्षन्तुम् अर्हसि इत्युक्त्वा तस्मै ह उवाच विद्यां राजा॥ The king said to him, “Though the Brāhmaṇa is endowed with all knowledge, know you (from me), O Gautama, the reason (why), owing to ignorance, you had to say to me, “Tell me those words pertaining to knowledge.” It has to be said here why, prior to you, this knowledge did not go to the Brāhmaṇas. Instruction with regard to this knowledge was not imparted to the Brāhmaṇas. It is well-known in the world that instruction regarding this knowledge was, in days of yore, imparted to the disciples belonging only to the Kṣatriya community. Through the tradition of the Kṣatriyas alone this knowledge found its way all these ages. Still, I shall impart this (knowledge) to you. On your being instructed, this will go to the Brāhmaṇas (too). Hence you should forgive what I have said (earlier). Saying thus, the king imparted the knowledge to him.
O Gautama, heaven is the [sacrificial] fire; the sun is its fuel; the rays are the smoke; day is the flame; the moon is the embers; and the stars are the sparks.✅
asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ.Gautama, O Gautama; asau vāva lokaḥ agniḥ, that world there [i.e., heaven] is the fire; ādityaḥ eva tasya samit, the sun is its fuel; raśmayaḥ dhūmaḥ, the rays are the smoke; ahaḥ arciḥ, the day is the flame; candramāḥ aṅgārāḥ, the moon is the embers; nakṣatrāṇi visphuliṅgāḥ, the stars are the sparks.
‘पञ्चम्याम् आहुतौ आपः’ इत्ययं प्रश्नः प्राथम्येन अपाक्रियते, तद्-अपाकरणम् अनु इतरेषा अपाकरणम् अनुकूलं भवेद् इति। अग्नि-होत्राहुत्योः कार्यारम्भः यः, स उक्तः वाजसनेयके – तं प्रति प्रश्नाः। उत्क्रान्तिः आहुत्योः गतिः प्रतिष्ठा तृप्तिः पुनरावृत्तिः लोकं प्रत्युत्थायी इति। First of all, the issue that ‘the water in the fifth oblation comes to be designated as man’, is refuted, because, when it is refuted, the refutation of the others will be rendered easy. The yielding of the effect of the two oblations (of morning and evening) has been spoken of in the Vāja-saneya Upaniṣad. In that regard there are these six things viz. (1) the going up of the two oblations, (2) their way, (3) resort, (4) enjoyment, (5) return, and (6) getting ready to go to the (desired) world.तेषां च अपाकरणम् उक्तं तत्र एव – “ते वै एते आहुती हुते उत्क्रामतः ते अन्तरिक्षम् आविशतः ते अन्तरिक्षम् एव आहवनीयं कुर्वाते वायुं समिधं मरीचीः एव शुक्लाम् आहुतिं ते अन्तरिक्षं तर्पयतः ते ततः उत्क्रामतः” (SataPBr.11.6.2.6) इत्यादि। एवम् एव पूर्ववद् दिवं तर्पयतः ते ततः आवर्तेते। इमाम् आविश्य तर्पयित्वा पुरुषम् आविशतः। ततः स्त्रियम् आविश्य लोकं प्रत्युत्थायी भवति इति। And there itself their denial has been shown. ‘These two oblations, when offered, rise up and enter the intermediate region (enveloping the soul of the sacrificer which, having attained an extremely subtle form called A-pūrva rises up in that region). Then the intermediate region itself is transformed into the Āhavanīya fire with air as its fuel, and the rays of the sun as the bright oblations. Thus they satisfy the intermediate region of the sky. Then, from there they rise up (with the soul of the sacrificer)’. In this way itself, as before, they satisfy the heavenly region (i.e. the soul of the sacrificer that is in the sky, by bestowing the result), and return from there to this world (when the sacrificer’s soul returns). After having entered into this world and having satisfied it, they enter into a male person. Then, after having entered into (the womb of) a female, they get prepared to appear in this world.तत्र अग्नि-होत्राहुत्योः कार्यारम्भमात्रम् एवं-प्रकारं भवति इत्युक्तम्, इह तु तं कार्यारम्भम् अग्नि-होत्रापूर्व-विपरिणाम-लक्षणं पञ्चधा प्रविभज्य अग्नित्वेन उपासनम् उत्तर-मार्ग-प्रतिपत्ति-साधनं विधित्सन् आह – ‘असौ वाव लोकः गौतम अग्निः’ इत्यादि। There (in the Vāja-saneya) it has been said that the effect of the two oblations accrues in this manner. But here, with a view to enjoin that, of these, the means for the attainment of the northern solstice is the meditation of the fire-aspect, the śruti, after dividing into five the effect of the Agnihotra-apūrva which is endowed with the characteristic of transformation, says, “The far-off world, O Gautama, is indeed the fire” etc.इह सायं-प्रातरग्नि-होत्राहुती हुते पय-आदि-साधने श्रद्धा-पुरः-सरे आहवनीयाग्नि-समिद्-धूमार्चिरङ्गार-विस्फुलिङ्ग-भाविते कर्त्रादि-कारक-भाविते च अन्तरिक्ष-क्रमेण उत्क्रम्य द्यु-लोकं प्रविशन्त्यौ सूक्ष्म-भूते अप्-समवायित्वाद् अप्-शब्द-वाच्ये श्रद्धा-हेतुत्वात् च श्रद्धा-शब्द-वाच्ये। तयोः अधिकरणः अग्निः अन्यत् च तत्संबन्धं समिदादि इत्युच्यते। या च असौ अग्न्यादि-भावना आहुत्योः, सा अपि तथा एव निर्दिश्यते – The two oblations of the Agni-hotra, i.e. of morning and evening, of which water etc. are the means in this world, which are accomplished with faith, and which are conceived as the Āhavanīya fire, the sacrificial fuel, smoke flame, embers, and spark, and conceived also as the agent and accessories of action, after having risen in the intermediate region and entered the heavenly region, become indicated by the word water, since they are subtle and associated with water, and by the word faith, since they are offered with faith. The place where these two are offered is called fire, and the other thing which is connected with it (is called) the fuel etc. Also the conception of fire etc. of these (two) oblations is indicated likewise.असौ वाव लोकः अग्निः हे गौतम – यथा अग्नि-होत्राधिकरणम् आहवनीयः इह। तस्य अग्नेः द्यु-लोकाख्यस्य आदित्यः एव समित्, तेन हि इद्धः असौ लोकः दीप्यते, अतः समिन्धनात् समिदादित्यः रश्मयः धूमः, तद्-उत्थानात्। समिधः हि धूमः उत्तिष्ठति। अहर् अर्चिः प्रकाश-सामान्यात्, आदित्य-कार्यत्वात् च। चन्द्रमा अङ्गाराः, अह्नः प्रशमे अभिव्यक्तेः। अर्चिषः हि प्रशमे अङ्गाराः अभिव्यज्यन्ते। नक्षत्राणि विस्फुल्-इङ्गाः, चन्द्रमसः अवयवाः इव विप्रकीर्णत्व-सामान्यात्॥ The far-off world (heaven), O Gautama, is indeed the fire, just as the Āhavanīya fire is the locus of the Agni-hotra in this world. Of the fire founded on Dyu-loka (heaven), the sun itself is the fuel by which is this world illuminated. Hence the sun is the fuel since it serves rightly as the fuel. The rays are the smoke, since they emerge from the sun, for it is from the fuel that smoke is produced. The day is the flame on account of the similarity of being bright, and also because of its being the effect of the sun. The moon is the embers because it becomes manifest when day runs out. In common experience, too, the embers become manifest when the flames become extinct. The stars, like the limbs of the moon, are the sparks, because of the tendency (of both) to go scattered about.
The gods [i.e., the organs of the sacrificer] offer water as a token of respect to the fire [heaven]. Out of that oblation appears King Soma [the shining moon].✅
tasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā ahuteḥ somo rājā saṃbhavati.Tasmin etasinin agnau, in that fire [which is also heaven]; devāḥ, the gods [i.e., the organs of the sacrificer]; śraddhām juhvati, offer faith [as water] as the oblation; tasyāḥ āhuteḥ, out of that oblation; rājā somaḥ, King Soma [i.e., the shining moon]; sambhavati, appears.
तस्मिद् एतस्मिन् यथोक्त-लक्षणे अग्नौ देवाः यजमान-प्राणाः अग्न्यादि-रूपाः अधिदैवतम्। श्रद्धाम् अग्नि-होत्राहुति-परिणामावस्था-रूपाः सूक्ष्माः आपः श्रद्धा-भाविताः श्रद्धा उच्यन्ते, “पञ्चम्याम् आहुतौ आपः पुरुष-वचसः भवन्ति” (ChanU.5.3.3) इति आपां होम्यतया प्रश्ने श्रुतत्वात्। “श्रद्धा वै आपः श्रद्धाम् एव आरभ्य प्रणीय प्रचरन्ति” (TaitBr.3.2.4.28) इति च विज्ञायते। तां श्रद्धाम् अब्रूपां जुह्वति। In the fire described above, the deities offer the oblation of faith – the deities that are prāṇas of the sacrificer from the Adhy-ātmam point of view, and that are fire and the rest from the Adhi-daivatam point of view. Since the oblation offered in the Agni-hotra, in their transformed effect as the subtle water, are conceived as faith, they are spoken of as faith. The water in the fifth oblation comes to be designated as man. Thus is known from the question (vide mantra ChanU.5.3.3 above), treating water as an ingredient of oblation. Faith indeed is water; and it is known that, impelled by faith alone, people gather things and perform the rites. That faith in the shape of water they offer as oblation.तस्याः आहुतेः सोमः राजा अपां श्रद्धा-शब्द-वाच्यानां द्यु-लोकाग्रौ हुतानां परिणामः सोमः राजा सम्भवति – यथा ऋग्-वेदादि-पुष्परसा ऋग्-आदि-मधुकरोपनीताः ते आदित्ये यश-आदि-कार्यं रोहितादि-रूप-लक्षणम् आरभन्ते इत्युक्तम् – तथा इमाः अग्नि-होत्राहुति-समवायिन्यः सूक्ष्माः श्रद्धा-शब्द-वाच्याः आपः द्यु-लोकम् अनुप्रविश्य चान्द्रं कार्यम् आरभन्ते फल-रूपम् अग्नि-होत्राहुत्योः। Out of that oblation emerges King Soma, i.e. King Soma that is the transformed effect of the water signified by the word faith and offered into the fire that is the heavenly world. Just as it is said (in ChanU.3.1.2–3) that when the essences of the flowers that are the Ṛg Veda etc., extracted by the bees that are the Ṛks, begin to produce splendour etc. in the sun in the form of redness etc., so does the subtle water named faith and connected with the oblations of the Agni-hotra, after having entered into the heavenly world, begin to produce the effect pertaining to the moon which is of the form of the result of the oblations of the Agni-hotra.यजमानाः च तत्-कर्तारः आहुतिमयाः आहुति-भावनाः भाविताः आहुति-रूपेण कर्मणाः आकृष्टाः श्रद्धाप्-समवायिनः द्यु-लोकम् अनुप्रविशय सोम-भूताः भवन्ति। तद्-अर्थं हि तैः अग्नि-होत्रं हुतम्। अत्र तु आहुति-परिणामः एव पञ्चाग्नि-सम्बन्ध-क्रमेण प्राधान्येन विवक्षितः उपासनार्थं, न यजमानानां गतिः। तां तु अविदुषां धूमादि-क्रमेणो उत्तरत्र वक्ष्यति, विदुषां च उत्तरां विद्या-कृताम्॥ And the sacrificers who are the performers of the oblations, becoming engrossed in the oblations and pre-occupied with the thought of the oblations, becoming drawn by the rites in the form of oblations and identified with the water named faith, get absorbed in the world of the moon, by entering into the heavenly world, for it is for that purpose that the Agni-hotra has been performed by them. But here, it is the transformed effect of the oblations in due order of importance in relation to the five fires that is intended to be said for the sake of meditation, and not the path of the sacrificer which will be discussed later on in the order of the path of smoke etc. of the ignorant, and that of the northern solstice of the enlightened who have attained knowledge.
O Gautama, the god of rain is the [sacrificial] fire; air is its fuel; the cloud is the smoke; lightning is the flame; the thunderbolt is the embers; and thunder is the sparks.✅
parjanyo vāva gautamāgnistasya vāyureva samidabhraṃ dhūmo vidyudarciraśaniraṅgārāhrādanayo visphuliṅgāḥ.Gautama, O Gautama; parjanyaḥ vāva agniḥ, the god of rain is the fire; vāyuḥ eva tasya samit, air is its fuel; abhram dhūmaḥ, the cloud is the smoke; vidyut arciḥ, lightning is the flame; aśaniḥ aṅgārāḥ, the thunderbolt is the embers; hrādanayaḥ visphul-iṅgāḥ, thunder is the sparks.
द्वितीय-होम-पर्यायार्थम् आह – The śruti now proceeds to describe the second fire:पर्जन्यः वाव पर्जन्यः एव गौतम अग्निः पर्जन्यः नाम वृष्ट्युपकरणाभिमानी देवता-विशेषः। तस्य वायुः एव समित्, वायुना हि पर्जन्यः अग्निः समिध्यते। पुरो-वातादि-प्राबल्ये वृष्टि-दर्शनात्। अभ्रं धूमः, धूम-कार्यत्वाद् धूमवत् च लक्ष्यमाणत्वात्। विद्युद् अर्चिः, प्रकाश-सामान्यात्। अशनिः अङ्गाराः, काठिन्याद् विद्युत्-संबन्धाद् वा। ह्रादनयः विस्फुलिङ्गाः ह्रादनयः गर्जित-शब्दाः मेघानाम्, विप्रकीर्णत्व-सामान्यात्॥ O Gautama, Parjanya (‘Deity of Rain’) is verily the fire. Parjanya is the particular deity identified with that which is the means of rain. Of that, the air is the fuel. It is by air that the fire of Parjanya is fed, for the rain is seen to follow a strong preceding wind. The cloud is the smoke because it is the effect of smoke and also because it appears like smoke. The lightning is the flame, because of the similarity (of both) being bright. The thunderbolt is the embers, because both are hard or because both are connected with lightning. The roarings of the thunder are the sparks, because of the common character of being scattered about.
The gods offer King Soma [the shining moon] as the oblation to the fire. Out of that oblation appears rain.✅
tasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati tasyā āhutervarṣaṃ saṃbhavati.Tasmin etasmin agnau, in that fire; devāḥ, the gods; somam rājānam juhvati, offer King Soma [the shining moon] as the oblation; tasyāḥ āhuteḥ, out of that oblation; varṣam, rain; sambhavati, appears.
तस्मिन् एतस्मिन् अग्नौ देवाः पूर्ववत् सोमं राजानं जुह्वति । तस्याः आहुतेः वर्षं सम्भवति। श्रद्धाख्या आपः सोमाकार-परिणता द्वितीये पर्याये पर्जन्याग्निं प्राप्य वृष्टित्वेन परिणमन्ते॥ Into this fire the deities offer, as before, the oblation of King Soma. Out of that oblation starts rain. The watery oblation called faith which has developed into the form of the moon, having attained the second stage, i.e. , the stage of the Parjanya-fire, becomes transformed into rain.
O Gautama, the earth is the [sacrificial] fire; the year is its fuel; the sky is the smoke; night is the flame; the quarters are the embers; and the intermediate directions are the sparks.✅
pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ.Gautama, O Gautama; pṛthivī vāva agniḥ, earth is the fire; saṃvatsaraḥ eva tasyāḥ samit, the year is its fuel; ākāśaḥ dhūmaḥ, the sky is the smoke; rātriḥ arciḥ, night is the flame; diśaḥ aṅgārāḥ, the quarters are the embers; avāṅtara-diśaḥ visphul-iṅgāḥ, the intermediate directions are the sparks.
पृथिवी वाव गौतम अग्निः इत्यादि पूर्ववत्। तस्याः पृथिव्याख्यस्य अग्नेः संवत्सरः एव समित्, संवत्सरेण हि कालेन समिद्धा पृथिवी व्रीह्यादि-निष्पत्तये भवति। आकाशः धूमः, पृथिव्या इव उत्थित आकाशः दृश्यते – यथा अग्नेः धूमः। रात्रिः अर्चिः, पृथिव्या हि अप्रकाशात्मिकाया अनुरूपा रात्रिः, तमो-रूपत्वात् – अग्नेः इव अनुरूपम् अर्चिः। दिशः अङ्गाराः, उपशान्तत्व-सामान्यात्। अवान्तर-दिशः विस्फुलिङ्गाः, क्षुद्रत्व-सामान्यात्॥ ‘The earth verily, O Gautama, is the fire’ etc. same as before. Of that fire called the earth, the year is the fuel, because, stimulated by time which is called year, the earth becomes (fertile and) produces grain etc. The Ākāśa is the smoke, for it appears as though arising from the earth, even as smoke arises from fire. The night is the flame – even as a flame is bright like fire, so does the night naturally appear dark, similar to the earth which is not luminous. The quarters are the embers because of the similarity of ending. The intermediate quarters are the sparks, because of the common feature of being small or insignificant.
The gods offer rain as the oblation to the fire. Out of that oblation appears food.✅
tasminnetasminnagnau devā varṣaṃ juhvati tasyā āhuterannaṃ saṃbhavati.Tasmin etasmin agnau, in that fire; devāḥ, the gods; varṣam juhvati, offer rain as the oblation; tasyāḥ āhuteḥ, out of that oblation; annam, food; sambhavati, appears.
तस्मिन् इत्यादि समानम्। तस्याः आहुतेः अन्नं व्रीहि-यवादि सम्भवति॥ ‘Into that fire’ etc. same as before. Out of that oblation comes food in the shape of rice, barley etc.
O Gautama, man is the [sacrificial] fire; speech is his fuel; prāṇa is the smoke; the tongue is the flame; the eyes are the embers; and the ears are the sparks.✅
puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvārciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ.Gautama, O Gautama; puruṣaḥ vāva agniḥ, man is the fire; vāk eva tasya samit, speech is his fuel; prāṇaḥ dhūmaḥ, prāṇa is the smoke; jihvā arciḥ, the tongue is the flame; cakṣuḥ aṅgārāḥ, the eyes are the embers; śrotram visphul-iṅgāḥ, the ears are the sparks.
पुरुषः वाव गौतम अग्निः। तस्य वाग् एव समित्, वाचा हि मुखेन समिध्यते पुरुषः न मूकः। प्राणः धूमः, धूमः इव मुखात् निर्गमनात्। जिह्वा अर्चिः, लोहितत्वात्। चक्षुः अङ्गाराः, भासः आश्रयत्वात्। श्रोत्रं विस्फुलिङ्गाः, विप्रकीर्णत्व-साम्यात्॥ Man verily is the fire, O Gautama. Of him, the speech is the fuel, because man endowed with (the power of) speech shines, not the dumb. Prāṇa is the smoke, because it goes out from the mouth even as smoke goes out (from fire). The tongue is the flame, because of being red. The eye is the embers because both are dependent on light. The ear is the spark because of the common character (of both) being scattered about.
The gods offer food as the oblation to the fire. Out of that oblation appears semen.✅
tasminnetasminnagnau devā annaṃ juhvati tasyā āhute retaḥ sambhavat.Tasmin etasmin agnau, in that fire; devāḥ, the gods; annam juhvati, offer food as the oblation; tasyāḥ āhuteḥ, out of that oblation; retaḥ, semen; sambhavati, appears.
समानमन्यत्। अन्नं जुह्वति व्रीह्यादि-संस्कृतम्। तस्याः आहुते रेतः सम्भवति॥ ‘Into this fire’ etc. same as before. The deities offer into it the purified food prepared out of rice etc. From that oblation evolves the seed.
[Translation from Sw. Nikhilananda] Woman, O Gautama, is the fire, her sexual organ is the fuel, what invites is the smoke, the vulva is the flame, what is done inside is the embers, the pleasures are the sparks.✅
yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ.Yoṣā vāva gautama agniḥ, woman, O Gautama, is the fire; tasyāḥ upastha eva samit, her sexual organ is the fuel; yat upamantrayate saḥ dhūmaḥ, what invites is the smoke; yoniḥ arciḥ, the vulva is the flame; yat antaḥ karoti te aṅgārāḥ, what is done inside is the embers; abhinandāḥ visphul-iṅgāḥ, the pleasures are the sparks.
योषा वाव गौतम अग्निः। तस्याः उपस्थः एव समित्, तेन हि सा पुत्राद्युत्पादनाय समिध्यते। यद् उपमन्त्रयते सः धूमः, स्त्री-सम्भवाद् उपमन्त्रणस्य। योनिः अर्चिः, लोहितत्वात्। यद् अन्तः करोति ते अङ्गाराः, अग्नि-सम्बन्धात्। अभिनन्दाः सुख-लवाः विस्फुलिङ्गाः, क्षुद्रत्वात्॥ Woman verily is the fire, O Gautama. Her organ of generation is the fuel. By that she becomes stimulated for giving birth to a son etc. The act of persuasion is the smoke, for persuasion starts from woman. The vagina is the flame, it being red in colour. That which is done inside is the embers, for it is connected with the fire. The little pleasure derived from it, being insignificant, is the sparks.
[Translation from Sw. Nikhilananda] In this fire the gods offer semen as libation. Out of that offering the fetus is formed.✅
tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ saṃbhavati.Tasmin etasmin agnau devāḥ retaḥ juhvati, in this fire the gods offer semen as libation; tasyāḥ āhuteḥ garbhaḥ saṃbhavati, out of that offering the fetus is formed.
तस्मिन् एतस्मि अग्नौ देवाः रेतः जुह्वति। तस्याः आहुतेः गर्भः सम्भवति इति। एवं श्रद्धा-सोम-वर्षान्न-रेतो-हवन-पर्याय-क्रमेण आपः एव गर्भीभूताः ताः। तत्र अपाम् आहुति-समवायित्वात् प्राधान्य-विवक्षा – आपः पञ्चम्याम् आहुतौ पुरुष-वचसः भवन्ति इति। न तु आपः एव केवलाः सोमादि-कार्यम् आरभन्ते। न च आपः अत्रिवृत्-कृताः सन्ति इति। Into this fire the deities offer the oblation of the seed. From that seed evolves the foetus. Thus, through a regular succession of oblation of faith, moon, year, food and seed, it is the water itself that becomes the foetus. Of these, on account of the intimate connection of water with the oblation, its importance is intended to be shown. That is why the śruti says that the water in the fifth oblation becomes designated as man. It is not correct to say that it is simply the water that becomes developed into the form of the moon etc., for the water has not ceased to be a combination of the three (viz. earth, water and fire).त्रिवृत्-कृतत्वे अपि विशेष-संज्ञा-लाभः दृष्टः – पृथिवीयम्, इमाः आपः, अयम् अग्निः, इति अन्यतम-बाहुल्य-निमित्तः। तस्मात् समुदितानि एव भूतानि अब्-बाहुल्यात् कर्म-समवायीनि सोमादि-कार्यारम्भ-कारण्यापः इत्युच्यन्ते। दृश्यते च द्रव-बाहुल्यं सोम-वृष्ट्यन्न-रेतो-देहेषु। बहु-द्रवं च शरीरं यद्यपि पार्थिवम्। तत्र पञ्चम्याम् आहुतौ हुतायां रेतो-रूपाः आपः गर्भीभूताः॥ Even when it is a combination of three, such a particular mention as, ‘this is earth’, 'this is water', 'this is fire' is seen made, when any one of the elements is predominant. Therefore, owing to the predominance of water, all the elements that are connected with the rites and that become developed into the form of the moon etc., are said to be ‘water’. And the abundance of liquid is seen in Soma, rain, food, seed and body. Although the body is earthly (from the food of the earth), it has the abundance of liquid in it. Hence the water of the form of the seed offered in the fifth oblation, becomes the foetus.
Thus, after the fifth oblation (ChanU.5.3.3) water becomes known as ‘man.’ The foetus lies within the mother’s womb, covered with membrane, for about nine or ten months, and then it is born.✅
iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate.Iti tu, thus [the fifth question (ChanU.5.3.3) has been answered]; pañcamyām āhutau, after the fifth oblation; āpaḥ, water; puruṣa-vacasaḥ bhavanti iti, becomes known as ‘man’; ulba-āvṛtaḥ, covered with membrane [the caul]; saḥ garbhaḥ, that foetus; daśa vā nava vā māsān, for nine or ten [lunar] months; yāvat vā, or so; antaḥ śayitvā, lying inside [the mother’s womb]; atha jāyate, is then born.
इति तु एवं तु पञ्चम्याम् आहुतौ आपः पुरुष-वचसः भवन्ति इति व्याख्यातः एकः प्रश्नः। यत् तु द्यु-लोकाद् इमां प्रत्यावृत्तयोः आहुत्योः पृथिवीं पुरुषं स्त्रियं क्रमेण आविश्य लोकं प्रत्युत्थायी भवति इति वाजसनेयके उक्तम्, तत् प्रासङ्गिकम् इह उच्यते। इह च प्रथमे प्रश्ने उक्तम् – वेत्थ यद् इतः अधि प्रजाः प्रयन्ति इति। तस्य च अयम् उपक्रमः – ‘Thus, when the fifth oblation is offered, the water becomes designated as man’. By this, one question has been explained. Besides, that which is said in the Vāja-saneya with regard to the two oblations that move towards the earth from the sky, enter in succession the earth, the man, and the woman, and then rises to the other world, has also incidently been explained here. To the question raised first, viz. ‘Do you know where the beings go up from here?’ (ChanU.5.3.2), this is the introduction.सः गर्भः अपां पञ्चमः परिणाम-विशेषः आहुति-कर्म-समवायिनीनां श्रद्धा-शब्द-वाच्यानाम् उल्बावृतः उल्बेन जरायुणा आवृतः वेष्टितः दश वा नव वा मासान् अन्तः मातुः कुक्षौ शयित्वा यावद् वा यावता कालेन न्यूनेन अतिरिक्तेन वा अथ अनन्तरं जायते। The foetus which is the particular effect of the fifth transformation of the water that is connected with the rites of oblation and that is signified by the word ‘faith’, having become covered by amnion called Jarāyu (the caul of the foetus), lies within the womb of the mother for about ten or nine (lunar) months or for a shorter or longer period, and is then born.उल्बावृतः इत्यादि वैराग्य-हेतोः इदम् उच्यते। कष्टं हि मातुः कुक्षौ मूत्र-पूरीष-वात-पित्त-श्लेष्मादि-पूर्णे तदनुलिप्तस्य गर्भस्य उल्बाशुचि-पटावृतस्य लोहित-सरेतो-शुचि-बीजस्य मातुः अशित-पीत-रसानुप्रवेशेन विवर्धमानस्य निरुद्ध-शक्ति-बल-वीर्य-तेजः-प्रज्ञा-चेष्टस्य शयनम्। ततः योनि-द्वारेण पीड्यमानस्य कष्टतरा निःसृतिः जन्म इति वैराग्यं ग्राहयति, मुहूर्तम् अपि असह्यं दश वा नव वा मासानति-दीर्घ-कालम् अन्तः शयित्वा इति च॥ The expression ‘covered by amnion’ etc., is made with a view to generate dispassion. Miserable is the stay of the foetus in the womb of the mother which is filled with urine, refuse matter, and the three humours viz. wind, bile and phlegm, covered by the impure sheet called amnion, and tainted by all that is mentioned above, i.e. (the stay of) the foetus which is the impure seed composed of semen and blood, which becomes grown through the absorption of the essence of what is eaten and drunk by the mother, and of which the power, strength, vigour, brilliance , intelligence, and movement remain restrained. More miserable than all these is the birth of the foetus, undergoing the affliction in being pushed out through the passage of the vagina. Thus the śruti generates dispassion. Moreover, when even a moment’s stay is unbearable (in the mother’s womb), the foetus has to remain in it for such a long period as ten or nine months. (This, too, points to the need of developing dispassion).
When a person is born, he lives as long as he is destined to live. Then, when he dies as ordained, they [his sons or disciples] take him from his home to the fire from which he came. It is that same fire from which he was born [and to which he owes his birth].✅
sa jāto yāvadāyuṣaṃ jīvati taṃ pretaṃ diṣṭamito'gnaya eva haranti yata eveto yataḥ saṃbhūto bhavati.Saḥ jātaḥ, [when] he is born; yāvat-āyuṣam jīvati, he lives as long as he is destined; diṣṭam pretam, dying as ordained; itaḥ, from here [his home]; tam agnaye eva haranti, they take him to the fire; yataḥ eva itaḥ, from which he came here; yataḥ sambhūtaḥ bhavati, that from which he was born.
सः एवं जातः यावद् आयुषं पुनः पुनः घटी-यन्त्रवद् गमनागमनाय कर्म कुर्वन् कुलाल-चक्रवद् वा तिर्यग्-भ्रमणाय यावत् कर्मणा उपात्तम् आयुः तावज् जीवति। तम् एनं क्षीणायुषं प्रेतं मृतं दिष्टं कर्मणा निर्दिष्टं पर-लोकं प्रति – यदि चेद् जीवन् वैदिके कर्मणि ज्ञाने वा अधिकृतः – तम् एनं मृतम् इतः अस्माद् ग्रामात् अग्नये अग्न्यर्थम् ऋत्विजः हरन्ति पुत्राः वा अन्त्य-कर्मणे। यतः एव इतः आगतः अग्नेः सकाशात् श्रद्धाद्याहुति-क्रमेण, यतः च पञ्चभ्यः अग्निभ्यः संभूतः उत्पन्नः भवति, तस्मै एव अग्नये हरन्ति स्वाम् एव योनिम् अग्निम् आपादयन्ति इत्यर्थः॥ Being born, he lives only to come and go again and again, like the contrivance used to ascertain the time of the day, or to move about horizontally like the potter’s wheel, until such time as destined in accordance with his past actions. When his life has come to an end, i.e. when he is dead, the priests or his sons carry him from the village to the fire for performing the last rites, thereby enabling him to attain the other world for which he is destined, in accordance with his actions, i.e. in accordance with (the path of) karma or (that of) knowledge for which he was fit while living. They carry him to that fire itself by means of which he appeared here through the succession of oblations called faith etc., and by means of which, viz. the five fires, he came into being, meaning, they unite him with that fire itself which is the source of his birth.
1-2. Those who know this [about the five fires], and those who live in the forest practising austerities with faith – they go after death to the world [i.e., the deity] of light. From the world of light they go to the world [the deity] of day; from the world of day to the world [the deity] of the bright fortnight; from the world of the bright fortnight to [the deity of] the six months when the sun moves northward; from there they go to [the deity of] the year; from the year to [the deity of] sun; from the sun to [the deity of] the moon; and from the moon to [the deity of] lightning. There someone, not human, receives them and leads them to brahma-loka. This is the path of the gods.✅
1. tadya itthaṃ viduḥ| ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣam āpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstān.Tat ye viduḥ, those who know this [i.e., about the five fires]; ittham, thus; ye ca ime, and these people who; araṇye, in the forest; śraddhā tapaḥ iti upāsate, practise austerities with faith; te arciṣam abhisambhavanti, [from the funeral pyre] they become [attain] light; arciṣaḥ, from light; ahaḥ, to the day; ahnaḥ, from the day; āpūryamāṇa-pakṣam, to the bright fortnight; āpūryamāṇa-pakṣāt, from the bright fortnight; yān ṣaṭ māsān, to the six months; udan eti, [when the sun] moves to the north; tān, to that;2. māsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti.Māsebhyaḥ, from those months; saṃvatsaram, to the year; saṃvatsarāt, from the year; ādityam, to the sun; ādityāt, from the sun; candramasam, to the moon; candramasaḥ, from the moon; vidyutam, to lightning; tat, there; puruṣaḥ, a person [existing there]; a-mānavaḥ, not human; enān, those [human beings]; saḥ gamayati, leads; brahma, to brahma-loka; eṣaḥ deva-yānaḥ panthāḥ iti, this is the path of the gods.
“वेत्थ यद् इतः अधि प्रजाः प्रयन्ति” (ChanU.5.3.2) इति अयं प्रश्नः प्रत्युपस्थितः अपाकर्तव्यतया – Now, in order to dispose of the question, ‘Do you know where the beings go up from here?’, the śruti proceeds:तत् तत्र लोकं प्रति उत्थितानाम् अधिकृतानां गृहमेधिनां ये इत्थम् एवं यथोक्तं पञ्चाग्नि-दर्शनम् – द्यु-लोकाद्यग्निभ्यः वयं क्रमेण जाताः अग्नि-स्वरूपाः पञ्चाग्न्यात्मानः – इत्येवं विदुः जानीयुः। Of these householders who aspire after the higher world and who are entitled to the knowledge of the five fires, those who know the doctrine of the five fires described above, that is to say, those who know, ‘We who have emerged from the fires of the heavenly and other regions successively, are of the nature of fire, and have our essence in the five fires’ (attain the deity identified with light – of day, fortnight, etc.).कथम् अवगम्यते इत्थं विदुः इति गृहस्थाः एव उच्यन्ते न अन्यः इति? (Pūrvapakṣa): How is it known from the expression, ‘those who know thus’ that the householders alone are here referred to, not the others?गृहस्थानां ये तु अवनित्थं-विदः केवलेष्टापूर्त-दत्त-पराः ते धूमादिना चन्द्रं गच्छन्ति इति वक्ष्यति। ये च अरण्योपलक्षिताः वैखानसाः परिव्राजकाः च श्रद्धा तपः इति उपासते, तेषां च इत्थं-विद्भिः सह अर्चिरादिना गमनं वक्ष्यति, पारिशेष्याद् अग्नि-होत्राहुति-सम्बन्धात् च गृहस्थाः एव गृह्यन्ते – इत्थं विदुः इति। (Samādhāna): For it will be said later on that those among the householders who do not know thus, but who are engaged in the performance of sacrifices, in digging wells and giving gifts, attain the moon through smoke etc. The hermit (vaikhānasa, i.e. vana-prastha) and the wandering mendicant (parivrājaka, i.e. sannyāsī) who are signified by the word āraṇye (in the forest), adhere to austerity and faith. It will be said later on that they will go along with those who know thus, to attain the deity identified with the light etc. Hence, by the term ‘those who know thus’, the householders alone are meant from the fact of their being leftover and also because of the connection with the oblations of Agni-hotra.ननु ब्रह्मचारिणोऽप्यगृहीता ग्रामश्रुत्या अरण्यश्रुत्या च अनुपलक्षिता विद्यन्ते, कथं पारिशेष्यसिद्धिः? (Pūrvapakṣa): There are the celibates (Brahma-cārīs) who do not come within the pale of Grāma-śruti and Āraṇya-śruti.
[•Since the stay in the village (grāma) is with one’s wife, the term Grāma-śruti does not apply to the Brahma-chārī, nor does the term Āraṇya-śruti apply to him, since he lives in the house of his teacher.•]
How does the term 'left over' occur here (with regard to the householders alone)?नैष दोषः। पुराणस्मृतिप्रामाण्यात् ऊर्ध्वरेतसां नैष्ठिकब्रह्मचारिणाम् उत्तरेणार्यम्णः पन्थाः प्रसिद्धः, अतः तेऽप्यरण्यवासिभिः सह गमिष्यन्ति। उपकुर्वाणकास्तु स्वाध्यायग्रहणार्था इति न विशेषनिर्देशार्हाः। (Samādhāna): There is nothing wrong. As evidenced by the authority of the Purāṇas and the Smṛtis, the path towards the northern solstice connected with the sun and intended for those who have taken the vow of life-long abstinence and chastity and who have drawn their seeds up, is well-known. Hence they, too, will go along with those who live in the forests. As for the Upakurvāṇakas, inasmuch as they are for the study of the Vedas, a particular direction in their case is not called for.ननु ऊर्ध्वरेतस्त्वं चेत् उत्तरमार्गप्रतिपत्तिकारणं पुराणस्मृतिप्रामाण्यादिष्यते, इत्थंवित्त्वमनर्थकं प्राप्तम्। (Pūrvapakṣa): If, according to the authority of the Purāṇas and Smṛtis, the drawing up of the seed is instrumental in the attainment of the northern solstice, ‘the knowledge such as this’ (i.e. the knowledge of the five fires) is rendered meaningless.न, गृहस्थान् प्रत्यर्थवत्त्वात्। ये गृहस्थाः अनित्थं-विदः, तेषां स्वभावतः दक्षिणः धूमादिः पन्थाः प्रसिद्धः। तेषां ये इत्थं विदुः सगुणं वा अन्यद् ब्रह्म विदुः, “अथ यद् उ च एवास्मिन् शव्यं कुर्वन्ति यदि च न अर्चिषम् एव” (ChanU.4.15.5) इति लिङ्गात् उत्तरेण ते गच्छन्ति। (Samādhāna): This is not so, for it is quite relevant as far as the householders are concerned. It goes without saying that for those householders who do not know thus, the southern path of the smoke etc. is natural. But, among them, those who know thus, or those who are devoted to ‘Brahman with attributes’ that is different from this, attain the northern path, as evidenced by the śruti, “Whether the obsequial rites are performed or not (in respect of those devoted to Brahman with attributes), they go to light” etc. (ChanU.4.15.5).ननु ऊर्ध्वरेतसां गृहस्थानां च समाने आश्रमित्वे ऊर्ध्वरेतसामेव उत्तरेण पथा गमनं न गृहस्थानामिति न युक्तम् अग्निहोत्रादिवैदिककर्मबाहुल्ये च सति। (Pūrvapakṣa): Since the fact of belonging to an āśrama is common to those who have drawn the seeds up and the householders, it does not stand to reason that those who have drawn the seeds up alone would go through the northern path, but not the householders, though the latter have to perform a variety of the Veda rites such as the Agni-hotra.नैष दोषः, अपूता हि ते – शत्रुमित्रसंयोगनिमित्तौ हि तेषां रागद्वेषौ, तथा धर्माधर्मौ हिंसानुग्रहनिमित्तौ, हिंसानृतमायाब्रह्मचर्यादि च बह्वशुद्धिकारणमपरिहार्यं तेषाम्, अतोऽपूताः। अपूतत्वात् न उत्तरेण पथा गमनम्। हिंसानृतमायाब्रह्मचर्यादिपरिहाराच्च शुद्धात्मानो हि इतरे, शत्रुमित्ररागद्वेषादिपरिहाराच्च विरजसः। तेषां युक्त उत्तरः पन्थाः। (Samādhāna): There is nothing wrong, for they are not purified. There is love and hatred in them arising from the contacts with friends and foes, similarly, there is virtue and vice in them caused by wrath and compassion. Owing to the predominance of impurity, they cannot ward off violence, untruth, simulation (māyā, with unfounded delusions regarding themselves or with deceptions toward others), non-abstinence etc. Hence they are impure. Since they are impure, they cannot go through the northern path. But, the others become pure through the rectification of the defects such as violence, untruth, simulation and non-abstinence. For them who have abandoned the differentiation between friends and foes, love and hatred, and who have become free from impurities, the northern path is but proper.तथा च पौराणिकाः – ‘ये प्रजामीषिरेऽधीरास्ते श्मशानानि भेजिरे। ये प्रजां नेषिरे धीरास्तेऽमृतत्वं हि भेजिरे’ इत्याहुः। Besides, there is this saying of the ancients: ‘Those unintelligent ones who are desirous of progeny betake themselves to (i.e. end up in) the cemetery, but those who are intelligent, not being desirous of progeny, attain immortality’.इत्थंविदां गृहस्थानामरण्यवासिनां च समानमार्गत्वेऽमृतत्वफले च सति, अरण्यवासिनां विद्यानर्थक्यं प्राप्तम्। तथा च श्रुतिविरोधः – “न तत्र दक्षिणा यन्ति नाविद्वांसस्तपस्विनः” (SataPBr.10.5.4.16) इति, “स एनमविदितो न भुनक्ति” (BrhU.1.4.15) इति च विरुद्धम्। (Pūrvapakṣa): Inasmuch as the path for both the householders who know thus and those who belong to the third stage of religious life is the same, and since immortality is the result for both, it leads to the futility of knowledge on the part of those belonging to the third stage of life. Also it contradicts the śruti which says, ‘There, those who go by the southern path, as well as the unenlightened ascetic, do not reach’. Again, it runs counter to the śruti, ‘Without It being known, It does not protect (the individual soul)’.न, आभूतसम्प्लवस्थानस्यामृतत्वेन विवक्षितत्वात्। तत्रैवोक्तं पौराणिकैः – “आभूतसम्प्लवं स्थानममृतत्वं हि भाष्यते” (VisPu.2.8.97) इति। यच्च आत्यन्तिकममृतत्वम्, तदपेक्षया ‘न तत्र दक्षिणा यन्ति’ ‘स एनमविदितो न भुनक्ति’ इत्याद्याः श्रुतयः – इत्यतो न विरोधः। (Samādhāna): No, because, by the term immortality, the existence of beings upto dissolution alone is meant here. In this regard itself the ancients have declared thus: ‘The existence of beings up to dissolution is said to be immortality’. But, the śruti-passages such as, ‘There, those who go by the southern path do not reach’, ‘Without It being known, It does not protect’ etc., have a bearing on the absolute immortality. Hence there is no contradiction.“न च पुनरावर्तन्ते” (ChanU.8.15.1) इति “इमं मानवमावर्तं नावर्तन्ते” (ChanU.4.15.5) इत्यादि श्रुतिविरोध इति चेत्, (Pūrvapakṣa): It is opposed to the śruti-texts such as, ‘They do not return’, ‘They do not return to this human whirlpool’ (ChanU.4.15.5).न, ‘इमं मानवम्’ इति विशेषणात् “तेषामिह न पुनरावृत्तिरस्ति” (Bṛ.Mā.6.1.1 ?) इति च। यदि हि एकान्तेनैव नावर्तेरन्, इमं मानवम् इह इति च विशेषणमनर्थकं स्यात्। (Samādhāna): This is not so, for there is the qualifying term ‘this’ in ‘this human whirlpool’ (meaning they do not return in ‘this cycle of creation’, but will return in the next). And there is this text: ‘They have no return here’ (i.e. in this cycle). If they do not return under any condition, such qualifying terms as ‘this’ and ‘here’ will be useless.इममिह इत्याकृतिमात्रमुच्यत इति चेत्। न, अनावृत्तिशब्देनैव नित्यानावृत्त्यर्थस्य प्रतीतत्वात् आकृतिकल्पना अनर्थिका। अतः इममिह इति च विशेषणार्थवत्त्वाय अन्यत्र आवृत्तिः कल्पनीया। If it is held that by the words ‘this’ and ‘here’ only the mere form (ākṛti-mātra) is spoken of here, it is not proper, for the notion of non-return of an eternal nature is rendered possible by the word an-āvṛtti (non-return) itself. As such, the ascription of ‘form’ (to these qualifying terms) is worthless. Hence, in order to make the qualifying terms ‘this’ and ‘here’ meaningful, the return in another has to be attributed.
[•For the soul of a man that goes through the path of light, there is no return to this world. But, by virtue of austerities it can go to the other regions included in the Brahma-loka, which consists of four worlds viz. Mahar-, Jana-, Tapo- and Satya-loka. A practicant goes to any one of these by the sheer force of his austerities. Then from there, through knowledge, he goes to the higher world. And finally, on reaching the Satya-loka he becomes liberated. This journey of the soul from one world to another is qualified as anyatra āvṛtti (the return in another).•]
न च सदेकमेवाद्वितीयमित्येवं प्रत्ययवतां मूर्धन्यनाड्या अर्चिरादिमार्गेण गमनम्, “ब्रह्मैव सन्ब्रह्माप्येति” (BrhU.4.4.6) “तस्मात्तत्सर्वमभवत्” (BrhU.1.4.9) “न तस्य प्राणा उत्क्रामन्ति।” (BrhU.4.4.6) “अत्रैव समवलीयन्ते” (BrhU.3.2.11) इत्यादिश्रुतिशतेभ्यः। And for those who have realised that ‘the Reality is but one and non-dual’, there does not occur the passing (of the soul) through the artery of the head, through the path of light. This is (further) evidenced by hundreds of śruti-passages such as, ‘Being verily Brahman, he becomes absorbed in Brahman’ (BrhU.4.4.6), ‘Therefore It became all’ (BrhU.1.4.9), ‘His organs do not depart, but become merged in It only’ (BrhU.3.2.11) etc.ननु तस्माज्जीवादुच्चिक्रमिषोः प्राणा नोत्क्रामन्ति सहैव गच्छन्तीत्ययमर्थः कल्प्यत इति चेत्। (Pūrvapakṣa): The śruti (last cited) can be interpreted to mean that the organs which intend to depart from the Jīva do not depart, but go along with that itself.न, ‘अत्रैव समवलीयन्ते’ इति विशेषणानर्थक्यात्, “सर्वे प्राणा अनूत्क्रामन्ति” (BrhU.4.4.2) इति च प्राणैर्गमनस्य प्राप्तत्वात्। तस्मादुत्क्रामन्तीत्यनाशङ्कैवैषा। (Samādhāna): No, it cannot be, because in that case the qualification ‘become absorbed here alone’ becomes meaningless, and also because the departure of the organs is evidenced by the śruti, ‘All the organs too, leave’ (BrhU.4.4.2). Therefore, the statement ‘The senses depart’ leaves no room for doubt.यदापि मोक्षस्य संसारगतिवैलक्षण्यात्प्राणानां जीवेन सह आगमनमाशङ्क्य तस्मान्नोत्क्रामन्तीत्युच्यते, तदापि ‘अत्रैव समवलीयन्ते’ इति विशेषणमनर्थकं स्यात्। न च प्राणैर्वियुक्तस्य गतिरुपपद्यते जीवत्वं वा, सर्वगतत्वात्सदात्मनो निरवयवत्वात् प्राणसम्बन्धमात्रमेव हि अग्निविस्फुलिङ्गवज्जीवत्वभेदकारणमित्यतः तद्वियोगे जीवत्वं गतिर्वा न शक्या परिकल्पयितुम्, श्रुतयश्चेत्प्रमाणम्। In view of the disparity between emancipation and the way of the worldly life, if it is said that the Jīva departs without the organs, doubting that in the case of the organs there cannot be any departure together with the Jīva, then, too, the qualification ‘becomes merged in It only’ becomes useless, because there can be no jīva-hood or departure for one from whom the organs have left. Inasmuch as the self is all-pervading and ever partless, it is because of its mere relation with the organs, as that of fire with sparks, that it became differentiated as Jīva. As such, if the śrutis are accepted as the valid proof of knowledge, it is not possible to take account of Jīvatva (the state of being a Jīva) or gati (departure), when the organs have departed.न च सतोऽणुरवयवः स्फुटितो जीवाख्यः सद्रूपं छिद्रीकुर्वन् गच्छतीति शक्यं कल्पयितुम्। तस्मात् “तयोर्ध्वमायन्नमृतत्वमेति” (ChanU.8.6.6) इति सगुणब्रह्मोपासकस्य प्राणैः सह नाड्या गमनम्, सापेक्षमेव च अमृतत्वम्, न साक्षान्मोक्ष इति गम्यते, “तदपराजिता पूस्तदैरं मदीयं सरः” (ChanU.8.5.3) इत्याद्युक्त्वा “तेषामेवैष ब्रह्मलोकः” (ChanU.8.5.4) इति विशेषणात्। Nor is it possible to think that a minute limb (aṇu-avayava) called Jīva bursts forth from the Self that is existent and goes out making an opening for itself. Therefore, the statement that ‘he, going through the artery of the head, attains immortality’ points to the movement of the practicant who is a worshipper of Brahman with attributes, through the artery together with the organs. Here, the term immortality is to be comprehended in a relative sense, and not in an absolute sense as emancipation, inasmuch as it is qualified as, ‘This Brahma-loka is for them alone’ (i.e. for the worshippers of Brahman with attributes), after mentioning, ‘There is a city called A-parā-jitā (unconquered); there is a lake that generates joy’.अतः पञ्चाग्नि-विदः गृहस्थाः, ये च इमे अरण्ये वान-प्रस्थाः परिव्राजकाः च सह नैष्ठिक-ब्रह्म-चारिभिः श्रद्धा तपः इत्येवमादि उपासते श्रद्धधानाः तपस्विनः च इत्यर्थः। उपासन-शब्दः तात्पर्यार्थः। “इष्टा-पूर्ते दत्तम् इति उपासते” (ChanU.5.10.3) इति यद्वत्। श्रुत्यन्तरात् ये च सत्यं ब्रह्म हिरण्य-गर्भाख्यम् उपासते, ते सर्वे अर्चिषम् अर्चिः अभिमानिनीं देवताम् अभिसम्भवन्ति प्रतिपद्यन्ते। समानम् अन्यत् चतुर्थ-गति-व्याख्यानेन। एषः देवयानः पन्थाः व्याख्यातः सत्य-लोकावसानः, न अण्डाद्बहिः, “यद् अन्तरा पितरं मातरं च” (RgVeda.10.88.15) इति मन्त्र-वर्णात्॥ Hence, the householders who know the five fires, and the hermits in the forest belonging to the third stage of religious life, i.e. the mendicant together with those who are possessed of the vow of life-long abstinence and who are devoted to faith, penance and the rest, are tapasvīs, duly endowed with faith. The word upāsana is (used) in the sense of ‘bent on doing’, just as it is used in the śruti-text, 'iṣṭā-pūrte dattam ity-upāsate'. According to another śruti-text, all those who meditate on Satya Brahma called Hiraṇya-garbha go to the deity identified with light. The rest is the same as the course (of the soul) explained in the Fourth Adhyāya (vide ChanU.4.15.5). This path of the gods which ends in the Satya-loka has (thus) been explained. This path does not go beyond the primordial egg, because there is the mantra, ‘It is in between the father (heaven) and the mother (earth)’ (BrhU.6.2.2).
On the other hand, those who live in the village and perform acts of public service, charity, and so on, attain the world [i.e., the deity] of smoke. From there they go to the world [the deity] of the night; from night they go to the world [the deity] of the dark fortnight; and from the dark fortnight they go to the world [the deity] of the six months when the sun moves to the south. This means that they never attain the world of the year.✅
atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisaṃbhavanti dhūmādrātriṃ rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsāṃstānnaite saṃvatsaramabhiprāpnuvanti.Atha, then; ye ime, these who; grāme, live in the village; iṣṭā-pūrte dattam iti upāsate, perform works of public service and give in charity, and so on; te, they; dhūmam abhisambhavanti, [from the funeral pyre] go to the world [i.e., the deity…] of smoke; dhūmāt rātrim, from the world of smoke to the world of night; rātreḥ apara-pakṣam, from the world of night to the world of the dark fortnight; apara-pakṣāt yān ṣaḍ māsān tān, from the world of the dark fortnight to the world of the six months when; dakṣiṇa eti, [the sun] moves to the south; ete, they; na saṃvatsaram abhiprāpnuvanti, never attain the world of the year.
अथ इत्यर्थान्तर-प्रस्तावनार्थः, ये इमे गृहस्थाः ग्रामे, ग्राम इति गृहस्थानाम् असाधारणं विशेषणम् अरण्य-वासिभ्यः व्यावृत्त्यर्थम् – यथा वान-प्रस्थ-परिव्राजकानाम् अरण्यं विशेषणं गृहस्थेभ्यः व्यावृत्त्यर्थम्, तद्वत्। इष्टा-पूर्ते इष्टम् अग्नि-होत्रादि वैदिकं कर्म, पूर्तं वापी-कूप-तडागारामादि-करणम्, दत्तं बहिर्वेदि यथा-शक्त्यर्हेभ्यः द्रव्य-संविभागः दत्तम्। इति एवं-विधं परिचरण-परित्राणादि उपासते, इति-शब्दस्य प्रकार-दर्शनार्थत्वात्। ते दर्शन-वर्जितत्वाद् धूमं धूमाभिमानिनीं देवताम् अभिसम्भवन्ति प्रतिपद्यन्ते। The word Atha (then) is to explain the next path. ‘The householders dwelling in the village’ - the word Grāme (in the village) is a qualifying term peculiar to the householders, intended to differentiate them from those dwelling in the forest, just as the qualifying term Vane (in the forest) is peculiar to the mendicants and those belonging to the fourth stage of religious life, intended to differentiate them from the householders. Iṣṭā-pūrte: Īṣṭa: Veda rites like Agni-hotra etc. Pūrta: digging of tank, well, lake etc. and rearing garden – (all for public utility). Datta: giving of wealth (gift) according to one’s means to deserving persons outside the sacrificial altar. Iti: in this manner whoso is bent on serving the teacher, protecting the righteous etc. The word iti is intended to show the manner (of practice). They, because of their lack of perception, attain the deity identified with smoke.तया अतिवाहिता धूमाद्रात्रिं रात्रि-देवतां रात्रेः अपर-पक्ष-देवताम् एवम् एव कृष्ण-पक्षाभिमानिनीम् अपर-पक्षात् यान् षड् मासान् दक्षिणा दक्षिणां दिशम् एति सविता, तान् मासान् दक्षिणायन-षण्-मासाभिमानिनीः देवताः प्रतिपद्यन्ते इत्यर्थः। संघ-चारिण्यः हि षण्-मास-देवताः इति मासान् इति बहु-वचन-प्रयोगः तासु। न एते कर्मिणः प्रकृताः संवत्सरं संवत्सराभिमानिनीं देवताम् अभिप्राप्नुवन्ति। Led by this deity they go from smoke to the deity of night, from night to the deity identified with the dark fortnight, and from the dark fortnight to the six months during which the sun moves towards the southern direction, i.e. to the deities identified with the six months of the southern solstice. The deities of the six months move collectively. Hence the use in plural as ‘months’. These sacrificers under discussion do not attain the deity identified with the year.कुतः पुनः संवत्सर-प्राप्ति-प्रसङ्गः, यतः प्रतिषिध्यते? (Pūrvapakṣa): But, how does an incident of attaining the year arise here? For what reason is it denied?अस्ति हि प्रसङ्गः – संवत्सरस्य हि एकस्य अवयव-भूते दक्षिणोत्तरायणे, तत्र अर्चिरादि-मार्ग-प्रवृत्तानाम् उदगयन-मासेभ्यः अवयविनः संवत्सरस्य प्राप्तिः उक्ता। अतः इह अपि तद्-अवयव-भूतानां दक्षिणायन-मासानां प्राप्तिं श्रुत्वा तद्-अवयविनः संवत्सरस्य अपि पूर्ववत् प्राप्तिः आपन्ना इति। अतः तत्-प्राप्तिः प्रतिविध्यते – न एते संवत्सरम् अभिप्राप्नुवन्ति इति॥ (Samādhāna): There certainly is a contingency here. The southern and northern solstices are the two limbs of one and the same year. It has been said earlier that of these two, those who go through the path of the light etc. attain the year as a whole, through the months of the northern solstice. Hence, here also, after hearing about the attainment of the month of the southern solstice which is the (other) limb, it is likely (that one should think) that there will be the attainment of the year as a whole, as before. That is why its attainment is (specifically) denied by saying, ‘They do not attain the year’.
From the six months of the southern solstice, they go to the world of the ancestors, and from there they go to the sky. Then from the sky they go to the moon. This is King Soma. This is the food of the gods. The gods enjoy eating this food.✅
māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti.Māsebhyaḥ, from the months [of the southern solstice]; pitṛ-lokam, [they go] to the world of the ancestors; pitṛ-lokāt ākāśam, from the world of the ancestors to the sky; ākāśāt candramasam, from the sky to the world of the moon; eṣaḥ somaḥ rājā, this is King Soma [the shining moon]; tat, that; devānām annam, is the food of the gods [i.e., Indra and others]; tam devāḥ bhakṣayanti, the gods eat that [food].
मासेभ्यः पितृ-लोकं पितृ-लोकाद् आकाशम् आकाशात् चन्द्रमसम्। कः असौ, यः तैः प्राप्यते चन्द्रमाः? यः एषः दृश्यते अन्तरिक्षे सोमः राजा ब्राह्मणानाम्, तद् अन्नं देवानाम्, तं चन्द्रमसम् अन्नं देवाः इन्द्रादयः भक्षयन्ति। अतः ते धूमादिना गत्वा चन्द्र-भूताः कर्मिणः देवैः भक्ष्यन्ते। From the months of the southern solstice (they go) to the region of the manes, from the region of the manes to Ākāśa and from Ākāśa to the moon. Who is this moon that is thus attained? This that is seen in the sky is Soma, the king of the Brāhmaṇas. That is the food of the deities. Indra and the rest eat the moon, as food. Hence the sacrificers, having gone through smoke etc. and attained the moon, become enjoyed by the deities.ननु अनर्थाय इष्टादिकरणम्, यद्यन्नभूता देवैर्भक्ष्येरन्। (Pūrvapkṣa): If the performance of the rites such as Iṣṭa and Pūrta is to become a prey to the deities, it is tantamount to evil.नैष दोषः, अन्नमित्युपकरणमात्रस्य विवक्षितत्वात् – न हि ते कबलोत्क्षेपेण देवैर्भक्ष्यन्ते कं तर्हि, उपकरणमात्रं देवानां भवन्ति ते, स्त्रीपशुभृत्यादिवत्, दृष्टश्चान्नशब्द उपकरणेषु – स्त्रियोऽन्नं पशवोऽन्नं विशोऽन्नं राज्ञामित्यादि। न च तेषां स्त्र्यादीनां पुरुषोपभोग्यत्वेऽप्युपभोगो नास्ति। तस्मात्कर्मिणो देवानामुपभोग्या अपि सन्तः सुखिनो देवैः क्रीडन्ति। शरीरं च तेषां सुखोपभोगयोग्यं चन्द्रमण्डले आप्यमारभ्यते। तदुक्तं पुरस्तात् – श्रद्धाशब्दा आपो द्युलोकाग्नौ हुताः सोमो राजा सम्भवतीति। (Samādhāna): There is nothing wrong, because the word food is here meant as mere instrument (upakaraṇa-mātra, helpers, participants etc.). They never become eaten as morsels by the deities, but they become merely the instruments of the deities as woman, cow, servant etc. (are of men). Also, the word food is used in the sense of instrument, as could be seen from ‘Women are food to the kings; the cows are food; the Vaiśya is food’. This is not to deny the fact of women etc. being enjoyed by men (and enjoy the men). Therefore the sacrificers, even by becoming objects of enjoyment of the deities, sport with the deities in happiness. And their watery body, fit for the enjoyment of happiness, starts formation in the region of the moon. This fact has been mentioned earlier (in such words) as ‘when the water-ablation named faith is offered into the fire of the heavenly region, there emerge King Soma.’ता आपः कर्मसमवायिन्यः इतरैश्च भूतैरनुगता द्युलोकं प्राप्य चन्द्रत्वमापन्नाः शरीराद्यारम्भिका इष्टाद्युपासकानां भवन्ति। अन्त्यायां च शरीराहुतावग्नौ हुतायामग्निना दह्यमाने शरीरे तदुत्था आपो धूमेन सह ऊर्ध्वं यजमानमावेष्ट्य चन्द्रमण्डलं प्राप्य कुशमृत्तिकास्थानीया बाह्यशरीरारम्भिका भवन्ति। तदारब्धेन च शरीरेण इष्टादिफलमुपभुञ्जाना आसते॥ That water connected with the rites, followed by other elements, having reached the heavenly region and become one with the moon, begins to build the body etc. of those devoted to (rites such as) Iṣṭa and Pūrta. And in the last rite (i.e. at the time of death), when the body is offered (as oblation) into the fire and consumed by the fire, the water arising out of the body thus consumed, together with the smoke, envelops the soul of the sacrificer, goes to the region of the moon and starts forming the outer body, even as clay takes the form of a jar. By means of the body formed out of water, they live enjoying the fruits of rites such as Iṣṭa and the rest.
Living in the world of the moon until the fruits of his work are exhausted, he then goes back to this world along the path he came. First going to the sky, he then goes to air. Having become air, he next becomes smoke. Having become smoke, he then becomes mist.✅
tasminyavātsampātamuṣitvāthaitamevādhvānaṃ punarnivartante yathetamākāśamākāśādvāyuṃ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvābhraṃ bhavati.Tasmin, in that [world of the moon]; yāvat sampātam, until the fruits of their work are exhausted; uṣitvā, living; atha, thereafter; etam eva punaḥ nivartante, they return again to this [world]; adhvānam, along this path; yathā itam, as one came; ākāśam, to the sky; ākāśāt vāyum, from the sky to the air; vāyuḥ bhūtvā dhūmaḥ bhavati, having become air he becomes smoke; dhūmaḥ bhūtvā, having become smoke; abhram bhavati, he becomes mist.
यावत् तद्-उपभोग-निमित्तस्य कर्मणः क्षयः, संपतन्ति येन इति सम्पातः कर्मणः क्षयः यावत् सम्पातं यावत् कर्मणः क्षयः इत्यर्थः, तावत् तस्मिन् चन्द्र-मण्डले उषित्वा अथ अनन्तरम् एतम् एव वक्ष्यमाणम् अध्वानं मार्गं पुनः निवर्तन्ते। पुनः निवर्तन्ते इति प्रयोगात् पूर्वम् अपि असकृत् चन्द्र-मण्डलं गताः निवृत्ताः च आसन् इति गम्यते। तस्माद् इह लोके इष्टादि-कर्मोपचित्य चन्द्रं गच्छन्ति। तत्-क्षये च आवर्तन्ते। क्षणमात्रम् अपि तत्र स्थातुं न लभ्यते, स्थिति-निमित्त-कर्म-क्षयात् – स्नेह-क्षयाद् इव प्रदीपस्य। Until such time as the karma that is instrumental in the enjoyment has exhausted – that by which the result of karma becomes exhausted is called sampāta, i.e. the exhaustion of karma – they stay in the region of the moon. Then they return again by the path that is being mentioned. The use ‘they return again’ shows that even before they have gone to the region of the moon several times and returned. Therefore, by performing rites such as Iṣṭa and the rest in this world, they attain the region of the moon and on the exhaustion of karma they return. It is impossible to remain there even for a moment when karma that is instrumental in its attainment has exhausted, just as a lamp cannot remain burning when the oil has exhausted.तत्र किं येन कर्मणा चन्द्रमण्डलमारूढास्तस्य सर्वस्य क्षये तस्मादवरोहणम्, किं वा सावशेष इति। (Pūrvapakṣa): Is it on the exhaustion of the entire store of karma, by means of which the soul could ascend to the region of the moon, that it returns or when a part of it still remains?किं ततः? (Samādhāna): What if it is either way?यदि सर्वस्यैव क्षयः कर्मणः, चन्द्रमण्डलस्थस्यैव मोक्षः प्राप्नोति। तिष्ठतु तावत्तत्रैव, मोक्षः स्यात्, न वेति। तत आगतस्य इह शरीरोपभोगादि न सम्भवति। “ततः शेषेण” (GautSmr.2.2.29) इत्यादिस्मृतिविरोधश्च स्यात्। (Pūrvapakṣa): If the entire karma of the one remaining in the moon becomes exhausted, one should attain emancipation then itself. Let the issue whether liberation takes place there itself or not remain there alone. Even when he comes back here (in the world), the enjoyments through a body etc. cannot happen. Also, it is opposed to the śruti-text, ‘takes birth on account of the residual results’.नन्विष्टापूर्तदत्तव्यतिरेकेणापि मनुष्यलोके शरीरोपभोगनिमित्तानि कर्माण्यनेकानि सम्भवन्ति, न च तेषां चन्द्रमण्डले उपभोगः, अतोऽक्षीणानि तानि। यन्निमित्तं चन्द्रमण्डलमारूढः, तान्येव क्षीणानीत्यविरोधः। शेषशब्दश्च सर्वेषां कर्मत्वसामान्यादविरुद्धः। (Samādhāna): In the human world there occur many activities which are different from the performance of sacrifice, digging of wells, and giving of gifts, and which are instrumental in the acceptance of a body for enjoyment. The enjoyment of all these does not take place in the region of the moon. Hence they remain unexhausted. Only those actions which are instrumental in the ascension to the region of the moon have been exhausted. This does not lead to any contradiction. There is no objection to use the word ‘residue (śeṣa, of karma)’, since karma is a generic term for all sort of actions.अत एव च तत्रैव मोक्षः स्यादिति दोषाभावः। विरुद्धानेकयोन्युपभोगफलानां च कर्मणाम् एकैकस्य जन्तोरारम्भकत्वसम्भवात्। न च एकस्मिञ्जन्मनि सर्वकर्मणां क्षय उपपद्यते, ब्रह्महत्यादेश्च एकैकस्य कर्मण अनेकजन्मारम्भकत्वस्मरणात्, स्थावरादिप्राप्तानां च अत्यन्तमूढानामुत्कर्षहेतोः कर्मण आरम्भकत्वासम्भवात्। गर्भभूतानां च स्रंसमानानां कर्मासम्भवे संसारानुपपत्तिः। तस्मात् न एकस्मिञ्जन्मनि सर्वेषां कर्मणामुपभोगः। Hence, the objection that ‘liberation takes place there itself becomes removed, inasmuch as it is the result of karma to be enjoyed in many different births that becomes instrumental in the birth of each and every creature. The exhaustion of all karmas is not possible in one birth itself, for we are reminded that each and every act like Brāhmaṇa-cide etc. becomes the cause of many births. Again, in the case of extremely ignorant persons who have assumed the form of inanimate objects (sthāvara-ādi, ‘stay put’ such as plants, ‘etc.’ such as non-human creatures), there is no possibility of performing any karma for their upliftment. Besides, for one who is dead at the stage of being a foetus, inasmuch as there is no possibility of any karma, there should also be no possibility of attaining (a better or worse) saṃsāra. Therefore, there can never be the enjoyment of all karmas in one birth itself.यत्तु कैश्चिदुच्यते – सर्वकर्माश्रयोपमर्देन प्रायेण कर्मणां जन्मारम्भकत्वम्। तत्र कानिचित्कर्माण्यनारम्भकत्वेनैव तिष्ठन्ति कानिचिज्जन्म आरभन्त इति नोपपद्यते, मरणस्य सर्वकर्माभिव्यञ्जकत्वात्, स्वगोचराभिव्यञ्जकप्रदीपवदिति। But some say that the sañcita (accumulated) karma becomes the cause of birth by destroying the body which is dependent on the prārabdha karma, i.e. the karma already begun to operate, and that it is not proper to say that, out of these karmas, some remain without operating while some others become the cause of birth, for death is the revealer of all results of karmas, like a lamp that reveals all the objects within its reach.तदसत्, सर्वस्य सर्वात्मकत्वाभ्युपगमात् – न हि सर्वस्य सर्वात्मकत्वे देशकालनिमित्तावरुद्धत्वात्सर्वात्मनोपमर्दः कस्यचित्क्वचिदभिव्यक्तिर्वा सर्वात्मनोपपद्यते, तथा कर्मणामपि साश्रयाणां भवेत् – This (what is said above) does not hold good, because it is an admitted fact that in everything there is the All-Self (Sarva-Ātmakatva). Hence, though the state of being the Self of all belongs to everything, on account of being restrained by space, time, and causation, there can neither be destruction of anything whatsoever, for all times, nor manifestation for all times. This applies equally to actions together with their supports.यथा च पूर्वानुभूतमनुष्यमयूरमर्कटादिजन्माभिसंस्कृताः विरुद्धानेकवासनाः मर्कटत्वप्रापकेन कर्मणा मर्कटजन्म आरभमाणेन नोपमृद्यन्ते – तथा कर्मण्यप्यन्यजन्मप्राप्तिनिमित्तानि नोपमृद्यन्त इति युक्तम्। Just as the variety of different impressions, developed previously through the birth as man, peacock, monkey etc., are not rendered ineffective by the karma that causes the attainment of markaṭatva (the state of being a monkey) and that starts to bring the birth as a monkey into effect, so also, the karma that is bound to cause a particular birth, is not rendered ineffective (by the karma which causes a birth other than that). And this stands to reason.यदि हि सर्वाः पूर्वजन्मानुभववासनाः उपमृद्येरन्, मर्कटजन्मनिमित्तेन कर्मणा मर्कटजन्मन्यारब्धे मर्कटस्य जातमात्रस्य मातुः शाखायाः शाखान्तरगमने मातुरुदरसंलग्नत्वादिकौशलं न प्राप्नोति, इह जन्मन्यनभ्यस्तत्वात्। न च अतीतानन्तरजन्मनि मर्कटत्वमेव आसीत्तस्येति शक्यं वक्तुम्, “तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च” (BrhU.4.4.2) इति श्रुतेः। तस्माद्वासनावन्नाशेषकर्मोपमर्द इति शेषकर्मसम्भवः। यत एवम्, तस्माच्छेषेणोपभुक्तात्कर्मणः संसार उपपद्यत इति न कश्चिद्विरोधः। If all the impressions acquired in the previous births will be rendered ineffective by the karma that causes the birth as a monkey, immediately after that birth as monkey, it would not have acquired the skill to stick firmly to the belly of its mother while the latter leaped from one branch to another, since this skill is not the result of any practice done in the present birth, nor is it logical to say that in the preceding births, it was born only as a monkey. ‘Knowledge, and past experience follow it’ (BrhU.4.4.2). Thus runs the śruti-text. Therefore, as in the case of impressions, there does not occur the destruction of the entire karma. Hence it is possible that some karma will be left over. Because it is so, therefore, there in no contradiction in saying that the saṃsāra originates (i.e. continues) from the karma that is left over after enjoyment.कोऽसावध्वा यं प्रति निवर्तन्त इति, उच्यते – यथेतं यथागतं निवर्तन्ते। Which is the path through which they return? Here the śruti says that they return by the same path as they went.ननु मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमिति गमनक्रम उक्तः, न तथा निवृत्तिः। किं तर्हि, आकाशाद्वायुमित्यादि। कथं यथेतमित्युच्यते। (Pūrvapakṣa): The order of going has been spoken of as from the months to the region of the manes, from the region of the manes to Ākāśa, and from Ākāśa to the moon. But the return has not been spoken of in that order. If so, in what order? (There it is said); they return from Ākāśa to air etc. How is it said that (they return) by the same path as they went?न एषः दोषः, आकाश-प्राप्तेः तुल्यत्वात् पृथिवी-प्राप्तेः च। न च अत्र यथेतम् एव इति नियमः, अनेवं-विधम् अपि निवर्तन्ते। पुनः निवर्तन्ते इति तु नियमः। अतः उपलक्षणार्थम् एतत् – यदि अथ एतम् इति। अतः भौतिकम् आकाशं तावत् प्रतिपद्यन्ते – (Samādhāna): There is nothing wrong, inasmuch as there is similarity in the attainment of Ākāśa and that of the earth (i.e. in going and coming). And there is no rule that the return should be through the same stages as they went. They could return by a path other than that. But return they must. ‘By the path through which they went’ is just by way of indication. Then, they attain the Ākāśa of the earth.याः तेषां चन्द्र-मण्डले शरीरारम्भिकाः आप आसन्, ताः तेषां तत्र उपभोग-निमित्तानां कर्मणां क्षये विलीयन्ते – घृत-संस्थानम् इव अग्नि-संयोगे, ताः विलीना अन्तरिक्षस्थाः आकाश-भूताः इति सूक्ष्माः भवन्ति। ताः अन्तरिक्षाद् वायुः भवन्ति, वायु-प्रतिष्टाः वायु-भूताः इतः च अमुतः च ऊह्यमानाः ताभिः सह क्षीण-कर्मा वायु-भूतः भवति। वायुः भूत्वा ताभिः सहैव धूमः भवति। धूमः भूत्वा अभ्रम् अब्-भरणमात्र-रूपः भवति॥ The water that started forming a body in the region of the moon, becomes absorbed together with the exhaustion of the karmas that are instrumental in the enjoyment there, just as the lump of ghee (becomes dissolved) with the association of fire. This water thus absorbed and remaining in the intermediate region, assumes the subtle form like Ākāśa. From the intermediate region it appears as air. Remaining in the air and becoming one with the air, it becomes led here and there. The soul whose karma has exhausted becomes one with air along with that water. Having become air, it, together with the water, becomes smoke. Having become smoke, it becomes cloud, i.e. becomes filled with a bit of water (a mist-cloud, not yet a rain-cloud).
Having become mist, it changes into clouds. Then from clouds, it becomes rain and falls to the earth. Finally it grows as paddy, barley, plants, trees, sesame, beans, and so forth. The change from this state [from plant life to animal] is very difficult [multitudinous and uncertain]. Those [creatures] who eat these things produce children just like themselves.✅
abhraṃ bhūtvā megho bhavati megho bhūtvā pravarṣati ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante'to vai khalu durniṣprapataraṃ yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati.Abhram bhūtvā meghaḥ bhavati, having become mist, it becomes a cloud; meghaḥ bhūtvā pravarṣati, having become a cloud, it comes down as rain; te, they; iha, in this world; vrīhi-yavāḥ, paddy and barley; oṣadhi-vanas-patayaḥ, plants and trees; tila-māṣaḥ iti, sesame, beans, and so forth; jāyante, this is how they are born; ataḥ, from this [state]; vai khalu, for sure; dur-niṣprapataram, the way is difficult; yaḥ yaḥ, whoever [humans or animals]; hi annam atti, eats this food; yaḥ retaḥ siñcati, as it procreates; tat bhūyaḥ eva bhavati, he becomes like that [its parents].
अभ्रं भूत्वा ततः सेचन-समर्थः मेघः भवति। मेघः भूत्वा उन्नतेषु प्रदेशेषु अथ प्रवर्षति। वर्ष-धारा-रूपेण शेष-कर्मा पतति इत्यर्थः। ते इह व्रीहि-यवाः ओषधि-वनस्पतयः तिल-माषाः इति एवं-प्रकाराः जायन्ते। क्षीण-कर्मणाम् अनेकत्वात् बहु-वचन-निर्देशः। मेघादिषु पूर्वेषु एक-रूपत्वात् एक-वचन-निर्देशः। Having become the cloud, it becomes the rain-bearing cloud (Megha) fit to pour down as rain. Having become the rain-bearing cloud, it pours down in places that are high, that is to say, the soul with the residual karma falls down as showers of rain. They are born here in the shape of rice, barley, herbs, trees, sesamum plants, beans, etc. Because the souls with residual karma are many, they are referred to by a verb in plural. In the earlier case, since they are considered as a single unit represented by cloud etc., they are referred to by a verb in singular.यस्माद् गिरि-तट-दुर्ग-नदी-समुद्रारण्य-मरु-देशादि-संनिवेश-सहस्राणि वर्ष-धाराभिः पतितानाम्, अतः तस्माद् हेतोः वै खलु दुर्निष्प्रपतरं दुर्निष्क्रमणं दुर्निःसरणम् – यतः गिरि-तटादुदक-स्रोत-सोह्यमानाः नदीः प्राप्नुवन्ति, ततः समुद्रम्, ततः मकरादिभिः भक्ष्यन्ते। ते अपि अन्येन। तत्र एव च सह मकरेण समुद्रे विलीनाः समुद्राम्भोभिः जल-धरैः आकृष्टाः पुनः वर्ष-धारांभिः मरु-देशे शिला-तटे वा अगम्ये पतिताः तिष्ठन्ति, कदाचिद् व्यालमृगादिपीताः भक्षिताः च अन्यैः ते अपि अन्यैः इति एवं-प्रकाराः परिवर्तेरन्। कदाचिद् अभक्ष्येषु स्थावरेषु जाताः तत्र एव शुष्येरन्। भक्ष्येषु अपि स्थावरेषु जातानां रेतः-सिग्-देह-सम्बन्धः दुर्लभः एव, बहुत्वात् स्थावराणाम् – इति अतः दुर्निष्क्रमणत्वम्। Because there are thousands of places like the mountain-precipice, fort, river, ocean, forest and the regions destitute of water, for the showers of rain to fall, therefore, for the above reason, the release of the Jīvas from these is indeed very difficult, for these Jīvas flowing with the current from the mountain-precipice reach the river and from there the ocean. They are then eaten by the sharks which, too, are eaten by others. Thus, they become absorbed there in the sea itself along with sea-animals, and then, (as vapour) from the sea-water they become drawn by the clouds fallen again as showers of rain in the desert, mountain-precipice or in any inaccessible regions. At times, they might become drunk by serpents and animals or eaten by other animals which too, might become eaten by some others. In this manner the Jīvas become subject to transformation. Again, born at times as inedible things that are unmoving, they might become dried up there itself. Even in the event of being born as edible plants that are unmoving, it is by all means difficult to be in contact with bodies capable of sowing the seed (i.e. into procreating beings), for unmoving things are many. Hence, the release (of Jīva from all these) is extremely difficult.अथवा अतः अस्माद्व्रीहियवादिभावात् दुर्निष्प्रपतरं दुर्निर्गमतरम्। दुर्निष्प्रपरमिति (दुर्निष्प्रपततरमिति) तकार एको लुप्तो द्रष्टव्यः। व्रीहियवादिभावो दुर्निष्प्रपतः, तस्मादपि दुर्निष्प्रपताद्रेतःसिग्देहसम्बन्धो दुर्निष्प्रपततर इत्यर्थः। यस्मादूर्ध्वरेतोभिर्बालैः पुंस्त्वरहितैः स्थविरैर्वा भक्षिता अन्तराले शीर्यन्ते, अनेकत्वादन्नादानाम्। कदाचित्काकतालीयवृत्त्या रेतःसिग्भिर्भक्ष्यन्ते यदा, तदा रेतःसिग्भावं गतानां कर्मणो वृत्तिलाभः। Or the release (of Jīva) from the state of rice, barley etc., is extremely difficult. It should be seen that the syllable ta (in dur-niṣprapata-(ta)ram, i.e. durniṣprapata-taram – ‘more’ difficult) is missing in the mantra. The attainment of the state of rice, barley etc. is very difficult. But more difficult than it even is the contact with a body capable of sowing the seed. This is the meaning. For the Jīvas borne by the food that is eaten by those who have drawn their seeds up and by boys, eunuchs, or old men become lost within the body, since the number of those who eat food is many. At times, as Kāka-tālīya Nyāya
[•The maxim of the crow and the palm-fruit. Once, a palm-fruit unexpectedly fell on the head of a crow exactly at the moment it sat on a branch of a tree and killed it. This Nyāya is usually cited when an occasion to point out an unexpected and accidental event arises.•]
goes to show, if those Jīvas become eaten by any of those capable of sowing the seed, then they, having attained the state of being sown as seeds, enjoy the results accruing from karma.कथम्? यः यः हि अन्नम् अत्ति अनुशयिभिः संश्लिष्टं रेतः-सिक्, यः च रेतः सिञ्चति ऋतु-काले योषिति, तद्-भूयः एव तदाकृतिः एव भवति। तद्-अवयवाकृति-भूयस्त्वं भूयः इत्युच्यते रेतो-रूपेण योषितः गर्भाशये अन्तः प्रविष्टः अनुशयी, रेतसः रेतः-सिगाकृति-भावितत्वात्, “सर्वेभ्यः अङ्गेभ्यः तेजः संभूतम्” (AitU.2.1.1) इति हि श्रुत्यन्तरात्। अतः रेतः-सिगाकृतिः एव भवति इत्यर्थः। तथा हि पुरुषात् पुरुषः जायते गोः गवाकृतिः एव न जात्यन्तराकृतिः। तस्माद् युक्तं तद्-भूयः एव भवति इति। How? Whoever eats the food bearing the Jīvas that comes to him who is capable of sowing the seed, and whoever thus sows the seed in woman during the prescribed period, that form (of the sower) itself the Jīva assumes. On account of the close resemblance of the limbs of the sower, the Jīva that has entered inside the uterus of the woman in the shape of the seed is said to be tad-bhūyaḥ (‘becoming that’), since the seed assumes the form of the sower of the seed, as evidenced by another śruti, ‘That which is (called) semen is the vigour emerging from all the limbs’ (AitU.2.1.1). Hence the seed assumes the form of the sower himself. This is the meaning. Accordingly, man is born from man and cow from cow. One species does not assume the form of another. Therefore, it is but logical to say that the Jīva assumes the form of the sower of the seed.ये त्वन्ये अनुशयिभ्यश्चन्द्रमण्डलमनारुह्य इहैव पापकर्मभिर्घोरैर्व्रीहियवादिभावं प्रतिपद्यन्ते, पुनर्मनुष्यादिभावम्, तेषां नानुशयिनामिव दुर्निष्प्रपतरम्। कस्मात्? कर्मणा हि तैर्व्रीहियवादिदेह उपात्त इति तदुपभोगनिमित्तक्षये व्रीह्यादिस्तम्बदेहविनाशे यथाकर्मार्जितं देहान्तरं नवं नवं जलूकावत्संक्रमन्ते सविज्ञाना एव “सविज्ञानो भवति सविज्ञानमेवान्ववक्रामति” (BrhU.4.4.2) इति श्रुत्यन्तरात्। यद्यप्युपसंहृतकरणाः सन्तो देहान्तरं गच्छन्ति, तथापि स्वप्नवत् देहान्तरप्राप्तिनिमित्तकर्मोद्भावितवासनाज्ञानेन सविज्ञाना एव देहान्तरं गच्छन्ति, श्रुतिप्रामाण्यात्। The Jīvas, other than those having residual results of karma (for a stay in heaven), without ascending to the lunar region, attain here alone (i.e. in this world) the states of rice, barley etc., on account of the deeds that are awfully sinful. They do not assume the form of man. It is extremely difficult for them to be free from the state of being rice etc. Why? It is indeed on account of their own karma that they have taken such bodies as rice, barley etc. Hence, on the exhaustion of the cause that led to the above state, their bodies as a sheaf of corn etc., too, would have ceased to exist. Hence they transmigrate, like a leech, from one new body to another that is acquired by karma, together with their particular consciousness (i.e. impelled by the past impressions), as supported by another śruti, ‘(Then the self) becomes endowed with particular consciousness and moves towards the body which is conducive to that consciousness’ (BrhU.4.4.2), Though the Jīvas transmigrate to another body when the senses have ceased to function, still, according to this śruti-text, they transmigrate to another body possessing a consciousness arising out of the karma which has originated from a dream-like transmigration (i.e. like re-awaking into another dream after the previous dream expired, because of a different mental-impression) from body (to body).तथा अर्चिरादिना धूमादिना च गमनं स्वप्नं इवोद्भूतविज्ञानेन, लब्धवृत्तिकर्मनिमित्तत्वाद्गमनस्य। न तथा अनुशयिनां व्रीह्यादिभावेन जातानां सविज्ञानमेव रेतःसिग्योषिद्देहसम्बन्ध उपपद्यते, न हि व्रीह्यादिलवनकण्डनपेषणादौ च सविज्ञानानां स्थितिरस्ति। Similarly, the journey (of the soul) through the path of light etc. and through smoke etc. is rendered possible in the case of the souls possessed of a consciousness consisting of past impressions which have arisen as though from a dream, because that journey is caused by the karma that is ready to yield the result. But for those souls that are born as corn etc., it is not (or hardly) possible to have contact with the body of a man who sows the seed, or (then) of a woman, for, after harvest, while cutting, thrashing, and pounding the rice etc. no soul in association can continue with consciousness (i.e. with an experiencing mind).ननु चन्द्रमण्डलादप्यवरोहतां देहान्तरगमनस्य तुल्यत्वात् जलूकावत्सविज्ञानतैव युक्ता, तथा सति घोरो नरकानुभव इष्टापूर्तादिकारिणां चन्द्रमण्डलादारभ्य प्राप्तो यावद्ब्राह्मणादिजन्म। तथा च सति, अनर्थायैव इष्टापूर्ताद्युपासनं विहितं स्यात्। श्रुतेश्च अप्रामाण्यं प्राप्तम्, वैदिकानां कर्मणाम् अनर्थानुबन्धित्वात्। (Pūrvapakṣa): Since transmigration to another body is a common feature of all the Jīvas that have descended from the lunar region, it is but reasonable to hold that their consciousness is like that of a leech. Such being the case, it goes to show that beginning from the lunar region down to the birth as a Brāhmaṇa, it is a terrible experience of a hell that accrues as the result to all the sacrificers and to those who dig wells and tanks and offer gifts. In that case it comes to be that performance of rites such as Iṣṭa and Pūrta has been enjoined only for evil. And, if the Veda rites lead to evil, the śruti will cease to be an authority.न, वृक्षारोहणपतनवद्विशेषसम्भवात् – देहाद्देहान्तरं प्रतिपित्सोः कर्मणो लब्धवृत्तित्वात् कर्मणोद्भावितेन विज्ञानेन सविज्ञानत्वं युक्तम् – वृक्षाग्रमारोहत इव फलं जिघृक्षोः। तथा अर्चिरादिना गच्छतां सविज्ञानत्वं भवेत्। धूमादिना च चन्द्रमण्डलमारुरुक्षताम्। न तथा चन्द्रमण्डलादवरुरुक्षतां वृक्षाग्रादिव पततां सचेतनत्वम् – (Samādhāna): This is not so, since it is a distinct occurrence like climbing up a tree and falling down from it. Since the karma performed with the desire to transmigrate from one body to another is bound to yield its result, the Jīva possessed of the knowledge resulting from the (above) karma will reasonably be endowed with a consciousness consisting of past impressions. Just as one climbing up a tree with the desire for its fruits, is impelled by that desire, so also, the Jīvas that go through the path of light, and that go through the path of smoke and ascend to the lunar region, would be impelled by that desire (as past impressions). But such is not the case with one who comes down from the lunar region, for, when one falls down from a tree, that act is not urged by any desire.
[•Climbing up is different from falling down. The former whether in the case of a tree or the region of the moon – is an act impelled by desire. But, in the latter case, no one wishes to fall down. This difference should be noted.•]
यथा च मुद्गराद्यभिहतानां तदभिघातवेदनानिमित्तसंमूर्छितप्रतिबद्धकरणानां स्वदेहेनैव देशाद्देशान्तरं नीयमानानां विज्ञानशून्यता दृष्टा, तथा चन्द्रमण्डलात् मानुषादिदेहान्तरं प्रति अवरुरुक्षतां स्वर्गभोगनिमित्तकर्मक्षयात् मृदिताब्देहानां प्रतिबद्धकरणानाम्। अतः ते अपरित्यक्तदेहबीजभूताभिरद्भिः मूर्छिता इव आकाशादिक्रमेण इमामवरुह्य कर्मनिमित्तजातिस्थावरदेहैः संश्लिष्यन्ते प्रतिबद्धकरणतया अनुद्भूतविज्ञाना एव। Just as it is seen that those who are beaten with a club. etc., who have become fainted with the senses paralysed, owing to the (acute) pain of beating, are not conscious of the act of their being removed physically from on place to another, so also, in the case of the Jīva who descends from the region of the moon to transmigrate to a human body, whose aquatic body has ceased to exist, and whose senses have become defunct on account of the exhaustion of karma that is instrumental in the heavenly enjoyment, (the loss of power to will anything is but natural). Hence, they, together, with the water from which they have not been separated and which forms the seed of a fresh body, descend to the earth from the moon etc. in succession, as though in a swoon, and embrace an unmoving body befitting their species in accordance with their karma. Owing to the senses being paralysed, they do not have active awareness.तथा लवनकण्डनपेषणसंस्कारभक्षणरसादिपरिणामरेतःसेककालेषु मूर्छितवदेव, देहान्तरारम्भकस्य कर्मणोऽलब्धवृत्तित्वात्। देहबीजभूताप्संबन्धापरित्यागेनैव सर्वास्ववस्थासु वर्तन्त इति जलूकावत् चेतनावत्त्वं न विरुध्यते। अन्तराले त्वविज्ञानं मूर्छितवदेवेत्यदोषः। Thus while cutting, thrashing, pounding, cooking, eating, transforming into the essence, and sowing the seed – on all these occasions the Jīvas remain as though in a swoon, for the karma productive of a (future) body has not become operative. Inasmuch as they remain during all these acts without losing connection with the water which is the source of a fresh body, the possession of consciousness, as in the case of a leech, cannot be contradicted. The loss of consciousness during the interval, as in the case of swooning, is harmless.न च वैदिकानां कर्मणां हिंसायुक्तत्वेनोभयहेतुत्वं शक्यमनुमातुम्, हिंसायाः शास्त्रचोदितत्वात्। “अहिंसन्सर्वभूतान्यन्यत्र तीर्थेभ्यः” (ChanU.8.15.1) इति श्रुतेः शास्त्रचोदिताया हिंसाया न अधर्महेतुत्वमभ्युपगम्यते। अभ्युपगतेऽप्यधर्महेतुत्वे मन्त्रैर्विषादिवत् तदपनयोपपत्तेः न दुःखकार्यारम्भणोपपत्तिः वैदिकानां कर्मणाम् – मन्त्रेणेव विषभक्षणस्येति॥ [This paragraph, cf. BhG.2.11 Intro, seems out of place here, according to the translator]: Though the Veda ceremonials are associated with cruelty, it is not possible to raise the issue of virtue and vice here, for cruelty (in this case) is enjoined in the scriptures. Since there is the śruti, ‘Desist from being cruel to any being, except during sacrifices’, it is well-known that an act of cruelty permitted by the scripture does not lead to unrighteousness. Even if it be regarded as leading to unrighteousness, it can be remedied by means of mantra, as in the case of poison (antidote). As such, it is not proper to regard the Veda ceremonials as leading to any sort of evil results, even as poisonous food with (the utterance of) mantra (is not productive of any evil).
Among them, those who did good work in this world [in their past life] attain a good birth accordingly. They are born as a brāhmaṇa, a kṣatriya, or a vaiśya [those who can access the scriptures]. But those who did bad work in this world [in their past life] attain a bad birth accordingly, being born as a dog, a pig, or as a casteless person [ending up as in ChanU.5.10.8].✅
tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyerañśvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā.Tat, among them; ye, those who; iha, in this world; ramaṇīya-caraṇāḥ, did good work; abhyāśaḥ ha yat, like that; te, they; ramaṇīyām yonim, a good birth; āpadyeran, get; brāhmaṇa-yonim vā, a birth as a brāhmaṇa; kṣatriya-yonim vā, or a birth as a kṣatriya; vaiśya-yonim vā, or a birth as a vaiśya; atha, but; ye iha kapūya-caraṇāḥ, those who did bad work here in this world; abhyāśaḥ ha yat, like that; te, they; kapūyām yonim āpadyeran, get a bad birth; śva-yonim yā, a birth as a dog; sūkara-yonim vā, or a birth as a pig; caṇḍāla-yonim vā, or a birth as a casteless person.
तत् तत्र तेषु अनुशयिनां ये इह लोके रमणीयं शोभनं चरणं शीलं येषां ते रमणीय-चरणेन उपलक्षितः शोभनः अनुशयः पुण्यं कर्म येषां ते – रमणीय-चरणाः उच्यन्ते। क्रौर्यानृत-माया-वर्जितानां हि शक्यः उपलक्षयितुं शुभानुशय-सद्भावः। तेन अनुशयेन पुण्येन कर्मणा चन्द्र-मण्डले भुक्त-शेषेण अभ्याशः ह क्षिप्रम् एव, यद् इति क्रिया-विशेषणम्, ते रमणीयां क्रौर्यादि-वर्जितां योनिम् आपद्येरन् प्राप्नुयुः ब्राह्मण-योनिं वा क्षत्रिय-योनिं वा वैश्य-योनिं वा स्व-कर्मानुरूपेण। Tad: there, i.e. among these Jīvas, those who are righteous here, in this world, are ramaṇīya-caraṇaḥ, that is to say, those to whom accrues the result of the virtuous deeds that is indicated by the term ‘righteous’ are said to be ramaṇīya-caraṇaḥ. Only from those devoid of cruelty, untruth and deceit, one can possibly expect any virtuous deeds. By means of the result of virtuous acts left as residue after enjoyment in the region of the moon, they soon attain to a worthy womb, i.e. a womb devoid of cruelty etc. The word yad qualifies the verb. In accordance with the karma of each, they attain either a womb of a Brāhmaṇa or of a Kṣatriya or of a Vaiśya.अथ पुनः ये तद्-विपरीताः कपूयचरण-उपलक्षित-कर्माणः अशुभानुशयाः अभ्याशः ह यत् ते कपूयां यथा-कर्म योनिम् आपद्येरन् कपूयाम् एव धर्म-सम्बन्ध-वर्जितां जुगुप्सितां योनिम् आपद्येरन् श्व-योनिं वा सूकर-योनिं वा चण्डाल-योनिं वा स्व-कर्मानुरूपेण एव। But those who run counter to this and who do acts that are not virtuous as indicated by the term ‘unrighteous’, soon attain to despicable wombs in accordance with the karma of each. The word kapūya means dissociated from dharma (virtue); they attain to such a despicable womb as that of a bitch or of a pig or of a Cāṇḍāla, in accordance with their karma.ये तु रमणीय-चरणाः द्वि-जातयः, ते स्व-कर्म-स्थाः चेद् इष्टादि-कारिणः, ते धूमादि-गत्या गच्छन्ति आगच्छन्ति च पुनः पुनः, घटी-यन्त्रवत्। विद्यां चेत् प्राप्नुयुः, तदा अर्चिरादिना गच्छन्ति॥ But those Brāhmaṇas of virtuous deeds, if they, adhering to their own karmas, perform sacrifice etc., go and return again and again, through the path of the smoke, like a contrivance used to ascertain the time of the day. In case they attain knowledge, they go through the path of light etc.
But those who do not follow either of these two paths are born among small animals and insects again and again. [This can be said about those who are born in] this third state: ‘Be born and die.’ This is why the other world does not get filled up. Therefore one should despise this state. Here is a verse on the subject—✅
athaitayoḥ pathorna katareṇacana tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyaṃsthānaṃ tenāsau loko na sampūryate tasmājjugupseta tadeṣa ślokaḥ.Atha, then; etayoḥ pathoḥ, of these two paths [the path of light (i.e., the path of the gods) or the path of smoke (i.e., the path of the ancestors)]; na katareṇa-cana, not by either; tāni imāni, all these; kṣudrāṇi bhūtāni, small beings [i.e., animals and insects, etc.]; a-sakṛt āvartīni, which are born again and again; jāyasva mriyasva iti, ‘be born and die’; etat tṛtīyaṃ sthānum, this is the third position [which is neither of the two previous paths]; tena, this is why; asau lokaḥ, that world; na sampūryate, is not filled up [with people]; tasmāt, therefore; jugupseta, one should despise it; tat eṣaḥ ślokaḥ, here is a verse on the subject.
यदा तु न विद्या-सेविनः न अपि इष्टादि-कर्म सेवन्ते, तदा – But, when they are neither devoted to knowledge nor bent on performing sacrifice etc. -अथ एतयोः पथोः यथोक्तयोः अर्चिर्-धूमादि-लक्षणयोः न कतरेण अन्यतरेण च न अपि यन्ति। तानि इमानि भूतानि क्षुद्राणि दंश-मशक-कीटादीनि असकृद् आवर्तीनि भवन्ति। अतः उभय-मार्ग-परिभ्रष्टाः हि असकृद् जायन्ते म्रियन्ते च इत्यर्थः। तेषां जनन-मरण-संततेः अनुकरणम् इदम् उच्यते। जायस्व म्रियस्व इति ईश्वर-निमित्त-चेष्टाः उच्यते। जनन-मरण-लक्षणेन एव काल-यापना भवति, न तु क्रियासु शोभनेषु भोगेषु वा कालः अस्ति इत्यर्थः। They do not go by either of the two paths of light or smoke etc. described above. They become born as small creatures like a gad-fly, mosquito or worm and go on repeatedly revolving. That is to say, having fallen from both the paths, they become born and dead repeatedly. It is said that for them the succession of birth and death is unbroken. For them, ‘be born and die’ is said to be a process willed by God. Their time is spent in birth and death only, meaning, they have no time to do karma or to enjoy the results of virtuous deeds.एतत् क्षुद्र-जन्तु-लक्षणं तृतीयं पूर्वोक्तौ पन्थानौ अपेक्ष्य स्थानं संसरताम्, येन एवं दक्षिण-मार्गगाः अपि पुनरागच्छन्ति, अनधिकृतानां ज्ञान-कर्मणोः अगमनम् एव दक्षिणेन पथेति, तेन असौ लोकः न संपूर्यते। Compared to the paths described above, this state characterised by the birth as small creatures, is the third for those in transmigratory existence. Those going through the southern solstice also thus return. Those who are not fit for knowledge or karma cannot go through the southern solstice. As such, that region (viz. the region of the moon) is never filled up by them.पञ्चमः तु प्रश्नः पञ्चाग्नि-विद्यया व्याख्यातः। प्रथमः दक्षिणोत्तर-मार्गाभ्याम् अपाकृतः। दक्षिणोत्तरयोः पथोः व्यावर्तनापि – मृतानाम् अग्नौ प्रक्षेपः समानः, ततः व्यावर्त्य अन्ये अर्चिरादिना यन्ति, अन्ये धूमादिना, पुनः उत्तर-दक्षिणायने षण्-मासान् प्राप्नुवन्तः संयुज्य पुनः व्यावर्तन्ते, अन्ये संवत्सरम् अन्ये मासेभ्यः पितृ-लोकम् इति व्याख्याता। पुनरावृत्तिः अपि क्षीणानुशयानां चन्द्र-मण्डलाद् आकाशादि-क्रमेण उक्ता। अमुष्य लोकस्य अपूरणं स्व-शब्देन एव उक्तम् तेन असौ लोकः न संपूर्यते इति। The fifth question (referred to above) has been explained by means of the five fires. The first question was refuted by the (explanation of the) southern and northern solstices. The casting of the body (after death) into the fire is similar in the case of both, i.e. those going by the southern and northern solstices. Thereafter they turn apart. Some go by the path of light etc. and some by the path of smoke etc. Then, after reaching the six months of the northern and southern solstices and meeting but once, they turn apart again. Some (going by the path of light) reach the year, and some going through the months reach the region of the manes. Thus has it been explained. The return of those Jīvas whose karma has exhausted from the region of the moon, through Ākāśa etc. in succession, too, has been explained. By the direct utterance, ‘Hence that region is not filled up’, itself, the unfilled state of the other world has been explained.यस्माद् एवं कष्टा संसार-गतिः, तस्माद् जुगुप्सेत। यस्मात् च जन्म-मरण-जनित-वेदनानुभव-कृत-क्षणाः क्षुद्र-जन्तवः ध्वान्ते च घोरे दुस्तरे प्रवेशिताः – सागरे इव अगाधे अप्लवे निराशाः च उत्तरणं प्रति, तस्मात् च एवं-विधां संसार-गतिः जुगुप्सेत बीभत्सेत घृणी भवेत् – मा भूद् एवं-विधे संसार-महोदधौ घोरे पात इति। तद् एतस्मिन् अर्थे एषः श्लोकः पञ्चाग्नि-विद्या-स्तुतये॥ Because the process of transmigration is so miserable, therefore, one must have an aversion for it, for the small creatures that pull on in painful experiences resulting from birth and death, have entered a deep ocean, as it were, which is difficult to cross, and are helpless without a boat to cross it. Therefore one must have an aversion for the course of transmigration such as this, must have a disgust or contempt such as, ‘may there be no such fall (for me) into the awful ocean of transmigration.’ There is a verse to this effect for eulogising the doctrine of the five fires.
A person who steals gold, or drinks liquor, or goes to bed with his teacher’s wife, or kills a brāhmaṇa – these four are lost. Also lost is the fifth – one who keeps company with such people.✅
steno hiraṇyasya surāṃ pibaṃśca gurostalpamāvasanbrahmahā caite patanti catvāraḥ pañcamaścācaraṃstairiti.Stenaḥ, a thief; hiraṇyasya, of gold; surām piban ca, and one who drinks liquor; guroḥ talpam āvasan, uses his teacher’s bed [i.e., goes to bed with his teacher’s wife]; brahma-hā ca, and a murderer of a brāhmaṇa; ete, these; catvāraḥ, four; patanti, are lost; pañcamaḥ ca, and the fifth; ācaran taiḥ iti, is one who mixes with them.
स्तेनः हिरण्यस्य ब्राह्मण-सुवर्णस्य हर्ता, सुरां पिबन् ब्राह्मणः सन्, गुरोः च तल्पं दारान् आवसन्, ब्रह्म-हा ब्राह्मणस्य हन्ता च इति एते पतन्ति चत्वारः। पञ्चमः च तैः सह आचरन् इति॥ He who steals gold, i.e. he who steals the gold of a Brāhmaṇa, he who, although a Brāhmaṇa, drinks spirituous liquor, he who sleeps with the teacher’s wife, and he who is a murderer of a Brāhmaṇa – all these fall, as also the fifth one who keeps company with them.
But he who knows the five fires remains pure even if he is in the company of these people. He who knows this is pure and innocent, and after death he goes to a holy world.✅
atha ha ya etānevaṃ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda.Atha ha, but; yaḥ, he who; evam, thus; etān pañcāgnīn veda, knows these five fires; pāpmanā na lipyate, is not tainted with sin; saha taiḥ api, even with them [the previous five people]; ācaran, he mixes; śuddhaḥ, pure; pūtaḥ, innocent; puṇya-lokaḥ, an inhabitant of a holy world; bhavati, he becomes; yaḥ evam veda yaḥ evam veda, he who knows thus, yea, he who knows thus.
अथ ह पुनः यः यथोक्तान् पञ्चाग्नीन् वेद, सः तैः अपि आचरन् महा-पातकिभिः सह न पाप्मना लिप्यते, शुद्धः एव। तेन पञ्चाग्नि-दर्शनेन पावितः यस्मात् पूतः, पुण्यः लोकः प्राजापत्यादिः यस्य सः अयं पुण्य-लोकः भवति। यः एवं वेद यथोक्तं समस्तं पञ्चभिः प्रश्नैः पृष्टम् अर्थ-जातं वेद। द्विः उक्तिः समस्त-प्रश्न-निर्णय-प्रदर्शनार्था॥ Then, he who knows the five fires described above, is not tainted by sin, even if he associates with undesirable sinners, but remains ever pure, for he becomes cleansed by the knowledge of the five fires and is consequently entitled to the meritorious world, i.e. the heaven of the manes and the like. He who knows thus; he who knows entirely, as described above, the meaning of the five questions that were asked. The repetition of ‘who knows these thus’ is meant to show that all the questions have been settled (i.e. answered).
Upamanyu’s son, Prācīna-śāla; Puluṣa’s son, Satya-yajña; Bhāllavi’s son, Indra-dyumna; Śarkarākṣa’s son, Jana; and Aśvatarāśva’s son, Buḍila – these eminent householders, who were Veda scholars, once met to decide the issue: Who is our Self? And what is Brahman? ✅
prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmāṃsāṃ cakruḥ ko na ātmā kiṃ brahmeti.Prācīnaśālaḥ aupamanyavaḥ, Upamanyu’s son, Prācīnaśāla; satya-yajñaḥ pauluṣiḥ, Puluṣa’s son, Satya-yajña; indra-dyumnaḥ bhāllaveyaḥ, Bhallavi’s son, Indra-dyumna; janaḥ śārkarākṣyaḥ, Śarkarākṣa’s son, Jana; buḍilaḥ āśvatarāśviḥ, Aśvatarāśva’s son, Buḍila; te ha ete, these; mahā-śālā, eminent householders; mahā-śrotriyāḥ, well read in the Vedas; sametya, got together; mīmāṃsām cakruḥ, to decide the issue; kaḥ, who; naḥ ātmā, is our Self; kim brahma iti, what is Brahman?
दक्षिणेन पथा गच्छताम् अन्न-भावः उक्तः – “तद् देवानाम् अन्नम् तं देवाः भक्षयन्ति” (ChanU.5.10.4) इति। क्षुद्र-जन्तु-लक्षणा च कष्टा संसार-गतिः उक्ता। तदुभय-दोष-परिजिहीर्षया वैश्वानरात्तृ-भाव-प्रतिपत्त्यर्थम् उत्तरः ग्रन्थः आरभ्यते, “अत्सि अन्नं पश्यसि प्रियम्” (ChanU.5.12.2) इत्यादि-लिङ्गात्। आख्यायिका तु सुखावबोधार्था विद्या-संप्रदान-न्यायप्रदर्शनार्था च – He who goes by the southern solstice has been spoken of as the food in, ‘This is the food of the deities; the deities eat this’ (ChanU.5.10.4). The miserable process of transmigration leading to (the birth as) small creature, has also been explained with a desire to ward off both these evils, and in order to have the knowledge of Vaiśvā-nara being an enjoyer, the text begins with the mantra, ‘You eat food and see what is dear’ (ChanU.5.12.2) etc. The narrative is meant to make (the truth easy of grasp and to show the proper manner of imparting the knowledge.प्राचीनशालः इति नामतः, उपमन्योः अपत्यम् औपमन्यवः। सत्य-यज्ञः नामतः, पुलुषस्य अपत्यं पौलुषिः। तथा इन्द्र-द्युम्नः नामतः, भल्लवेः अपत्यं भाल्लविः तस्य अपत्यं भाल्लवेयः। जनः इति नामतः, शर्कराक्षस्य अपत्यं शार्कराक्ष्यः। बुडिलः नामतः, अश्वतराश्वस्य अपत्यम् आश्वतराश्विः। पञ्च अपि ते ह एते महा-शालाः महा-गृहस्थाः विस्तीर्णाभिः शालाभिः युक्ताः सम्पन्नाः इत्यर्थः, महा-श्रोत्रियाः श्रुताध्ययन-वृत्त-सम्पन्नाः इत्यर्थः, ते एवं-भूताः सन्तः समेत्य सम्भूय क्वचित् मीमांसां विचारणां चक्रुः कृतवन्तः इत्यर्थः। Aupamanyava is the son of Upamanyu, bearing the (direct) name Prācīna-śāla. Similarly, Pauluṣi is the son of Puluṣa named Satya-yajña. So also, Bhāllavi is the son of Bhallava and he had a son Bhāllaveya, named Indra-dyumna. Jana is the son of Śarkarākṣa; hence (is also called) Śārkarākṣya. So also, Āśvatarāśvi is the son of Āśvatarāśva named Buḍila. These five were great householders, meaning, they possessed spacious halls (where rites were conducted), were proficient in the study of the Vedas, and were endowed with the nobility of character. These men of such descriptions as above, having once come together, held a discussion.कथम्? कः नः अस्माकम् आत्मा? किं ब्रह्म? इति। आत्म-ब्रह्म-शब्दयोः इतरेतर-विशेषण-विशेष्यत्वम्। ब्रह्म इति अध्यात्म-परिच्छिन्नम् आत्मानं निवर्तयति, आत्मा इति च आत्म-व्यतिरिक्तस्य आदित्यादि-ब्रह्मणः उपास्यत्वं निवर्तयति। अभेदेन आत्मा एव ब्रह्म, ब्रह्म एव आत्मा इति एवं सर्वात्मा वैश्वा-नरः ब्रह्म सः आत्मा इति एतत् सिद्धं भवति, ‘मूर्धा ते व्यपतिष्यत्’ ‘अन्धः अभविष्यः’ इत्यादि-लिङ्गात्॥ How? ‘What is our Self? What is Brahman? Here the words ‘Self’ and ‘Brahman’ are governed by a relation as between ‘the qualifying’ and ‘the qualified’. By the word ‘Brahman’ the limited Self encased within the body is excluded. Similarly, by the word ‘Self’ is excluded Brahman as the object of meditation in the form of the sun etc. that are different from the Self. On account of non-distinction, the Self Itself is Brahman and Brahman Itself is the Self. Thus it becomes proved that Vaiśvā-nara, the All-Self, is Brahman and that again is the Self, as evidenced by such passages as, ‘Your head would have fallen’ (ChanU.5.12.2), 'You would have become blind’ (ChanU.5.13.2) etc.
They talked among themselves and decided what to do. One of them said: ‘Revered sirs, Uddālaka Āruṇi is the person who now knows about this Vaiśvā-nara Self. Let us go to him then.’ So they all went to him.✅
te ha sampādayāṃcakruruddālako vai bhagavanto'yamāruṇiḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃ hantābhyāgacchāmeti taṃ hābhyājagmuḥ.Te ha, they; sampādayān-cakruḥ, decided about the matter; bhagavantaḥ, [one of them said to the others:] revered sirs; ayam, this; uddālakaḥ āruṇiḥ, Uddālaka, the son of Aruṇa; samprati, at the moment; imam ātmānam vaiśvā-naram adhyeti, knows about the Vaiśvā-nara Self; tam, to him; hanta abhyāgacchāma iti, then let us go; tam ha abhyājagmuḥ, they all went to him.
ते ह मीमांसन्तः अपि निश्चयम् अलभमानाः सम्पादयाञ्चक्रुः सम्पादितवन्तः आत्मनः उपदेष्टारम्। उद्दालकः वै प्रसिद्धः नामतः, भगवन्तः पूजावन्तः, अयम् आरुणिः अरुणस्य अपत्यं सम्प्रति सम्यग् इमम् आत्मानं वैश्वा-नरम् अस्मदभिप्रेतम् अध्येति स्मरति। तं हन्त इदानीम् अभ्यागच्छाम इति एवं निश्चित्य तं ह अभ्याजग्मुः गतवन्तः तम् आरुणिम्॥ Having failed to come to a settlement in spite of their reflections, they (at last) came to a decision with regard to the preceptor of the Self to be approached. The son of Aruṇa, well-known by the name Uddālaka is at present concentrating in the right manner on the Vaiśvā-nara Self which is the object of our discussion. Well, let us go to him. Having decided thus, they went to the son of Aruṇa.
[Uddālaka understood that they had come to ask him about the Vaiśvā-nara Ātman.] He decided: ‘These eminent householders and Veda scholars will ask me questions, and I may not be able to answer all of them. Therefore I will direct them to another teacher’.✅
sa ha sampādayāṃcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti.Saḥ, he [Uddālaka]; ha sampādayāñ-cakāra, decided; ime mahā-śālāḥ, these eminent householders; mahā-śrotriyāḥ, and Veda scholars; mām prakṣyanti, will ask me questions; tebhyaḥ, to them; sarvam iva na pratipatsye, I will not be able to answer everything; hanta aham anyam abhyanuśāsāni iti, therefore I will direct them to another [teacher].
सः ह तान् दृष्ट्वा एव तेषाम् आगमन-प्रयोजनं बुद्ध्वा सम्पादयाञ्चकार। कथम्? प्रक्ष्यन्ति मां वैश्वा-नरम् इमे महा-शालाः महा-श्रोत्रियाः, तेभ्यः अहं न सर्वम् इव पृष्टं प्रतिपत्स्ये वक्तुं न उत्सहे। अतः हन्त अहम् इदानीम् अन्यम् एषाम् अभ्यनुशासानि वक्ष्यामि उपदेष्टारम् इति॥ He, having understood the object of their visit at their very sight, resolved. In what manner? ‘These great householders, proficient in the study of the Vedas, will put to me questions regarding Vaiśvā-nara. I may not be able to answer all what they ask. Hence I will direct them to another preceptor’.
Uddālaka told them: ‘Sirs, at the present time King Aśva-pati, the son of Kekaya, alone knows about the Vaiśvā-nara Ātman. With your permission, we will go to him.’ They then left to see Aśva-pati.✅
tānhovācāśvapatirvai bhagavanto'yaṃ kaikeyaḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃhantābhyāgacchāmeti taṃhābhyājagmuḥ.Tān, to them [the Veda scholars]; ha uvāca, he said; bhagavantaḥ, O sirs; samprati, at the present time; ayam kaikeyaḥ, this son of Kekaya; aśva-patiḥ, Aśva-pati vai; imam, this; vaiśvā-naram ātmānam, Vaiśvā-nara Self [the Self that iṣ in the heart of everyone]; adhyeti, knows; tam hanta abhyāgacchāma iti, if you permit, we will go to him; tam ha abhyājagmuḥ, they went to him.
एवं सम्पाद्य – Having resolved thus,तान् ह उवाच – अश्व-पतिः वै नामतः भगवन्तः अयं केकयस्य अपत्यं कैकेयः संप्रति सम्यग् इमम् आत्मानं वैश्वा-नरम् अध्येति इत्यादि समानम्॥ He said to them, ‘Revered sirs, at present Aśva-pati the son of Kekaya, is rightly concentrating on this Vaiśvā-nara Self …’ etc. same as before.
When they arrived, Aśva-pati had each of his guests worshipped separately. The next morning, after getting up from bed, he said to them: ‘There is no thief in my state, no miserly person, no drunkard, no brāhmaṇa who does not perform the agni-hotra sacrifice, no one who is uneducated, no adulterer, and therefore no adulteress. Sirs, I am performing a sacrifice. The amount of money I will be giving to each priest in this sacrifice, I will give to each one of you. Revered sirs, please stay here’.✅
tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra sa ha prātaḥ saṃjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti.Tebhyaḥ ha prāptebhyaḥ, when they arrived; pṛthak arhāṇi kārayāñ-cakāra, he had each one of them worshipped; prātaḥ, the next morning; sañjihānaḥ, getting up from bed; saḥ ha uvāca, he said; na me stenaḥ jana-pade, there is no thief in my kingdom; na kadaryaḥ, no miserly person; na madya-paḥ, no drunkard; na an-āhita-agniḥ, no brāhmaṇa who does not perform the agni-hotra sacrifice; na a-vidvān, no one who is uneducated; na svairī, no adulterer; kutaḥ svairiṇī, how can there be an adulteress; bhagavantaḥ, O sirs; aham yakṣyamāṇaḥ vai asmi, I am performing a sacrifice; yāvat dhanam, as much wealth; eka-ekasmai ṛtvije dāsyāmi, I will give to each priest; tāvat, that same amount; bhagavadbhyaḥ dāsyāmi, I will give to each of you revered sirs; vasantu bhagavantaḥ iti, sirs, please stay here.
तेभ्यः ह राजा प्राप्तेभ्यः पृथक् पृथग् अर्हाणि अर्हणानि पुरोहितैः भृत्यैः च कारयांचकार कारितवान्। सः ह अन्येद्युः राजा प्रातः संजिहानः उवाच विनयेन उपगम्य – एतद् धनं मत्तः उपादध्वम् इति। तैः प्रत्याख्यातोः मयि दोषं पश्यन्ति नूनम्, यतः न प्रतिगृह्णन्ति मत्तः धनम् इति मन्वानः आत्मनः सद्वृत्ततां प्रतिपिपादयिषन् आह – न मे मम जन-पदे स्तेनः परसु अहर्ता विद्यते। न कदर्यः अदाता सति विभवे। न मद्य-पः द्वि-जोत्तमः सन्। न अनाहिताग्निः शत-गुः। न अविद्वान् अधिकारानुरूपम्। न स्वैरी पर-दारेषु गन्ताः। अतः एव स्वैरिणी कुतः, दुष्ट-चारिणी न सम्भवति इत्यर्थः। The king commanded the priests and servants to accord a reverential reception separately to each and everyone of those who arrived. Next morning, as soon as the king woke up, he went to them and said in all modesty, ‘May you be pleased to accept this wealth from me’. When it was not accepted by them, the king thought, ‘Certainly they perceive some defect in me and that is why they do not accept wealth from me’. Hence, being desirous to apprise them of his noble conduct, he said, ‘In my territory there is no thief, i.e. none who steals the wealth of others, none who does not give in charity in spite of being rich, no drunkard among the Brāhmaṇas, none who does not maintain the fire among the possessors of a hundred cows, none who is not learned to the extent of his fitness, and none who approaches the wives of others. Then how can there be an adulteress?, i.e. there cannot be a woman with bad character.तैः च ‘न वयं धनेन अर्थिनः इत्युक्तः’ आह – अल्पं मत्वा एते धनं न गृह्णन्तीति, यक्ष्यमाणः वै कतिभिः अहोभिः अहं हे भगवन्तः अस्मि। तदर्थं क्लृप्तं धनं मया यावद् एकैकस्मै यथोक्तम् ऋत्विजे धनं दास्यामि, तावत् प्रत्येकं भगवद्भ्यः अपि दास्यामि। वसन्तु भगवन्तः, पश्यन्तु च मम यागम्॥ When they said, ‘We have not come seeking wealth’, he thought, ‘They do not accept the wealth, knowing it to be only little.’ So, he said again, ‘O revered sirs, I am to perform a sacrifice in a few days and I have set apart funds for it. At that time, as much wealth as I shall give to anyone of the priests, as enjoined by the scriptures, that much shall be offered to you also, revered sirs. May you be pleased to stay here, revered sirs; may be pleased to observe my sacrifice.
They said: ‘When a person visits someone, first and foremost, he states why he has come. At the present time, you are the one who knows about the Vaiśvā-nara Ātman. Please tell us about it’.✅
te hocuryena haivārthena puruṣaścarettaṃhaiva vadedātmānamevemaṃ vaiśvānaraṃ sampratyadhyeṣi tameva no brūhīti.Te ha ūcuḥ, they said; yena ha eva arthena, the purpose for which; puruṣaḥ caret, a person visits [another]; tam ha eva vadet, he should state that [first]; imam eva ātmānam vaiśvā-naram, this Vaiśvā-nara Ātman; samprati, now; adhyeṣi, you know; tam eva naḥ brūhi iti, please tell us about it.
इति उक्ताः – Having been told thus,ते ह ऊचुः – येन ह एव अर्थेन प्रयोजनेन यं प्रति चरेत् गच्छेत् पुरुषः, तं ह एव अर्थं वदेत्। इदम् एव प्रयोजनम् आगमनस्य इति अयं न्यायः सताम्। वयं च वैश्वा-नर-ज्ञानार्थिनः। आत्मानम् एव इमं वैश्वा-नरं संप्रत्यध्येषि सम्यग् जानासि। अतः तम् एव नः अस्मभ्यं ब्रूहि॥ They said (to the king), ‘For what purpose a man goes to another, on that alone he should speak to him. It is but reasonable on the part of the righteous men to make clear, “this is the object of the visit.” We are in quest of knowledge of Vaiśvā-nara. You know now the Vaiśvā-nara Self in the proper perspective. Hence please tell us that alone.’
He said to them, ‘I will give you my answer tomorrow morning.’ The next day they went back to him in the forenoon with some fuel in their hands. Without initiating them, he said this—✅
tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca.Tān ha uvāca, he said to them; prātaḥ, in the morning; vaḥ prativaktā asmi iti, I will give you the answer; te, they; ha samit-pāṇayaḥ, with fuel in their hands; pūrvāhṇe praticakramire, came again the next day in the forenoon; tān ha an-upanīya eva, without initiating them; etat uvāca, he said this.
इति उक्तः – When asked thus,तान् ह उवाच। प्रातः वः युष्मभ्यं प्रतिवक्ता अस्मि प्रति-वाक्यं दाता अस्मि इति उक्ताः ते ह राज्ञः अभिप्रायज्ञाः समित्-पाणयः समिद्-भार-हस्ताः अपरेद्युः पूर्वाह्णे राजानं प्रतिचक्रमिरे गतवन्तः। He said to them, ‘I shall give you the answer in the morning.’ They, on being informed so, having known the intention of the king, approached him in the next forenoon with sacrificial fuel in their hands.यतः एवं महा-शालाः महा-श्रोत्रियाः ब्राह्मणाः सन्तः महा-शालत्वाद्यभिमानं हित्वा समिद्-भार-हस्ताः जातितः हीनं राजानं विद्यार्थिनः विनयेन उपजग्मुः। तथा अन्यैः विद्योपादित्सुभिः भवितव्यम्। तेभ्यः च अदाद्विद्याम् अनुपनीय एव उपनयनम् अकृत्वा एव। तान् यथा योग्येभ्यः विद्याम् अदात्, तथा अन्येन अपि विद्या दातव्या इति आख्यायिकार्थः। एतद् वैश्वानर-विज्ञानम् उवाच इति वक्ष्यमाणेन सम्बन्धः॥ In spite of being the great Brāhmaṇa-householders, proficient in the Veda lore, they, casting away all such pride of being the great householders, approached the king belonging to a lower caste, with the sacrificial fuel in hands, like humble students. Hence, all those who desire to have knowledge should behave likewise. And for them, without being initiated even, the king imparted the instruction. The essence of this narrative is that just as the king has imparted to those fit students, so also should the other teachers impart it to fit disciples. ‘Imparted this instruction on Vaiśvā-nara’ has reference to what is going to be said.
The king said, ‘O son of Upamanyu, whom do you worship as the Vaiśvā-nara Self?’ The son of Upamanyu replied, ‘O King, I worship heaven.’ The king said: ‘The Self you worship is the Vaiśvā-nara Self which is Suteja – i.e., bright and beautiful. That is why whoever is born in your family is bright, brighter, and still brighter’.✅
aupamanyava kaṃ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava sutaṃ prasutamāsutaṃ kule dṛśyate.Aupamanyava, O son of Upamanyu; kam, whom; tvam, you; ātmānam, as your self; upāsse iti, worship; bhagavaḥ rājan, revered king; divam eva iti, [I worship] heaven; ha uvāca, he [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [heaven]; vai, for sure; ātmā vaiśvā-naraḥ, is Vaiśvā-nara Ātman; su-tejāḥ, as Su-teja [i.e., beautiful and bright]; tasmāt, therefore; tava kule, in your family; sutam, soma juice [i.e., children]; prasutam, better soma juice; āsutam, and much better soma juice; dṛśyate, are seen [i.e., better, much better, and still better children are seen].
सः कथम् उवाच इति, आह – How did he impart the instruction? This is being explained:औपमन्यव हे, कम् आत्मानं वैश्वा-नरं त्वम् उपास्से इति पप्रच्छ। ‘O the son of Upamanyu, what is the Vaiśvā-nara Self you meditate on?’ said the king.ननु अयम् अन्यायः – आचार्यः सन् शिष्यं पृच्छति इति। (Pūrvapakṣa): Is it not unreasonable to ask the student, in spite of being a teacher himself?न एषः दोषः, “यद् वेत्थ तेन मा उपसीद ततः ते ऊर्ध्वं वक्ष्यामि” (ChanU.7.1.1) इति न्याय-दर्शनात्। अन्यत्र अपि आचार्यस्य अप्रतिभावनवति शिष्ये प्रतिभोत्पादनार्थः प्रश्नः दृष्टः अजात-शत्रोः, “क्व एषः तदाभूत् कुतः एतद् आगात्” (BrhU.2.1.16) इति। (Samādhāna): There is nothing wrong, for there is the rule, ‘Tell me (first) what you know; then approach me. What remains still, I shall tell you’. Elsewhere also, Ajāta-śatru, the teacher, can be seen ascertaining from a dull-witted pupil, ‘Where was it and from where did it come from?’ (BrhU.2.1.16), in order to make him apply his wit diligently.दिवम् एव द्यु-लोकम् एव वैश्वा-नरम् उपासे भगवः राजन् इति ह उवाच। एषः वै सुतेजाः शोभनं तेजः यस्य सः अयं सुतेजाः इति प्रसिद्धः वैश्वा-नरः आत्मा, आत्मनः अवयव-भूतत्वात्। यं त्वम् आत्मानम् आत्मैक-देशम् उपास्से, तस्मात् सुतेजसः वैश्वा-नरस्य उपासनात् तव सुतम् अभिषुतं सोम-रूपं कर्मणि प्रसुतं प्रकर्षेण च सुतम् आसुतं च अहर्-गणादिषु तव कुले दृश्यते। अतीव कर्मिणः त्वत्-कुलीनाः इत्यर्थः॥ ‘Heaven alone, O revered king, I meditate upon as the Vaiśvā-nara’, he replied. Then the king said, ‘That verily is Su-tejas. That which is highly effulgent is well-known as Su-tejas, the Vaiśvā-nara Self, for it forms the limb of the Self, i.e. what you meditate on as the Self, (rather) as part of the Self. Therefore, inasmuch as you meditate on Su-tejas, the Vaiśvā-nara Self, there will be seen in your family during the sacrifices such as Ahar-gaṇa and the like, Suta (i.e. the Soma-juice extracted in the Jyotiḥ-ṣṭoma which is to be accomplished in one day), Prasuta (i.e. the Soma-juice extracted in a manner peculiar to Ahīna sacrifice which lasts up to twelve days), and Āsuta (i.e. the Soma-juice extracted in the Ahar-gaṇa sacrifice which lasts for several days). That is to say, those belonging to your family are seen to be very much devoted to sacrifices.
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvā-nara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But heaven is like the head of the Self.’ Then the king said, ‘If you had not come to me your head would have fallen off’.✅
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste mūdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṃ nāgamiṣya iti.Annam atsi, [the king said:] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahma-varcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ mūrdhā iti, but this [heaven] is like the head of the Self; ha uvāca, he [the king] said; te mūrdhā vyapatiṣyat, your head would have fallen; yat mām na āgamiṣyaḥ iti, if you had not come to me.
अत्सि अन्नं दीप्ताग्निः सन् पश्यसि च पुत्रपौत्रादि प्रियम् इष्टम्। अन्यः अपि अत्ति अन्नं पश्यति च प्रियं भवति। अस्य सुतं प्रसुतम् आसुतम् इत्यादि कर्मित्वं ब्रह्म-वर्चसं कुले, यः कश्चित् एतं यथोक्तम् एवं वैश्वा-नरम् उपास्ते। मूर्धा तु आत्मनः वैश्वा-नरस्य एषः, न समस्तः वैश्वानरः। अतः समस्त-बुद्ध्या वैश्वा-नरस्य उपासनात् मूर्धा शिरः ते विपरीत-ग्राहिणः व्यपतिष्यत् विपतितम् अभविष्यत् यत् यदि मां न आगतः अभविष्यः। साधु अकार्षीः यद् माम् आगतः असि इत्यभिप्रायः॥ Becoming the blazing fire you eat food and see what is dear in the form of son, grandson etc. Anyone else also eats food and sees what is dear, if one meditates thus on tne Vaiśvā-nara, and in his family there is the divine splendour in the form of libations such as Suta, Prasuta and Āsuta. This is but the head of the Vaiśvā-nara Self and not the Vaiśvā-nara in its entirety. Hence, since you have meditated on it, thinking that it is a whole, your head would have fallen for the reason of its being apprehended in the wrong way, had you not come to me. The drift is that you have done well in coming to me.
The king then said to Satya-yajña Pauluṣi, ‘O Prācīna-yogya, whom do you worship as the Self?’ Satya-yajña replied, ‘I worship Āditya, the sun, revered king.’ The king said: ‘That which you worship as the Vaiśvā-nara Ātman is named Viśva-rūpa. This is why you have in your family wealth in many forms’.✅
atha hovāca satyayajñaṃ pauluṣiṃ prācīnayogya kaṃ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava bahu viśvarūpaṃ kule dṛśyate.Atha, next; ha uvāca, he [the king] said; satya-yajñam pauluṣim, to Satya-yajña Pauluṣi; prācīna-yogya, O Prācīna-yogya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; ādityam eva iti, [I worship] Āditya [the sun]; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [Āditya]; vai, for sure; ātmā vaiśvā-naraḥ, is the Vaiśvā-nara Ātman; viśva-rūpaḥ, as Viśva-rūpa [having many forms]; tasmāt, therefore; tava kule, in your family; bahu viśva-rūpam, wealth in many forms; dṛśyate, is seen.
अथ ह उवाच सत्य-यज्ञं पौलुषिम् – हे प्राचीन-योग्य कं त्वम् आत्मानम् उपास्से इति। आदित्यम् एव भगवः राजन् इति ह उवाच। शुक्ल-नीलादि-रूपत्वाद् विश्व-रूपत्वम् आदित्यस्य, सर्व-रूपत्वाद् वा, सर्वाणि रूपाणि हि त्वाष्ट्राणी यतः, अतः वा विश्व-रूपः आदित्यः। तद्-उपासनात् तव बहु विश्व-रूपम् इहामुत्रार्थम् उपकरणं दृश्यते कुले॥ Then the king said to Satya-yajña, the son of Pauluṣi, ‘O Prācīna-yogya (‘ancient yogī’), what is the Self you meditate on?’ ‘Sun alone, O revered king’, he replied. The term Viśva-rūpa (multiform) belongs to the sun because of the presence of colours such as white, blue etc. in it, or because it contains all forms. Inasmuch as all forms belong to Tvaṣṭṛ (the reducer of all beings, during dissolution), therefore, the sun is called Viśva-rūpa. On account of the meditation on it, there are seen in your family many kinds of enjoyable things, i.e. objects for enjoyment here and hereafter.
‘You now have chariots drawn by mules. You are served by maidservants, and you have a necklace. You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvā-nara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But this Āditya is like the eye of the Self.’ Then the king said, ‘If you had not come to me you would have become blind’.✅
pravṛtto'śvatarīratho dāsīniṣko'tsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste cakṣuṣetadātmana iti hovācāndho'bhaviṣyo yanmāṃ nāgamiṣya iti.Aśvatarī-rathaḥ, a chariot drawn by mules; dāsī-niṣkaḥ, maidservants and a necklace; pravṛttaḥ, you have; annam atsi, you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahma-varcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ cakṣuḥ iti, but this [Āditya] is like the eye of the Self; ha uvāca, he [the king] said; andhaḥ abhaviṣyaḥ, you would have become blind; yat mām na āgamiṣyaḥ iti, if you had not come to me.
किंच त्वाम् अनु – Moreover, for you (these will be there):प्रवृत्तः अश्वतरीभ्यां युक्तः रथः अश्वतरी-रथः दासी-निष्कः दासीभिः युक्तः निष्कः हारः दाशी-निष्कः। अत्सि अन्नम् इत्यादि समानम्। चक्षुः वैश्वा-नरस्य तु सविता। तस्य समस्त-बुद्ध्योपासनात् अन्धः अभविष्यः चक्षुर्हीनः अभविष्यः यद् मां न आगमिष्यः इति पूर्ववत्॥ Aśvatarī-ratha: the chariot drawn by two mules; Dāsī-niṣka: a gold necklace along with maid servants – these will follow you. ‘You eat food …’ etc. same as before. ‘The sun is but the eye of Vaiśvā-nara (and not Vaiśvā-nara in its entirety). Since you have meditated upon it thinking that it is a whole, you would have become blind, i.e. would have lost your eyes, had you not come to me’ – all these to be understood as before.
The king then said to Indra-dyumna Bhāllaveya, ‘O Vaiyāghra-padya, whom do you worship as the Self?’ Indra-dyumna replied, ‘I worship Vāyu [air], revered king.’ The king said: ‘That which you worship as the Vaiśvā-nara Ātman is named Pṛthag-vartmā [one who changes direction]. This is why you receive gifts from all directions. And this is also why different kinds of chariots follow you in rows’.✅
atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvāṃ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti.Atha, next; ha uvāca, he [the king] said; indra-dyumnam bhāllaveyam, to Indra-dyumna Bhāllaveya; vaiyāghra-padya, O Vaiyāghra-padya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; vāyum eva iti, [I worship] Vāyu [air]; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [Vāyu]; vai, for sure; ātmā vaiśvā-naraḥ, is the Vaiśvā-nara Ātman; pṛthag-vartmā, as Pṛthag-vartmā [going in many directions]; tasmāt, therefore; pṛthak, from different directions; balayaḥ, gifts; tvām, to you; āyanti, come; pṛthak ratha-śreṇayaḥ anuyanti, different lines of chariots follow you [i.e., they are at your disposal].
अथ ह उवाच इन्द्र-द्युम्नं भाल्लवेयम् – वैयाघ्र-पद्य कं त्वम् आत्मानम् उपास्से इत्यादि समानम्। पृथग्-वर्त्मा नाना वर्त्मानियस्य वायोः आवहोद्वहादिभिः भेदैः वर्तमानस्य सः अयं पृथग्-वर्त्मा वायुः। तस्मात् पृथग्-वर्त्मात्मनः वैश्वा-नरस्य उपासनात् पृथक् नाना-दिक्काः त्वां बलयः वस्त्रान्नादि-लक्षणाः बलयः आयन्ति आगच्छन्ति। पृथग्-रथ-श्रेणयः रथ-पङ्क्तयः अपि त्वाम् अनुयन्ति॥ Then the king said to Indra-dyumna, the son of Bhāllavi, ‘O Vaiyāghra-padya, what is the Self you meditate on? …’ etc. same as before. Pṛthag-vartma: the air which had different directions to move about (amongst the seven winds existing in the atmospheric region between Bhū-loka and Svar-loka) such as Āvaha (moving to bring), Udvaha (moving to bear up or hold up). Therefore, on account of the meditation on the differently directed Vaiśvā-nara Self, tributes in the form of clothes, food etc. come to you from different directions. Also chariots in various rows will follow you.
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvā-nara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But Vāyu [air] is like the life [i.e., the vital force] of the Self.’ Then the king said, ‘If you had not come to me your vital force would have left the body’.✅
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṃ nāgamiṣya iti.Annam atsi, [the king said:] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahma-varcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ prāṇaḥ iti, but this [Vāyu] is like the life of the Self; ha uvāca, he [the king] said; te prāṇaḥ udakramiṣyat, your life would have left the body; yat mām na āgamiṣyaḥ iti, if you had not come to me.
अत्सि अन्नम् इत्यादि समानम्। प्राणः तु एषः आत्मनः इति ह उवाच। प्राणः ते तव उदक्रमिष्यत् उत्क्रान्तः अभविष्यत्, यद् मां न आगमिष्यः इति॥ ‘You eat food …’ etc. same as before. This is but the Prāṇa of the Vaiśvā-nara Self, said the king. ‘If you had not come to me, your Prāṇa would have left you’, (he added).
The king then said to Jana, ‘O Sārkarākṣya, whom do you worship as the Self?’ Jana replied, ‘I worship Ākāśa [space], revered king.’ The king said: ‘That which you worship as the Vaiśvā-nara Ātman is named Bahula [pervasive]. This is why you have so many children and so much wealth’.✅
atha hovāca janaṃśārkarākṣya kaṃ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṃ tvamātmānamupasse tasmāttvaṃ bahulo'si prajayā ca dhanena ca.Atha, next; ha uvāca, he [the king] said; janam, to Jana; śārkarākṣya, O Śārkarākṣya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; ākāśam eva iti, [I worship] Ākāśa [space]; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [Ākāśa]; vai, for sure; ātmā vaiśvā-naraḥ, is the Vaiśvā-nara Ātman; bahulaḥ, as Bahula [pervasive]; tasmāt, therefore; tvam, you; bahulaḥ asi prajayā ca dhanena ca, have a great number of children and much wealth.
अथ ह उवाच जनम् इत्यादि समानम्। एषः वै बहुलः आत्मा वैश्वा-नरः। बहुलत्वम् आकाशस्य सर्व-गतत्वात् बहुल-गुणोपासनात् च। त्वं बहुलः असि प्रजया च पुत्र-पौत्रादि-लक्षणया धनेन च हिरण्यादिना॥ ‘Then he said to Jana …’ etc. same as before. This verily is the Self known as ‘the abundant’. The abundance of Ākāśa is owing to its all-pervasiveness, and also on account of its being meditated upon as possessing vast qualities. You abound in progeny in the form of sons, grandsons etc. and also in wealth in the shape of gold etc.
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvā-nara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But Ākāśa [space] is like the mid part of the Self.’ Then the king said, ‘If you had not come to me the middle part of your body would have shrunk’.✅
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste saṃdehastveṣa ātmana iti hovāca saṃdehaste vyaśīryadyanmāṃ nāgamiṣya iti.Annam atsi, [the king said:] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahma-varcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ sandehaḥ iti, but this [Ākāśa] is like the mid part of the Self; ha uvāca, he [the king] said; te sandehaḥ vyaśīryat, the middle part of your body would have shrunk; yat mām na āgamiṣyaḥ iti, if you had not come to me.
संदेहः तु एषः संदेहः मध्यमं शरीरं वैश्वा-नरस्य। दिहेः उपचयार्थत्वात् मांस-रुधिरास्थ्यादिभिः च बहुलं शरीरं तत् संदेहः ते तव शरीरं व्यशीर्यत् शीर्णम् अभविष्यत् यद् मां न आगमिष्यः इति॥ ‘This is but the sandeha, the middle portion of the body of the Vaiśvā-nara Self’, said the king. Inasmuch as the root dih is expressive of growth or combination, the body is called sandeha, for it is a combination of flesh, blood, bones etc. ‘Your body would have withered away, had you not come to me’, (he added).
The king then said to Buḍila Āśvatarāśvi, ‘O Vaiyāghra-padya, whom do you worship as the Self?’ Buḍila replied, ‘I worship water, revered king.’ The king said: ‘That which you worship as the Vaiśvā-nara Ātman is named Rayi [wealth]. This is why you are rich and healthy’.✅
atha hovāca buḍilamāśvatarāśviṃ vaiyāghrapadya kaṃ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃrayimānpuṣṭimānasi.Atha, next; ha uvāca, he [the king] said; buḍilam āśvatarāśvim, to Buḍila Āśvatarāśvi; vaiyāghra-padya, O Vaiyāghrapadya; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; apaḥ eva iti, [I worship] water; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [water]; vai, for sure; ātmā vaiśvā-naraḥ, is the Vaiśvā-nara Ātman; rayiḥ, as Rayi [wealth]; tasmāt, therefore; tvam, you; rayimān puṣṭimān asi, are rich and have a strong, healthy body.
अथ ह उवाच बुडिलम् आश्वतराश्विम् इत्यादि समानम्। एषः वै रयिः आत्मा वैश्वा-नरः धन-रूपः। अद्भ्यः अन्नं ततः धनम् इति। तस्माद् रयिमान् धनवान् त्वं पुष्टिमान् च शरीरेण पुष्टेः च अन्न-निमित्तत्वात्॥ 'Then he said to Buḍila, the son of Āśvatarāśva …’ etc. same as before. This verily is the, Vaiśvā-nara Self in the shape of wealth. Food proceeds from water and wealth proceeds from food. Therefore, you are wealthy and also strong in body, for food is the source of health.
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvā-nara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But water is like the bladder of the Self.’ Then the king said, ‘If you had not come to me your bladder would have burst’.✅
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṃ nāgamiṣya iti.Annam atsi, [the king said:] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahma-varcasam bhavati, are born those who shine with the brightness of Brahman; eṣaḥ tu ātmanaḥ bastiḥ iti, but this [water] is like the bladder of the Self; ha uvāca, he [the king] said; te bastiḥ vyabhetsyat, your bladder would have burst; yat mām na āgamiṣyaḥ iti, if you had not come to me.
बस्तिः तु एषः आत्मनः वैश्वा-नरस्य, बस्तिः मूत्र-संग्रह-स्थानम्, बस्तिः ते व्यभेत्स्यत् भिन्नः अभविष्यत् यद् मां न आगमिष्यः इति॥ ‘This is but the bladder of the Vaiśvā-nara Self, said the king. That part of the body where the urine becomes collected, is called basti (also vasti). ‘Your basti (bladder) would have burst, had you not come to me’, (he added).
1. The king then said to Uddālaka Āruṇi, ‘O Gautama, whom do you worship as the Self?’ Uddālaka replied, ‘I worship the earth, revered king.’ The king said: ‘That which you worship as the Vaiśvā-nara Ātman is named Pratiṣṭhā [the support]. This is why you have so many children and animals to support you’. 2. ‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvā-nara Self thus enjoys eating food and is able to see his dear ones. He also has children in his family who shine with the radiance of Brahman [i.e., they become well known for their good conduct and scholarship]. But the earth is like the feet of the Self.’ Then the king said, ‘If you had not come to me your feet would have become extremely weak’.✅
1. atha hovācoddālakamāruṇiṃ gautama kaṃ tvamātmānamupassa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃ pratiṣṭhito'si prajayā ca paśubhiśca.Atha, next; ha uvāca, he [the king] said; uddālakam āruṇim, to Uddālaka Āruṇi; gautama, O Gautama; kam, whom; tvam ātmānam upāsse iti, do you worship as the Self; bhagavaḥ rājan, revered king; pṛthivīm eva iti, [I worship] the earth; ha uvāca, [the king] said; yam tvam ātmānam upāsse, the Self which you worship; eṣaḥ, this [earth]; vai, for sure; ātmā vaiśvā-naraḥ, is the Vaiśvā-nara Ātman; pratiṣṭhā, as Pratiṣṭhā [the support]; tasmāt, therefore; tvam, you; pratiṣṭhitaḥ prajayā ca paśubhiḥ ca asi, are supported by children and animals.2. atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṃ yanmāṃ nāgamiṣya iti.Annam atsi, [the king said:] you eat food; priyam paśyasi, you see everything pleasant [i.e., your children, grandchildren, etc.]; yaḥ, he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; annam atti, eats food; priyam paśyati, [and] sees everything pleasant [or, sees his dear ones]; asya kule, in his family; brahma-varcasam bhavati, are born those who shine with the brightness of Brahman; eṣau tu ātmanaḥ pādau iti, but [this earth] is like the two feet of the Self; ha uvāca, he [the king] said; te pādau vyamlāsyetām, your feet would have become very weak; yat mām na āgamiṣyaḥ iti, if you had not come to me.
अथ ह उवाच उद्दालकम् इत्यादि समानम्। पृथिवीम् एव भगवः राजन् इति ह उवाच। एषः वै प्रतिष्ठा, पादौ वैश्वानरस्य। पादौ ते व्यम्लास्येतां विम्लानौ अभविष्यतां श्लथी-भूतौ यद् मां ना आगमिष्यः इति॥ ‘Then he said to Uddālaka …’ etc. same as before. He replied, ‘The earth alone, O revered king’. ‘This verily is the basis, i.e. the feet (cf. MunU.2.1.4) of the Vaiśvā-nara Self,’ said the king. ‘Had you not come to me, your feet would have become infirm, i.e. withered away’, (he added).
The king said to the brāhmaṇas: ‘Those of you who are here meditate on the Vaiśvā-nara Self only in part. [That is why when you eat you think you are eating separately.] He who worships the Self as all-pervasive and infinite, enjoys eating through whoever eats in the worlds, through all beings, and through all selves.✅
.tānhovācaite vai khalu yūyaṃ pṛthagivemamātmānaṃ vaiśvānaraṃ vidvāṃso'nnamattha yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamattiTān, to them [the brāhmaṇas]; ha uvāca, [the king] said; ete yūyam vai khalu, those of you here; imam vaiśvā-naram ātmānam vidvāṃsaḥ, have known this [undivided] Vaiśvā-nara Ātman; pṛthak iva, only in part [and as separate in each individual]; annam attha, [and that is why] you eat food [thinking you are eating separately]; yaḥ tu, but he who; etam evam vaiśvā-naram ātmānam upāste, worships this Vaiśvā-nara Ātman thus; prādeśa-mātram, as all-pervasive [i.e., as covering the various worlds]; abhivimānam, [and] infinite; saḥ, he; sarveṣu lokeṣu, in all the worlds; sarveṣu bhūteṣu, in all beings; sarveṣu ātmasu, in all selves; annam atti, eats food.
तान् यथोक्त-वैश्वानर-दर्शनवतः ह उवाच – एते यूयम्, वै खलु इति अनर्थकौ, यूयं पृथग् इव अपृथक् सन्तम् इमम् एकं वैश्वानरम् आत्मानं विद्वांसः अन्नम् अत्थ, परिच्छिन्नात्म-बुद्ध्या इत्येतत् – हस्ति-दर्शन इव जात्यन्धाः। To them who hold the view of Vaiśvā-nara as described above, the king said, – the words vai and khalu are meaningless here – ‘You, knowing this Vaisvā-nara Self as though different, which (in fact) is not different, but is one, eat food’. This is due to the limited notion of the Self, just like the seeing of the elephant by the born-blind.यः तु एतम् एवं यथोक्तावयवैः द्यु-मूर्धादिभिः पृथिवी-पादन्तैः विशिष्टम् एकं प्रादेश-मात्रं प्रादेशैः द्यु-मूर्धादिभिः पृथिवी-पादान्तैः अध्यात्मं मीयते ज्ञायते इति प्रादेश-मात्रम्। मुखादिषु वा करणेषु अत्तृत्वेन मीयते इति प्रादेश-मात्रः। द्यु-लोकादि-पृथिव्यन्त-प्रदेश-परिमाणः वा प्रादेश-मात्रः। प्रकर्षेण शास्त्रेण आदिश्यन्ते इति प्रादेशाः द्यु-लोकादयः एव तावत् परिमाणः प्रादेश-मात्रः। But one who knows this which has been described earlier as possessed of limbs, i.e. heaven for its head and the earth for its feet, and which is confined to only a region, i.e. a region extending from heaven which is the head, up to the earth which is the feet, as the object of identification as in ‘this I am’ and Prādeśa-mātra, i.e. ‘confined only to a particular area’ (and meditates) – or it is considered as Prādeśa-mātra because of its being known as the eater in the organs such as the mouth, or it is called Prādeśa-mātra owing to its dimension extending from heaven to the earth, or inasmuch as heaven etc. are particularly explained (Pra - Ādiśyante) by scriptural instructions, they are said to be Prādeśa, and, as such, in view of the fact of its being determined by Prādeśa, i.e. heaven etc., it is said to be Prādeśa-mātra.शाखान्तरे तु मूर्धादिः चिबुक-प्रतिष्ठः इति प्रादेश-मात्रं कल्पयन्ति। इह तु न तथा अभिप्रेतः, “तस्य ह वै एतस्य आत्मनः” (ChanU.5.18.2) इत्यादि-उपसंहारात्। In another scripture, too, this which is located within (the area from) the head to the chin, has been regarded as Prādeśa-mātra. But here it is not given in that sense, inasmuch as it is concluded by saying, ‘of the Self such as this (heaven itself is the head)’ etc.प्रत्यगात्मतया अभिविमीयते अहम् इति ज्ञायते इति अभिविमानः तम् एतम् आत्मानं वैश्वानरम् – विश्वान्नरान् नयति पुण्य-पापानुरूपां गतिं सर्वात्मा एषः ईश्वरः वैश्वानरः, विश्वः नरः एव वा सर्वात्मत्वात्, विश्वैः वा नरैः प्रत्यगात्मतया प्रविभज्य नीयते इति वैश्वानरः तम् एवम् उपास्ते यः, सः अदन् अन्नादी सर्वेषु लोकेषु द्यु-लोकादिषु सर्वेषु भूतेषु चराचरेषु सर्वेषु आत्मसु शरीरेन्द्रिय-मनो-बुद्धिषु, तेषु हि आत्म-कल्पना-व्यपदेशः, प्राणिनाम् अन्नम् अत्ति, वैश्वानर-वित् सर्वात्मा सन् अन्नम् अत्ति। न यथा अज्ञाः पिण्ड-मात्राभिमानः सन् इत्यर्थः॥ This is cognised as the individual Self that is identified as ‘I am’. He who meditates thus on the Vaiśvā-nara Self such as this – this one is called ‘Vaiśvā-nara’, because this guides all persons in accordance with righteousness and evil, or the Lord who is All-Self is ‘Vaiśvā-nara’, or being the All Self, this one is identified with all men, or because of being accepted severally as the inner selves by all persons this one is (called) ‘Vaiśvā-nara’ – eats food, in all the worlds such as heaven and the rest, in all the beings, moving and unmoving, and in all that is known as the body and senses, the mind and intellect – for the creatures regard these as the seat of Prāṇa – (such a one) eats food. That is to say, the knower of the Vaiśvā-nara, becoming the All-Self, eats food, meaning he does not eat food like an ignorant man who identifies himself with his body.
Su-teja [i.e., ‘the bright and beautiful’ – heaven] is the head of this Vaiśvā-nara Self; Viśva-rūpa [‘having many forms’ – the sun] is the eye; Pṛthag-vartmā [‘one who changes direction’ – air] is the prāṇa; Bahula [‘pervasive’ – space] is the middle part; Rayi [‘wealth’ – water] is the bladder; the earth [Pratiṣṭhā – ‘the support’] is the feet; the sacrificial altar [vedi] is the chest; the kuśa grass is the hair on the chest; the Gārha-patya fire is the heart; the Anvāhārya-pacana [i.e., the Dakṣiṇāgni] fire is the mind; and the Āhavanīya fire is the mouth.✅
tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṃ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ.Tasya etasya ha vai vaiśvā-narasya ātmanaḥ, of this Vaiśvā-nara Ātman; su-tejāḥ eva mūrdhā, heaven is the head; viśva-rūpaḥ cakṣuḥ, the sun is the eye; pṛthak-vartmātmā prāṇaḥ, air is prāṇa; bahulaḥ sandehaḥ, the sky is the middle part of the body; rayiḥ bastiḥ eva, water is the bladder; pṛthivī eva pādau, the earth is the feet; vediḥ, the sacrificial altar; ura eva, is the chest; barhiḥ lomāni, the kuśa grass [used in the sacrifice] is the hair [on the chest]; gārha-patyaḥ hṛdayam, the Gārha-patya fire is the heart; anvāhārya-pacana manaḥ, the Anvāhārya-pacana fire [i.e., the Dakṣiṇāgni fire] is the mind; āhavanīyaḥ āsyam, the Āhavanīya fire is the mouth.
कस्माद् एवम्? यस्मात् – Why is it so? Because,तस्य ह वै प्रकृतस्य एव एतस्य आत्मनः वैश्वा-नरस्य मूर्धा एव सुतेजाः चक्षुः विश्व-रूपः प्राणः पृथग्-वर्त्मात्मा संदेहः बहुलः बस्तिः एव रयिः पृथिवी एव पादौ। अथवा विध्यर्थम् एतद् वचनम् – एवम् उपास्य इति। Of the Vaiśvā-nara Self that is under discussion the head is ‘the effulgent’, the eye is ‘the multiform’, the Prāṇa is ‘the differently directed’, the middle portion of the body is ‘the abundant’, the bladder is ‘the wealth’, the feet are the earth, and the chest is the altar. Or this is by way of injunction, meaning, this is to be meditated on in this manner.अथ इदानीं वैश्वानर-विदः भोजने अग्नि-होत्रं सम्पिपादयिषन् आह – एतस्य वैश्वा-नरस्य भोक्तुः उरः एव वेदिः, आकार-सामान्यात्। लोमानि बर्हिः, वेद्याम् इव उरसि लोमानि आस्तीर्णानि दृश्यन्ते। हृदयं गार्ह-पत्यः, हृदयाद् हि मनः प्रणीतम् इव अनन्तरी भवति। अतः अन्वाहार्य-पचनः अग्निः मनः। आस्यं मुखम् आहवनीयः इव आहवनीयः हूयते अस्मिन् अन्नम् इति॥ Then, with a desire to show that the act of eating of the knower of the Vaiśvā-nara Self itself is Agni-hotra, it is now said, ‘Of Vaiśvā-nara, the enjoyer, the chest is the altar’ owing to the resemblance of shape. (Similarly), ‘the hairs (on the chest) are the Kuśa grass’, for, like the Kuśa grass lying scattered on the altar, are seen hairs on the chest. ‘The heart is the Gārha-pati fire’. The mind, originated from the heart, as it were, exists within it; hence the mind is the Anvāhārya-pacana fire, The mouth, being similar to Āhavanīya fire, is Āhavanīya, for in it is food offered as an oblation.
The first part of the food is like the first oblation. One who eats should offer it as an oblation to prāṇa, saying, ‘Prāṇāya svāhā’ [i.e., I offer this as an oblation to prāṇa]. With this, your prāṇa becomes pleased.✅
tadyadbhaktaṃ prathamamāgacchettaddhomīyaṃ sa yāṃ prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti prāṇastṛpyati.Tat, therefore; yat bhaktam, that food which; prathamam āgacchet, comes first; tat, that; homīyam, is meant as an oblation; saḥ, he [who eats]; yām prathamām āhutim, that first oblation; juhuyāt, offers; tām, that; juhuyāt, offers; prāṇāya svāhā iti, [with the mantra] ‘Prāṇāya svāhā’; prāṇaḥ tṛpyati, [then] prāṇa is pleased.
तत् तत्र एवं सति यद् भक्तं प्रथमं भोजन-काले आगच्छेद् भोजनार्थम्, तद् होमीयं तद् होतव्यम्, अग्नि-होत्र-संपन्मात्रस्य विवक्षितत्वाद् न अग्नि-होत्राङ्गेतिकर्तव्यता-प्राप्तिः इह। सः भोक्ता यां प्रथमाम् आहुतिं जुहुयात्, तां कथं जुहुयाद्? इति, आह – प्राणाय स्वाहा इति अनेन मन्त्रेण। आहुति-शब्दात् अवदान-प्रमाणम् अन्नं प्रक्षिपेद् इत्यर्थः। तेन प्राणः तृप्यति॥ Such being the case, the food that comes at the time of eating is to be offered as an oblation. Inasmuch as the intention here is only to show the act of eating as Agni-hotra, the question of the preliminary rites which form part of the Agni-hotra does not arise here. How should that eater offer the first oblation? This is being explained. He should offer it with the mantra ‘Svāhā to Prāṇa’. Since there is the word ‘oblation’, the idea is that in such quantity as prescribed for an oblation, the food is to be put into the mouth. By this Prāṇa is satisfied.
When prāṇa is pleased, the eye is pleased; when the eye is pleased, the sun is pleased; when the sun is pleased, heaven is pleased; when heaven is pleased, whatever there is ruled by heaven and the sun is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.✅
prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti.Prāṇe tṛpyati, when prāṇa is pleased; cakṣuḥ tṛpyati, the eye is pleased; cakṣuṣi tṛpyati, when the eye is pleased; ādityaḥ tṛpyati, the sun is pleased; āditye tṛpyati, when the sun is pleased; dyauḥ tṛpyati, heaven is pleased; divi tṛpyantyām, when heaven is pleased; yat kiñca, whatever; dyauḥ ca ādityaḥ ca adhitiṣṭhataḥ, is there ruled by heaven and the sun; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahma-varcasena iti, by the radiance of Brahman derived from good character and scholarship.
प्राणे तृप्यति चक्षुः तृप्यति। चक्षुः आदित्यः द्यौः च इत्यादि तृप्यति, यत् च अन्यत् द्यौः च आदित्यः च स्वामित्वेन अधितिष्ठतः तत् च तृप्यति, तस्य तृप्तिम् अनु स्वयं भुञ्जानः तृप्यति एवं प्रत्यक्षम्। किञ्च प्रजादिभिः च। तेजः शरीरस्था दीप्तिः उज्ज्वलत्वं प्रागल्भ्यं वा, ब्रह्म-वर्चसं वृत्त-स्वाध्याय-निमित्तं तेजः॥ When the Prāṇa is satisfied, the eye is satisfied. The eye being satisfied, the sun, heaven etc. are satisfied. Also, that on which the heaven and the sun preside as its lords, too, is satisfied. When that is satisfied, the eater himself is satisfied, just as in common parlance. Moreover, he is satisfied with progeny and the rest. Tejas (lustre) means the brightness of the body, brilliance or proficiency. The brilliance arising from good conduct and the study of the Vedas is the divine splendour.
20.1. When he [the eater] offers the second oblation, he offers it saying, ‘Vyānāya svāhā’ [I offer this as an oblation to vyāna]. With this, vyāna becomes pleased. 20.2. When vyāna is pleased, the ear is pleased; when the ear is pleased, the moon is pleased; when the moon is pleased, the quarters are pleased; with the quarters being pleased, whatever there is ruled by the quarters and the moon is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.
21.1. When he [the eater] offers the third oblation, he offers it saying, ‘Apānāya svāhā’ [I offer this as an oblation to apāna]. With this, apāna becomes pleased. 21.2. When apāna is pleased, the organ of speech is pleased; the organ of speech being pleased, fire is pleased; when fire is pleased, the earth is pleased; the earth being pleased, whatever is under the control of the earth and fire is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.
22.1. When he [the eater] offers the fourth oblation, he offers it saying, ‘Samānāya svāhā’ [I offer this as an oblation to samāna]. With this, samāna becomes pleased. 22.2. When samāna is pleased, the mind is pleased; when the mind is pleased, the cloud is pleased; when the cloud is pleased, lightning is pleased; lightning being pleased, whatever is under the control of lightning and the cloud is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.
23.1. When he [the eater] offers the fifth oblation, he offers it saying, ‘Udānāya svāhā’ [I offer this as an oblation to udāna]. With this, udāna becomes pleased. 23.2. When udāna is pleased, the organ of touch is pleased; the organ of touch being pleased, air is pleased; when air is pleased, space is pleased; when space is pleased, whatever is under the control of air and space is pleased. Then when that is pleased, the eater derives pleasure from his children, from his animals, from an abundance of food, from physical strength, and from his good life and scholarship.✅
20.1. atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti vyānastṛpyati.Atha, next; yām dvitīyām juhuyāt, when he offers the second [oblation]; tām juhuyāt, he offers that; vyānāya svāhā iti, [with the mantra] ‘Vyānāya svāhā’; vyānaḥ tṛpyati, [then] vyāna is pleased.20.2. vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti.Vyāne tṛpyati, when vyāna is pleased; śrotram tṛpyati, the ear is pleased; śrotre tṛpyati, when the ear is pleased; candramāḥ tṛpyati, the moon is pleased; candramasi tṛpyati, when the moon is pleased; diśaḥ tṛpyanti, the quarters are pleased; dikṣu tṛpyantīṣu, if the quarters are pleased; yat kiñca, whatever; diśaḥ ca candramāḥ ca adhitiṣṭhanti, there is ruled by the quarters and the moon; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahma-varcasena iti, by the radiance of Brahman derived from good character and scholarship.21.1. atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya svāhetyapānastṛpyati.Atha, next; yām tṛtīyām juhuyāt, when he offers the third [oblation]; tām juhuyāt, he offers that; apānāya svāhā iti, [with the mantra] ‘Apānāya svāhā’; apānaḥ tṛpyati, [then] apāna is pleased.21.2. apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti.Apāne tṛpyati, when apāna is pleased; vāk tṛpyati, the organ of speech is pleased; vāci tṛpyantyām, the organ of speech being pleased; agniḥ tṛpyati, fire is pleased; agnau tṛpyati, when fire is pleased; pṛthivī tṛpyati, the earth is pleased; pṛthivyām tṛpyantyām, the earth being pleased; yat kiñca, whatever; pṛthivī ca agniḥ ca adhitiṣṭhataḥ, is under the control of the earth and fire; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyāti, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahma-varcasena iti, by the radiance of Brahman derived from good character and scholarship.22.1. atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati.Atha, next; yām caturthīm juhuyāt, when he offers the fourth [oblation]; tām juhuyāt, he offers that; samānāya svāhā iti, [with the mantra] ‘Samānāya svāhā’; samānaḥ tṛpyati, [then] samāna is pleased.22.2. samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti.Samāne tṛpyati, when samāna is pleased; manaḥ tṛpyati, the mind is pleased; manasi tṛpyati, when the mind is pleased; parjanyaḥ tṛpyati, the cloud is pleased; parjanye tṛpyati, when the cloud is pleased; vidyut tṛpyati, lightning is pleased; vidyuti tṛpyantyām, lightning being pleased; yat kiñca, whatever; vidyut ca parjanyaḥ ca adhitiṣṭhataḥ, is under the control of lightning and the cloud; tat tṛpyati, that is pleased; tasya am tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahma-varcasena iti, by the radiance of Brahman derived from good character and scholarship.23.1. atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati.Atha, next; yām pañcamīm juhuyāt, when he offers the fifth [oblation]; tām juhuyāt, he offers that; udānāya svāhā iti, [with the mantra] ‘Udānāya svāhā’; udānaḥ tṛpyati, [then] udāna is pleased.23.2. udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena.Udāne tṛpyati, when udāna is pleased; tvak tṛpyati, the organ of touch [i.e., the skin] is pleased; tvaci tṛpyantyām, the organ of touch being pleased; vāyuḥ tṛpyati, air is pleased; vāyau tṛpyati, when air is pleased; ākāśaḥ tṛpyati, space is pleased; ākāśe tṛpyati, when space is pleased; yat kiñca, whatever; vāyuḥ ca ākāśaḥ ca adhitiṣṭhataḥ, is under the control of air and space; tat tṛpyati, that is pleased; tasya anu tṛptim, with its being pleased; tṛpyati, he [the eater] is pleased; prajayā, by children; paśubhiḥ, by animals; annādyena, by food; tejasā, by vigour; brahma-varcasena iti, by the radiance of Brahman derived from good character and scholarship.
अथ यां द्वितीयां तृतीयां चतुर्थीं पञ्चमीम् इति समानम्॥ Thereafter ‘(when he offers) the second, third, fourth, and fifth (oblations) …’ etc. the same (as shown against the first oblation).
If a person performs the Agni-hotra sacrifice without knowing anything about the Vaiśvā-nara Self, it will be like offering oblations into ashes instead of the fire.✅
sa ya idamavidvāgnihotraṃ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt.Saḥ yaḥ, he who; agni-hotram juhoti, performs the Agni-hotra sacrifice; idam a-vidvān, without knowing this [i.e., about the Vaiśvā-nara Ātman]; yathā bhasmani juhuyāt tādṛk tat syāt, it will be like offering oblations into ashes; aṅgārān apohya, instead of the fire.
सः यः कश्चित् इदं वैश्वानर-दर्शनं यथोक्तम् अविद्वान् सन् अग्नि-होत्रं प्रसिद्धं जुहोति, यथा अङ्गारान् आहुति-योग्यान् अपोह्य अनाहुति-स्थाने भस्मनि जुहुयात्, तादृक् तत्-तुल्यं तस्य तद् अग्नि-होत्र-हवनं स्यात्, वैश्वानर-विदः अग्नि-होत्रम् अपेक्ष्य – इति प्रसिद्धाग्निहोत्र-निन्दया वैश्वानर-विदः अग्नि-होत्रं स्तूयते॥ If anyone, without knowing this, i.e. without having the knowledge of Vaiśvā-nara, as described above, performs the well-known Agni-hotra, that would be like giving up a place fit for pouring oblation and choosing another of ashes that is unfit for it, i.e. compared to the Agni-hotra of the knower of Vaiśvā-nara this his oblation of Agni-hotra is equal to what is said above. By censuring the well-known Agni-hotra thus, the Agni-hotra of the knower of Vaiśvā-nara is being eulogised here.
But he who performs the Agni-hotra sacrifice with full knowledge of the Vaiśvā-nara Self is deemed to have offered oblations to all the worlds, to all beings, and to all selves.✅
atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṃ bhavati.Atha, but; yaḥ, he who; agni-hotram juhoti, performs the Agni-hotra sacrifice; etat evam vidvān, knowing it accordingly; tasya, his; hutam bhavati, oblation is offered; sarveṣu lokeṣu, to all the worlds; sarveṣu bhūteṣu, to all beings; sarveṣu ātmasu, to all selves.
अतः च एतद् विशिष्टम् अग्नि-होत्रम्। कथम्? Also for the (following) reason, this Agni-hotra is excellent. How?अथ यः एतद् एवं विद्वान् अग्नि-होत्रं जुहोति, तस्य यथोक्त-वैश्वानर-विज्ञानवतः सर्वेषु लोकेषु इत्यादि उक्तार्थम्, हुतम् अन्नम् अत्ति इति अनयोः एकार्थत्वात्॥ ‘Then, if anyone knowing it thus, offers the Agni-hotra, for him, i.e. for the knower of Vaiśvā-nara, as described above, the oblation becomes poured into all the world …’ etc. has been explained earlier (vide ChanU.5.18.1). The words hutam (becomes poured) in the present mantra and atti (eats) (occurring in ChanU.5.18.1, in connection with the eating of food) have the same meaning (i.e. pouring and eating serve the same purpose).
Just as the cotton fibres of the iṣīkā grass are totally consumed when thrown into the fire, similarly all sins are consumed of one who performs the Agni-hotra sacrifice with the knowledge of the Vaiśvā-nara Self.✅
tadyatheṣīkātūlamagnau protaṃ pradūyetaivaṃhāsya sarve pāpmānaḥ pradūyante ya etadevaṃ vidvānagnihotraṃ juhoti.Tat yathā, just as; iṣīkā-tūlam, the cotton-like fibre of the iṣīkā grass; agnau, into the fire; protam, on being thrown; pradūyeta, is totally consumed; evam, like this; asya ha, his; sarve pāpmānaḥ, all sins; pradūyante, are burnt up; yaḥ, he who; etat evam vidvān, having known this in this way; agni-hotram juhoti, performs the Agni-hotra sacrifice.
किंच – Moreover,तद् यथा इषीकायाः तूलम् अग्नौ प्रोतं प्रक्षिप्तं प्रदूयेत प्रदह्येत क्षिप्रम्, एवं ह अस्य विदुषः सर्वात्म-भूतस्य सर्वान्नानाम् अत्तुः सर्वे निरवशिष्टाः पाप्मानः धर्माधर्माख्याः अनेक-जन्म-संचिताः इह च प्राग् ज्ञानोत्पत्तेः ज्ञान-सह-भाविनः च प्रदूयन्ते प्रदह्येरन् वर्तमान-शरीरारम्भक-पाप्म-वर्जम्। लक्ष्यं प्रति मुक्तेषुवत् प्रवृत्त-फलत्वात् तस्य न दाहः। यः एतद् एवं विद्वान् अग्नि-होत्रं जुहोति भुङ्क्ते॥ Even as the upper part of a reed when put into the fire is burnt up quickly, so also, all the evils of this knower who has become the All-Self and the eater of all food, i.e. the evils that are called virtue and vice accumulated through many previous births as well as those acquired prior to the dawn of knowledge in the present life and during the continuance of knowledge are burnt up entirely. But the evils that are instrumental in the formation of the present body, will not be burnt up for; like an arrow already shot at the target, they will continue to yield the result. The one who, knowing this thus, performs the Agni-hotra or eats the food (achieves the result described above).
Therefore, even if a person who knows the Vaiśvā-nara Ātman gives the remnants of his food after eating to a person who has no caste, that will be like his oblation offered to his own Vaiśvā-nara Self. Here is a verse on the subject:✅
tasmādu haivaṃvidyadyapi caṇḍālāyocchiṣṭaṃ prayacchedātmani haivāsya tadvaiśvānare hutaṃ syāditi tadeṣa ślokaḥ.Tasmāt, therefore; u ha evam-vit, one who knows [the Vaiśvā-nara Self]; yadi api, even if; caṇḍālāya, to a caṇḍāla [an outcaste]; ucchiṣṭam, part of the food left after eating; prayacchet, one gives; tat, that [leftover food]; asya ha eva hutam syāt, will be his oblation offered; vaiśvā-nare ātmani iti, to the Vaiśvā-nara Ātman; tat eṣaḥ ślokaḥ, here is a verse on the subject.
सः यद्यपि चण्डालाय उच्छिष्टानर्हाय उच्छिष्टं दद्यात् प्रतिषिद्धम् उच्छिष्ट-दानं यद्यपि कुर्यात्, आत्मनि ह एव अस्य चण्डाल-देहस्थे वैश्वा-नरे तद् हुतं स्यात्। न अधर्म-निमित्तम् – इति विद्याम् एव स्तौति। तद् एतस्मिन् स्तुत्यर्थे श्लोकः मन्त्रः अपि एषः भवति॥ Even if he gives the remnant of his food to a Cāṇḍāla to whom it is not proper to give the remainder of the food, i.e. even if he does that forbidden act, that food becomes offered to the Vaiśvā-nara Self located in the body of the Cāṇḍāla, but it would not be an unrighteous act. Thus the śruti eulogises the knowledge. As regards praising, there is even a verse or mantra.
Just as here in this world, when children are hungry they go to their mother and beg for food, in the same way, all living beings beg that the Agni-hotra sacrifice may be performed without any delay.✅
yatheha kṣudhitā bālā mātaraṃ paryupāsata evaṃ sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti.Yathā, just as; iha, in this world; kṣudhitāḥ bālāḥ, hungry children; mātaram paryupāsate, go to their mother [for food]; evam, in the same way; sarvāṇi bhūtāni, all living beings; agni-hotram upāsate iti, wait for the Agni-hotra sacrifice to begin; agni-hotram upāsate iti, wait for the Agni-hotra sacrifice to begin.
यथा इह लोके क्षुधिताः बुभुक्षिताः बालाः मातरं पर्युपासते – कदा नः माता अन्नं प्रयच्छति इति, एवं सर्वाणि भूतानि अन्नादानि एवंविदः अग्नि-होत्रं भोजनम् उपासते – कदा तु असौ भोक्ष्यते इति, जगत् सर्वं विद्वद्-भोजनेन तृप्तं भवति इत्यर्थः। द्विः उक्तिः अध्याय-परिसमाप्त्यर्था॥ Even as in this world hungry boys wait upon the mother with the expectation, ‘when will the mother give us food’, so also, all the creatures that eat food wait upon the Agni-hotra, i.e. food of the one who knows thus, with the expectation, ‘when will he eat’, because the entire world becomes satisfied by the eating of the knower (of the Vaiśvā-nara Self). The repetition is meant to show that the Adhyāya has come to an end.
‘श्वेत-केतुः ह आरुणेयः आस’ इत्याद्यध्याय-सम्बन्धः – ‘सर्वं खलु इदं ब्रह्म तज्-ज-ल-अन्-इति’ उक्तम्, कथं तस्मात् जगद् इदं जायते तस्मिन् एव च लीयते अनिति च तेन एव इति एतद् वक्तव्यम्। अनन्तरं च एकस्मिन् भुक्ते विदुषि सर्वं जगत् तृप्तं भवति इत्युक्तम्, तत् एकत्वे सति आत्मनः सर्व-भूतस्थस्य उपपद्यते, न आत्म-भेदे। कथं च तद् एकत्वम् इति तदर्थः अयं षष्ठः अध्याय आरभ्यते – The relation of the Adhyāya which begins with Śveta-ketuḥ ha āruṇeyaḥ āsa (with the preceding khaṇḍas) is as follows – Earlier it has been said thus: ‘All that is indeed Brahman, originating, dissolving and existing in It’ (ChanU.3.14.1). Now it is to be shown how this universe originates from It, how it becomes dissolved in It itself, and how it exists in It. Again: it has been said that when a knower (of the Vaiśvā-nara Self) eats, the whole world becomes satisfied (ChanU.5.24.2). This is rendered possible only in the unity of the Self dwelling in all beings, and not in Its diversity. The sixth Adhyāya is being begun to show how this unity is constituted.
Āruṇi had a son named Śveta-ketu. Once Āruṇi told him: ‘Śveta-ketu, you should now live as a brahma-cārin. No one in our family has not studied the scriptures and has not been a good brāhmaṇa’.✅
śvetaketurhāruṇeya āsa taṃ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti.Śveta-ketuḥ ha āruṇeyaḥ āsa, Āruṇi had a son named Śveta-ketu; tam ha pita uvāca, his father said to him [to Śveta-ketu]; śveta-keto, O Śveta-ketu; vasa brahma-caryam, live as a brahma-cārin [i.e., a celibate student]; na vai somya asmat kulīnaḥ, no one in our family, my child; an-anūcya, has not studied the scriptures; brahma-bandhuḥ iva bhavati iti, and has not been a good brāhmaṇa [i.e., in name only].
पिता-पुत्राख्यायिका विद्यायाः सारिष्ठत्व-प्रदर्शनार्था – श्वेत-केतुः इति नामतः, ह इति ऐतिह्यार्थः, आरुणेयः अरुणस्य पौत्रः आस बभूव। तं पुत्रं ह आरुणिः पिता योग्यं विद्या-भाजनं मन्वानः तस्य उपनयन-कालात्ययं च पश्यन् उवाच – हे श्वेतकेतो अनुरूपं गुरुं कुलस्य नः गत्वा वस ब्रह्म-चर्यम्। न च एतद् युक्तं यद् अस्मत्-कुलीनः हे सोम्य अननूच्य अनधीत्य ब्रह्म-बन्धुः इव भवति इति ब्राह्मणान् बन्धून् व्यपदिशति, न स्वयं ब्राह्मण-वृत्तः इति॥ Once there lived Śveta-ketu, grandson of Aruṇa. The particle ha is indicative of the legendary aspect of the story. Āruṇi (his father), on finding that his son was fit for the course of study and that the time for his initiation into the course of the sacred study was over, said: ‘O Śveta-ketu, approach a teacher who in competence agrees with the heritage of our family and live the life of abstinence. Dear boy, it is not proper that one in our family should remain a Brāhmaṇa for the name’s sake, without studying the Vedas. Brahma-bandhu is one who has Brāhmaṇas as his relations, but who does not lead the life of a Brāhmaṇa.
2. Śveta-ketu went to his teacher’s house at the age of twelve. After studying all the Vedas, he returned home when he was twenty-four, having become very serious and vain, and thinking himself to be a great scholar. [Noticing this,] his father said to him: ‘O Śveta-ketu, you have now become very serious and vain, and you think you are a great scholar. But did you ask your teacher for that teaching [about Brahman]… 3.‘…that teaching by which what is never heard becomes heard, what is never thought of becomes thought of, what is never known becomes known?’ [Śveta-ketu asked,] ‘Sir, what is that teaching?’✅
2. sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya taṃha pitovāca.Saḥ ha, he [Śveta-ketu]; dvā-daśa-varṣaḥ, at the age of twelve; upetya, having gone [to his teacher as directed by his father]; catur-viṃśati-varṣaḥ, till he was twenty-four; sarvān vedān adhītya, having studied all the Vedas; eyāya, returned home; mahā-manāḥ, very serious; anūcāna-mānī, vain; stabdhaḥ, having a high opinion of his scholarship; tam ha pita uvāca, his father said to him; śveta-keto, O Śveta-ketu; yat nu idam somya, now young man; mahā-manāḥ asi, you have become very serious; anūcāna-mānī, vain; stabdhaḥ, thinking yourself to be a great scholar; tam ādeśam, that teaching; aprākṣyaḥ uta, did you ask [your teacher].3. śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti.Yena, [that teaching] by which; a-śrutam, what is never heard; śrutam bhavati, becomes heard; a-matam matam, what is never thought of [becomes] thought of; a-vijñātam vijñātam iti, what is never known [becomes] known; bhagavaḥ, O lord; katham nu saḥ ādeśaḥ bhavati iti, what is that teaching?
तस्य अतः प्रवासः अनुमीयते पितुः, येन स्वयं गुणवान् सन् पुत्रं न उपनेष्यति – The absence of his father from home can be inferred from this. That is why he could not arrange for the son’s initiation, though endowed with virtue.सः पित्रा उक्तः श्वेत-केतुः ह द्वा-दश-वर्षः सन् उपेत्य आचार्यं यावत् चतुर्-विंशति-वर्षः बभूव, तावत् सर्वान् वेदान् चतुरः अपि अधीत्य तदर्थं च बुद्ध्वा महा-मनाः महत् गम्भीरं मनः यस्य असमम् आत्मानम् अन्यैः मन्यमानं मनः यस्य सः अयं महा-मनाः अनूचानमानी अनूचानम् आत्मानं मन्यते इति एवं-शीलः यः सः अनूचानमानी स्तब्धः अप्रणत-स्वभावः एयाय गृहम्। Being remarked thus by the father, Śveta-ketu approached the teacher at the age of twelve and having remained with him until such time as he attained the age of twenty-four, studying all the Vedas and grasping their meanings, came back home (as a) mahātman, i.e. as one who is high-souled or possessed of such a mind as would refuse to recognise anyone as one’s equal. Anūcānamāni: one who is given to thinking of oneself as a great exponent. Stabdhaḥ: one who is of immodest nature.तम् एवं-भूतं ह आत्मनः अननुरूप-शीलं स्तब्धं मानिनं पुत्रं दृष्ट्वा पिता उवाच सद्धर्मावतार-चिकीर्षया। श्वेतकेतः यद् नु इदं महामनाः अनूचानमानी स्तब्धः च असि, कः ते अतिशयः प्राप्तः उपाध्यायात्? उत अपि तम् आदेशं आदिश्यते इत्यादेशः केवल-शास्त्राचर्योपदेश-गम्यम् इत्येतत्, येन वा परं ब्रह्म आदिश्यते सः आदेशः तम् अप्राक्ष्यः पृष्टवानसि आचार्यम्? On seeing the son who is possessed of a nature that is unbecoming of himself, immodest and proud, the father said, with a view to instil the sense of righteousness in him, ‘O Śveta-ketu, how did you become so tempered, as to refuse to recognise anyone as your equal and to think of yourself as a great exponent? How did you become so immodest, and what exceptionally sacred instruction have you received from your teacher? That which is obtained in the form of instruction is ādeśa and it is to be obtained purely from the scriptures and the teacher. Or that by which the instruction about the supreme Brahman is given is ādeśa. Did you request the teacher for it?तम् आदेशं विशिनष्टि – The śruti qualifies that ādeśa!येन आदेशेन श्रुतेन अश्रुतम् अपि अन्यत् श्रुतं भवति, अमतं मतम् अतर्कितं तर्कितं भवति, अविज्ञातं विज्ञातम् अनिश्चितं निश्चितं भवति इति। सर्वान् अपि वेदान् अधीत्य सर्वं च अन्यद् वेद्यम् अधिगम्य अपि अकृतार्थः एव भवति यावद् आत्म-तत्त्वं न जानाति इत्याख्यायिकातः अवगम्यते। तद् एतद् अद्भुतं श्रुत्वा आह, कथं नु एतद् अप्रसिद्धम् अन्य-विज्ञानेन अन्यद् विज्ञातं भवति इति। एवं मन्वानः पृच्छति – कथं नु केन प्रकारेण हे भगवः सः आदेशः भवति इति॥ By hearing the (said) ādeśa, even that which is unheard, becomes heard, that which is unthought becomes thought of, and that which is undetermined becomes determined. From the story it becomes known that even after the study of all the Vedas and the acquisition of knowledge of everything else, one still remains an unaccomplished person until one knows the Reality of the Self. Having heard this wonder, Śveta-ketu thought: Through the instruction (of the preceptor) a particular thing might be known. But how an unknowable thing becomes known (through it)? So he said, ‘O revered sir, of what nature is that instruction?’
“Just as, my dear, by one clod of clay all that is made of clay is known, the modification (vikāra) being only a name (nāma-dheya, ‘a name-giving’), arising from speech, while the truth is that all is clay;✅
yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam.Somya, young man; yathā, just as; ekena mṛt-piṇḍena, from one single lump of earth; sarvam mṛnmayam vijñātam syāt, all objects made of earth are known; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; mṛttika iti eva satyam, the earth is the reality.
यथा सः आदेशः भवति तत् शृणु – Hear of what nature that instruction is:हे सोम्य – यथा लोके एकेन मृत्-पिण्डेन रुचक-कुम्भादि-कारण-भूतेन विज्ञातेन सर्वम् अन्यत् तद्-विकार-जातं मृन्मयं मृद्-विकार-जातं विज्ञातं स्यात्। Dear boy, just as, in this world, by knowing the clay which is the material cause of the bowl, jar etc., all else which is but a modification of clay shall become known, (so also, is the case here).कथं मृत्पिण्डे कारणे विज्ञाते कार्यमन्यद्विज्ञातं स्यात्? (Pūrvapakṣa): How does, by knowing the clod of clay which is the material cause (kāraṇa, of jar etc.), the other effect (kārya) become known?नैष दोषः, कारणेनानन्यत्वात्कार्यस्य। यन्मन्यसे अन्यस्मिन्विज्ञातेऽन्यन्न ज्ञायत इति – सत्यमेवं स्यात्, यद्यन्यत्कारणात्कार्यं स्यात्, न त्वेवमन्यत्कारणात्कार्यम्। (Samādhāna): There is nothing wrong, inasmuch as the effect is not different from the cause. If you think that by knowing one the other cannot be known, it can become true only if the effect shall be different from the cause. But the effect is not different from the cause at all.कथं तर्हीदं लोके – इदं कारणम् अयम् अस्य विकारः इति? (Pūrvapakṣa): How is it then said in common parlance, ‘this is the cause’, ‘this is the effect of it’, etc.?शृणु। वाचा आरम्भणं वाग्-आरम्भणं वाग्-आलम्बनम् इत्येतत्। कः असौ? विकारः नामधेयं नाम एव नामधेयम्, स्वार्थे धेय-प्रत्ययः, वागालम्बनमात्रं नाम एव केवलं, न विकारः नाम वस्तु अस्ति परमार्थतः। मृत्तिका इति एव मृत्तिका एव तु सत्यं वस्तु अस्ति॥ (Samādhāna): Hear. This is based upon speech (vācā''rambhaṇam iti atra vācā iti tṛtīyā ṣaṣṭhi-arthe draṣṭavyā ‘expedient of speech’, per Ānandagiri-Ṭīkā), i.e. depending on speech (vāka-ālambanam). What is that? Modification (vikāra) is but name alone (nāma-dheyam), i.e. to the word nāma the suffix dheya (svārthe, not changing the meaning) is added. That which is depending on speech is nothing but name. There does not exist a (separate) thing called ‘modification’. Clay alone is real. Clay alone is the thing that truly exists.
O Somya, it is like this: By knowing a single lump of gold [lit. reddish (metal), often: copper, iron, or gold] you know all objects made of gold. All changes are mere words, in name only. But gold is the reality.✅
yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam.Somya, young man; yathā, just as; ekena lohamaṇinā, from one single lump of gold; sarvam lohamayam vijñātam syāt, all objects made of gold [bangles, crowns, necklaces, etc.] are known; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes [vikāra] are mere words [vāc-ārambhaṇa, ‘arising as words’], in name only [nāma-dheya, ‘assigned by name’]; loham iti eva satyam, the gold [loha, a variant of roha, from √ruh or √rudh, is a reddish metal, such as copper, iron, or gold] is the reality [satya].
यथा सोम्य एकेन लोह-मणिना सुवर्ण-पिण्डेन सर्वम् अन्यद् विकार-जातं कटक-मुकुट-केयूरादि विज्ञातं स्यात्। वाचा आरम्भणम् इत्यादि समानम्॥ Dear boy, just as by knowing a single ingot of gold, everything else by way of its modification like bracelet, crown, armlet etc. shall become known, (so also, is the case here). Depending on speech etc. same as before.
6. O Somya, it is like this: By knowing a single nail-cutter you know all objects made of iron. All changes are mere words, in name only. But iron is the reality. O Somya, this is the teaching I spoke of. 7. [Śveta-ketu said:] ‘Surely my revered teachers did not know this truth. If they knew it, why should they not have told me? So please explain it to me, sir.’ His father said, ‘Let it be so, my son’.✅
6. yathā somyikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyamevaṃsomya sa ādeśo bhavatīti.Somya, young man; yathā, just as; ekena nakha-nikṛntanena, from one single nail-cutter; sarvam kārṣṇāyasam vijñātam syāt, all objects made of iron are known; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; kṛṣṇāyasam iti eva satyam, the iron [kṛṣṇa-ayas, ‘black-iron’] is the reality; somya, O Somya; evam saḥ ādeśaḥ bhavati iti, this is that teaching [I told you of].7. na vai nūnaṃ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṃ me nāvakṣyanniti bhagavāṃstveva me tadbravītviti tathā somyeti hovāca.Bhagavantaḥ te, those revered teachers; na vai nūnam avediṣuḥ, surely did not know; etat, this [fact that if you know one you know all]; yat, if; hi, for sure; etat avediṣyan, they knew this; me, to me [their favourite disciple]; katham, why; na avakṣyan iti, did they not impart it; bhagavān, sir; tu eva me tat bravītu iti, so please explain it to me; tathā, let it be so; somya, young man; iti ha uvāca, he [the father] said.
यथा सोम्य एकेन नख-निकृन्तनेन उपलक्षितेन कृष्णायस-पिण्डेन इत्यर्थः। सर्वं कार्ष्णायसं कृष्णायस-विकार-जातं विज्ञातं स्यात्। समानम् अन्यत्। अनेक-दृष्टान्तोपादानं दार्ष्टान्तिकानेक-भेदानुगमार्थम्, दृढ-प्रतीत्यर्थं च। एवं सोम्य सः आदेशः, यः मया उक्तः भवति। Just as through one nail-cutter, i.e. through a single ingot of steel that is known, everything made of steel, i.e. everything by way of modification of steel, shall become known. The rest is same as before. Several examples are brought in here for the purpose of understanding and for forming a definite idea through these examples. O dear boy, such is the instruction mentioned by me.इत्युक्तवति पितरि, आह इतरः – Being said thus by the father, the other (i.e. the son) said:न वै नूनं भगवन्तः पूजावन्तः गुरवः मम ये, ते एतत् यद् भवद्-उक्तं वस्तु न अवेदिषुः न विज्ञातवन्तः नूनम्। यत् यदि हि अवेदिष्यन् विदितवन्तः एतद् वस्तु, कथं मे गुणवते भक्ताय अनुगताय न अवक्ष्यन् न उक्तवन्तः, तेन अहं मन्ये – न विदितवन्तः इति। अवाच्यम् अपि गुरोः न्यग्-भावम् अवादीत् पुनः गुरु-कुलं प्रति प्रेषण-भयात्। अतः भगवान् तु एव मे मह्यं तद् वस्तु, येन सर्वज्ञत्वं ज्ञातेन मे स्यात्, तद् ब्रवीतु कथयतु। इति उक्तः पिता उवाच – तथा अस्तु सोम्य इति॥ Certainly, my revered teacher did not know anything of what you have now spoken. If he had known it, why did he not have taught it to me who am endowed with good qualities, devoted, and obedient? Hence I think that he did not know it. Owing to the fear of being sent to the teacher’s house again, he spoke slightingly of the teacher, though one should not speak so. Hence, revered sir, may you be pleased to teach me all about it, by knowing which I shall attain omniscience. Having been told thus, the father said, ‘Let it be so, dear boy’.
Somya, before this world was manifest there was only existence [sat], one without a second [a-dvitīya]. On this subject, some maintain that before this world was manifest there was only non-existence [a-sat], one without a second. Out of that non-existence, existence emerged.✅
sadeva somyedamagra āsīdekamevādvitīyam | taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata.Somya, young man; idam, this [world as we see it, with its names and forms]; agre, before [its manifestation]; sat eva, was existence only; ekam eva a-dvitīyam, one without a second; āsīt, existed; tat, about that; eke, some [Buddhists and others]; āhuḥ, say; idam, this [world]; agre, first [before its manifestation]; a-sat eva, nothingness only; ekam eva a-dvitīyam, one without a second; āsīt, existed; tasmāt, from that; a-sataḥ, nothingness; sat jāyata, existence emerged.
सद् एव सद्-इति अस्तितामात्रं वस्तु सूक्ष्मं निर्विशेषं सर्व-गतम् एकं निरञ्जनं निरवयवं विज्ञानम्, यद् अवगम्यते सर्व-वेदान्तेभ्यः। एव-शब्दः अवधारणार्थः। किं तद् अवध्रियते? इति, आह – इदं जगत्, नाम-रूप-क्रियावद् विकृतम् उपलभ्यते यत्, तत् सद् एव आसीत् इति आसीत्-शब्देन सम्बध्यते। Sad means the thing that is pure Reality (astitā-mātra, ‘mere is-ness’), subtle, indefinable, all-pervasive, one, taintless, partless and pure consciousness, that is known through the texts of Vedānta. The word eva is expressive of certainty. What is that which becomes certain? This is being explained. This universe, i.e. all that is seen as modifications through name, form and action (nāma-rūpa-kriyā) was Existent alone. Thus the word ‘Existent’ is to be connected with the word āsīd (‘was’).कदा सद् एव इदम् आसीद्? इति, उच्यते – (Pūrvapakṣa): When is it said that this was Existent alone?अग्रे जगतः प्राग् उत्पत्तेः। (Samādhāna): In the beginning, i.e. prior to the creation of the universe.किं न इदानीम् इदं सत्, येन अग्रे आसीद् इति विशेष्यते? (Pūrvapakṣa): In having specified it as, ‘In the beginning it WAS Existent’, does it mean that it is not Existent now?न। (Samādhāna): No.कथं तर्हि विशेषणम्? (Pūrvapakṣa): Then why this specification?इदानीम् अपि इदं सद् एव, किंतु नाम-रूप-विशेषणवद् इदं-शब्द-बुद्धि-विषयं च इति इदं च भवति। प्राग् उत्पत्तेः तु अग्रे केवल-सच्-छब्द-बुद्धिमात्र-गम्यम् एव इति सद् एव इदम् अग्रे आसीद् इति अवधार्यते। न हि प्राग् उत्पत्तेः नामवद् रूपवद् वा इदम् इति ग्रहीतुं शक्यं वस्तु सुषुप्त-काले इव। यथा सुषुप्ताद् उत्थितः सत्त्वमात्रम् अवगच्छति सुषुप्ते सन्मात्रम् एव केवलं वस्तु इति, तथा प्राग् उत्पत्तेः इति अभिप्रायः। (Samādhāna): Even now it is Existent alone, but it is associated with such qualifying terns as name and form and is known by the mind and is also indicated by the word ‘this’. In the beginning, i.e. prior to creation, inasmuch as it was only known as Existent, it was ascertained as, ‘In the beginning this was but Existent’. Prior to creation it was not possible to conceive it as a thing having name and form, (the same) as is the case during sleep. Just as on waking up from sleep a person has the knowledge of having experienced pure existence while in deep sleep, i.e. he was nothing but a thing that was absolute Sat (Existence), so also, was it prior to the creation. This is the drift.यथा इदम् उच्यते लोके – पूर्वाह्णे धटादि सिसृक्षुणा कुलालेन मृत्-पिण्डं प्रसारितम् उपलभ्य ग्रामान्तरं गत्वा प्रत्यागतः अपराह्णे तत्र एव घट-शरावादि अनेक-भेद-भिन्नं कार्यम् उपलभ्य मृद् एव इदं घट-शरावादि केवलं पूर्वाह्न आसीद् इति, तथा इह अपि उच्यते – सद् एव इदम् अग्रे आसीद् इति। Just as in common parlance, when a certain man, seeing in the forenoon, while going to another village, a clod of clay being spread out by a potter desirous of making jars etc., and, in the afternoon, while returning (from the village), a variety of vessels like jar, dish etc. there itself, remarked, ‘This jar, dish etc. were nothing but clay in the forenoon’, so also, has been said here, ‘In the beginning this was but Existent’.एकम् एव इति। स्व-कार्य-पतितम् अन्यद् न अस्ति इति एकम् एव इति उच्यते। अद्वितीयम् इति। मृद्-व्यतिरेकेण मृदः यथा अन्यद्-घटाद्याकारेण परिणमयितृ-कुलालादि-निमित्त-कारणं दृष्टम्, तथा सद्-व्यतिरेकेण सतः सह-कारि-कारणं द्वितीयं वस्तु अन्तरं प्राप्तं प्रतिषिध्यते – अद्वितीयम् इति, न अस्य द्वितीयं वस्तु अन्तरं विद्यते इति अद्वितीयम्। ‘It was one’ means that even in the form of its product, it does not become anything different. Without a second: Unlike the efficient cause viz. the potter, seen apart from clay for the transformation of clay into various forms like jar etc.; there cannot be any such accessory cause, apart from Sat (Existence); hence the possibility of a second thing that is different (from Sat) is refuted by the term ‘without a second’. There is no second thing different from it. Hence it is without a second.ननु वैशेषिक-पक्षे अपि सत्-सामानाधिकरण्यं सर्वस्य उपपद्यते, द्रव्य-गुणादिषु सच्-छब्द-बुद्ध्यनुवृत्तेः – सद् द्रव्यं सन् गुणः सत् कर्म इत्यादि-दर्शनात्। (Pūrvapakṣa): Even according to the view of the Vaiśeṣikas, everything has common relation (sāmāna-adhikaraṇyam) with Sat, inasmuch as there is conformity of the word Sat, in the categories (dravyas, according to the Vaiśeṣikas are nine viz. Pṛthvī, Āp, Tejaḥ, Vāyu, Kāla, Ākāśa, Dik, Ātma and Manaḥ) and properties (guṇas), as could be seen from sad-dravyam, san-guṇaḥ, sat-karma etc.सत्यम् एवं स्याद् इदानीम्। प्राग् उत्पत्तेः तु न एव इदं कार्यं सद् एव आसीद् इति अभ्युपगम्यते वैशेषिकैः, प्राग् उत्पत्तेः कार्यस्य असत्त्वाभ्युपगमात्। न च एकम् एव सद् अद्वितीयं प्राग् उत्पत्तेः इच्छन्ति। तस्माद् वैशेषिक-परिकल्पितात् सतः अन्यत् कारणम् इदं सद् उच्यते मृदादि-दृष्टान्तेभ्यः। (Samādhāna): This is true with regard to the present, but the Vaiśeṣikas do not admit that prior to creation this effect (created world) was sat (Existence) alone, for they subscribe to the theory of Non-existence of the effect prior to creation, nor do they wish to say that prior to creation there was the Sat, one without a second. Therefore, this Sat is shown to be different from the Sat arrived at by the Vaiśeṣikas by means of the examples of clay and the rest.तत् तत्र ह एतस्मिन् प्राग् उत्पत्तेः वस्तु-निरूपणे एके वैनाशिका आहुः वस्तु निरूपयन्तः – असत् सद्-अभावमात्रं प्राग् उत्पत्तेः इदं जगत् एकम् एव अग्रे अद्वितीयम् आसीद् इति। सद्-अभावमात्रं हि प्राग् उत्पत्तेः तत्त्वं कल्पयन्ति बौद्धाः। न तु सत्-प्रतिद्वन्द्वि वस्तु अन्तरम् इच्छन्ति। यथा सत् च आसद् इति गृह्यमाणं यथा-भूतं तद्-विपरीतं तत्त्वं भवति इति नैयायिकाः। In this regard, i.e. while determining the (nature of the) thing prior to creation, certain Vaināśikas (Buddhist theoreticians who propose every thing is A-sat, Non-existent – literally ‘Destruction, or Lack of Existent’) consider that this universe was, prior to creation, one, non-dual, Non-existent in the beginning, that is to say, the Buddhists subscribe to the theory that this was nothing but Sad-abhāva, prior to creation:
[•Sad-abhāva is strictly a philosophical term. A-bhāva is generally said to be bhava-bhinna, that is to say, something whose knowledge is dependent on the knowledge of its pratiyogī (counter-part), e.g. ghaṭa (jar) is the pratiyogī of ghaṭa-abhāva (absence of ghaṭa). In the case of Sat and a-bhāva, the former is the pratiyogī of the latter; that is to say, the notion of Sad-abhāva can be formed only in relation to the knowledge of Sat.•]
They do not admit anything other than Sat as its counterpart, unlike the Naiyāyikas who hold that there are two things - Sat and Asat - i.e. that of which cognition is possible as it really is, and that which is its opposite.ननु सद्-अभावमात्रं प्राग् उत्पत्तेः चेद् अभिप्रेतं वैनाशिकैः, कथं प्राग् उत्पत्तेः इदम् आसीद् असद्, एकम् एव अद्वितीयं च इति काल-सम्बन्धः सङ्ख्या-सम्वन्धः अद्वितीयत्वं च उच्यते तैः? (Pūrvapakṣa): If the Vaināśikas hold that prior to creation this was nothing but Sad-abhāva, how could they attribute non-duality to ‘prior to creation this was one, non-dual, Non-existent’, since there is the involvement of both ‘time’ and ‘number’ in it? (and all this makes clear that this thing must be a positive entity)बाढं न युक्तं तेषां भाव-अभावमात्रम् अभ्युपगच्छताम्। असत्त्वमात्राभ्युपगमः अपि अयुक्तः एव, अभ्युपगन्तुः अनभ्युपगमानुपपत्तेः। (Samādhāna): True, their assumption of Existent as mere Non-existent (and do not admit of any positive entity), is not to the logical effect. The view that this was nothing but Non-existent, too, is illogical, for it is unreasonable to say that a thinking man thinks not.इदानीम् अभ्युपगन्ता अभ्युपगम्यते न प्राग् उत्पत्तेः इति चेत्। Supposing the view is held that the one who knows at present knows, but not prior to creation?न, प्राग् उत्पत्तेः सदभावस्य प्रमाणाभावात्। प्राग् उत्पत्तेः असद् एव इति कल्पनानुपपत्तिः। It, too, is not proper, because there is no authority (Pramāṇa) to prove Sad-abhāva, prior to creation. It is unreasonable to hold that, prior to creation, this was Non-existent alone.ननु कथं वस्तु-आकृतेः शब्दार्थत्वे असद् एकम् एव अद्वितीयम् इति पदार्थ-वाक्यार्थोपपत्तिः, तदनुपपत्तौ च इदं वाक्यम् अप्रमाणं प्रसज्येत इति चेत्। [This mantra’s translation from here on is missing in Panoli, the following is from Ganganatha Jha]: (Pūrvapakṣa): What is denoted by a word is the Form (or Appearance – ākṛṭi, i.e. commonality – like ‘clay’) of things, how can there be any meaning of words or of the sentence, in the case of the assertion ‘non-Being, one, without a second’ (as none of these words is denotative of a commonality), and when no such meaning is possible, the assertion would become meaningless and (hence) wrong, invalid.नैष दोषः, सद्-ग्रहण-निवृत्ति-परत्वाद् वाक्यस्य। सद् इति अयं तावत् शब्दः सद्-आकृति-वाचकः। एकम् एव अद्वितीयम् इति एतौ च सच्-छब्देन समानाधिकरणौ। तथा इदम् आसीद् इति च। (Samādhāna): This does not vitiate our position; because what the sentence asserts is the cessation (negation) of the apprehension of ‘Being’. The term ‘Being’ is denotative of a positive generic entity; and the other two terms ‘one’ and ‘without a second’ are co-ordinated with (qualify) the term ‘Being’; so also the term ‘this’ and ‘was’ (in the sentence ‘this was non-being’).तत्र नञ् सद्-वाक्ये प्रयुक्तः सद्-वाक्यम् एव अवलम्ब्य सद्-वाक्यार्थ-विषयां बुद्धिं सद् एकम् एव अद्वितीयम् इदम् आसीद् इत्येवं-लक्षणां ततः सद्-वाक्यार्थान्निवर्तयति, अश्वारूढः इव अश्वालम्बनः अश्वं तदभिमुख-विषयान्निवर्तयति – तद्वत्। In this sentence expressing, the Being (positive entity), the negative ‘non’ has been introduced; and being thus introduced, it serves, on the basis of the positive sentence itself, to preclude, from the positive connotation of the sentence, the idea relating to that positive connotation, – in the form ‘Being’, ‘one, without a second’; just in the same way as the man on the horse, while resting on the horse itself, turns its face away from the thing standing before it (?? maybe: he does not apprehend anything including his horse even while resting on it ??).न तु पुनः सदभावम् एव अबिधत्ते। The sentence thus does not connote mere negation of Being.अतः पुरुषस्य विपरीत-ग्रहण-निवृत्त्यर्थ-परम् इदम् असद् एव इत्यादि वाक्यं प्रयुज्यते। दर्शयित्वा हि विपरीत-ग्रहणं ततः निवर्तयितुं शक्यते इत्यर्थवत्त्वात् असदादि-वाक्यस्य श्रौतत्वं प्रामाण्यं च सिद्धम् इति अदोषः। तस्मात् असतः सर्वाभाव-रूपात् सत् विद्यमानम् अजायत समुत्पन्नम् अड्-अभावः छान्दसः॥ Hence, we conclude that the sentence, ‘this was non-Being only etc., etc.’, has been used only for the purpose of denying a possible wrong notion that might be entertained by people. It is only after the wrong notion has been expressed that it can be denied (in the next text); in this way the sentence ‘this was non-Being’ serves a distinctly useful purpose; and hence it, becomes established that it is a Veda assertion and fully authoritative (Prāmāṇyam); and there is no force in the objection that has been urged against it. From this Non-Being, – the negative of all things, – sprang Being’. – The form ‘jāyata’ (without the past-tense initial ‘a’) is a Veda anomaly.
The father said: ‘O Somya, what proof is there for this – that from nothing something has emerged? Rather, before this world came into being, O Somya, there was only existence, one without a second’.✅
kutastu khalu somyaivaṃsyāditi hovāca kathamasataḥ sajjāyeteti. sattveva somyedamagra āsīdekamevādvitīyam.Somya, O Somya; kutaḥ tu, but what [proof is there]; khalu, indeed; evam syāt, could this be so; iti ha uvāca, he [Āruṇi] said; katham, in what way; a-sataḥ, from non-existence; sat, existence; jāyata iti, will come; tu, on the other hand; somya, O Somya; idam agre, before this [world]; sat eva āsīt, there was only existence; ekam eva a-dvitīyam, one without a second.
तद् एतद् विपरीत-ग्रहणं महा-वैनाशिक-पक्षं दर्शयित्वा प्रतिषेधति – Thus, having shown the view implying the wrong notion of the Mahā-Vaināśikas, it is being denied.कुतः तु प्रमाणात् खलु हे सोम्य एवं स्यात् असतः सद् जायेत इति एवं कुतः भवेत्? न कुतश्चित् प्रमाणाद् एद् एवं सम्भवति इत्यर्थः। यद् अपि बीजोपमर्दे अङ्कुरः जायमानः दृष्टः अभावाद् एव इति, तद् अपि अभ्युपगम-विरुद्धं तेषाम्। कथम्? ये तावद् बीजावयवाः बीज-संस्थान-विशिष्टाः ते अङ्कुरे अपि अनुवर्तन्ते एव, न तेषाम् उपमर्दः अङ्कुर-जन्मनि। यत् पुनः बीजाकार-संस्थानम्, तद्बीजावयव-व्यतिरेकेण वस्तु-भूतं न वैनाशिकैः अभ्युपगम्यते, यद् अङ्कुर-जन्मनि उपमृद्येत। अथ तद् अस्ति अवयव-व्यतिरिक्तं वस्तु-भूतम्, तथा च सति अभ्युपगम-विरोधः। O dear boy, under what authority (Pramāṇa, means of knowledge) could it ever be so, i.e. how could Existent be born from Non-existent? That is to say, it could never happen under any authority. If it be held in the same way as a sprout is seen when a seed undergoes destruction, it runs counter to their (i.e. Vaināśikas) own theory of origination from Non-existent. How? The seed-parts, the aggregation of the atoms of the seed, continue (to exist) in the sprout also. and do not undergo destruction when the sprout shoots up, And the Vaināśikas do not presuppose anything in the seed-form of the aggregation (pointed out above) which perishes when the sprout arises, and which is different from the seed-parts. If, however, they hold that there exists that which while constituting the real thing, is distinct from the seed-parts, it again runs counter to their view.अथ संवृत्या अभ्युपगतं बीज-संस्थान-रूपम् उपमृद्यते इति चेत्। का इयं संवृतिः नाम – किम् असौ अभावः, उत भावः इति? यदि अभावः, दृष्टान्ताभावः। अथ भावः, तथापि न अभावाद् अङ्कुरोत्पत्तिः, बीजावयवेभ्यः हि अङ्कुरोत्पत्तिः Supposing it is held that the conformation in the form of the seed accepted in popular usage lost its form. In that case, what is this popular usage? Is it Non-being or Being? If it is Non-being, there is no proof (Dṛṣṭānta, conclusive known example) to show Being originating from Nonbeing; if Being, then it goes to show that the sprout has arisen not from Non-being, for a sprout can emerge only from the seed-parts.अवयवाः अपि उपमृद्यन्ते इति चेत्। न, तद् अवयवेषु तुल्यत्वात्। यथा वैनाशिकानां बीज-संस्थान-रूपः अवयवी न अस्ति, तथा अवयवाः अपि इति तेषाम् अपि उपमर्दानुपपत्तिः। बीजावयवानाम् अपि सूक्ष्मावयवाः तदवयवानाम् अपि अन्ये सूक्ष्मतरावयवाः इति एवं प्रसङ्गस्य अनिवृत्तेः सर्वत्र उपमर्दानुपपत्तिः। सद्-बुद्ध्यनुवृत्तेः सत्त्वानिवृत्तिः च इति सद्-वादिनां सतः एव सद्-उत्पत्तिः सेत्स्यति। न तु असद्-वादिनां दृष्टान्तः अस्ति असतः सद्-उत्पत्तेः। मृत्-पिण्डाद् घटोत्पत्तिः दृश्यते सद्-वादिनाम्, तद्-भावे भावात् तद्-अभावे च अभावात्। If, again, it be held that the parts, too, undergo destruction, it is not correct, for it applies equally to the avayavī as to the avayava.
[•Avayava is limb or part or division. Avayavī is the whole which includes the limbs or parts or it is one having parts because the parts are but the constituents of the whole. If the parts (avayava) undergo destruction as the Vaināśikas hold, it is equally applicable to the avayavī (the whole), because the avayavī is not separate from the avayava. In that case the Avayavī also must perish. But it does not.•]
Inasmuch as according to the views of the Vaināśikas, there exists no ‘avayavī’ of the form of the aggregation of the atoms of the seed, there could be no parts also and, therefore, the question of their destruction does not arise. There are parts subtler than the seed-parts. Again, subtler than these parts, there are other parts. Thus, since it leads to ad infinitum, a wholesale destruction is illogical. Inasmuch as the consciousness of Being continues, there is no cessation of Existence. As such, the view that Existent arises from Existent, as shared by those who favour Sat, becomes proved. But, for those who favour A-sat there is no proof to show that Existent emerges from Non-existent. As those who favour Sat hold, jar is seen emerging from a clod of clay. Where clay is, jar is; where clay is not, (clay)jar, too, is not.यदि अभावाद् एव घटः उत्पद्येत, घटार्थिना मृत्-पिण्डः न उपादीयेत, अभाव-शब्द-बुद्ध्यनुवृत्तिः च घटादौ प्रसज्येत। न तु एतद् अस्ति। अतः न असतः सद्-उत्पत्तिः। If jar can emerge from the absence of clay, the potter need not bring in the clod of clay. The word ‘Non-being’ and the sense conveyed by it will remain inseparable with the jar etc. But it is not so. Hence Existent cannot emerge from non-existent.यद् अपि आहुः मृद्-बुद्धिः घट-बुद्धेः निमित्तम् इति मृद्-बुद्धिः घट-बुद्धेः कारणम् उच्यते, न तु परमार्थतः एव मृद्-घटः वा अस्ति इति, तद् अपि मृद्-बुद्धिः विद्यमानाः विद्यमानायाः एव घट-बुद्धेः कारणम् इति न असतः सद्-उत्पत्तिः। If it be held that, since the consciousness (buddhi, ‘knowledge thought’) of clay is the source of the consciousness of jar, the consciousness of clay is said to be the cause of the consciousness of jar, (it has to be pointed out that) in reality neither clay nor jar does exist. Still, inasmuch as the consciousness of existing clay is the cause of the consciousness of the existing jar, the rise of Existent is not from Non-existent .मृद्-घट-बुद्ध्योः निमित्त-नैमित्तिकतया आनन्तर्यमात्रम्, न तु कार्य-कारणत्वम् इति चेत्। न, बुद्धीनां नैरन्तर्ये गम्यमाने वैनाशिकानां बहिर्-दृष्टान्ताभावात्। If it be held again that on account of the consciousness (thought) of clay and jar as the cause and effect, it is merely a matter of immediate succession,
[•Ānantarya means immediate succession. Concomitance is not proof of causation.•]
and that there is no relation as between a cause and its effect (in this example), it is not proper, for the Vaināśikas have no external proof (Dṛṣṭānta) to cite with regard to the knowledge of the uninterruptedness of this consciousness.
[•The Buddhists do not consider the ‘being’ of external objects. According to them, the notion of clay or jar too, is unreal. Hence the uninterruptedness of this notion does not arise (is as well unreal) in their case.•]
अतः कुतः तु खलु सोम्य एवं स्यात्? इति ह उवाच – कथं केन प्रकारेण असतः सज्जायेत? इति। असतः सद्-उत्पत्तौ न कश्चिद् अपि दृष्टान्त-प्रकारः अस्ति इत्यभिप्रायः। एवम् असद्-वादि-पक्षम् उन्मथ्य उपसंहरति – सत् तु एव सोम्य इदम् अग्रे आसीद् इति स्व-पक्ष-सिद्धिम्। Hence, ‘How could it be so, dear boy?’ said Āruṇi. How, in what manner can Existent be born from Non-existent? The drift is that the rise of Existent from Non-existent cannot be proved by means of any example. Thus, having refuted the view of those who favour A-sat, one’s own settled view viz. ‘In the beginning, dear boy, this was but Existent’, is being concluded.ननु सद्-वादिनः अपि सतः सद्-उत्पद्यते इति न एव दृष्टान्तः अस्ति, घटाद् घटान्तर-उत्पत्त्यदर्शनात्। (Pūrvapakṣa): In the case of those who favour Sat, too, there is no example to support the rise of Existent from Existent, for the birth of a jar from another jar is not seen.सत्यम् एवं न सतः सद्-अन्तरम् उत्पद्यते। किं तर्हि? सद् एव संस्थानान्तरेण अवतिष्ठते – यथा सर्पः कुण्डली भवति, यथा च मृत् चूर्ण-पिण्ड-घट-कपालादि-प्रभेदैः। (Samādhāna): That is true. From Sat, (the Real) another Sat cannot arise. Then, what happens? Sat itself appears in another form. It is like the coiling of a serpent (i.e. like a coiled rope appearing as a snake); it is like the clay appearing differently as powder, clod, jar, bowl etc.यदि एवं सद् एव सर्व-प्रकारावस्थम्, कथं प्राग् उत्पत्तेः इदम् आसीद् इति उच्यते? (Pūrvapakṣa): If Sat alone there is, in all manner, how is it said, prior to creation ‘this’ was?ननु न श्रुतं त्वया, सद् एव इति अवधारणम् इदं-शब्द-वाच्यस्य कार्यस्य। (Samādhāna): Have you not heard that it is to make certain what is denoted by the word ‘idam’ (‘this’) that the word Sad eva (Existent alone) is used?प्राप्तं तर्हि प्राग् उत्पत्तेः असद् एव आसीत् न इदं-शब्द-वाच्यम्, इदानीम् इदं जातम् इति। (Pūrvapakṣa): In that case, it comes to this: Prior to creation this was Non-existent, and what is signified by the word ‘this’ was not (there). It has come into existence now.न, सतः एव इदं-शब्द-बुद्धि-विषयतया अवस्थानात्, यथा मृद् एव पिण्ड-घटादि-शब्द-बुद्धि-विषयत्वेन अवतिष्ठते – तद्वत्। (Samādhāna): No, it is not so. Just as clay alone exists as an object of the word and consciousness (thought) as clod, jar etc., so does Sat itself appear as an object and consciousness of ‘this’ (idam).ननु यथा मृद् वस्तु एवं पिण्ड-घटादि अपि, तद्वत् सद्-बुद्धेः अन्य-बुद्धि-विषयत्वात् कार्यस्य सतः अन्यद् वस्तु अन्तरं स्यात् कार्य-जातं यथा अश्वाद्गौः। (Pūrvapakṣa): Just as clay is a thing, so also the clod, jar etc. are things. Similarly, inasmuch as the effect of Sat becomes the object of a consciousness different from the consciousness of Sat, it should be, compared to Sat, a different thing, just as a cow is from a horse.न, पिण्ड-घटादीनाम् इतरेतर-व्यभिचारे अपि मृत्त्वाव्यभिचारात्। यद्यपि घटः पिण्डं व्यभिचरति पिण्डः च घटम्, तथापि पिण्ड-घटौ मृत्त्वं न व्यभिचरतः तस्माद् मृन्मात्रं पिण्ड-घटौ। व्यभिचरति तु अश्वं गौः अश्वः वा गाम्। तस्माद् मृदादि-संस्थानमात्रं घटादयः। एवं सत्संस्थानमात्रम् इदं सर्वम् इति युक्तं प्राग् उत्पत्तेः सद् एव इति, वाचा आरम्भणमात्रत्वाद् विकार-संस्थानमात्रस्य। (Samādhāna): That is not so. Though the clod (of clay) and jar might deviate mutually (from their natural state), they do not give up their nature of being the clay. Even if jar deviates from being the clod and the clod from being a jar, both the jar and clod do not give up their natural state of being clay. Therefore the clod and jar are mere clay. (Despite the non-applicable Dṛṣṭānta:) A horse is different from a cow, and a cow from a horse. Therefore, jar etc. are the mere form of clay. Thus, since all this is mere form of Sat the instruction, ‘This was but Existent (Sat) prior to creation’ is logical, for modification is dependent on mere speech (Vācārambhaṇam).ननु निरवयवं सत्, “निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनं” (SvetU.6.19) “दिव्यः हि अमूर्तः पुरुषः स-बाह्याभ्यन्तरः हि अजः” (MunU.2.1.2) इत्यादि-श्रुतिभ्यः। निरवयवस्य सतः कथं विकार-संस्थानम् उपपद्यते? (Pūrvapakṣa): Sat is partless (for you). How is it possible for Sat that is partless, as described by the śrutis, ‘Without part, free from actions, tranquil, faultless and taintless’ (SvetU.6.19) and ‘Puruṣa is indeed resplendent and without body, is both without and within, and unborn’ (MunU.2.1.2), to have a modified form?न एषः दोषः, रज्ज्वाद्यवयवेभ्यः सर्पादि-संस्थानवत् बुद्धि-परिकल्पितेभ्यः सदवयवेभ्यः विकार-संस्थानोपपत्तेः। “वाचा आरम्भणं विकारः नामधेयं मृत्तिका इति एव सत्यम्” (ChanU.6.1.4) एवं सद् एव सत्यम् – इति श्रुतेः। एकम् एव अद्वितीयं परमार्थतः इदं-बुद्धि-काले अपि॥ (Samādhāna): There is nothing wrong. Just like the rise of notion of a snake etc. from the parts of a rope, the rise of modified form from the parts of Sat attributed by consciousness (thought), is possible (as evidenced by) ‘All modification depending on speech is only name, but the clay alone is real’ (ChanU.6.1.4). Similarly, there is the śruti, ‘Sat alone is real’. In reality, even during the period of consciousness of ‘this’, this was one alone without a second.
That Existence decided: ‘I shall be many. I shall be born.’ He then created fire. That fire also decided: ‘I shall be many. I shall be born.’ Then fire produced water. That is why whenever or wherever a person mourns or perspires, he produces water.✅
tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata. tasmādyatra kvaca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyanteTat, that [existence]; aikṣata, decided; bahu syām, I shall be many; prajāyeya iti, I shall be born; tat, that [existence]; asṛjata, created; tejaḥ, fire; tat tejaḥ, that [existence as] fire; aikṣata, decided; bahu syām, I shall be many; prajāyeya iti, I shall be born; tat, that [fire]; apaḥ, water; asṛjata, created; tasmāt, that is why; yatra kva ca, whenever and wherever; puruṣaḥ, a person; śocati, grieves; svedate vā, or perspires; tat, [it happens] that; tejasaḥ eva, from fire; āpaḥ adhijāyante, water comes.
तत् सत् ऐक्षत ईक्षां दर्शनं कृतवत्। अतः च न प्रधानं सांख्य-परिकल्पितं जगत्-कारणम्, प्रधानस्य अचेतनत्वाभ्युपगमात्। इदं तु सत् चेतनम्, ईक्षितृत्वात्। तत् कथम ऐक्षत इति, आह – बहु प्रभूतं स्यां भवेयं प्रजायेय प्रकर्षेण उत्पद्येय, यथा मृद्-घटाद्याकारेण यथा वा रज्ज्वादि सर्पाद्याकारेण बुद्धि-परिकल्पितेन। That Sat thought, i.e. it did perceive. From this it follows that Pradhāna, as the Sāṅkhyas claim, is not the cause of the universe, inasmuch as it is being regarded as insentient. But this Sat is sentient, since it could perceive. How did it perceive? This is being explained. Let me become many, let me grow exceedingly, even as clay assumes the shape of a jar or a rope taking the form of a snake, through the imagination of consciousness.असद् एव तर्हि सर्वम्, यद् गृह्यते रज्जुः इव सर्पाद्याकारेण। (Pūrvapakṣa): Every thing that is perceived, like the shape of a snake on a rope, should then be unreal (a-sat).न, सत एव द्वैतभेदेन अन्यथागृह्यमाणत्वात् न असत्त्वं कस्यचित्क्वचिदिति ब्रूमः। यथा सतोऽन्यद्वस्त्वन्तरं परिकल्प्य पुनस्तस्यैव प्रागुत्पत्तेः प्रध्वंसाच्चोर्ध्वम् असत्त्वं ब्रुवते तार्किकाः, न तथा अस्माभिः कदाचित्क्वचिदपि सतोऽन्यदभिधानमभिधेयं वा वस्तु परिकल्प्यते। सदेव तु सर्वमभिधानमभिधीयते च यदन्यबुद्ध्या। (Samādhāna): No. Since it is Sat alone that is grasped as something else through differentiation of duality, we have said already that unreality (a-sattvam) cannot be attributed to anything whatsoever anywhere. By us is never considered anywhere anything distinct from Sat either as name or as a thing which is the object of name, unlike the logicians who, by positing a thing that is distinct from Sat, say again that it has no existence prior to creation and subsequent to dissolution. All names attributed by other consciousness are Sat alone.यथा रज्जुरेव सर्पबुद्ध्या सर्प इत्यभिधीयते, यथा वा पिण्डघटादि मृदोऽन्यबुद्ध्या पिण्डघटादिशब्देनाभिधीयते लोके। रज्जुविवेकदर्शिनां तु सर्पाभिधानबुद्धी निवर्तेते, यथा च मृद्विवेकदर्शिनां घटादिशब्दबुद्धी, तद्वत् सद्विवेकदर्शिनामन्यविकारशब्दबुद्धी निवर्तेते – “यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह” (TaitU.2.4.1) इति, “अनिरुक्तेऽनिलयने” (TaitU.2.7.1) इत्यादिश्रुतिभ्यः। It is like calling a rope a snake by taking it for a snake, or like calling the clod and jar by those words, considering them to be different from clay. But, in the case of those having the discriminative perception of rope, the word snake together with its consciousness ceases to be. And just as in the case of those having the discriminative perception of clay, (the word jar together with its consciousness ceases to be), so also, in the case of those having the discriminative perception of Sat, all other word and consciousness pertaining to modification cease to be, as evidenced by śrutis such as, ‘Without attaining which (i.e. Brahman) words return along with the mind’ (TaitU.2.4.1), and ‘(He became) the defined and the undefined, the supporting and the unsupporting’ (TaitU.2.7.1).एवम् ईक्षित्वा तत् तेजः असृजत तेजः सृष्टवत्। Having percieved thus, it created fire.ननु “तस्माद्वा एतस्मादात्मन आकाशः संभूतः” (TaitU.2.1.1) इति श्रुत्यन्तरे आकाशाद्वायुः ततस्तृतीयं तेजः श्रुतम्, इह कथं प्राथम्येन तस्मादेव तेजः सृज्यते तत एव च आकाशमिति विरुद्धम्? (Pūrvapakṣa): When there is already a śruti-passage, ‘From that Self emerged space, (from space air, from air fire)’ (TaitU.2.1.1), how is it said here contradictorily that at first fire was created by it and from fire emerged Ākāśa (space)?नैष दोषः, आकाशवायुसर्गानन्तरं तत्सत् तेजोऽसृजतेति कल्पनोपपत्तेः। अथवा अविवक्षितः इह सृष्टिक्रमः। सत्कार्यमिदं सर्वम्, अतः सद् एकम् एव अद्वितीयम् इति एतद् विवक्षितम्, मृदादिदृष्टान्तात्। अथवा त्रिवृत्करणस्य विवक्षितत्वात् तेजोबन्नानामेव सृष्टिमाचष्टे। तेजः इति प्रसिद्धं लोके – दग्धृ, पक्तृ, प्रकाशकं, रोहितं च इति। (Samādhāna): There is nothing wrong. It is reasonable to hold that it was after creating Ākāśa and air that Sat created fire. Or the order of the creation is not meant here. All this pertains to Sat. Hence, what is discussed here through the example of clay etc. is that Sat is one without a second. Or it might be with a view to combine the three viz. fire, water and food that the creation has been viewed in the above order. Fire is well-known in the world as that which burns, ripens and illuminates and is red in colour.तत् सत्सृष्टं तेजः ऐक्षत, तेजो-रूप-संस्थितं सत् ऐक्षत इत्यर्थः। बहु स्यां प्रजायेय इति पूर्ववत्। तत् अपः असृजत। आपः – द्रवाः, स्निग्धाः, स्यन्दिन्यः, शुक्लाः च इति प्रसिद्धाः लोके। यस्मात् तेजसः कार्य-भूताः आपः, तस्माद् यत्र क्वच देशे काले वा शोचति संतप्यते स्वेदते प्रस्विद्यते वा पुरुषः तेजसः एव तत् तदा आपः अधि जायन्ते॥ That fire created by Sat perceived, meaning, Sat which assumed the form of fire perceived. ‘Let me become many, let me grow exceedingly …’ etc., same as before. It created water. Water is well-known in the world to be liquid, cool, fluent, and white (light) in colour. Because water is the product of fire, therefore whenever and wherever a man laments or sweats, it is from that fire that water issues.
That water decided: ‘I shall be many; I shall be born.’ That water then created food. This is why whenever and wherever there is rain, at once food grows in great abundance. It is from water that food is produced.✅
tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate.Tāḥ āpaḥ, that water; aikṣanta, decided; bahvyaḥ syāma, I shall be many; prajāyemahi iti, I shall be born; tāḥ, that [water]; annam asṛjanta, produced food; tasmāt, that is why; yatra kva ca, whenever and wherever; varṣati, it rains; tat, at once; bhūyiṣṭham, in great abundance; annam bhavati, food grows; adbhyaḥ eva, it is from water; tat, then; annādyam adhijāyate, food [anna-ādya, eatable food] is produced.
ताः आपः ऐक्षन्त पूर्ववद् एव अब्-आकार-संस्थितं सद् ऐक्षते इत्यर्थः। बह्वयः प्रभूताः स्याम भवेम प्रजायेमहि उत्पद्येमहि इति। ताः अन्नम् असृजन्त पृथिवी-लक्षणम्। पार्थिवं हि अन्नम्। यस्माद् अप्-कार्यम् अन्नम्, तस्मात् यत्र क्व च वर्षति देशे तत् तत्र एव भूयिष्ठं प्रभूतम् अन्नं भवति। अतः अद्भ्यः एव तद् अन्नाद्यम् अधि जायते। ताः अन्नम् असृजन्त इति पृथिवी उक्ता पूर्वम्, इह तु दृष्टान्ते अन्नं च तदाद्यं च इति विशेषणात् व्रीहि-यवाद्या उच्यन्ते। अन्नं च गुरु स्थिरं धारणं कृष्णं च रूपतः प्रसिद्धम्। That water perceived, meaning, Sat which assumed the form of water perceived as stated before, ‘Let me become many, let me grow exceedingly’. It created food in the form of earth. Food is indeed of the nature of earth. Therefore in whichever land it rains, there grows abundant food. Therefore, it is from water that food for eating is produced in plenty. It was said first that earth is referred to by the words, ‘It created food’. But now in this illustration rice, barley, etc. are spoken of, since there is the expression ‘food that is eatable’. And food is well-known to be solid, non-fluent, sustaining, and black (dark) in colourननु तेजःप्रभृतिषु ईक्षणं न गम्यते, हिंसादिप्रतिषेधाभावात् त्रासादिकार्यानुपलम्भाच्च। तत्र कथं तत्तेज ऐक्षतेत्यादि? (Pūrvapakṣa): It cannot be understood how fire and the rest can think (or perceive), for there is absence of defensive action against injury in them and nothing like fear etc. is seen as reaction. Then how did the śruti say that fire perceived etc.?नैष दोषः। ईक्षितृकारणपरिणामत्वात्तेजःप्रभृतीनां सत एव ईक्षितुः नियतक्रमविशिष्टकार्योत्पादकत्वाच्च तेजःप्रभृति ईक्षते इव ईक्षते इत्युच्यते भूतम्। (Samādhāna): There is nothing wrong, for fire and the rest are the products of Sat (Existent) which is the cause. Sat which thinks alone produces the effect in a well-maintained order. As such, the elements of fire and the rest are said to be thinking (perceiving), as it were. ननु सतोऽप्युपचरितमेव ईक्षितृत्वम्। (Pūrvapakṣa): Then the act of perceiving by Sat, too, might have been mentioned metaphorically.न। सदीक्षणस्य केवलशब्दगम्यत्वात् न शक्यमुपचरितं कल्पयितुम्। तेजःप्रभृतीनां त्वनुमीयते मुख्येक्षणाभाव इति युक्तमुपचरितं कल्पयितुम्। (Samādhāna): No. Inasmuch as the perception by Sat is known from the Upaniṣads, it is not possible to treat it as a metaphorical mention. Since it could be inferred that there is no thinking in a primary sense in the case of fire etc., it may be proper to say that it is a metaphorical mention in their case.ननु सतोऽपि मृद्वत्कारणत्वादचेतनत्वं शक्यमनुमातुम्। अतः प्रधानस्यैवाचेतनस्य सतश्चेतनार्थत्वात् नियतकालक्रमविशिष्टकार्योत्पादकत्वाच्च ऐक्षत इव ऐक्षतेति शक्यमनुमातुम् उपचरितमेव ईक्षणम्। दृष्टश्च लोके अचेतने चेतनवदुपचारः, यथा कूलं पिपतिषतीति तद्वत् सतोऽपि स्यात्। (Pūrvapakṣa): But it is possible to infer that even Sat is insentient, for the reason of its being the cause like clay. Since Sat in the form of insentient Pradhāna, intending to achieve the purpose of sentience, produces specific effects in a well-maintained time and order, it is said to be thinking, as it were. Hence it is possible to consider ‘thinking’ in this case only in a secondary sense. And, in common parlance, that which is insentient is seen spoken of metaphorically as sentient. It is like saying, ‘The bank (of the river) wishes to fall’. Similarly, this could be said about Sat also.न, “तत्सत्यं स आत्मा” (ChanU.6.14.3) इति तस्मिन्नात्मोपदेशात्। (Samādhāna): This is not so, for it has been treated as the Self, as evidenced by the text, ‘That is the true; That is the self’ (ChanU.6.14.3).आत्मोपदेशोऽप्युपचरित इति चेत्– यथा ममात्मा भद्रसेन इति सर्वार्थकारिण्यनात्मनि आत्मोपचारः – तद्वत्। (Pūrvapakṣa): Supposing the treatment of Sat as the Self, too, is in a secondary sense, as someone may say, ‘Bhadra-sena is my Self (soul)’, by a metaphorical representation of the non-Self for all purposes as the Self.न, सदस्मीति सत्सत्याभिसंधस्य “तस्य तावदेव चिरम्” (ChanU.6.14.2) इति मोक्षोपदेशात्। (Samādhāna): This is not so, because for the one who has the firm conviction, ‘That Sat I am’, there is the instruction with regard to liberation, ‘For him the delay is only until such time as he is freed (from the body)’ (ChanU.6.14.2).सोऽप्युपचार इति चेत्– प्रधानात्माभिसंधस्य मोक्षसामीप्यं वर्तत इति मोक्षोपदेशोऽप्युपचरित एव, यथा लोके ग्रामं गन्तुं प्रस्थितः प्राप्तवानहं ग्राममिति ब्रूयात्त्वगपेक्षया – तद्वत्। (Pūrvapakṣa): Supposing that, too, is said in a secondary sense? Inasmuch as it is considered that one whose consciousness of the Self is rooted in the Pradhāna is nearer to emancipation, even the instruction pertaining to emancipation should be in a secondary sense only. Just as, in common parlance, a man who has started for his village says, ‘I have reached the village’, laying stress on the speed, (so is the case here also).न, येन विज्ञातेनाविज्ञातं विज्ञातं भवतीत्युपक्रमात्। सति एकस्मिन्विज्ञाते सर्वं विज्ञातं भवति, तदनन्यत्वात् सर्वस्याद्वितीयवचनाच्च। न च अन्यद्विज्ञातव्यमवशिष्टं श्रावितं श्रुत्या अनुमेयं वा लिङ्गतः अस्ति, येन मोक्षोपदेश उपचरितः स्यात्। (Samādhāna): No, for there is the teaching that when It is known, all that is unknown becomes known. By knowing Sat that is one, every thing becomes known, since there is nothing distinct from It, and since there is the instruction that It is without a second. Nor does there remain anything else to be known or to be heard from the śruti or to be inferred by means of any indicative word on the ground of which the instruction pertaining to emancipation can be regarded as having a secondary sense.सर्वस्य च प्रपाठकार्थस्य उपचरितत्वपरिकल्पनायां वृथा श्रमः परिकल्पयितुः स्यात्, पुरुषार्थसाधनविज्ञानस्य तर्केणैवाधिगतत्वात्तस्य। तस्माद्वेदप्रामाण्यात् न युक्तः श्रुतार्थपरित्यागः। अतः चेतनावत्कारणं जगत इति सिद्धम्॥ The effort of the one who attributes only a secondary sense to the meaning of every chapter shall be in vain, since, according to him, the knowledge which is the means for the accomplishment of the objects of life, is attainable only through argument. Therefore, since the Veda is the valid proof of knowledge, the abandonment of the acknowledged meaning of the śruti is not proper. Hence it becomes proved that Consciousness (i.e. Sat) is the cause of the universe.
Living beings have their origin in three ways: from eggs, from parents, and from plants [seeds].✅
teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni bhavantyāṇḍajaṃ jīvajamudbhijjamiti.Teṣām khalu eṣām bhūtānām, of these living beings; trīṇi eva bījāni bhavanti, there are three kinds of origin; āṇḍa-jam, birth from eggs; jīva-jam, from parents [i.e., directly from living beings, the womb]; udbhij-jam iti, from plants [sprouts, i.e., seeds].
तेषां जीवाविष्टानां खलु एषां पक्ष्यादीनां भूतानाम्, एषाम् इति प्रत्यक्ष-निर्देशात्, न तु तेजः-प्रभृतीनाम्, तेषां त्रिवृत्-करणस्य वक्ष्यमाणत्वात्। असति त्रिवृत्-करणे प्रत्यक्ष-निर्देशानुपपत्तिः। देवता-शब्द-प्रयोगात् च तेजः-प्रभृतिषु – ‘इमाः तिस्रः देवताः’ इति। तस्मात् तेषां खलु एषां भूतानां पक्षि-पशु-स्थावरादीनां त्रीणि एव न अतिरिक्तानि बीजानि कारणानि भवन्ति। For these beings viz. birds etc. possessed of souls (Jīva-āviṣṭa) – here the direct indication eṣām (these) should not be misconstrued as ‘fire and the rest’ because the making of each one threefold is yet to be explained. Inasmuch as each one has not been made threefold, there cannot be any possibility of a direct indication. The use of the word Devatā goes to show that these three deities are in the fire and the rest. Therefore, for these beings viz. bird, beast and sprout, – there are only three origins, and there is none other.कानि तानि? इति उच्यन्ते – आण्डजम् अण्डाद् जातम् अण्डजम् अण्डजम् एव आण्डजं पक्ष्यादि। पक्षि-सर्पादिभ्यः हि पक्षि-सर्पादयः जायमानाः दृश्यन्ते। तेन पक्षी पक्षिणां बीजं सर्पः सर्पाणां बीजं तथा अन्यद् अपि अण्डाद् जातं तज्जातीयानां बीजम् इत्यर्थः। Which are they? This is being explained – Āṇḍa-jam: that which is born from egg is called aṇḍa-jam; aṇḍa-jam itself is āṇḍa-jam, i.e. bird etc. The bird, serpent etc. are seen born of bird, serpent etc. Hence bird is the origin of bird, and serpent of serpent. Similarly, anything else, too, born of egg is the source of that species.ननु अण्डाद् जातम् अण्डजम् उच्यते, अतः अण्डम् एव बीजम् इति युक्तम्। कथम् अण्डजं बीजम् उच्यते? (Pūrvapakṣa): That which is born of egg is called aṇḍa-jam. Hence to say ‘that the egg (aṇḍa) is the origin, is logical. How is it said that that which is born of egg (aṇḍa-jam) is the origin?सत्यम् एवं स्यात्, यदि त्वद्-इच्छा-तन्त्रा श्रुतिः स्यात्। स्व-तन्त्रा तु श्रुतिः, यत आह अण्डजादि एव बीजं, न अण्डादि इति। दृश्यते च अण्डजाद्यभावे तज्जातीय-संतत्यभावः, न अण्डाद्यभावे। अतः अण्डजादीनि एव बीजानि अण्डजादीनाम्। (Samādhāna): This would have been true if the śruti is submissive to your wishes. But the śruti is independent and it has shown that that which is born of egg (aṇḍa-jam) alone is the origin and not the (aṇḍa). In the absence of that which is born of egg, the absence of the offspring of that species is seen, and not when the egg is absent. Hence aṇḍa-ja alone is the origin of that which is born of egg.तथा जीवाद् जातं जीवजं जरायुजम् इति एतत् पुरुष-पश्वादि। उद्भिज्जम् उद्भिनत्ति इति उद्भित् स्थावरं ततः जातम् उद्भिज्जम्, धानाः वा उद्भित् ततः जायते इति उद्भिज्जं स्थावर-बीजं स्थावराणां बीजम् इत्यर्थः। स्वेदज-संशोकजयोः अण्डज-उद्भिज्जयोः एव यथा-सम्भवम् अन्तर्भावः। एवं हि अवधारणं त्रीणि एव बीजानि इति उपपन्नं भवति॥ Similarly, that which is born of Jīva is called Jīva-jam, i.e. Jarāyu-jam (womb-born) such as man, beast etc. That which comes out splitting the earth is called udbhit or sprout. Udbhij-jam is that which is born of sprout. The origin of sprout is sthāvara-bījam (plant-seed) or dhānās (seed-grains). That which is (elsewhere) called sveda-jam (moisture-born, e.g. mosquitoes) and saṃśoka-jam (heat-born, e.g. bacteria) are included in aṇḍa-jam and udbhij-jam (respectively), for it is only when it is taken in that sense that there is propriety of the statement, ‘there are only three sources – egg-birth, womb-birth, seed-birth’.
That god [Existence] decided: ‘Entering into these three deities [fire, water, and earth], as the individual self, I shall manifest myself in many names and forms’.✅
seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti.[Of the five elements, the grosser three are selected to match the prior and following three categories. The elements of space and wind (i.e., dimension and movement) can be assumed connected to existence and prāṇa, respectively. Even of these later three, their more essential nature is as their respective deities, intelligences, than their gross manifestations.] Sā iyam devatā, that deity [i.e., Sat, Existence]; aikṣata, decided; hanta, so; aham, I; imāḥ tisraḥ devatāḥ, these three gods [i.e., fire, water, and earth]; anena jīvena ātmanā, as the jīvātman [i.e., the individual self]; anupraviśya, having entered; nāma-rūpe, as names and forms; vyākaravāṇi iti, I shall manifest.
सा इयं प्रकृता सदाख्या तेजो-ऽब्-अन्नयोनिः देवता उक्ता ऐक्षत ईक्षितवती यथा-पूर्वं बहु स्याम् इति। तद् एव बहु-भवनं प्रयोजनं न आद्यापि निर्वृत्तम् इत्यतः ईक्षां पुनः कृतवती बहु-भवनम् एव प्रयोजनम् उररी-कृत्य। This Deity under discussion which is called Sat and which is the origin of fire, water and food, thought, i.e. perceived, as said before, ‘let me become many’. That purpose of becoming many has not yet been accomplished. Hence, keeping in view the purpose of becoming many, it thought again, i.e. perceived.कथम्? हन्त इदानीम् अहम् इमाः यथोक्ताः तेज-आद्याः तिस्रः देवताः अनेन जीवेन इति स्व-बुद्धिस्थं पूर्व-सृष्ट्यनुभूत-प्राण-धारणम् आत्मानम् एव स्मरन्ती आह– अनेन जीवेन आत्मना इति। प्राण-धारण-कर्त्रा आत्मना इति वचनात् स्वात्मनः अव्यतिरिक्तेन चैतन्य-स्वरूपतया अविशिष्टेन इति एतद् दर्शयति। How? ‘Let me now, entering into these three deities, viz. fire and the rest described above, through this individual self (Jīva), manifest name and form'. Bringing to memory the experience of the previous cycle of the soul (Jīva) possessed of Prāṇa, the śruti says, ‘through the individual self (Jīva-ātma)’. By the term ‘through the (individual) self possessed of Prāṇa’, the śruti shows that through the (individual) self which is not distinct from the real Self and which, from the level of the nature of consciousness, is identical with the Self, (let me, entering into … etc.).अनुप्रविश्य तेजो-ऽब्-अन्न-भूतमात्रा-संसर्गेण लब्ध-विशेष-विज्ञाना सती नाम च रूपं च नाम-रूपे व्याकरवाणि विस्पष्टम् आकरवाणि, ‘असौ-नामा अयम् इदं-रूपः’ इति व्याकुर्याम् इत्यर्थः। That is to say, let me, with the particular knowledge acquired through the contact with fire, water, and food, assume name (nāma) and form (rūpa), and manifest, i.e. assume definite name and form. The meaning is, ‘let me manifest clearly in this manner, “He is of such and such name, of such and such form”.’ननु न युक्तम् इदम् – असंसारिण्याः सर्वज्ञायाः देवतायाः बुद्धि-पूर्वकम् अनेक-शत-सहस्रानर्थाश्रयं देहम् अनुप्रविश्य दुःखम् अनुभविष्यामि इति संकल्पनम्, अनुप्रवेशः च स्वातन्त्र्ये सति। (Pūrvapakṣa): ‘Let me, entering into a body which is the seat of hundreds and thousands of evils, suffer the pain’ – This wilful thought of the Deity which is omniscient and free from transmigration, while remaining in a state of freedom, and its entry (into the body) do not stand to reason.सत्यम् एवं न युक्तं स्यात् – यदि स्वेन एव अविकृतेन रूपेण अनुप्रविशेयं दुःखम् अनुभवेयम् इति च सङ्कल्पितवती। न ततु एवम्। कथं तर्हि? अनेन जीवेन आत्मना अनुप्रविश्य इति वचनात्। (Samādhāna): True, it will not stand to reason if it had willed, ‘I shall enter in my own unchanged form and suffer pain’. But it is not so. Then how is it? For there is the śruti-text, ‘entering in the form of this individual self (Jiva-ātma)'.जीवः हि नाम देवतायाः आभासमात्रम्, बुद्ध्यादि भूतमात्रा-संसर्ग-जनितः – आदर्शे इव प्रविष्टः पुरुष-प्रतिबिम्बः, जलादिषु इव च सूर्यादीनाम्। अचिन्त्यानन्त-शक्तिमत्या देवतायाः बुद्ध्यादि-सम्बन्धः चैतन्याभासः देवता-स्वरूप-विवेकाग्रहण-निमित्तः, ‘सुखी’ ‘दुःखी’ ‘मूढः’ इत्याद्यनेक-विकल्प-प्रत्यय-हेतुः। Jīva is a mere semblance of the Deity. Like the reflection of a man in a mirror, and that of the sun etc. in water etc. Jīva is a mere reflection of the Deity brought about by its contact with the rudiment of elements such as the intellect. The contact with intellect etc. of the Deity possessed of such infinite powers as could never be thought of, takes the form of the semblance of consciousness which, for want of discriminative knowledge of the nature of the Deity, becomes the source of many uncertain notions of being happy, grief-stricken, dull-witted etc.छायामात्रेण जीव-रूपेण अनुप्रविष्टत्वात् देवता न दैहिकैः स्वतः सुख-दुःखादिभिः सम्बध्यते – यथा पुरुष-आदित्य-आदयः आदर्श-उदकादिषु च्छायामात्रेण अनुप्रविष्टाः आदर्शोदकादि-दोषैः न सम्बध्यन्ते – तद्वद् देवता अपि। “सूर्यः यथा सर्व-लोकस्य चक्षुः न लिप्यते चाक्षुषैः बाह्य-दोषैः। एकः तथा सर्व-भूतान्तरात्मा न लिप्यते लोक-दुःखेन बाह्यः” (KathU.2.2.11) “आकाशवत् सर्व-गतः च नित्यः” (SataPBr.10.6.3.2) इति हि काठके। “ध्यायति इव लेलायति इव” (BrhU.4.3.7) इति च वाजसनेयके। Inasmuch as the Deity enters into the body as a mere shade in the form of Jīva, it does not itself become affected by the happiness or misery pertaining to the body. Just as a man, the sun etc. that have entered the mirror, water etc. as mere shades (shadows), do not come in contact with the dirt of the mirror, water etc., so also is the Deity (not affected by happiness etc.). And there are also such instructions as ‘Just as the sun, which is the eye of the entire world, is not tainted by the external impurities seen by the eyes, so also, the in-dwelling Self of all beings, though one, is not tainted by the sorrows of the world, It being external’ (KathU.2.2.11), 'All-pervading like Ākāśa and eternal’ (ibid.) and ‘It meditates, as it were; It moves as it were’ (BrhU.4.3.7).ननु च्छायामात्रः चेद् जीवः मृषा एव प्राप्तः, तथा पर-लोक-इह-लोकादि च तस्य। (Pūrvapakṣa): If Jīva is a mere shade, everything comes to naught. Similarly, its other world, this world etc. are all meaningless.न एषः दोषः, सद्-आत्मना सत्यत्वाभ्युपगमात्। सर्वं च नाम-रूपादि सद्-आत्मना एव सत्यं विकार-जातम्, स्वतः तु अनृतम् एव, “वाचा आरम्भणं विकारः नामधेयम्” (ChanU.6.1.4) इत्युक्तत्वात्। तथा जीवः अपि इति। ‘यक्षानुरूपः हि बलिः’ इति न्याय-प्रसिद्धिः। अतः सद्-आत्मना सर्व-व्यवहाराणां सर्व-विकाराणां च सत्यत्वं सतः अन्यत्वे च अनृतत्वम् इति न कश्चिद् दोषः तार्किकैः इह अनुवक्तुं शक्यः, यथा इतरेतर-विरुद्ध-द्वैत-वादाः स्व-बुद्धि-विकल्पमात्राः अतत्त्व-निष्ठाः इति शक्यं वक्तुम्॥ (Samādhāna): There is nothing wrong, for from the nature of Sat, its reality has been admitted. All name, form etc., born of modifications, appear real through Sat; left alone they are unreal (an-ṛtam), since there is the śruti-text, ‘All modification depending on speech is only name’ (ChanU.6.1.4). So also is the case even with Jīva. And there is the well-known maxim, ‘As is the Yakṣa (demigod), so is the offering’. Hence it is through Sat that all activities and all modifications become real and. when separated from Sat, everything is reduced to unreality (an-ṛta-tvam). Here it is not possible for the logicians to point out any defect. But it is possible to point out that the dualistic arguments, contradicting one another, consist of nothing but the uncertainty of their own views and the un-devotedness to the reality.
Sat [Existence] thought, ‘I shall divide each of these three deities threefold.’ Then, having entered into these three deities as the individual self, he manifested himself as names and forms.✅
tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇīti seyaṃ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot.Tāsām, of these [three deities]; tri-vṛtam tri-vṛtam, dividing them threefold; ekaikām, each of them; karavāṇi iti, I shall make; sā iyam devatā, that deity [Existence]; imāḥ tisraḥ devatā, these three deities; anena jīvena eva ātmanā, as the individual self; anupraviśya, having entered; nāma-rūpe vyākarot, manifested himself as names and forms.
सा एवं तिस्रः देवताः अनुप्रविश्य स्वात्मावस्थे बीज-भूते अव्याकृते नाम-रूपे व्याकरवाणि इति ईक्षित्वा – Thus, entering into the three deities, it thought in this manner, ‘Let me, remaining in my natural and unmanifested state as the seed form, evolve with name and form’.तासां च तिसृणां देवतानाम् एकैकां त्रिवृतं त्रिवृतं करवाणि – एकैकस्याः त्रिवृत्-करणे एकैकस्याः प्राधान्यं द्वयोः द्वयोः गुण-भावः। अन्यथा हि रज्ज्वा इव एकम् एव त्रिवृत्-करणं स्यात्, न तु तिसृणां पृथक् पृथक् त्रिवृत्-करणम् इति। एवं हि तेजो-ऽब्-अन्नानां पृथङ्-नाम-प्रत्यय-लाभः स्यात् – ‘तेजः इदम्’, ‘इमाः आपः’, ‘अन्नम् इदम्’ इति च। सति च पृथङ्-नाम-प्रत्यय-लाभे देवतानां सम्यग् व्यवहारस्य प्रसिद्धिः प्रयोजनं स्यात्। ‘Let me make each one of these three deities three-footed’. In making each deity threefold one (of the three constituent parts) becomes primary (prādānyam, more prevalent proportion) and the other two secondary (both less prevalent proportions). Otherwise, as in the case of a rope, triplication of only one would have been done, but not the triplication of all the three (deities) separately. Thus there will be separate name and conception of fire, water and food (i.e. earth) as ‘this is fire (predominantly)’, ‘this is water (predominantly)’, ‘this is food (predominantly)’. And it is only when the deities attain the name and conception separately, that there will be the full benefit of their right activities.एवम् ईक्षित्वा सा इयं देवता इमाः तिस्रोः देवताः अनेन एव यथोक्तेन एव जीवेन सूर्य-बिम्बवद् अन्तः प्रविश्य वैराजं पिण्डं प्रथमं देवादीनां च पिण्डान् अनुप्रविश्य यथा-संकल्पम् एव नाम-रूपे व्याकरोत् – ‘असौ-नामा अयम् इदं-रूपः’ इति॥ Thinking thus, this Deity, entering into these three deities like the solar orb, through the individual self spoken of above, i.e. entering first of all into the body representing Virāṭ, and then into the bodies representing the deities, it manifested name and form separately in accordance with its own will, ‘Let this be of such and such name, of such and such form’.
[Having so decided,] he made each of these three elements threefold. But as to how each of these three deities becomes threefold, O Somya, learn this from me.✅
tāsāṃ trivṛtaṃ trivṛtamekaikāmakarodyathā tu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti.Tāsām, of those [three elements]; ekaikām, each one of them; tri-vṛtam tri-vṛtam akarot, he made threefold; somya, O Somya; yathā tu khalu, but as to how; imāḥ tisraḥ devatāḥ, these three deities; tri-vṛt tri-vṛt ekaikā bhavati, each becomes threefold; tat me vijānīhi iti, learn this from me.
तासां च देवतानां गुण-प्रधान-भावेन त्रिवृतं त्रिवृतम् एकैकाम् अकरोत् कृतवती देवता। तिष्ठतु तावद् देवतादि-पिण्डानां नाम-रूपाभ्यां व्याकृतानां तेजो-ऽब्-अन्नमयत्वेन त्रिधात्वम्, यथा तु खलु बहिः इमाः पिण्डेभ्यः तिस्रः देवताः त्रिवृत् त्रिवृत् एकैका भवति तद् मे मम निगदतः विजानीहि विस्पष्टम् अवधारय उदाहरणतः॥ Of the three deities threefold in accordance with their primary and secondary qualities – leave alone the fact of triplication as fire, water and food, of the bodies representing the deities and differentiated by names and forms – How each one of these deities, after becoming separated, becomes threefold outside the bodies, know that from me, i.e. know it clearly through an illustration.
The red colour [rūpa] of [current] gross fire is from [the original] subtle fire, the white colour is from subtle water, and the dark colour is from subtle earth. Thus that which constitutes the ‘fire’-ness of fire is gone. All changes are mere words [vāc-ārambhaṇa], in name only [nāmadheya] [i.e., fire is only a name (‘fire’) indicating a certain (perceptual) condition]. The three colours [rūpas] are the reality.✅
yadagne rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādagneragnitvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam.Yat agneḥ rohitam rūpam, that red colour of [gross] fire; tat rūpam tejasaḥ, that colour is from [subtle] fire; yat śuklam, that which is white; tat apām, that is from [subtle] water; yat kṛṣṇam, that which is dark; tat annasya, that is from [subtle] earth [lit., food]; agneḥ agnitvam apāgāt, [thus] the [supposed singly existing] ‘fire’-ness of fire is gone; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; trīṇi rūpāṇi iti eva satyam, only the three [original] colours are the reality [i.e., outside of the three original colours, which constitute and permeate the universe, there is no separate fire – here and there].
यत् तद् देवतानां त्रिवृत्-करणम् उक्तम् तस्य एव उदाहरणम् उच्यते – उदाहरणं नाम एक-देश-प्रसिद्ध्या अशेष-प्रसिद्ध्यर्थम् उदाह्रियते इति। तद् एतद् आह – Now is being given an illustration of the triplication of the deities already spoken of. That which is the quality of a part and which is employed to exemplify the whole is called an illustration. The śruti proceeds to speak of it:यद् अग्नेः त्रिवृत्-कृतस्य रोहितं रूपं प्रसिद्धं लोके, तत् अत्रिवृत्-कृतस्य तेजसः रूपम् इति विद्धि। तथा यत् शुक्लं रूपम् अग्नेः एव तद् अपाम् अत्रिवृत्-कृतानाम्। यत् कृष्णं तस्य एव अग्नेः रूपं तद् अन्नस्य पृथिव्याः अत्रिवृत्-कृतायाः इति विद्धि। Know you that, in the world, the red colour that is seen in triplicated gross fire, is the colour of the un-triplicated original (subtle) fire. Similarly, know that the white colour of (the triplicated gross) fire is the colour of the un-triplicated water, and that the black colour of that (triplicated gross) fire itself is the color of the un-triplicated food, i.e. earth.तत्र एवं सति रूप-त्रय-व्यतिरेकेण अग्निः इति यद् मन्यसे त्वम्, तस्य अग्नेः अग्नित्वम् इदानीम् अपागात् अपगतम्।
प्राग् रूप-त्रय-विवेक-विज्ञानात् या अग्नि-बुद्धिः आसीत् ते, सा अग्नि-बुद्धिः अपगता अग्नि-शब्दः च इत्यर्थः – यथा दृश्यमान-रक्तोपधान-संयुक्तः स्फटिकः गृह्यमाणः पद्म-रागः अयम् इति शब्द-बुद्ध्योः प्रयोजकः भवति प्राग् उपधान-स्फटिकयोः विवेक-विज्ञानात्, तद्-विवेक-विज्ञाने तु पद्म-राग-शब्द-बुद्धी निवर्तेते तद्-विवेक-विज्ञातुः – तद्वत्। Such being the cause, if you think that fire is distinct from the three forms (colours), the (conception of the) quality of that fire has now disappeared. Prior to the discriminating knowledge of the three colours, you had the conception of fire. The meaning is that the conception of fire and the word ‘fire’ have now disappeared. Just as, on seeing a glass container with a red thing inside, there comes the association of the word and conception in the form, ‘this is a ruby’, prior to the discriminative knowledge of the thing and its container, and, in the wake of discriminative knowledge of the thing and its container, the conception that ‘this is a ruby’ vanishes, similarly, (on acquiring the discriminative knowledge of the three colours), the quality of fire vanishes.ननु किम् अत्र बुद्धि-शब्द-कल्पनया क्रियते, प्राग् रूप-त्रय-विवेक-करणाद् अग्निः एव आसीत्, तद् अग्नेः अग्नित्वं रोहितादि-रूप-विवेक-करणाद् अपागाद् इति युक्तम् – यथा तन्तु-अपकर्षणे पटाभावः। (Pūrvapakṣa): What is to be done here by bringing in the conception (of fire) and the word (‘fire’)? Prior to the discriminating conception of the three colours, there was fire alone, and it is logical that the (conception of the quality of fire vanished consequent on the discriminating conception of the colours viz. red etc., even as cloth ceases to exist when the thread is removed (from it).न एवम्, बुद्धि-शब्दमात्रम् एव हि अग्निः। यतः आह – वाचा आरम्भणम् अग्निः नाम विकारः नामधेयं नाममात्रम् इत्यर्थः। अतः अग्नि-बुद्धिः अपि मृषा एव। किं तर्हि तत्र सत्यम्? त्रीणि रूपाणि इति एव सत्यम्, न अणुमात्रम् अपि रूप-त्रय-व्यतिरेकेण सत्यम् अस्ति इति अवधारणार्थः॥ (Samādhāna): This is not so, because fire is both the conception (of fire) and the word combined, for the śruti says that the modification viz. fire dependent on speech is only a name, a mere name. Hence, even the conception of (gross) fire is unreal (a mental generalization encapsulated by a word). Then what is there as real? The three forms (colours) alone are real. This is to make it certain that, apart from the three forms, there is not even an atom of reality.
2. The red colour of the sun is from fire, the white colour is from water, and the dark colour is from earth. Thus that which constitutes the ‘sun’-ness of the sun is gone. All changes are mere words, in name only. The three colours are the reality. 3. The red colour of the moon is from fire, the white colour is from water, and the dark colour is from earth. Thus that which constitutes the ‘moon’-ness of the moon is gone. All changes are mere words, in name only. The three colours are the reality. 4. The red colour of lightning is from fire, the white colour is from water, and the dark colour is from earth. Thus that which constitutes the ‘lightning’-ness of lightning is gone. All changes are mere words, in name only. The three colours are the reality.✅
2. yadādityasya rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādādityādādityatvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam.Yat ādityasya rohitam rūpam, that red colour of the sun; tat rūpam tejasaḥ, that colour is from fire; yat śuklam, that which is white; tat apām, that is from water; yat kṛṣṇam, that which is dark; tat annasya, that is from earth [lit., food]; ādityāt ādityatvam apāgāt, [thus] the ‘sun’-ness of the sun is gone; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; trīṇi rūpāṇi iti eva satyam, only the three colours are the reality [i.e., outside of the three colours, there is no sun].3. yacchandramaso rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgāccandrāccandratvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam.Yat candramasaḥ rohitam rūpam, that red colour of the moon; tat rūpam tejasaḥ, that colour is from fire; yat śuklam, that which is white; tat apām, that is from water; yat kṛṣṇam, that which is dark; tat annasya, that is from earth [lit., food]; candrāt candratvam apāgāt, [thus] the ‘moon’-ness of the moon is gone; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; trīṇi rūpāṇi iti eva satyam, only the three colours are the reality [i.e., outside of the three colours, there is no moon].4. yadvidyuto rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādvidyuto vidyuttvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam.Yat vidyutaḥ rohitam rūpam, that red colour of lightning; tat rūpam tejasaḥ, that colour is from fire; yat śuklam, that which is white; tat apām, that is from water; yat kṛṣṇam, that which is dark; tat annasya, that is from earth [lit., food]; vidyutaḥ vidyuttvam apāgāt, [thus] the ‘lightning’-ness of lightning is gone; vāc-ārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; trīṇi rūpāṇi iti eva satyam, only the three colours are the reality [i.e., outside of the three colours, there is no lightning].
तथा – Similarly,यद् आदित्यस्य यत् चन्द्रमसः यद् विद्युतः इत्यादि समानम्। (The meaning of the mantras beginning with) ‘Of the sun‘, ‘Of the moon’ and ‘Of lightning’ is same as before.ननु “यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहि” (ChanU.6.4.4) इत्युक्त्वा तेजस एव चतुर्भिरप्युदाहरणैः अग्न्यादिभिः त्रिवृत्करणं दर्शितम्, न अबन्नयोरुदाहरणं दर्शितं त्रिवृत्करणे। (Pūrvapakṣa): ‘O dear boy! how each one of these three deities becomes threefold? Know that from me’. Having said thus, the triplication of fire alone has been shown by means of the four examples of agni (fire) and the rest, but in the triplication the example of water and food (earth) has not been shown.नैष दोषः अबन्नविषयाण्यप्युदाहरणानि एवमेव च द्रष्टव्यानीति मन्यते श्रुतिः। तेजस उदाहरणमुपलक्षणार्थम्, रूपवत्त्वात्स्पष्टार्थत्वोपपत्तेश्च। गन्धरसयोरनुदाहरणं त्रयाणामसम्भवात्। न हि गन्धरसौ तेजसि स्तः। स्पर्शशब्दयोरनुदाहरणं विभागेन दर्शयितुमशक्यत्वात्। (Samādhāna): This is no defect, for the śruti expects that the examples in respect of water and food are to be grasped in the same way itself. The example of fire is meant to indicate it. Since fire is possessed of a form (colour), a clear sense of it is rendered possible. An example in respect of odour and taste has not been shown because they are not there in these three. Fire has no odour and taste. Touch and sound have no example because of the impossibility of showing them by parts.यदि सर्वं जगत् त्रिवृत्कृतमिति अग्न्यादिवत् त्रीणि रूपाणीत्येव सत्यम्, अग्नेरग्नित्ववत् अपागाज्जगतो जगत्त्वम्। तथा अन्नस्याप्यप्शुङ्गत्वात् आप इत्येव सत्यं वाचारम्भणमात्रमन्नम्। तथा अपामपि तेजःशुङ्गत्वात् वाचारम्भणत्वं तेज इत्येव सत्यम्। तेजसोऽपिसच्छुङ्गत्वात् वाचारम्भणत्वं सदित्येव सत्यम् इत्येषोऽर्थो विवक्षितः। If all this universe is threefold and the three forms alone are real, as in the case of fire, then the quality of the universe (as a distinct entity) would vanish, even as the quality of fire vanishes (if alone the three colours are real). Similarly, since water is the source of food, water alone is real and food is merely (a modification dependent on) speech. So also, since fire is the source of water, fire alone is real and water is merely (a modification dependent on) speech. Of fire, too, Sat is the source. As such, Sat is real and fire is merely (a modification dependent on) speech. This is the meaning which the śruti intends to express.ननु वाय्वन्तरिक्षे तु अत्रिवृत्कृते तेजःप्रभृतिष्वनन्तर्भूतत्वात् अवशिष्येते, एवं गन्धरसशब्दस्पर्शाश्चावशिष्टा इति कथं सता विज्ञातेन सर्वमन्यदविज्ञातं विज्ञातं भवेत्? तद्विज्ञाने वा प्रकारान्तरं वाच्यम्। (Pūrvapakṣa): Since air and the intermediate region are not included in fire and the rest, they remain without being triplicated. So also are left behind odour, taste, sound and touch. How then, by knowing Sat alone, everything else that is unknown becomes known? Or the śruti will have to say (something) in another way to make it understandable.नैष दोषः, रूपवद्द्रव्ये सर्वस्य दर्शनात्। कथम्? तेजसि तावद्रूपवति शब्दस्पर्शयोरप्युपलम्भात् वाय्वन्तरिक्षयोः तत्र स्पर्शशब्दगुणवतोः सद्भावो अनुमीयते। तथा अबन्नयोः रूपवतो रसगन्धान्तर्भाव इति। रूपवतां त्रयाणां तेजोबन्नानां त्रिवृत्करणप्रदर्शनेन सर्वं तदन्तर्भूतं सद्विकारत्वात् त्रीण्येव रूपाणि विज्ञातं मन्यते श्रुतिः। न हि मूर्तं रूपवद्द्रव्यं प्रत्याख्याय वाय्वाकाशयोः तद्गुणयोर्गन्धरसयोर्वा ग्रहणमस्ति। (Samādhāna): This is no defect, since all qualities are seen in a substance having form. How? Since, in fire having form, there is also the experience of sound and touch, it can be inferred that in it are inherent air and Ākāśa endowed with the qualities of sound and touch (respectively). Similarly, in water and earth having form, taste and odour are inherent. By showing the triplication of fire, water and earth having form, the śruti thinks that it can be known that the three forms alone are real, since everything that is inherent in them (i.e. in fire etc.) is the modification of Sat. By denying a concrete thing possessed of colour, there can be no comprehension of the formless air and Ākāśa and their qualities viz. odour and taste.अथवा रूपवतामपि त्रिवृत्करणं प्रदर्शनार्थमेव मन्यते श्रुतिः। यथा तु त्रिवृत्कृते त्रीणि रूपाणीत्येव सत्यम्, तथा पञ्चीकरणेऽपि समानो न्याय इत्यतः सर्वस्य सद्विकारत्वात् सता विज्ञातेन सर्वमिदं विज्ञातं स्यात् सदेकमेवाद्वितीयं सत्यमिति सिद्धमेव भवति। तदेकस्मिन्सति विज्ञाते सर्वमिदं विज्ञातं भवतीति सूक्तम्॥ Or the intention of the śruti might be to show the triplication of the substances having form. Just as, in triplication, the three forms alone are real, so also, in making them fivefold (viz. the five subtle elements), this rule applies equally. Hence, inasmuch as everything is a modification of Sat, by knowing Sat all this shall become known. Thus, it goes to prove that Sat alone is the reality that is one without a second. Therefore, it is logical to hold that by knowing Sat that is one, all this becomes known.
The earlier great householders, who were well read in the Vedas, knew this. They said, ‘There is nothing anyone can mention that is not heard of or thought of or already known to us.’ This is because they came to know about the three colours.✅
etaddha sma vai tadvidvāṃsa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāṃcakruḥ.Tat etat vidvāṃsaḥ ha, having known this; vai pūrve, the earlier; mahā-śālāḥ, great householders; mahā-śrotriyāḥ, who were well read in the Vedas; āhuḥ sma, said; adya, now; kaścana, anyone [i.e., any scholar]; naḥ, to us; a-śrutam, unheard of; a-matam, unthought of; a-vijñātam, unknown; udāhariṣyati iti, can speak of; hi, since; ebhyaḥ, these three [colours]; vidāñ-cakraḥ, they came to know [that by knowing one, a person knows all].
एतत् विद्वांसः विदितवन्तः पूर्वे अतिक्रान्ताः महा-शालाः महा-श्रोत्रियाः आहुः ह स्म वै किल। किम् उक्तवन्तः? इति आह – न नः अस्माकं कुले अद्य इदानीं यथोक्त-विज्ञानवतां कश्चन कश्चिद् अपि अश्रुतम् अमतम् अविज्ञातम् उदाहरिष्यति न उदाहरिष्यति, सर्वं विज्ञातम् एव अस्मत्-कुलीनानां सद्-विज्ञानवत्त्वात् इत्यभिप्रायः। Knowing this (triplication), the great householders and Veda scholars who lived in days of yore said. Said what? This is being explained. ‘In the family of ours who are the knowers (of the doctrine) as specified above, there is, at present, nothing that someone could point out as unheard, ungrasped or unknown’. The idea is that, to all those belonging to our family, everything is known, on account of being possessed of the knowledge of Sat.ते पुनः कथं सर्वं विज्ञातवन्तः? इति आह – एभ्यः त्रिभ्यः रोहितादि-रूपेभ्यः त्रिवृत्-कृतेभ्यः विज्ञातेभ्यः सर्वम् अपि अन्यत् शिष्टम् एवम् एव इति विदांचक्रुः विज्ञातवन्तः यस्मात्, तस्मात् सर्वज्ञाः एव सद्-विज्ञानात् ते आसुः इत्यर्थः। अथवा एभ्यः विदांचक्रुः इति अग्न्यादिभ्यः दृष्टान्तेभ्यः विज्ञातेभ्यः सर्वम् अन्यद् विदांचक्रुः इत्येतत्॥ In what manner did they come to know everything. This is being said. From these three forms, i.e. red etc., known through triplication, they came to understand that all that was left would be the same. That is to say, on account of the knowledge of Sat itself, they became omniscient. This is the meaning. Or the words ebhya vidāñ-cakraḥ can be interpreted thus: ‘Through the knowledge of fire and the rest shown as examples, everything else became known’.
6. They knew that whatever else was seen as red was the colour of [original un-tripartite] fire; whatever else was seen as white was the colour of [original un-tripartite] water; and whatever else was seen as dark was the colour of [original un-tripartite] earth. 7. And whatever else was not properly known they understood was the combination of those three deities [fire, water, and earth]. O Somya, now learn from me how these three deities enter into a person and become threefold.✅
6. yadu rohitamivābhūditi tejasastadrūpamiti tadvidāṃcakruryadu śuklamivābhūdityapāṃrūpamiti tadvidāṃcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāṃcakruḥ.Yat u rohitam iva abhūt iti, whatever else was seen as red; tat rūpam tejasaḥ iti, that is the colour of fire; tat vidāñ-cakruḥ, they knew that; yat u śuklam iva abhūt iti, whatever else was seen as white; tat apām rūpam iti, that is the colour of water; vidāñ-cakruḥ, they knew; yat u kṛṣṇam iva abhūt iti, whatever else was seen as dark; tat annasya rūpam iti, that is the colour of earth [lit., food]; vidāñ-cakruḥ, they knew.7. yadvavijñātamivābhūdityetāsāmeva devatānāṃsamāsa iti tadvidāṃcakruryathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti.Yat u a-vijñātam iva abhūt iti, and whatever they saw that was not properly known; samāsaḥ iti, the combination; etāsām eva devatānām, of these deities [fire, water, and earth]; tat vidāñ-cakruḥ, that they knew; somya, my son; yathā, as to how; imāḥ khalu nu, these very; tisraḥ devatāḥ, three deities; puruṣam, a living being; prāpya, entering [as food]; tri-vṛt tri-vṛt ekaikā bhavati, each one becomes threefold; tat me vijānīhi iti, learn that from me.
कथम्? How?यद् अन्यद्-रूपेण संदिह्यमाने कपोतादि-रूपे रोहितम् इव यद् गृह्यमाणम् अभूत् तेषां पूर्वेषां ब्रह्मविदाम्, तत् तेजसः रूपम् इति विदांचक्रुः। तथा यत् शुक्लम् इव अभूद् गृह्यमाणं तद् अपां रूपम्, यत् कृष्णम् इव गृह्यमाणं तद् अन्नस्य इति विदांचक्रुः। (As compared to fire and the rest,) when the knowers of Brahman in days of yore entertained doubt with regard to the colour of different birds etc., whatever became known as red, that they knew to be the colour of fire. Similarly, whatever became known as white (clear), that they knew to be the colour of water, and whatever became known as black, that they knew to be the colour of earth. In the same manner, whatever was absolutely imperceptible and appeared to be unknown, as it were, i.e. whatever remained without being distinctly grasped, that, too, they knew to be an aggregate of these three deities themselves.एवम् एव अत्यन्त-दुर्लक्ष्यं यद् उ अपि अविज्ञातम् इव विशेषतः अगृह्यमाणम् अभूत् तद् अपि एतासाम् एव तिसृणां देवतानां समासः समुदाय इति विदांचक्रुः। एवं तावद् बाह्यं वस्तु अग्न्यादिवद् विज्ञातम्, तथा इदानीं यथा तु खलु हे सोम्य इमाः यथोक्ताः तिस्रः देवताः पुरुषं शिरः-पाण्यादि-लक्षणं कार्य-कारण-संघातं प्राप्य पुरुषेण उपयुज्यमानाः त्रिवृत् त्रिवृद् एकैका भवति, तत् आध्यात्मिकं विजानीहि निगदतः इति उक्त्वा आह॥ Thus, all external objects have become known like fire and the rest. Now, dear boy, know from me how the three deities described above, on reaching man who is an aggregate of the body, and the senses, and endowed with head, hands etc., i.e. on becoming united with man, (how) each of these three deities becomes threefold. Thus instructing, (the teacher) said:
When we eat food, it divides itself into three parts. The grossest part of it becomes excreta; that which is less gross becomes our flesh; and the finest part becomes our mind.✅
annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṃ bhavati yo madhyamastanmāṃsaṃ yo'ṇiṣṭhastanmanaḥ.Annam aśitam, when food is eaten; tredhā, in three ways; vidhīyate, is divided; tasya, of it; yaḥ sthaviṣṭhaḥ, that which is the grossest; dhātuḥ, part; tat purīṣam bhavati, that becomes excreta; yaḥ madhyamaḥ, that which is less gross [lit., middle]; tat māṃsam, that [becomes] flesh; yaḥ aṇiṣṭhaḥ, that which is the subtlest; tat manaḥ, that [becomes] the mind.
अन्नम् अशितं भुक्तं त्रेधा विधीयते जाठरेण अग्निना पच्यमानं त्रिधा विभज्यते। कथम्? तस्य अन्नस्य त्रिधा विधीयमानस्य यः स्थविष्ठः स्थूलतमः धातुः स्थूलतमं वस्तु विभक्तस्य स्थूलः अंशः, तत् पुरीषं भवति। यः मध्यमः अंशः धातुः अन्नस्य, तद् रसादि-क्रमेण परिणम्य मांसं भवति। यः अणिष्ठः अणुतमः धातुः, सः ऊर्ध्वं हृदयं प्राप्य सूक्ष्मासु हिताख्यासु नाडीषु अनुप्रविश्य वागादि-करण-संघातस्य स्थितिम् उत्पादयन् मनः भवति। मनो-रूपेण विपरिणमन् मनसः उपचयं करोति। The eaten food turns into three parts, is divided into three parts by means of the digestive fire in the abdomen – How? Of this food which is divided into three parts, the constituent part that is the grossest, i.e. the grossest substance or part of the (eaten) food thus divided, is refuse matter (purīṣa); the constituent part that is in the middle of the three parts of the food thus divided, becoming transformed into the essence (rasa) etc., (finally) becomes flesh (māṃsa), and that which is the subtlest of the constituent parts, rising up, enters the heart and the arteries called Hitā etc., and sustains the aggregate of the senses viz. the organ of speech etc., and becomes mind (manas). That is to say, it becomes transformed into mind and strengthens mind. (See also ChanU.6.6.2).ततः च अन्नोपचितत्वात् मनसः भौतिकत्वम् एव न वैशेषिक-तन्त्रोक्त-लक्षणं नित्यं निरवयवं च इति गृह्यते। यद् अपि मनः अस्य दैवं चक्षुः इति वक्ष्यति तद् अपि न नित्यत्वापेक्षया। किं तर्हि? सूक्ष्म-व्यवहित-विप्रकृष्टादि-सर्वेन्द्रिय-विषय-व्यापारकत्वापेक्षया। यत् च अन्येन्द्रिय-विषयापेक्षया नित्यत्वम्, तद् अपि आपेक्षिकम् एव इति वक्ष्यामः, ‘सत् … एकम् एव अद्वितीयम्’ इति श्रुतेः॥ Hence, on account of the mind being a transformation of food, it (the mind) has purely a materialistic source. The terms such as ‘eternal’ and ‘partless’ used in the Vaiśeṣika philosophy (in regard to Mind), are not acceptable. Though it will be said later on, ‘Mind is its divine eye’ (ChanU.8.12.5), it has no bearing on the eternal nature. Then, how has it been said so? (It has been said so) because of its pervasiveness in all sensory objects that are subtle, hidden, distant (in space and time) etc. If it is held that, compared to other senses, it is eternal, that too, we shall point out later on, is a view from a relative stand point, as evidenced by the śruti, ‘Existent is one, without a second’ (ChanU.6.2.1).
When we drink water, it becomes divided in three parts. The grossest part of it becomes urine; that which is less gross becomes blood; and the finest part becomes prāṇa, the vital force.✅
āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ.Āpaḥ, water; pītāḥ, when drunk; tredhā, in three ways; vidhīyante, is divided; tāsām, of it; yaḥ sthaviṣṭaḥ dhātuḥ, that which is the grossest part; tat mūtram bhavati, that becomes urine; yaḥ madhyamaḥ, that which is less gross; tat lohitam, that [becomes] blood; yaḥ aṇiṣṭhaḥ, that which is the finest part; saḥ prāṇaḥ, that is prāṇa.
तथा – Similarly,आपः पीताः त्रेधा विधीयन्ते। तासां यः स्थविष्ठः धातुः तद् मूत्रं भवति, यः मध्यमः तद् लोहितं भवति, यः अणिष्ठः सः प्राणः भवति। वक्ष्यति हि – “आपो-मयः प्राणः न पिबतः विच्छेत्स्यते” (ChanU.6.7.1) इति॥ Water that is drunk turns into three parts. Of these, the constituent part that is the grossest is urine; that which is in the middle is blood; and that which is subtlest is Prāṇa. It shall be said later on, ‘Prāṇa is composed of water, and the Prāṇa of one who takes in water, is not cut off’ (ChanU.6.7.1).
When we eat fire [i.e., butter, oil, etc.], it divides itself into three parts. The grossest part of it becomes bone; that which is less gross becomes marrow; and the subtlest part becomes speech.✅
tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk.Tejaḥ aśitam, when fire [i.e., oil, butter, etc., which produce energy] is eaten; tre-dhā, in three ways; vidhīyāte, is divided; tasya, of it; yaḥ sthaviṣṭhaḥ, that which is the grossest; dhātuḥ, part; tat asthi bhavati, that becomes bone; yaḥ madhyamaḥ, that which is midway; saḥ majjā, that [becomes] marrow; yaḥ aṇiṣṭhaḥ, that which is the subtlest; sā vāk, that is speech.
तथा – In the same way,तेजः अशितं तैल-घृतादि भक्षितं त्रेधा विधीयते। तस्य यः स्थविष्ठः धातुः तद् अस्थि भवति। यः मध्यमः स मज्जा अस्थ्यन्तर्गतः स्नेहः। यः अणिष्ठः सा वाक्। तैल-घृतादि-भक्षणाद् हि वाग् विशदा भाषणे समर्था भवति इति प्रसिद्धं लोके॥ Fire that is eaten, i.e. the oil, ghee etc. that are consumed, turns into three parts. Of this, the constituent part that is the grossest is bone; that which is in the middle is marrow, i.e. the fat inside the bone; and that which is the subtlest is speech. The consumption of oil and ghee, makes the speech clear, and one (thus) becomes talented in speaking, as is well-known in the world.
‘O Somya, the mind is nourished by food, prāṇa by water, and speech by fire.’ [Śveta-ketu then said,] ‘Sir, will you please explain this to me again?’ ‘Yes, Somya, I will explain again,’ replied his father.✅
annamayaṃhi somya manaḥ āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Somya, O Somya; manaḥ hi annamayam, the mind is nourished by food; prāṇaḥ āpomayaḥ, the vital force is nourished by water; vāk tejomayī iti, speech is nourished by fire; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
यतः एवम् – Such being the case,अन्न-मयं हि सोम्य मनः, आपो-मयः प्राणः, तेजो-मयी वाक्। Dear boy, mind is made up of food, Prāṇa is made up of water, and speech is made up of fire.ननु केवलान्न-भक्षिणः आखु-प्रभृतयः वाग्मिनः प्राणवन्तः च, तथा अम्मात्र–(अब्मात्र-)भक्ष्याः सामुद्राः मीन-मकर-प्रभृतयः मनस्विनः वाग्मिनः च, तथा स्नेह-पानाम् अपि प्राणवत्त्वं मनस्वित्वं च अनुमेयम्। यदि सन्ति, तत्र कथम् ‘अन्नमयं हि सोम्य मनः’ इत्यादि उच्यते? (Pūrvapakṣa): But it can be presumed that rat etc. which live on food alone (without water), possess speech and Prāṇa, that aquatic creatures like fish, shark etc., which live on water alone possesses mind and speech, and that those who consume oily food possess Prāṇa and mind. If that be so, how is it said, ‘Dear boy, mind is composed of food’?न एषः दोषः, सर्वस्य त्रिवृत्-कृतत्वात् सर्वत्र सर्वोपपत्तेः। न हि अत्रिवृत्-कृतम् अन्नम् अश्नाति कश्चित्, आपः वा अत्रिवृत्-कृताः पीयन्ते, तेजः वा अत्रिवृत्-कृतम् अश्नाति कश्चित्, इति अन्नादानाम् आखु-प्रभृतीनां वाग्मित्वं प्राणवत्त्वं च इत्यादि अविरुद्धम्। (Samādhāna): This is no defect, inasmuch as everything is triplicated, all these consist of everything. None ever eats food that is not triplicated, nor does drink water that is not triplicated, nor does consume fire (ghee etc.) that is not triplicated. As such, there is nothing wrong in saying that rat etc. which live on food alone are possessed of speech and Prāṇa.इति एवं प्रत्यायितः श्वेतकेतुः आह – भूयः एव पुनः एव मा मां भगवान् ‘अन्नमयं हि सोम्य मनः’ इत्यादि विज्ञापयतु दृष्टान्तेन अवगमयतु, न अद्य अपि मम अस्मिन् अर्थे सम्यङ्निश्चयः जातः। यस्मात् तेजो-ऽब्-अन्नमयत्वेन अविशिष्टे देहे एकस्मिन् उपयुज्यमानानि अन्न-अप्-स्नेह-जातानि अणिष्ठ-धातु-रूपेण मनः-प्राण-वाचः उपचिन्वन्ति स्व-जाति-अनतिक्रमेणेति दुर्विज्ञेयम् इत्यभिप्रायः। अतः भूयः एव इत्यादि आह। Śveta-ketu, who was instructed thus, said, ‘Revered sir, enlighten me further on “The mind is composed of food, dear boy”’, through an illustration. Till now I could not make out the right sense in this matter. In a body made of fire, water and food in equal proportion, how can food, water and fire that are taken in, in their most subtle form, strengthen mind, Prāṇa, and speech, without being transformed into an element other than its own? The drift is that it is hard to understand. Hence he (Śveta-ketu) said, ‘enlighten me further …’ etc.तम् एवम् उक्तवन्तं तथा अस्तु सोम्य इति ह उवाच पिता। शृणु अत्र दृष्टान्तं यथा एतद् उपपद्यते यत् पृच्छसि॥ To him who spoke thus, the father said, ‘Be it so, dear boy; listen to the illustration that befits what you have asked’.
When curd is churned, the finest part of it rises to the surface. That becomes butter.✅
dadhnaḥ somya mathyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tatsarpirbhavati.Somya, O Somya; dadhnaḥ mathyamānasya, of curd when it is churned; yaḥ aṇimā, what is the finest part; sāḥ ūrdhvaḥ samudīṣati, that rises to the surface; tat sarpiḥ bhavati, that becomes butter.
दध्नः सोम्य मथ्यमानस्य यः अणिमा अणु-भावः सः ऊर्ध्वः समुदीषति सम्भूय ऊर्ध्वं नवनीत-भावेन गच्छति, तत् सर्पिः भवति॥ Dear boy, when the curd is being churned, that which is its subtlest part rises upwards in the form of butter and becomes transformed into clarified butter.
O Somya, in the same way, the finest part of the food that is eaten rises to the surface and becomes the mind.✅
evameva khalu somyānnasyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tanmano bhavati.Evam eva khalu, in the same way; somya, O Somya; annasya aśyamānasya, of the food that is eaten; yaḥ aṇimā, that which is the finest part; saḥ ūrdhvaḥ samudīṣati, it rises to the surface; tat manaḥ bhavati, that becomes the mind. [Anna means the food that you eat – any food. Wheat, rice, fish, meat, vegetables, milk, and so on – all this is anna. The Upaniṣad says, that which is the finest part of the food rises to the surface, like the butter in curd. It then becomes the mind. It is the subtlest part of the food, the essence. According to Vedānta, the mind is material. It is a by-product of food and is nourished by food.]
यथा अयं दृष्ठान्तः – Just as this illustration:एवम् एव खलु सोम्य अन्नस्य ओदनादेः अश्यमानस्य भुज्यमानस्य औदर्येण अग्निना वायु-सहितेन खजेन इव मथ्यमानस्य यः अणिमा सः ऊर्ध्वः समुदीषति, तद् मनः भवति, मनः अवयवैः सह संभूय मनः उपचिनोति इत्येतत्॥ So also, dear boy, of the food such as rice etc. that is eaten, that which is the subtlest part, and on which the abdominal fire together with the air acts like a churning rod, rises upwards and becomes mind. It, becoming united with the parts of the mind, strengthens the mind.
O Somya, the finest part of water that is drunk rises to the surface and becomes our prāṇa.✅
apāṃsomya pīyamānānāṃ yo'ṇimā sa urdhvaḥ samudīṣati sā prāṇo bhavati.Somya, O Somya; apām pīyāmānānām, of the water that is drunk; yaḥ aṇimā, that which is the finest part; saḥ ūrdhvaḥ samudīṣati, it rises to the surface; saḥ prāṇaḥ bhavati, that becomes prāṇa, the vital force.
तथा – Similarly,अपां सोम्य पीयमानानां यः अणिमा, सः ऊर्ध्वः समुदीषति, सः प्राणः भवति इति॥ Of water that is drunk, dear boy, that which is the subtlest part rises upwards and becomes Prāṇa.
O Somya, the finest part of fire [butter, etc.] that is eaten rises to the surface and becomes our speech.✅
tejasaḥ somyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati sā vāgbhavati.Somya, O Somya; tejasaḥ aśyamānasya, of the fire [butter, etc.] that is eaten; yaḥ aṇima, that which is the finest part; saḥ ūrdhvaḥ samudīṣati, it rises to the surface; sā vāk bhavati, that becomes speech.
एवम् एव खलु – Exactly in the same manner,सोम्य तेजसः अश्यमानस्य यः अणिमा, सः ऊर्ध्वः समुदीषति, सा वाग् भवति॥ Dear boy, of the fire (i.e. hot and oily food) that is eaten that which is the subtlest part rises upwards and becomes speech.
‘O Somya, the mind is certainly nourished by food, pṛāṇa by water, and speech by fire.’ [Śveta-ketu then said,] ‘Sir, will you please explain this to me again?’ ‘Yes, I will explain again, O Somya,’ replied his father.✅
annamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Somya, O Somya; manaḥ hi annamayam, the mind is certainly nourished by food; prāṇaḥ āpomayaḥ, the vital force is nourished by water; vāk tejomayī iti, speech is nourished by fire; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijnāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
अन्नमयं हि सोम्य मनः, आपोमयः प्राणः, तेजोमयी वाक् इति। युक्तम् एव मया उक्तम् इति अभिप्रायः। अतः अप्-तेजसोः अस्तु एतत् सर्वम् एवम्। मनः तु अन्नमयम् इति अत्र न एकान्तेन मम निश्चयः जातः। अतः भूयः एव मा भगवान् मनसः अन्नमयत्वं दृष्टान्तेन विज्ञापयतु इति। तथा सोम्य इति ह उवाच पिता॥ Dear boy, mind is composed of food, Prāṇa is composed of water and speech is composed of fire. The idea is, what I have said is but logical. (On hearing this, Śveta-ketu said:) ‘Let all what is said in respect of water and fire be so, but the fact that the mind is composed of food is not clear to me yet. Hence, revered sir, be pleased to enlighten me further through an illustration how the mind becomes composed of food. Then the father said, ‘Be it so, dear boy’.
O Somya, a person has sixteen parts, [and all your sixteen parts are intact]. Do not eat anything for fifteen days, but drink as much water as you like. Life [prāṇa] is dependent on water. If you do not drink water, you will lose your life.✅
ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni māśīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti.Somya, O Somya; puruṣaḥ, a person; ṣo-ḍaśa-kalaḥ, has sixteen parts; pañca-daśa ahāni, for fifteen days; mā aśīḥ, do not eat; apaḥ piba, drink water; kāmam, as much as you like; prāṇaḥ āpomayaḥ, life is dependent on water; na pibataḥ, if you do not drink water; vicchetsyate iti, it will leave.
अन्नस्य भुक्तस्य यः अणिष्ठः धातुः, सः मनसि शक्तिम् अधात्। सा अन्नोपचिता मनसः शक्तिः षो-डशधा प्रविभज्य पुरुषस्य कलात्वेन निर्दिदिक्षिता। तया मनसि अन्नोपचितया शक्त्या षो-डशधा प्रविभक्तया संयुक्तः तद्वान् कार्य-कारण-संघात-लक्षणः जीव-विशिष्टः पुरुषः षो-डशकलः उच्यते। By the subtle part of food that is eaten, mind is infused with strength. Now, dividing the mental strength developed by food into sixteen parts, the śruti wishes to show them as parts of man. Man in the particular aspect as Jīva endowed with the aggregate of the body and senses, and the mental strength developed through food and divisible into sixteen parts, is said to consist of sixteen parts.यस्यां सत्यां द्रष्टा, श्रोता, मन्ता, बोद्धा, कर्ता, विज्ञाता सर्व-क्रिया-समर्थः पुरुषः भवति। हीयमानायां च यस्यां सामर्थ्य-हानिः। वक्ष्यति च “अथ अन्नस्य आयै द्रष्टा” (ChanU.7.9.1) इत्यादि। सर्वस्य कार्य-कारणस्य सामर्थ्यं मनः-कृतम् एव। मानसेन हि बलेन संपन्नाः बलिनः दृश्यन्ते लोके ध्यान-आहाराः च केचित्, अन्नस्य सर्वात्मकत्वात्। When endowed with this strength, man becomes a seer, hearer, thinker, knower, doer and perceiver, and (also) skilful in all acts; and when this strength is absent, there is the want of skilfulness. And it shall be said later on, ‘With the intake of food, he sees …’ (ChanU.7.9.1) etc. The skilfulness of the body and senses results from mind alone. Those who are endowed with mental strength are seen to be powerful in the world; and some are having meditation for their food, because everything is made of food. Hence mental vigour proceeds from food.अतः अन्न-कृतं मानसं वीर्यम् षो-डश कलाः यस्य पुरुषस्य सः अयं षो-डश-कलः पुरुषः। एतत् चेत् प्रत्यक्षी-कर्तुम् इच्छसि, पञ्च-दश संख्याकानि अहानि मा आशीः अशनं मा अकार्षीः। कामम् इच्छातः अपः पिब, यस्मात् न पिबतः अपः ते प्राणः विच्छेत्स्यते विच्छेदम् आपत्स्यते, यस्माद् आपोमयः अब्-विकारः प्राणः इति अवोचाम। न हि कार्यं स्व-कारणोपष्टम्भम् अन्तरेण अविभ्रंशमानं स्थातुम् उत्सहते॥ Man who consists of sixteen parts is (called) ṣo-ḍaśa-kala Puruṣa. If you are intent on realising it, you should not eat food for fifteen days, but you may take as much water as you like. Because the Prāṇa of yours, who drink water, is not cut off, i.e. does not come to destruction, we have said earlier that Prāṇa is composed of water, is the modification of water. No effect ever remains in a state free from destruction, without depending on its own cause.
Śveta-ketu did not eat anything for fifteen days. After that he came to his father and said, ‘O Father, what shall I recite?’ His father said, ‘Recite the Ṛk, Yajuḥ, and Sāma mantras.’ Śveta-ketu replied, ‘I can’t recall any of them, sir’.✅
sa ha pañcadaśāhāni naśātha hainamupasasāda kiṃ bravīmi bho ityṛcaḥ somya yajūṃṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti.Saḥ, he [Śveta-ketu]; ha pañca-daśa ahāni, for fifteen days; na āśa, did not eat anything; atha, then [on the sixteenth day]; enam ha upasasāda, he went to him [his father]; bhoḥ, O Father; kim bravīmi iti, what shall I recite; somya, O Somya; ṛcaḥ yajūṃṣi sāmāni iti, the Ṛk, the Yajuḥ, and the Sāmas; saḥ ha uvāca, [Śveta-ketu] said; bhoḥ, O Father; na vai mā pratibhānti iti, they do not come to my mind.
सः ह एवं श्रुत्वा मनसः अन्नमयत्वं प्रत्यक्षी-कर्तुम् इच्छन् पञ्च-दश अहानि न आश अशनं न कृतवान्। अथ षो-डशे अहनि ह एनं पितरम् उपससाद उपगतवान्। उपगम्य च उवाच – किं ब्रवीमि भो इति। इतरः आह – ऋचः सोम्य यजूंषि सामानि अधीष्व इति। एवम् उक्तः पित्रा आह – न वै मा माम् ऋगादीनि प्रतिभान्ति मम मनसि न दृश्यन्ते इत्यर्थः हे भो भगवन् इति॥ Having heard thus, he being intent on realising the fact of mind being composed of food, did not eat food for fifteen days. Then, approaching the father on the sixteenth day, he said, ‘What shall I speak, sir?’ The other said, ‘Repeat the Ṛks, Yajus and Sāmas’. Having been said thus by the father, he said, ‘Ṛks etc. do not occur to me, O revered sir’.
The father said to Śveta-ketu: ‘O Somya, from a blazing fire, if there is but a small piece of ember left, the size of a firefly, it cannot burn anything bigger than that [without added fuel]. Similarly, O Somya, because only one small part of your sixteen parts remains, you cannot remember the Vedas. Eat something and then you will understand what I am saying’.✅
taṃ hovāca yathā somya mahato'bhyā hitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedevaṃsomya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti.Tam ha uvāca, he said to him [to Śveta-ketu]; somya, O Somya; yathā, as; mahataḥ abhyāhitasya, of a big blazing fire; ekaḥ aṅgāraḥ, one ember; khadyota-mātraḥ, the size of a firefly; pariśiṣṭaḥ syāt, that is left; tena, by that; tataḥ api bahu, anything larger than its size; na dahet, cannot burn; evam, like that; somya, my son; ekā kalā, only one part; ṣo-ḍaśānām kalānām, of [yourl sixteen parts; atiśiṣṭā syāt, has remained; etarhi, now; tayā, by that [small part]; vedān, the Vedas; na anubhavasi, you do not remember; aśāna, eat; atha, then; me, my [words]; vijñāsyasi iti, you will grasp.
एवम् उक्तवन्तं पिता आह – शृणु तत्र कारणम्, येन ते तानि ऋगादीनि न प्रतिभान्ति इति – To him who has thus replied, the father said, ‘Hear the reason why the Ṛks etc. do not occur to you’.तं ह उवाच – यथा लोके हे सोम्य महतः महत्-परिमाणस्य अभ्याहितस्य उपचितस्य इन्धनैः अग्नेः एकः अङ्गारः ख-द्योत-मात्रः खद्योत-परिमाणः शान्तस्य परिशिष्टः अवशिष्टः स्यात् भवेत्, तेन अङ्गारेण ततः अपि तत्-परिमाणात् ईषद् अपि न बहु दहेत्, एवम् एव खलु सोम्य ते तव अन्नोपचितानां षो-डशानां कलानाम् एका कला अवयवः अतिशिष्टा अवशिष्टा स्यात्, तया त्वं खद्योत-मात्राङ्गार-तुल्यया एतर्हि इदानीं वेदान् न अनुभवसि न प्रतिपद्यसे। श्रुत्वा च मे मम वाचम् अथ अशेषं विज्ञास्यसि अशान भुङ्क्ष्व तावत्॥ He said to him, ‘Dear boy, just as in common parlance, a single ember of the size of a fire-fly, left over in a fire that was ablaze with fuel accumulated in a large quantity and then became extinguished, cannot burn anything greater than its size, so also, dear boy, out of your sixteen parts accumulated through food, only one is left over. Now, by means of that (one part) which is like an ember of the size of a fire-fly, you cannot perceive the Vedas, i.e. you cannot understand it. First you eat; then you will understand my words wholly.
Śveta-ketu ate something and then went to his father. Whatever his father asked him, he was able to follow.✅
sa haśātha hainamupasasāda taṃ ha yatkiṃca papraccha sarvaṃha pratipede.Saḥ, he [Śveta-ketu]; ha āśa, ate; atha, then; enam, to him [his father]; ha upasasāda, he went; tam, to him [to Śveta-ketu]; yat kiñca, whatever; papraccha, he asked; sarvam ha pratipede, he was able to follow everything.
सः ह तथा एव आश भुक्तवान्। अथ अनन्तरं ह एनं पितरं शुश्रूषुः उपससाद। तं ह उपगतं पुत्रं यत् किंच ऋगादिषु पप्रच्छ ग्रन्थ-रूपम् अर्थ-जातं वा पिता। सः श्वेतकेतुः सर्वं ह तत् प्रतिपेदे ऋगाद्यर्थतः ग्रन्थतः च॥ Accordingly (i.e. as instructed), he ate food and then approached his father with the desire of hearing. Whatever he asked the son who approached him, with regard to the text or meaning of the Ṛk etc., Śveta-ketu answered all of it, both from the standpoint of the text and meaning of the Ṛk etc.
The father said to him: ‘O Somya, from a blazing fire, if there is but a small piece of ember left, the size of a firefly, the fire can again blaze up when you add some grass. The fire, in fact, can then blaze up even more than it did before’…✅
taṃ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet.Tam ha uvāca, he said to him [to Śveta-ketu]; somya, O Somya; yathā, just as; mahataḥ abhyāhitasya, of a big blazing fire; ekam aṅgāram, one ember; khadyota-mātram, the size of a firefly; pariśiṣṭam, that is left; tam, that; tṛṇaiḥ upasamādhāya, with some grass; prājvalayet, becomes blazing; tena, by that [grass]; tataḥ api bahu, even more than before; dahet, burns.
तं ह उवाच पुनः पिता – यथा सोम्य महतः अभ्याहितस्य इत्यादि समानम्। एकम् अङ्गारं शान्तस्य अग्नेः खद्योत-मात्रं परिशिष्टं तं तृणैः चूर्णैः च उपसमाधाय प्राज्वलयेत् वर्धयेत्। तेन इद्धेन अङ्गारेण ततः अपि पूर्व-परिमाणात् बहु दहेत्॥ The father said to him again, ‘Dear boy, just as … in a fire that was ablaze’ etc. same as before. A single ember left over in a fire that became extinguished, if made to blaze up, i.e. increase, by a heap of grass and sawdust, having become ablaze, burns to a degree higher than before.
‘…In the same way, O Somya, of your sixteen parts, only one remained. But that, when nourished by food, has revived, and by that you are now able to follow the Vedas. O Somya, this is why I said that the mind was nourished by food, prāṇa was nourished by water, and speech was nourished by fire.’ Śveta-ketu now understood what his father was saying.✅
evaṃ somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭābhūtsānnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamayaṃhi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti.Evam, in the same way; somya, O Somya; ekā kalā, one part; te ṣo-ḍaśānām kalānām, of your sixteen parts; atiśiṣṭā abhūt, remained; sā, it; upasamāhitā annena, nourished by food; prājvālī, has revived; etarhi, now; tayā, by that [remaining part]; vedān, the Vedas; anubhavasi, you can understand; somya, O Somya; hi, this is why [I said]; manaḥ annamayam, the mind is nourished by food; prāṇaḥ āpomayaḥ, prāṇa is nourished by water; vāk tejomayī iti, speech is nourished by fire; asya, of that [what his father had said]; tat ha vijajñau iti, he understood it; vijajñau iti, he understood.
एवं सोम्य ते षो-डशानाम् अन्न-कलानां सामर्थ्य-रूपाणाम् एका कला अतिशिष्टा अभूत् अतिशिष्टा आसीत्, पञ्च-दशाहानि अभुक्तवतः एकैकेन अह्ना एकैका कला चन्द्रमस इव अपर-पक्षे क्षीणा। सा अतिशिष्टा कला तव अन्नेन भुक्तेन उपसमाहिता वर्धिता उपचिता प्राज्वाली, दैर्घ्यं छान्दसम्। प्रज्वलिता वर्धिता इत्यर्थः। ‘प्राज्वालीत्’ इति पाठान्तरम्। तदा तेन उपसमाहिता स्वयं प्रज्वलितवती इत्यर्थः। तया वर्धितया एतर्हि इदानीं वेदान् अनुभवसि उपलभसे। Thus, good boy, out of your sixteen parts made of food that is capable (of nourishing parts), only one part remained. By not eating food for fifteen days, (fifteen parts) became lost at the rate of one part a day, like the moon of the black fortnight. The remaining one part was nourished, i.e. blazed up, by the food you had eaten. The (final vowel) lengthening in prājvālī is peculiar to Veda expression. It means ‘blazed up’ or ‘nourished’. There is also another reading, prājvālīd which means ‘being nourished (by food), it became blazed up by itself’. By the part thus nourished (blazed up) you now perceive, i.e. understand, the Vedas.एवं व्यावृत्त्यनुवृत्तिभ्याम् अन्नमयत्वं मनसः सिद्धम् इति उपसंहरति – अन्नमयं हि सोम्य मनः इत्यादि। यथा एतद् मनसः अन्नमयत्वं तव सिद्धम्, तथा आपोमयः प्राणः तेजोमयी वाक् इति एतद् अपि सिद्धम् एव इत्यभिप्रायः। तद् एतद् ह अस्य पितुः उक्तं मन-आदीनाम् अन्नादिमयत्वं विजज्ञौ विज्ञातवान् श्वेतकेतुः। द्विः अभ्यासः त्रिवृत्-करण-प्रकरण-समाप्त्यर्थः॥ Thus, the fact that the mind is made of food becomes proved by the method of agreement and difference (vyāvṛtti-anuvṛtti = anvaya-vyatireka). Hence the śruti concludes it by saying, ‘Good boy, mind is made of food’. Just as it has become clear to you that the mind is made of food, so also it has become clear to you that the Prāṇa is made of water and that the speech is made of fire. This is the drift. Thus, Śveta-ketu understood properly the fact of the mind being a product of food, as explained by his father. The repetition is indicative of the conclusion of the section relating to triplication.
Uddālaka Āruṇi said to his son Śveta-ketu: ‘O Somya, let me explain to you the concept of deep sleep. When a person is said to be sleeping, O Somya, he becomes one with Sat [Existence], and he attains his real Self [unaware of the tripartite manifestation]. That is why people say about him, “He is sleeping [svapiti].” He is then gone [apīta] to his Self [svam]’.✅
uddālako hāruṇiḥ śvetaketuṃ putramuvāca svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā sampanno bhavati svamapīto bhavati tasmādenaṃ svapitītyācakṣate svaṃhyapīto bhavati.Uddālakaḥ āruṇi ha, Uddālaka Āruṇi [the son of Aruṇa]; śveta-ketum putram, to his son Śveta-ketu; uvāca, said; svapna-antam, the concept of [deep] sleep; me, from me; somya, O Somya; vijānīhi iti, learn; yatra, when; etat puruṣaḥ, this person; svapiti nāma, is said to be in deep sleep; somya, O Somya; tadā, then; sampannaḥ bhavati, he is merged; satā, with Sat [Existence, Paramātmā]; svam apītaḥ bhavati, he attains his real Self; tasmāt, for this, reason; ācakṣate, people say; enam, about him; svapiti iti, he is sleeping; svam hi apītaḥ bhavati, he attains his real Self.
यस्मिन् मनसि जीवेन आत्मना अनुप्रविष्टा परा देवता – आदर्शे इव पुरुषः प्रतिबिम्बेन जलादिषु इव च सूर्यादयः प्रतिबिम्बैः, तन् मनः अन्नमयं तेजोमयाभ्यां वाक्-प्राणाभ्यां संगतम् अधिगतम्। यन्मयः यत्-स्थः च जीवः मनन-दर्शन-श्रवणादि-व्यवहाराय कल्पते, तदुपरमे च स्वं देवता-रूपम् एव प्रतिपद्यते। The mind into which the supreme Deity has entered as a Jīva, like the reflection of a man in a mirror, or like the sun etc. reflecting in water, and which is made of food comes into contact with speech and Prāṇa that are made of fire and water respectively. The transmigratory soul Jīva remaining in the mind duly identified with it, becomes fit for such activities as thinking, seeing, and hearing and, when it ceases (to be there), it attains its own nature as the (supreme) Deity.तद् उक्तं श्रुत्यन्तरे – “ध्यायति इव लेलायति इव सधीः स्वप्नः भूत्वा इमं लोकम् अतिक्रामति” (BrhU.4.3.7) “सः वा अयम् आत्मा ब्रह्म विज्ञानमयः मनोमयः” (BrhU.4.4.5) इत्यादि, “स्वप्नेन शारीरम्” (BrhU.4.3.11) इत्यादि, “प्राणन् एव प्राणः नाम भवति” (BrhU.1.4.7) इत्यादि च। In another śruti it is said, ‘It meditates, as it were; It moves, as it were. Becoming identified with dream, It transcends this world’ (BrhU.4.3.7), ‘That Self is indeed Brahman; It is identified with the intellect, with the mind’ (BrhU.4.4.5) ‘(It) makes the body inert in the dream state’ (BrhU.4.3.11), ‘As It vibrates, It is called Prāṇa' (BrhU.1.4.7) etc.तस्या अस्य मनस्थस्य मन-आख्यां गतस्य मन-उपशम-द्वारेण इन्द्रिय-विषयेभ्यः निवृत्तस्य यस्यां परस्यां देवतायां स्वात्म-भूतायां यद् अवस्थानम्, तत्, पुत्राय आचिख्यासुः – With a desire to explain to the son the state of the transmigratory soul which dwells in the mind, which has assumed the name ‘mind’, and which, when ceases to be in the mind, also ceases to be in the sensory objects and returns to its own nature as the supreme Deity.उद्दालकः ह किल आरुणिः श्वेत-केतुं पुत्रम् उवाच उक्तवान् – स्वप्नान्तं स्वप्न-मध्यम्, स्वप्न इति दर्शन-वृत्तेः स्वप्नस्य आख्या, तस्य मध्यं स्वप्नान्तं सुषुप्तम् इत्येतत्। अथवा स्वप्नान्तं स्वप्न-सतत्त्वम् इत्यर्थः। तत्र अपि अर्थात् सुषुप्तम् एव भवति, ‘स्वम् अपीतः भवति’ इति वचनात्। न हि अन्यत्र सुषुप्तात् स्वम् अपीतिं जीवस्य इच्छन्ति ब्रह्म-विदः। Uddālaka Āruṇi said to his son Śveta-ketu, Svapna-antam the middle portion (i.e. madhyam of svapna i.e. sleep (dream). ‘Svapna’ is the name of dream consisting of the act of seeing. Its middle portion is (here) spoken of as svapna-anta, which (literally) means (the stage of) deep sleep. Or the word svapna-anta may mean the essence (tattvam) of svapna (dream). In that case, too, it means ‘deep sleep’ alone, for there is the śruti, svam apīto bhavati (attains his own nature). There is no condition other than deep sleep during which the knowers of Brahman consider the transmigratory soul as attaining its own nature.तत्र हि आदर्शापनयने पुरुष-प्रतिबिम्बः आदर्श-गतः यथा स्वम् एव पुरुषम् अपीतः भवति, एवं मन-आद्युपरमे चैतन्य-प्रतिबिम्ब-रूपेण जीवेन आत्मना मनसि प्रविष्टा नाम-रूप-व्याकरणाय परा देवता सा स्वम् एव आत्मानं प्रतिपद्यते जीव-रूपतां मन-आख्यां हित्वा। अतः सुषुप्तः एव स्वप्नान्त-शब्द-वाच्यः इति अवगम्यते। When the mirror is removed, the reflection of man that is in it becomes reverted to man itself. Similarly, when the mind ceases from activities (during sleep) the supreme Deity that has entered the mind in the form of Jīva which is but a reflection of the Consciousness in the mind, for manifesting name and form, gives up the form of Jīva called the mind and reverts Itself to Its own nature. Hence, by the word svapna-anta (deep) sleep alone is meant.यत्र तु सुप्तः स्वप्नान् पश्यति तत् स्वाप्नं दर्शनं सुख-दुःख-संयुक्तम् इति पुण्यापुण्य-कार्यम्। पुण्यापुण्ययोः हि सुख-दुःखारम्भकत्वं प्रसिद्धम्। पुण्यापुण्ययोः च अविद्या-कामोपष्टम्भेन एव सुख-दुःख-दर्शन-कार्यारम्भकत्वम् उपपद्यते न अन्यथा इति अविद्या-काम-कर्मभिः संसार-हेतुभिः संयुक्तः एव स्वप्ने इति न स्वम् अपीतः भवति। “अनन्वागतं पुण्येन अनन्वागतं पापेन तीर्णः हि तदा सर्वान् शोकान् हृदयस्य भवति” (BrhU.4.3.22) “तद्वा अस्य एतद् अतिच्छन्दा” (BrhU.4.3.21) “एषः परमः आनन्दः” (BrhU.4.3.33) इत्यादि-श्रुतिभ्यः। But when a sleeping man sees dreams, those dreams, being associated with happiness and misery, are the products of virtue and vice. It is well-known that good and evil are productive of happiness and sorrow respectively. But, the condition that good and evil are productive of happiness and sorrow and their tangible results, is rendered possible on account of ignorance and desires, and not due to anything else. Hence svapna (state of dream) is related to ignorance, desire and action which are the cause of transmigratory existence. As such, the Jīva does not attain its own nature at that time, as evidenced by such śrutis as ‘(This nature) is not bound by righteous deeds and not bound by evil deeds, because he is beyond all afflictions of the heart’ (BrhU.4.3.22), ‘That is his nature, devoid of desire, (free from evils, and fearless)’ (BrhU.4.3.21), ‘This certainly is the supreme Bliss’ (BrhU.4.3.33) etc.सुषुप्तः एव स्वं देवता-रूपं जीवत्व-विनिर्मुक्तं दर्शयिष्यामि इति आह – स्वप्नान्तं मे मम निगदतः हे सोम्य विजानीहि विस्पष्टम् अवधारय इत्यर्थः। (With the idea,) ‘I shall show that in sleep alone there is the true nature of the Deity, free from the transmigratory state’, (Āruṇi) said, ‘Dear boy, know you from my statement the nature of sleep in its real perspective’. This is the meaning.कदा स्वप्नान्तः भवति? इति उच्यते – यत्र यस्मिन् काले एतद् नाम भवति पुरुषस्य स्वप्स्यतः। प्रसिद्धं हि लोके स्वपिति इति। गौणं च इदं नाम इति आह – यदा स्वपिति इति उच्यते पुरुषः, तदा तस्मिन् काले सता सच्-छब्दवाच्यया प्रकृतया देवतया संपन्नः भवति, संगतः एकी-भूतः भवति। मनसि प्रविष्टं मन-आदि-संसर्ग-कृतं जीव-रूपं परित्यज्य स्वं सद्-रूपं यत् परमार्थ-सत्यम् अपीतः अपिगतः भवति। अतः तस्मात् स्वपिति इति एनम् आचक्षते लौकिकाः। स्वम् आत्मानं हि यस्माद् अपीतः भवति। गुण-नाम-प्रसिद्धितः अपि स्वात्म-प्राप्तिः गम्यते इत्यभिप्रायः। When does sleep occur? This is being explained. When a man is spoken of as svapiti, then it is well-known in common parlance that he is sleeping. This name has bearing on the attribute. In that sense it has been said here, ‘When a person is said to be sleeping, then he becomes united, i.e. identified, with Being, with the Deity denoted by the word Sat’. Giving up the transmigratory stage of the soul which has been rendered possible on account of the entry into and contact with the mind he comes to attain his own nature, i.e. Sat which is supremely real. Hence the worldly people speak of that state as sleeping (svapiti = sva -apīta), for he has attained his ‘own’, i.e. himself. The drift is that even (when the word apiti is viewed) as having a bearing on the attribute, it goes to mean the attainment of oneself (i.e. one’s own nature).कथं पुनः लौकिकानां प्रसिद्धा स्वात्म-संपत्तिः? जाग्रच्-छ्रम-निमित्तोद्भवत्वात् स्वापस्य इति आहुः – जागरिते हि पुण्यापुण्य-निमित्त-सुख-दुःखाद्यनेकायासानुभवात् श्रान्तः भवति। ततः च आयस्तानां करणानाम् अनेक-व्यापार-निमित्त-ग्लानानां स्व-व्यापारेभ्यः उपरमः भवति। श्रुतेः च “श्राम्यति एव वाक् श्राम्यति चक्षुः” (BrhU.1.5.21) इत्येवमादि। How then is the attainment of ‘own nature’, experienced by the common people? Sleep is caused by the strain of the waking state. Hence it is said to be the attainment of one’s own nature. Man becomes exhausted during the waking state on account of various strenuous efforts, productive of happiness snd sorrow, resulting from good and evil. Thus, on account of the exhaustion resulting from various activities, the weary senses retreat from their activities. ‘Speech becomes certainly tired. And so does the eye become’, says the śruti (BrhU.1.5.21).तथा च “गृहीता वाक् गृहीतं चक्षुः गृहीतं श्रोत्रं गृहीतं मनः” (BrhU.2.1.17) इत्येवमादीनि करणानि प्राण-ग्रस्तानि। प्राणः एकः अश्रान्तः देहे कुलाये यः जागर्ति, तदा जीवः श्रम-अपनुत्तये स्वं देवता-रूपम् आत्मानं प्रतिपद्यते। न अन्यत्र स्व-रूपावस्थानात् श्रमापनोदः स्याद् इति युक्ता प्रसिद्धिः लौकिकानाम् – स्वं हि अपीतः भवति इति। दृश्यते हि लोके ज्वरादि-रोग-ग्रस्तानां तद्-विनिर्मोके स्वात्म-स्थानां विश्रमणम्, तद्वद् इह अपि स्याद् इति युक्तम्। “तद् यथा श्येनः वा सुपर्णः वा विपरिपत्य श्रान्तः” (BrhU.4.3.19) इत्यादि-श्रुतेः च॥ Similarly, the senses are spoken of as being absorbed by Prāṇa (here meaning ‘Being’, Sat) in such words as ‘Speech is absorbed; the eye is absorbed; the ear is absorbed; and the mind is absorbed’ (BrhU.2.1.17), Prāṇa alone keeps awake with no exhaustion in the abode which is the body. Then the Jīva attains its own form as the Deity, to get rid of exhaustion. It is a well-known logical conclusion that, apart from being rooted in one’s own nature, there can be no freedom from exhaustion. In the case of common people, the idea, ‘he has attained his own nature’, is familiar, for it is seen in common parlance that those who suffer from fever etc. turn back to themselves to take rest. That the case is same here also is but reasonable. There is the śruti, ‘Just as a hawk or a falcon flying in the sky becomes exhausted (and takes itself towards its nest)’ (BrhU.4.3.19).
Just as a bird tied to a rope flutters here and there, and when it cannot get any shelter anywhere, it surrenders itself to its bondage; in the same way, O Somya, the mind runs in every direction, and when it fails to get a resting place anywhere, it surrenders itself to prāṇa, the vital force. The mind, O Somya, is tied to prāṇa.✅
sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhanaṃ hi somya mana iti.Saḥ yathā, it is like; śakuniḥ, a bird; sūtreṇa prabaddhaḥ, tied to a rope; diśam diśam, in all directions; patitvā, fluttering; anyatra, elsewhere; āyatanam, a shelter; a-labdhvā, without getting; bandhanam eva upaśrayate, surrenders to its bondage; evam eva khalu, similarly; somya, O Somya; tat manaḥ, this mind; diśam diśam, in all directions; patitvā, running about; anyatra, elsewhere; āyatanam, a shelter; a-labdhvā, without getting; prāṇam eva upaśrayate, surrenders to prāṇa; somya, O Somya; prāṇa-bandhanam hi manaḥ iti, the mind is tied to prāṇa.
तत्र अयं दृष्टान्तः यथोक्ते अर्थे – For the above, there is this illustration.सः यथा शकुनिः पक्षी शकुनि-घातकस्य हस्त-गतेन सूत्रेण प्रबद्धः पाशितः दिशं दिशं बन्धन-मोक्षार्थी सन् प्रतिदिशं पतित्वा अन्यत्र बन्धनात् आयतनम् आश्रयं विश्रणाय अलब्ध्वा अप्राप्य बन्धनम् एव उपश्रयते। एवम् एव यथा अयं दृष्टान्तः खलु हे सोम्य तद् मनः तत् प्रकृतं षो-डशकलम् अन्नोपचितं मनः निर्धारितम्, तत्-प्रविष्टः तत्-स्थः तदुपलक्षितः जीवः तद् मनः इति निर्दिश्यते – मञ्चा-क्रोशनवत्। Just as a bird fastened to a string held by a bird-catcher in his hand, flying in various directions, being desirous of becoming free from the snare, and finding no shelter elsewhere for resting, takes refuge at that place itself where it is fastened, so does that mind certainly, dear boy, – here by the term ‘that mind’ which is under discussion and endowed with sixteen parts, and which is considered to be nourished by food, is denoted the Jīva that is borne by the mind or that has entered into the mind and remained there, that is perceived only through the mind, just as one says, ‘the dais bawls out’.
[•Actually it is the men seated on the dais that bawl (cry) out and not the dais.•]
सः मन-आख्योपाधिः जीवः अविद्या-काम-कर्मोपदिष्टां दिशं दिशं सुख-दुःखादि-लक्षणां जाग्रत्-स्वप्नयोः पतित्वा गत्वा अनुभूय इत्यर्थः, अन्यत्र सदाख्यात् स्वात्मनः आयतनं विश्रमण-स्थानम् अलब्ध्वा प्राणम् एव, प्राणेन सर्व-कार्य-करणाश्रयेण उपलक्षिता प्राणः इति उच्यते सदाख्या परा देवता, “प्राणस्य प्राणम्” (BrhU.4.4.18) “प्राण-शरीरोः भा-रूपः” (ChanU.3.14.2) इत्यादि-श्रुतेः। And that Jīva is conditioned by the adjunct called the mind, – after wandering in various directions of happiness and sorrow, being impelled by ignorance, desire, and action, that is to say, after experiencing these in the waking and dream states and, finding no other resort for resting, apart from one’s own abode called Sat, take refuge in Prāṇa itself. By the term Prāṇa, is here spoken of That which is designated as the refuge of all the body and senses, the supreme Deity called Sat, as supported by the śrutis such as, ‘(Those who know) the Vital Air of the vital air’ (BrhU.4.4.18), ‘Whose body is Prāṇa, whose form is light’ (ChanU.3.14.2) etc.अतः तां देवतां प्राणं प्राणाख्याम् एव उपश्रयते। प्राणः बन्धनं यस्य मनसः तत् प्राण-बन्धनं हि यस्मात् सोम्य मनः प्राणोपलक्षित-देवताश्रयम्, मनः इति तदुपलक्षितः जीवः इति॥ Hence (the Jiva,) takes refuge in the Deity called Prāṇa. The mind which is fastened to Prāṇa is Prāṇa-bound, for the Jīva described as mind, dear boy, has for its refuge the Deity denoted as Prāṇa.
O Somya, now learn from me about hunger and thirst. When a person is said to be hungry, it is to be understood that the food he ate has been carried away by water. Just as people refer to a leader of cows, or a leader of horses, or a leader of people, similarly, people say that water is the leader of food. So also, O Somya, know that this sprout [i.e., the body] is the product of something [i.e., of food and drink]. It cannot be without a root.✅
aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṃ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tadapa ācakṣate'śanāyeti tatraitacchuṅgamutpatitaṃ somya vijānīhi nedamamūlaṃ bhaviṣyatīti.सोम्य – O Somya; मे – from me; अशना-पिपासे – about hunger and thirst; विजानीहि इति – learn; यत्र – when; पुरुषः – a person; अशिशिषति एतत् नाम – is said to be hungry; तत् – then; आपः एव अशितम् – the water which has been drunk; नयन्ते – has carried [the food that he ate] away; तत् यथा – just as, for example; गो-नायः – a leader of cows; अश्व-नायः – a leader of horses; पुरुष-नायः – one who leads other people; इति – these terms people use; एवम् – similarly; तत् अपः – that water; आचक्षते – people say; अशनाय इति – is the leader of food; तत्र – so also; विजानीहि – know; सोम्य – O Somya; एतत् शुङ्गम् – this sprout [sheath, i.e., the body]; विजानीहि – know; उत्पतितं – is the product of something [i.e., of food and drink]; इदम् – it; न अ-मूलं भविष्यति इति – cannot be without a root [mūla].
एवं स्वपिति-नाम-प्रसिद्धि-द्वारेण यद् जीवस्य सत्य-स्वरूपं जगतः मूलम्, तत् पुत्रस्य दर्शयित्वा आह अन्नादि-कार्य-कारण-परम्परया अपि जगतः मूलं सद् दिदर्शयिषुः – Thus, having shown the real nature of the Jīva to the son, through the well-known state viz. svapiti which is the source of the universe, now, with a view to point out the source of the universe also through the succession of the cause and effect of food etc., it is said:अशनापिपासे अशितुम् इमिच्छा अशना, या-लोपेन। पातुम् इच्छा पिपासा, ते अशना-पिपासे। अशना-पिपासयोः सतत्त्वं विजानीहि इति एतत्। यत्र यस्मिन् काले एतद् नाम पुरुषः भवति। किं तत्? अशिशिषति अशितुम् इच्छति इति। तदा तस्य पुरुषस्य किं निमित्तं नाम भवति? इति आह – यत् तत् पुरुषेण अशितम् अन्नं कठिनं पीताः आपः नयन्ते द्रवी-कृत्य रसादि-भावेन विपरिणमयन्ते, तदा भुक्तम् अन्नं जीर्यति। अथ च भवति अस्य नाम अशिशिषति इति गौणम्। जीर्णे हि अन्ने अशितुम् इच्छति सर्वः हि जन्तुः। Hunger and thirst: the desire to eat is aśanā(ya). The letter ya has become dropped. Pipāsā: desire to drink. These two are aśanā-pipāse. Know the truth about eating and drinking. When a man becomes this - becomes what? Aśiśiṣati, i.e. feels like eating. Due to what does a man feel like eating at that time? This is being explained. The water that is drunk leads the solid food eaten by a man, i.e. it dissolves and transforms it into essence etc. Then the food that is eaten becomes digested. And then, he is said to be aśiśiṣati in a secondary sense, for all creatures want to eat when the food (already eaten) becomes digested.तत् तत्र अपाम् अशित-नेतृत्वात् अशनाया इति नाम प्रसिद्धम् इति एतस्मिन् अर्थे। यथा गो-नायः गां नयति इति गो-नायः इति उच्यते गो-पालः, तथा अश्वान् नयति इति अश्व-नायः अश्व-पाल इति उच्यते। पुरुष-नायः पुरुषान् नयति इति राजा सेना-पतिः वा। एवं तत् तदा अपः आचक्षते लौकिकाः अशनाया इति विसर्जनीय-लोपेन। Inasmuch as water leads the food (that is eaten), it (water) has become well-known in this sense as the leader of food. Just as the one who leads cows is said to be the leader of cows, the one who leads horses to be the leader of horses, and the king or the commander-in-chief who leads men to be the leader of men, so do common people speak of water as the leader of food. The use of the word (aśanāyeti = aśanāyaḥ iti) is due to the omission of the visarga (i.e. the ḥ after the letter ya).तत्र एवं सति अद्भिः रसादि-भावेन नीतेन अशितेन अन्नेन निष्पादितम् इदं शरीरं वट-कणिकायाम् इव शुङ्गः अङ्कुरः उत्पतितः उद्गतः। तम् इमं शुङ्गं कार्यं, शरीराख्यं, वटादि-शुङ्गवत् उत्पतितं हे सोम्य विजानीहि। किं तत्र विज्ञेयम्? इति उच्यते – शृणु इदं शुङ्गवत् कार्यत्वात् शरीरं न अमूलं मूल-रहितं भविष्यति॥ Such being the case, this body, like the sprout that proceeds from the seed of a fig-tree, becomes originated from the eaten food which is transformed by water into essence etc. Dear boy, know this sprout, i.e. the effect called the body which has originated like the sprout from the seed of a fig-tree. What is there to be known? This is being shown. Hear: Inasmuch as this body, like a sprout, forms the effect, it cannot originate without a cause.
Where else, except in food, can the body have its root? In the same way, O Somya, when food is the sprout, search for water as the root; when water is the sprout, O Somya, search for fire as the root; when fire is the sprout, O Somya, search for Sat [Existence] as the root. O Somya, Sat is the root [mūla], Sat is the abode [āyatana], and Sat is the support [pratiṣṭhā] of all these beings.✅
tasya kva mūlaṃ syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ.Tasya, of it [the body]; annāt, [besides] from food; anyatra kva, where else; mūlam syāt, can the root [of the body] be; evam eva khalu, in this way; somya, O Somya; annena śuṅgena, with food as the sprout [sheath]; apaḥ mūlam, water as the root; anviccha, search for; adbhiḥ śuṅgena, water as the sprout; somya, O Somya; tejaḥ mūlam, fire as the root; anviccha, search for; tejasā śuṅgena, fire as the sprout; somya, O Somya; sat mūlam, Sat [Existence] as the root; anviccha, search for; somya, O Somya; imāḥ sarvāḥ prajāḥ, all these beings; sat mūlam, have Sat as the root; sat āyatanāḥ, Sat as the abode; sat pratiṣṭhāḥ, Sat as the support.
इत्युक्तः आह श्वेत-केतुः – यददि एवं स-मूलम् इदं शरीरं वटादि-शुङ्गवत्, तस्य अस्य शरीरस्य क्व मूलं स्यात् भवेत् इति एवं पृष्टः आह पिता – When instructed thus (by Āruṇi) Śveta-ketu asked: ‘If the body has a root (mūla, source) as now said, like the sprout śuṅga) of a fig-tree etc., where is that root of the body? Being said thus, the father said:तस्य क्व मूलं स्यात् अन्यत्र अन्नात्, अन्नं मूलम् इत्यभिप्रायः। कथम्? अशितं हि अन्नमद्भिः द्रवी-कृतं जाठरेण अग्निना पच्यमानं रस-भावेन परिणमते। रसात् शोणितं, शोणितात् मांसं मांसात् मेदः मेदसः अस्थीनि अस्थिभ्यः मज्जा मज्जायाः शुक्रम्। तथा योषिद्-भुक्तं च अन्नं रसादि-क्रमेण एवं परिणतं लोहितं भवति। ताभ्यां शुक्र-शोणिताभ्याम् अन्न-कार्याभ्यां संयुक्ताभ्याम् अन्नेन एवं प्रत्यहं भुज्यमानेन आपूर्यमाणाभ्यां कुड्यम् इव मृत्-पिण्डैः प्रत्यहम् उपचीयमानः अन्न-मूलः देह-शुङ्गः परिनिष्पन्नः इत्यर्थः। Where could its root be except in food? The idea is that it has food for its source. How? The food that is eaten is liquefied by water, and is made to digest by the fire in the abdomen; it then becomes transformed into the essence (rasa). From the essence proceeds blood, from blood flesh, from flesh fat, from fat bone, from bone marrow, and from marrow the semen virile. Similarly, the food eaten by a woman, becoming essence etc. in this way, gets transformed into lohitam (blood), from which, when mixed with semen, both being the effect of food and nourished by the food eaten daily, has sprung up, like a wall from the lumps of mud, the sprout in the shape of body which is nourished daily and which has food for its source. This is the meaning.यत् तु देह-शुङ्गस्य मूलम् अन्नं निर्दिष्टम्, तद् अपि देहवद् विनाशोत्पत्तिमत्त्वात् कस्माच्चिद् मूलाद् उत्पतितं शुङ्ग एव इति कृत्वा आह – यथा देह-शुङ्गः अन्न-मूलः, एवम् एव खलु सोम्य अन्नेन शुङ्गेन कार्य-भूतेन अपः मूलम् अन्नस्य शुङ्गस्य अन्विच्छ प्रतिपद्यस्व। अपाम् अपि विनाशोत्पत्तिमत्त्वात् शुङ्गत्वम् एव इति अद्भिः सोम्य शुङ्गेन कार्येण कारणं तेजः मूलम् अन्विच्छ। तेजसः अपि विनाशोत्पत्तिमत्त्वात् शुङ्गत्वम् इति तेजसा सोम्य शुङ्गेन सन्-मूलम् एकम् एव अद्वितीयं परमार्थ-सत्यम्। Inasmuch as even food which is shown as the source (mūla) of the sprout (śuṅga) in the shape of body, is subject to origination and destruction, it should (also) be (considered) a sprout (śuṅga, i.e. a product kārya) arisen from some source. Thinking thus, Āruṇi said, Just as the sprout in the form of body has food as its source, so also, dear boy, through food which is a sprout and a product (kārya), know water as the source of food which is the sprout. Since even water is subject to origination and destruction, it should also be regarded as a sprout. As such dear, boy, through water which is a sprout and a product, know fire as the source. Inasmuch as even fire has origination and destruction, it should also be regarded as a sprout. Hence, dear boy, by means of fire which is a sprout, inquire into Sat (Being), the one without a second, the supreme Reality as the source (Mūla).यस्मिन् सर्वम् इदं वाचारम्भणं विकारः नामधेयम् अनृतं रज्ज्वाम् इव सर्पादि-विकल्प-जातम् अध्यस्तम् अविद्यया, तद् अस्य जगतः मूलम्। अतः सन्-मूलाः सत्-कारणाः हे सोम्य इमाः स्थावर-जङ्गम-लक्षणाः सर्वाः प्रजाः। न केवलं सन्-मूलाः एव, इदानीम् अपि स्थिति-काले सद्-आयतनाः सद्-आश्रयाः एव। न हि मृदम् अनाश्रित्य घटादेः सत्त्वं स्थितिः वा अस्ति। अतः मृद्वत् सन्-मूलत्वात् प्रजानां सद्-आयतनं यासां ताः सद्-आयतनाः प्रजाः। अन्ते च सत्-प्रतिष्ठाः सद् एव प्रतिष्ठा लयः समाप्तिः अवसानं परिशेषः यासां ताः सत्-प्रतिष्ठाः॥ That Existent (Sat) on which are superimposed owing to ignorance, all these modifications which depend on speech, which are only names, and are unreal like the appearance of a snake on a rope, is the source of this universe. Hence, dear boy, all this progeny consisting of sentient and insentient being, has Sat as the source, has Sat as the cause. It is not only the source, but even now, in the state of existence, it has Sat as its abode; it has Sat as its support. Apart from clay, a jar has no reality nor existence. Hence, as in the case of clay, the entire progeny has Sat as the source, and Sat as the abode. Those who have Sat as the abode are (called) sad-āyatanāḥ. And in the end also, Sat is the support. Those who have Sat alone as the support, as the place of dissolution, culmination, and end, and as the final thing left, are called sat-pratiṣṭāḥ.
Then when a person is said to be thirsty, it is to be understood that the water he drank has been carried away by fire. Just as people refer to a leader of cows, or a leader of horses, or a leader of people, similarly, people say that fire is the leader of water. So also, O Somya, know that this sprout [i.e., the body] is the product of something [i.e., of food and drink]. It cannot be without a root.✅
atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṃ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitaṃ somya vijānīhi nedamamūlaṃ bhaviṣyatīti.Atha, next; yatra, when; puruṣaḥ, a person; pipāsati etat nāma, is said to be thirsty; tat, then; tejaḥ eva pītam nayate, fire has earned away [the water that he drank]; tat yathā, just as, for example; go-nāyaḥ, a leader of cows; aśva-nāyaḥ, a leader of horses; puruṣa-nāyaḥ, one who leads other people; iti, these terms people use; evam, similarly; tat tejaḥ, that fire; ācaṣṭe, is called; udanyā iti, the leader of water; tatra, so also; vijānīhi, know; somya, O Somya; etat eva śuṅgam, this sprout [i.e., the body]; utpatitam, is produced [by something]; idam, it; a-mūlam na bhaviṣyati iti, is not without a root.
अथ इदानीम् अप्-शुङ्ग-द्वारेण सतः मूलस्य अनुगमः कार्यः इति आह – यत्र यस्मिन् काले एतद् नाम पिपासति पातुम् इच्छति इति पुरुषः भवति। अशिशिषति इतिवत् इदम् अपि गौणम् एव नाम भवति। द्रवी-कृतस्य अशितस्य अन्नस्य नेत्र्यः आपः अन्न-शुङ्गं देहं क्लेदयन्त्यः शिथिली-कुर्युः अब्-बाहुल्यात्, यदि तेजसा न शोष्यन्ते। नितरां च तेजसा शोष्यमाणासु अप्सु देह-भावेन परिणममानासु पातुम् इच्छा पुरुषस्य जायते। तदा पुरुषः पिपासति नाम। Then, through water which is the sprout (śuṅga, the product), Sat which is the source aught to be comprehended. Hence (Āruṇi) said, ‘At what time a man feels like drinking’ etc. As in the case of ‘feels like eating’, here also it is in a secondary sense that he is said to be feeling thirsty. When the eaten food is liquefied, the body (described above as) the food which is the sprout, would be enfeebled by excess of water which leads away (what is eaten), unless it (water) was dried up by fire (in the abdomen). When water becomes continually dried up by fire, i.e. when it becomes transformed into the body, there arises in man the desire to drink. Then he feels like drinking.तद् एतद् आह – तेजः एव तत् तदा पीतम् अबादि शोषयत् देह-गत-लोहित-प्राण-भावेन नयते परिणमयति। तद् यथा गो-नायः इत्यादि समानम्। एवं तत् तेजः आचष्टे लोकः – उदन्येति (उदन्-या इति) उदकं नयति इति उदन्यम्, उदन्येति छान्दसम्। तत्र अपि पूर्ववत्। अपाम् अपि एतद् एव शरीराख्यं शुङ्गं न अन्यद्, इत्येवमादि समानम् अन्यत्॥ About this the śruti speaks thus: Fire itself dries up then the water (‘water’ in Saṃskṛta is only in plural) etc. that are drunk and transforms them into blood, vital air etc. in the body. Just as there are such terms as ‘leader of cows’, similarly, the world speaks of that fire as udanya (udan-ya, lit. ‘water-goer’, leader of water), as it takes away udaka (water). The usage Udanyeti (in the text) is purely Veda. This, too, is to be explained as before (ChanU.6.8.3). What is called the body is the sprout (śuṅga, the product) of water also and it is not anything else. The rest is same as before.
Where else, except in water, can the body have its root? O Somya, when water is the sprout, search for fire as the root; when fire is the sprout, O Somya, search for Sat [Existence] as the root. O Somya, Sat is the root, Sat is the abode, and Sat is the support of all these beings. As to how, O Somya, these three deities [fire, water, and earth] enter a body and each becomes threefold, this has already been explained (ChanU.6.5.1). O Somya, as this person is dying, his speech merges into the mind, his mind into prāṇa, his prāṇa into fire [heat of the body], and then fire [heat of the body, leaves and] merges into Brahman, the Supreme Deity.✅
tasya kva mūlaṃ syādanyatrādbhy'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyām.Tasya, of it [the body]; adbhyaḥ, [besides] from water; anyatra kva, where else; mūlam syāt, can the root [of the body] be; somya, O Somya; adbhiḥ śuṅgena, with water as the sprout; tejaḥ mūlam, fire as the root; anviccha, search for; tejasā śuṅgena, fire as the sprout; somya, O Somya; sat mūlam, Sat [Existence] as the root; anviccha, search for; somya, O Somya; imāḥ sarvāḥ prajāḥ, all these beings; sat mūlam, have Sat as the root; sat āyatanāḥ, Sat as the abode; sat pratiṣṭhāḥ, Sat as the support; yathā nu khalu, as to how; somya, O Somya; imāḥ tisraḥ devatāḥ, these three deities [fire, water, and earth]; puruṣam prāpya, enter a person; ekaikā bhavati, each one becomes; tri-vṛt tri-vṛt, threefold; tat uktam purastāt eva bhavati, this has been explained already; somya, O Somya; asya puruṣasya prayataḥ, as this person is dying; vāk, the organ of speech; manasi sampadyate, merges into the mind; manaḥ prāne, the mind into prāṇa; prāṇaḥ tejasi, prāṇa into fire; tejaḥ parasyām devatāyām, fire into the Supreme Deity [Brahman].
सामर्थ्यात् तेजसः अपि एतद् एव शरीराख्यं शुङ्गम्। अतः अप्-शुङ्गेन देहेन आपः मूलं गम्यते। अद्भिः शुङ्गेन तेजः मूलं गम्यते। तेजसा शुङ्गेन सन्-मूलं गम्यते पूर्ववत्। एवं हि तेजो-ऽब्-अन्नमयस्य देह-शुङ्गस्य वाचा आरम्भणमात्रस्य अन्नादि-परम्परया परमार्थ-सत्यं सन्-मूलम् अभयम् असंत्रासं निरायासं सन्-मूलम् अन्विच्छ इति पुत्रं गमयित्वा, अशिशिषति पिपासति इति नाम-प्रसिद्धि-द्वारेण यद् अन्यद् इह अस्मिन् प्रकरणे तेजो-ऽब्-अन्नानां पुरुषेण उपयुज्यमानानां कार्य-करण-संघातस्य देह-शुङ्गस्य स्व-जात्यसांकर्येण उपचय-करत्वं वक्तव्यं प्राप्तम्, तद् इह उक्तम् एव द्रष्टव्यम् इति पूर्वोक्तं व्यपदिशति – From the context, it can be known that even of fire what is called the body is the sprout (śuṅga, i.e. the product). Hence, through the body, the sprout of water, its source viz. water can be traced. Through water, the sprout, its source viz. fire can be known. Through fire, the sprout, its source (mūla) viz. Sat can be attained as before. In this way through the succession of food etc. inquire into Sat (Being), the supreme Reality, fearless and tireless, that is the source of the body which is the sprout (product), made of fire, water and food, which is a modification depending on speech. Having made the son grasp thus, the father, by pointing out the two things ‘feeling like eating’ and ‘feeling like drinking’, thinks that which is to be expressed here in this section, viz. the growth of the body which is the sprout of fire, water, and food consumed by a person without losing their identity and which is the aggregate of the senses and elements, has already been explained. With this idea in view Āruṇi points out what has been explained earlier.यथा नु खलु येन प्रकारेण इमाः तेजो-ऽब्-अन्नाख्याः तिस्रः देवताः पुरुषं प्राप्य त्रिवृत् त्रिवृद् एकैका भवति, तद् उक्तं पुरस्ताद् एव भवति “अन्नम् अशितं त्रेधा विधीयते” (ChanU.6.5.1) इत्यादि तत्र एव उक्तम्। अन्नादीनाम् अशितानां ये मध्यमा धातवः, ते साप्त-धातुकं शरीरम् उपचिन्वन्ति इति उक्तम् – मांसं भवति लोहितं भवति मज्जा भवति अस्थि भवति इति। ये तु अणिष्ठाः धातवः मनः प्राणं वाचं देहस्य अन्तःकरण-संघातम् उपचिन्वन्ति इति च उक्तम् – तद् मनः भवति, सः प्राणः भवति, सा वाग् भवति इति। How, in what manner, dear boy, each of these three deities, on reaching man, becomes threefold has been explained earlier itself. It has been said there alone that the food that is eaten turns into three parts (vide ChanU.6.5.1) etc. It has also been said there that the constituent part that is in the middle of the three parts of the food etc. that are eaten, nourishes the body composed of seven essential ingredients. Again, there is the statement, ‘it becomes flesh’; ‘it becomes blood’; ‘it becomes marrow’; ‘it becomes bone’. It has also been stated that the ingredient that is subtle strengthens the aggregate of the internal organs of the body viz. mind, Prāṇa and speech, for it has been said there, ‘it becomes mind’, ‘it becomes Prāṇa’, ‘it becomes speech’.सः अयं प्राण-करण-संघातः देहे विशीर्णे देहान्तरं जीवाधिष्ठितः येन क्रमेण पूर्व-देहात् प्रच्युतः गच्छति, तद् आह – अस्य हे सोम्य पुरुषस्य प्रयतः म्रियमाणस्य वाक् मनसि संपद्यते मनसि उपसंह्रियते। अथ तद् आहुः ज्ञातयः न वदति इति। मनः-पूर्वकः हि वाग्-व्यापारः, ‘यद् वै मनसा ध्यायति तद् वाचा वदति’ (?) इति श्रुतेः। When the body which is the aggregate of Prāṇa and the senses perishes, in what order does the Jīva leave the previous body and go to a different one etc. have been described by saying, ‘The speech of this man, when dying, dear boy, becomes absorbed, i.e. wound up in the mind’. At that time the relatives say, ‘He does not speak’, for the function of mind should precede that of speech, as supported by the śruti, ‘One speaks that alone which one thinks of mentally’. (Nri. Pu. Ta. Upa. 1-1).वाचि उपसंहृतायां मनसि मनन-व्यापारेण केवलेन वर्तते। मनः अपि यदा उपसंह्रियते, तदा मनः प्राणे संपन्नं भवति – सुषुप्त-काले इव। तदा पार्श्वस्था ज्ञातयः न विजानाति इति आहुः। प्राणः च तदा ऊध्व-उच्छ्वासी स्वात्मनि उपसंहृत-बाह्य-करणः संवर्ग-विद्यायां दर्शनात् हस्त-पादादीन् विक्षिपन् मर्म-स्थानानि निकृन्तन् अनः इव उत्सृजन् क्रमेण उपसंहृतः तेजसि संपद्यते। तद् आहुः ज्ञातयः न चलति इति। मृतः न इति वा विचिकित्सन्तः देहम् आलभमानाः उष्णं च उपलभमानाः, देहः उष्णः, जीवति इति यदा तद् अपि औष्ण्य-लिङ्गं तेजः उपसंह्रियते, तदा तत् तेजः परस्यां देवतायां प्रशाम्यति। When speech becomes absorbed in the mind, the existence of the mind is confined to mere thinking. When even the mind ceases to function, then it becomes absorbed in Prāṇa, as in deep sleep. Then the relatives who stand by say, ‘He is not aware of anything’. At that time, the Prāṇa, too, breathing upwards, will absorb the outer organs into itself, as could be seen from the doctrine of saṃvarga (absorption).
[•Attention is invited to ChanU.3.3.3 wherein it is said that the eyes, ears, and the mind become absorbed in the vital air (i.e. Prāṇa).•]
Then, he kicks in the air with his feet and hands, as though to tear up the tender part of the body, and the Prāṇa, gradually winding up, merges in the fire (of the body). Then his relatives say, ‘He does not move’. Doubting whether dead or not, they touch the body, feel the warmth and say, ‘The body is warm; he is alive’. When even the fire indicated by the warmth (of the body} ceases, then that fire merges into the supreme Deity.तदा एवं क्रमेण उपसंहृते स्व-मूलं प्राप्ते च मनसि तत्स्थः जीवोः अपि सुषुप्त-कालवत् निमित्तोपसंहाराद् उपसंह्रियमाणः सन्, सत्याभिसंधि-पूर्वकं चेद् उपसंह्रियते सद् एव संपद्यते, न पुनः देहान्तराय सुषुप्ताद् इव उत्तिष्ठति। यथा लोके स-भये देशे वर्तमानः कथंचिद् इव अभयं देशं प्राप्तः – तद्वत्। इतः अस्तु अनात्मज्ञः तस्माद् एव मूलात् सुषुप्ताद् इव उत्थाय मृत्वा पुनः देह-जालम् आविशति॥ Thus, when the mind gradually merges into its own source, the Jīva, reflected therein also becomes merged, on the cessation of the cause, as in deep sleep. If the aim of the merger is to reach the truth, then he verily attains Sat (Being), i.e. he does not rise up again from deep sleep (of death) to take up another body. This is like somebody in our common experience, dwelling in a place of fear, somehow reaching another place where there is no fear. But, the soul that has not realised the Self, rising again from that source, like a man waking up from deep sleep, enters into the meshes of the body after death, i.e. rising from its own source, the Jīva enters into (another) body.
‘That which is the subtlest of all is the Self of all this. It is the Truth [Satya]. It is the Self [Ātman]. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain again,’ replied his father.✅
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śvetaketo iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
सः यः सदाख्यः एषः उक्तः अणिमा अणु-भावः जगतः मूलम्। ऐतदात्म्यम्, एतत् सद् आत्मा यस्य सर्वस्य तत् एतद् आत्म तस्य भावः ऐतदात्म्यम्। एतेन सदाख्येन आत्मना आत्मवत् सर्वम् इदं जगत्। न अन्यः अस्ति अस्य आत्मा असंसारी। “न अन्यद् अतः अस्ति द्रष्टृ न अन्यद् अतः अस्ति श्रोतृ” (BrhU.3.8.11) इत्यादि-श्रुत्यन्तरात्। This subtle principle now explained and called Sat is the source of the universe. Aitad-ātmyam: that Sat which is the Self of all this, is (called) ‘etad-ātmā’. The state of being that is Aitad-ātmyam. All this universe is endowed with the Self through this Self which is called Sat. It has no other transmigratory soul as the Self, as supported by the śruti-text, ‘There is no other seer than It; there is no other hearer than It, (BrhU.3.8.11) etc.येन च आत्मना आत्मवत् सर्वम् इदं जगत्, तद् एव सदाख्यं कारणं सत्यं परमार्थ-सत्। अतः सः एव आत्मा जगतः प्रत्यक् स्वरूपं स-तत्त्वं याथात्म्यम्। आत्म-शब्दस्य निरुपपदस्य प्रत्यगात्मनि गवादि-शब्दवत् निरूढत्वात्। अतः तत् सत् त्वम् असि इति हे श्वेत-केतो। The Self through which all this universe is endowed with its Self, is Itself the source which is called Sat. It is the true, i.e. the supreme Reality. Hence That alone is the Self of the universe, the inner essence, the principle, the Reality, for, like the word ‘cow’ (conventionally an individual cow, rather then the species), the word ‘Ātmā (Self) conventionally denotes the inner Self (pratyag-ātmā, i.e. ‘You’, ‘Thou’) when it is not preceded by any other word (such as Paramātmā). Hence, O Śveta-ketu, thou art that (tat tvam asi) Sat (Reality, Being, Deity within All).इति एवं प्रत्यायितः पुत्रः आह – भूयः एव मा भगवान् विज्ञापयतु, यद् भवद् उक्तं तत् सन्दिग्धं मम – अहनि अहनि सर्वाः प्रजाः सुषुप्तौ सत् संपद्यन्ते इत्येतत्, येन सत् संपद्य न विदुः ‘सत् संपन्ना वयम्’ इति। अतः दृष्टान्तेन मां प्रत्याययतु इत्यर्थः। एवम् उक्तः तथा अस्तु सोम्य इति ह उवाच पिता॥ The son who has been instructed thus said: ‘Revered sir, be pleased to enlighten me further. I have doubts about what has been said by you, venerable sir. If all creatures become united with Sat every day (when they sleep), why is it that they do not know, ‘We are united with Sat? Hence enlighten me by means of an illustration. This is the idea. When the son said so, the father replied, ‘Well, dear boy, let it be so’.
O Somya, as bees produce honey by collecting the juice from various trees and mixing them together to make one juice…✅
yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇāṃrasān samavahāramekatāṃrasaṃ gamayanti.Yathā, as; somya, O Somya; madhu-kṛtaḥ, bees; madhu nistiṣṭhanti, produce honey; rasān samavahāram, by collecting the juice; nānā-atyayānām vṛkṣāṇām, from various trees; ekatāṃ rasaṃ gamayanti, and mixing them together to make one juice.
यत् पृच्छसि – अहनि अहनि सत् संपद्य न विदुः सत्-संपन्नाः स्म इति, तत् कस्माद् इति – अत्र शृणु दृष्टान्तम् – You have asked, ‘If the creatures are every day united with Sat. Why do they not know, “we are united with Sat”? Listen to the illustration:यथा लोके हे सोम्य मधुकृतः मधु कुर्वन्ति इति मधु-कृतः मधुकर-मक्षिकाः मधु निस्तिष्ठन्ति मधु निष्पादयन्ति तत्पराः सन्तः। कथम्? नाना-अत्ययानां नाना-गतीनां नाना-दिक्कानां वृक्षाणां रसान् समवहारं समाहृत्य एकताम् एक-भावं मधुत्वेन रसान् गमयन्ति मधुत्वम् आपादयन्ति॥ Just as in common experience, dear boy, the bees make honey by becoming wholly devoted to it, – Madhu: honey; kṛt: make; hence those who make honey are madhu-kṛt, i.e. bees – How (do they make)? By collecting juices from trees of various types, i.e. trees existing in various places, they mix them all into one essence in the form of honey.
…O Somya, and just as those juices now are no longer conscious of their separate identities, thinking, ‘I am the juice from such-and-such tree,’ and ‘I am the juice from such-and-such tree’; similarly, when all these beings attain unity in the Self, they are not conscious of it. They do not think, ‘We [were once separate, but] now we are all one with the Self’.✅
te yathā tatra na vivekaṃ labhante'muṣyāhaṃ vṛkṣasya raso'smyamuṣyāhaṃ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati sampadya na viduḥ sati sampadyāmaha iti.Te, those [juices which have mixed together]; yathā tatra, now as [honey]; aham amuṣya vṛkṣasya rasaḥ asmi iti, I am the juice of such-and-such tree; aham amuṣya vṛkṣasya rasaḥ asmi iti, I am the juice of such-and-such tree; vivekam na labhante, this kind of consciousness [i.e., discrimination] they do not have; somya, O Somya; evam eva, like this; khalu, surely; imāḥ sarvāḥ prajāḥ, all these beings; sati, in the Self [Brahman]; sampadya, having attained unity; sati sampadyāmahe, we are now all one with the Self; na viduḥ iti, are not conscious of this.
ते रसाः यथा मधुत्वेनै एकतां गताः तत्र मधुनि विवेकं न लभन्ते। कथम्? अमुष्य अहम् आम्रस्य पनसस्य वा वृक्षस्य रसः अस्मि’ इति – यथा हि लोके बहूनां चेतनावतां समेतानां प्राणिनां विवेक-लाभः भवति ‘अमुष्य अहं पुत्रः’ ‘अमुष्य अहं नप्ता अस्मि’ इति। ते च लब्ध-विवेकाः सन्तः न संकीर्यन्ते। न तथा इह अनेक-प्रकार-वृक्ष-रसानाम् अपि मधुराम्ल-तिक्त-कटुकादीनां मधुत्वेन एकतां गतानां मधुरादि-भावेन विवेकः गृह्यते इत्यभिप्रायः। Just as these juices, having attained the unique form as honey, do not possess any such distinctive notion – such as what? “I am the juice of the mango tree”; “I am the juice of the jack tree”, unlike the many sentient creatures, as seen in the world, who while meeting together at a place, have such distinctive notion, as, “I am the son of so and so”, “I am the grandson of so and so”. And they, on account of such a distinctive notion, do not mix together. But, such is not the case here. Even though there are juices of such tastes as sweet, sour, bitter, and pungent (collected) from a variety of trees, when they have become a homogeneous whole as honey, no distinction such as sweet can be had. This is the meaning.यथा अयं दृष्टान्तः, इति एवम् एव खलु सोम्य इमाः सर्वाः प्रजाः अहनि अहनि सति संपद्य सुषुप्ति-काले मरण-प्रलययोः च न विदुः न विजानीयुः – सति संपद्यामहे इति संपन्नाः इति वा॥ As is this illustration, so certainly is, dear boy, the case with all these creatures who having become absorbed in Sat every day during deep sleep, after death, and at the time of dissolution, do not know, ‘We are absorbed into Sat.’
Whatever they were before in this world – whether a tiger or lion or leopard or boar or bug or insect or flea or mosquito – they are born again. [They never know that they came from Sat].✅
ta iha vyaghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyadbhavanti tadābhavanti.Te, these; iha, here [in this world]; vyāghraḥ vā, a tiger; siṃhaḥ vā, or a lion; vṛkaḥ vā, or a leopard; varāhaḥ vā, or a boar; kīṭaḥ vā, or a bug; pataṅ-gaḥ vā, or a flying insect; daṃśaḥ vā, or a biting flea; maśakaḥ vā, or a mosquito; yat yat, whatever; bhavanti, they are [before]; tat, that; ābhavanti, they are after [because they do not yet know the Self].
यस्मात् च एवम् आत्मनः सद्-रूपताम् अज्ञात्वा एव सत् संपद्यन्ते, अतः – Inasmuch as, without knowing the nature as Sat, one becomes absorbed into Sat, therefore,ते इह लोके यत्-कर्म-निमित्तां यां यां जातिं प्रतिपन्नाः आसुः व्याघ्रादीनाम् – ‘व्याघ्रः अहं’ ‘सिंहः अहम्’ इत्येवम्, ते तत्-कर्म-ज्ञान-वासना-अङ्किताः सन्तः सत्-प्रविष्टाः अपि तद्-भावेन एव पुनः आभवन्ति, पुनः सतः आगत्य व्याघ्रः वा सिंहः वा वृकः वा वराहः वा कीटः वा पतङ्गः वा दंशः वा मशकः वा यद्यत् पूर्वम् इह लोके भवन्ति, बभूवुः इत्यर्थः, तद् एव पुनः आगत्य भवन्ति। युग-सहस्र-कोट्यन्तरिता अपि संसारिणः जन्तोः या पुरा भाविता वासना, सा न नश्यति इत्यर्थः। “यथा-प्रज्ञं हि सम्भवाः” (AitAr.2.3.2) इति श्रुत्यन्तरात्॥ Bound by that karma, knowledge and impressions, on account of which they have become born in this world as any of the species like tiger and the rest, even after uniting with Sat, they are born as that alone together with the consciousness, “I am a tiger”, “I am a lion”. The meaning is, having returned from Sat, they become what they were before in this world – a tiger, lion, wolf, boar, worm, moth, gadfly or mosquito. The tendencies developed by the creatures that are in the transmigratory process, do not perish even after a lapse of millions of years, as evidenced by another śruti-text, ‘They take birth in conformity with their mental impressions.’
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
ताः प्रजाः यस्मिन् प्रविश्य पुनः आविर्-भवन्ति, ये तु इतः अन्ये सत्सत्यात्मा-अभिसंधाः यम् अणु-भावं सद्-आत्मानं प्रविश्य न आवर्तन्ते – Entering into which these creatures come back again, but those devoted to the Self, that is the true in the form of Sat, after having entered into Being that is subtle by nature, i.e. the Self that is the true, do not come back again.सः यः एषः अणिमा इत्यादि व्याख्यातम्। यथा लोके स्व-कीये गृहे सुप्तः उत्थाय ग्रामान्तरं गतः जानाति स्व-गृहाद् आगतः अस्मि इति, एवं सतः आगतः अस्मि इति च जन्तूनां कस्माद् विज्ञानं न भवति इति भूयः एव मा भगवान् विज्ञापयतु इति उक्तः तथा सोम्य इति ह उवाच पिता॥ ‘That which is the subtle principle’ etc. have already been explained (ChanU.6.8.7). In our common experience, a man sleeping in his house, having got up and left for another village, knows, “I have come from my house”. But how is it that the creatures do not have the consciousness, “I have come from Sat”. Hence, revered sir, be pleased to instruct me further. When told thus, the father said, ‘Well, dear boy, let it be so’.
O Somya, those rivers belonging to the east run to the east, and those belonging to the west run to the west. Rising from the sea, they go back to it and become one with it. Just as, when they reach the sea, they do not know their separate identities – ‘I am this river,’ or ‘I am that river’…✅
imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti.Imāḥ, these; somya, O Somya; nadyaḥ, rivers; purastāt, of the east; prācyaḥ syandante, flow to the east; pratīcyaḥ, of the west; paścāt, to the west; tāḥ, they; samudrāt, [rising via clouds and rain] from the sea; samudram eva apiyanti, go to the sea; saḥ samudraḥ eva bhavati, become one with that sea; yathā, as; tatra, there; tāḥ, they; na viduḥ, do not know; iyam aham asmi iyam aham asmi iti, I am this [river], I am this [river].
शृणु तत्र दृष्टान्तम् – Hear an example in the matter.यथा सोम्य इमाः नद्यः गङ्गाद्याः, पुरस्तात् पूर्वां दिशं प्रति प्राच्यः प्राग् अञ्चनाः स्यन्दन्ते स्रवन्ती। पश्चात् प्रतीची दिशं प्रति सिन्ध्वाद्याः प्रतीचीम् अञ्जन्ति गच्छन्ति इति प्रतीच्यः, ताः समुद्राद् अम्भो-निधेः जल-धरैः आक्षिप्ताः पुनः वृष्टि-रूपेण पतिताः गङ्गादि-नदी-रूपिण्यः पुनः समुद्रम् अम्भो-निधिम् एव अपियन्ति। सः समुद्रः एव भवति। ताः नद्यः यथा तत्र समुद्रे समुद्रात्मना एकतां गताः न विदुः न जानन्ति – इयं गङ्गां अहम् अस्मि इयं यमुना अहम् अस्मि इति (इयं महि अहम् अस्मि इति) च॥ Just as, dear boy, rivers such as the Gaṅgā and the like flow towards the eastern direction. Those like Sindhu move towards the western direction. The water that is drawn up by the clouds from the ocean and that pours down in the form of rain, reaches the ocean again through (rivers such as) the Gaṅgā, and becomes the same ocean. Just as these river-waters having become one with the ocean, do not know, “I am from the Gaṅgā”, “I am from the Yamunā”,
2. In the same way, O Somya, all these beings, having come from Sat [Brahman], never know this. They never think, ‘We have come from Sat.’ Whatever they were before in this world – whether a tiger or lion or leopard or boar or bug or insect or flea or mosquito – they are born again [according to their karma. They never know that they came from Sat]. 3. ‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
2. evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyadbhavanti tadābhavanti.Evam eva khalu, in the same way; somya, O Somya; imāḥ sarvāḥ prajāḥ, all these beings; sataḥ, from Sat [Brahman]; āgamya, having come; sataḥ āgacchāmahe iti, we have come from Sat; na viduḥ, do not know; te, these [beings]; iha, here [in this world]; vyāghraḥ vā, a tiger; siṃhaḥ vā, or a lion; vṛkaḥ vā, or a leopard; varāhaḥ vā, or a boar; kīṭaḥ vā, or a bug; pataṅ-gaḥ vā, or a flying insect; daṃśaḥ vā, or a biting flea; maśakaḥ vā, or a mosquito; yat yat, whatever; bhavanti, they are [before]; tat, that; ābhavanti, they are after [because they do not yet know the Self].3. sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
एवम् एव खलु सोम्य इमाः सर्वाः प्रजाः यस्मात् सति संपद्य न विदुः, तस्मात् सतः आगम्य न विदुः ‘सतः आगच्छामहे’ आगताः इति वा। ते इह व्याघ्रः इत्यादि समानम् अन्यत्। दृष्टं लोके जले वीची-तरङ्ग-फेन-बुद्बुदादयः उत्थिताः पुनः तद्-भावं गताः विनष्टाः इति। जीवाः तु तत्-कारण-भावं प्रत्यहं गच्छन्तः अपि सुषुप्ते मरण-प्रलययोः च न विनश्यन्ति इत्येतत्, भूयः एव मा भगवान् विज्ञापयतु दृष्टान्तेन। तथा सोम्य इति ह उवाच पिता॥ So, too, dear boy, all these creatures after having been absorbed in Sat, are not aware of having come from Sat. ‘Whatever they are here, tiger’ etc. are to be explained as before. It is seen in the world that the ripples, waves, foam, bubbles etc. that are formed in water become destroyed, as soon as they assume again the shape of water. But the Jīvas (transmigratory souls), though they attain their source every day during deep sleep, at death or during dissolution, do not become destroyed. Revered sir, be pleased to enlighten me further by means of an illustration. ‘Let it be so, dear boy’, said the father.
O Somya, if someone strikes at the root of a big tree, it will continue to live, though it may exude some juice. If he strikes at the middle, it will still live, though it may exude some juice. If he strikes at the top of the tree, it will survive, though it may exude some juice. Pervaded by the self, the tree will keep drinking juice and living happily.✅
asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati.Somya, O Somya; asya mahataḥ vṛkṣasya, of this big tree; yaḥ mūle abhyāhanyāt, [if] a person strikes at the root; jīvan, it [the tree] continues to live; sravet, [though] it exudes juice; yaḥ madhye abhyāhanyāt, [if] a person strikes in the middle; jīvan, it [the tree] continues to live; sravet, [though] it exudes juice; yaḥ agre abhyāhanyāt, [if] a person strikes at the top; jīvan, it [the tree] continues to live; sravet, [though] it exudes juice; saḥ eṣaḥ, this [tree]; jīvena ātmanā anuprabhūtaḥ, is pervaded by the living Self; pepīyamānaḥ, it continues drinking; modamānaḥ tiṣṭhati, [and] living happily.
शृणु दृष्टान्तम् – Hear an example in the matter.अस्य हे सोम्य महतः अनेक-शाखादि-युक्तस्य वृक्षस्य, अस्य इति अग्रतः स्थितं वृक्षं दर्शयन् आह – यदि यः कश्चित् अस्य मूले अभ्याहन्यात्, परश्वादिना सकृद् घात-मात्रेण न शुष्यति इति जीवन् एव भवति, तदा तस्य रसः स्रवेत्। तथा यः मध्ये अभ्याहन्यात् जीवन् स्रवेत्, तथा यः अग्रे अभ्याहन्यात् जीवन् स्रवेत्। सः एषः वृक्षः इदानीं जीवेन आत्मना अनुप्रभूतः अनुव्याप्तः पेपीयमानः अत्यर्थं पिबन् उदकं भौमान् च रसान् मूलैः गृह्णन् मोदमानः हर्षं प्राप्नुवन् तिष्ठति॥ Pointing to the tree standing in front (the father) said, ‘Dear boy, if anyone strikes at the root of this huge tree, i.e. the tree having many branches, with an axe etc., it does not become dried as soon as it is struck with axe etc. It remains living still. Then its sap will ooze out of it. Similarly, if anyone strikes at the middle, its sap will ooze out, it being still alive. Again, if anyone strikes at the top of it, its sap will ooze out, it being still alive. Now, this tree is pervaded by Jīva that is the Self and it exists absorbing large quantities of water and other substances from the earth through its roots, and experiencing great joy.
But if the self leaves a branch of a tree, that branch withers away and dies. If it leaves a second branch, that branch too will die. If it leaves a third branch, that branch also will die. If the self withdraws from the whole tree, then the whole tree will die.✅
asya yadekāṃ śākhāṃ jīvo jahātyatha sā śuṣyati dvitīyāṃ jahātyatha sā śuṣyati tṛtīyāṃ jahātyatha sā śuṣyati sarvaṃ jahāti sarvaḥ śuṣyati.Yat, if; jīvaḥ, the self [life]; asya ekām śākhām, one branch of it [the tree]; jahāti, abandons; atha, then; sā śuṣyati, it [the branch] withers away; dvitīyām, a second [branch]; jahāti, [if] it leaves; atha sā śuṣyati, then it [the branch] withers away; tṛtīyām, a third [branch]; jahāti, [if] it leaves; atha sā śuṣyati, then it [the branch] withers away; sarvam jahāti, [if] it leaves all [the whole tree]; sarvaḥ śuṣyati, the whole tree withers away.
तस्य अस्य यद् एकां शाखां रोग-ग्रस्ताम् आहतां वा जीवः जहाति उपसंहरति शाखायां विप्रसृतम् आत्मांशम्, अथ सा शुष्यति। वाङ्-मनः-प्राण-करण-ग्रामानुप्रविष्टः हि जीवः इति तदुपसंहारे उपसंह्रियते। जीवेन च प्राण-युक्तेन अशितं पीतं च रसतां गतं जीवन् शरीरं वृक्षं च वर्धयत् रस-रूपेण जीवस्य सद्-भावे लिङ्गं भवति। अशित-पीताभ्यां हि देहे जीवः तिष्ठति। ते च अशित-पीते जीव-कर्मानुसारिणी इति। तस्य एकाङ्ग-वैकल्य-निमित्तं कर्म यदा उपस्थितं भवति, तदा जीवः एकां शाखां जहाति, शाखायः आत्मानम् उपसंहरति। अथ तदा सा शाखा शुष्यति। Either due to disease or due to injury, if the life rejects a branch of this tree, i.e. if the life-force pervading the tree withdraws, then that branch dries up, for the Jīva pervades the speech, mind, Prāṇa, and the aggregate of the senses. As such, when these withdraw, the Jīva, too, withdraws. That which is eaten and drunk are converted into essence by the Jīva in association with Prāṇa. Since the tree and its body possessed of Jīva are nourished by the essence, the latter becomes indicative of the presence of Jīva, for the Jīva exists in the body by means of what is eaten and drunk and these food and drink act in accordance with the result of karma of the Jīva. When the circumstances arise under which the result of karma which is to cause the maiming of a limb, becomes operative, then the Jīva rejects that branch, i.e. it withdraws itself from that branch. Thereafter, that branch dries up.जीव-स्थिति-निमित्तः रसः जीव-कर्माक्षिप्तः जीवोपसंहारे न तिष्ठति। रसापगमे च शाखा शोषम् उपैति। तथा सर्वं वृक्षम् एव यदा अयं जहाति तदा सर्वः अपि वृक्षः शुष्यति। वृक्षस्य रस-स्रवण-शोषणादि-लिङ्गात् जीववत्त्वं, दृष्टान्त-श्रुतेः च, चेतनावन्तः स्थावराः इति। बौद्ध-काणाद-मतम् अचेतनाः स्थावराः इत्येतद् असारम् इति दर्शितं भवति॥ The essence which is dependent on the existence of the Jīva, and which comes to exist in accordance with the karma of the Jīva, does not continue when the Jīva withdraws itself. When the essence disappears, the branch withers. Similarly, when this (the life) rejects the whole tree, then the whole tree itself withers. By the signs such as oozing of the sap, withering etc., it is proved that the tree is possessed of Jīva. This is evidenced by the śruti that declares that the unmoving things (trees, plants, etc.) are endowed with sentience. By this is shown that the views of the followers of the Buddha and Kaṇāda (i.e., the Vaiśeṣikas, of the Atomic school of philosophy) that the unmoving objects are insentient, do not hold good.
The father said; ‘O Somya, know this: When the self leaves the body, the body surely dies. The self, however, never dies. That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
evameva khalu somya viddhīti hovāca jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Evam eva khalu, like this; somya, O Somya; viddhi, know; iti ha uvāca, he said; jīva-apetam, deserted by the [individual] self [jīva]; idam, this [body]; vāva kila mriyate, is truly dead; jīvaḥ na mriyate, the self never dies; saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the [indivisible] Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
यथा अस्मिन् वृक्ष-दृष्टान्ते दर्शितम् – जीवेन युक्तः वृक्षः अशुष्कः रस-पानादि-युक्तः जीवति इति उच्यते, तद्-अपेतः च म्रियते इति उच्यते – Just as it is shown through the illustration that a tree, when in association with the Jīva, is said to be living without withering, by drinking the essence etc., similarly, when separated from the Jīva, this body dies.एवम् एव खलु सोम्य विद्धि इति ह उवाच – जीवापेतं जीव-वियुक्तं वाव किल इदं शरीरं म्रियते न जीवः म्रियते इति। कार्य-शेषे च सुप्तोत्थितस्य मम इदं कार्य-शेषम् अपरिसमाप्तम् इति स्मृत्वा समापन-दर्शनात्। जात-मात्राणां च जन्तूनां स्तन्याभिलाष-भयादि-दर्शनात् च अतीत-जन्मान्तरानुभूत-स्तन्य-पान-दुःखानुभव-स्मृतिः गम्यते। अग्नि-होत्रादीनां च वैदिकानां कर्मणाम् अर्थवत्त्वात् न जीवः म्रियते इति। सः यः एषः अणिमा इत्यादि समानम्। He said, ‘Dear boy, know in this way that when separated from the Jīva, this body definitely dies, but the Jīva does not die. It is seen that a man who has risen up after sleep, remembers, ‘I have left the thing unfinished’, and goes to finish it. Again, the creatures that are just born, seem to entertain a liking for breast-feeding and also entertain fear. This leads to the inference that they have the memory of the experience of breast-feeding, as also that of fear in their previous births. Besides, inasmuch as the Veda rites such as the Agni-hotra, have a purpose to serve, it shows that the Jīva does not die. ‘That which is this subtle principle’ etc. same as before (ChanU.6.8.7).कथं पुनः इदम् अत्यन्त-स्थूलं पृथिव्यादि नाम-रूपवद् जगत् अत्यन्त-सूक्ष्मात् सद्-रूपाद् नाम-रूप-रहितात् सतः जायते, इत्येतद् दृष्टान्तेन भूयः एव मा भगवान् विज्ञापयतु इति। तथा सोम्य इति ह उवाच पिता॥ How then, is this extremely gross universe consisting of such names and forms as earth and the rest, born from Sat that is extremely subtle and devoid of name and form? ‘Revered sir, be pleased to enlighten me further by means of an illustration’, said Śveta-ketu. ‘Let it be so, dear boy’, said the father.
Uddālaka said, ‘Bring me a fruit from this banyan tree.’ Śveta-ketu replied, ‘I have brought it, sir.’ Uddālaka: ‘Break it.’ Śveta-ketu: ‘I’ve broken it, sir.’ Uddālaka: ‘What do you see inside?’ Śveta-ketu: ‘There are tiny seeds, sir.’ Uddālaka: ‘Break one of them, my son.’ Śveta-ketu: ‘Sir, I’ve broken it.’ Uddālaka: ‘What do you see in it?’ Śveta-ketu: ‘Nothing, sir’.✅
nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṃ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiṃcana bhagava iti.Nyag-rodha-phalam ataḥ āhara iti, [Uddālaka said,] bring me a fruit from this banyan tree; idam bhagavaḥ iti, [Śveta-ketu replied,] here it is, sir; bhinddhi iti, break it; bhinnam bhagavaḥ iti, I have broken it sir; kim atra paśyasi iti, what do you see in it; aṇvyaḥ iva imāḥ dhānāḥ, these tiny seeds; bhagavaḥ iti, sir; āsām ekām bhinddhi, break one of them; aṅga iti, my child; bhinnā bhagavaḥ iti, it is broken, sir; kim atra paśyasi iti, what do you see in it; na kiñcana bhagavaḥ iti, nothing, sir.
यदि एतत् प्रत्यक्षी-कर्तुम् इच्छसि – If you wish to realise,अतः अस्मात् महतः न्यग्-रोधात् फलम् एकम् आहर – इति उक्तः तथा चकार। सः, इदं भगवः उपहृतं फलम् इति दर्शितवन्तं प्रति आह – फलं भिन्द्धि इति। भिन्नम् इति आह इतरः। तम् आह पिता – कि अत्र पश्यसि? इति उक्तः आह – अण्व्यः अणुतराः इव इमाः धानाः बीजानि पश्यामि भगवः इति। आसां धानानाम् एकां धानाम् अङ्ग हे वत्स भिन्द्धि। इति उक्तः आह – भिन्ना भगवः इति। यदि भिन्ना धाना तस्यां भिन्नायां किं पश्यसि? इति उक्तः आह – न किंचन पश्यामि भगवः इति॥ From this large fig-tree, bring one fruit. Being told thus, the son acted accordingly. ‘Here it is brought, revered sir’. To him who had shown the fruit, (the father) said, ‘Break the fruit’. Then the other replied, ‘It is broken, revered sir’. To him the father said, ‘What do you see in it?’ He said, ‘I see these grains, minute seed-parts in it, revered sir’. ‘Dear boy, break one of them’. Being told thus, Śveta-ketu said, ‘It is broken, revered sir’. ‘If the grain is broken, what do you see in the broken one?’ When asked so, Śveta-ketu said, ‘Nothing, revered sir’.
Uddālaka said: ‘O Somya, the finest part in that seed is not visible to you. But in that finest part lies hidden the huge banyan tree. Have faith in what I say, O Somya’.✅
taṃ hovāca yaṃ vai somyaitamaṇimānaṃ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṃ mahānyagrodhastiṣṭhati śraddhatsva somyeti.Tam, to him [his son]; ha uvāca, [Uddālaka] said; somya, O Somya; etam vai aṇimānam, that subtle part; yam na nibhālayase, which you do not see; etasya vai, of this very; aṇimnaḥ, subtle part; somya, O Somya; eṣaḥ mahā-nyag-rodhaḥ, this big banyan tree; tiṣṭhati, exists; śraddhatsva somya iti, have faith [in what I say], O Somya.
तं पुत्रं ह उवाच – वट-धानायां भिन्नायां यं वट-बीज-अणिमानं हे सोम्य एतं न निभालयसे न पश्यसि, तथा अपि एतस्य वै किल सोम्य एषः महान् न्यग्-रोधः बीजस्य अणिम्नः सूक्ष्मस्य अदृश्यमानस्य कार्य-भूतः स्थूल-शाखा-स्कन्ध-फल-पलाशवान् तिष्ठति उत्पन्नः सन्, उत्तिष्ठति इति वा, उच्छब्दः अध्याहार्यः। अतः श्रद्धत्स्व सोम्य सतः एव अणिम्नः स्थूलं नाम-रूपादिमत् कार्यं जगद् उत्पन्नम् इति। To the son he said, ‘Dear boy, although you do not perceive the minutest seed-part of the broken seed, still, dear boy, as the product of this minute, subtle, and imperceptible seed-part, grows this large fig-tree, with branches, bows, fruits, and leaves. The word ut should be prefixed to the verb tiṣṭhati (i.e. it ‘grows’, instead of it ‘stands or exists’). Hence, dear boy, have faith in this that out of Sat that is subtle, has arisen as its effect this gross universe consisting of name and form.यद्यपि न्यायागमाभ्यां निर्धारितः अर्थः तथा एव इति अवगम्यते, तथापि अत्यन्त-सूक्ष्मेषु अर्थेषु बाह्य-विषयासक्त-मनसः स्वभाव-प्रवृत्तस्य असत्यां गुरुतरायां श्रद्धायां दुरवगमत्वं स्याद् इति आह – श्रद्धत्स्व इति। श्रद्धायां तु सत्यां मनसः समाधानं बुभुत्सिते अर्थे भवेत्, ततः च तदर्थावगतिः। “अन्यत्र मनाः अभूवम्” (BrhU.1.5.3) इत्यादि-श्रुतेः॥ Though such is the settled meaning from the logical and scriptural view-points, in the case of those who by a natural inclination are engrossed mentally in things that are external, it is extremely hard to comprehend the subtle truths, for want of intense faith (śraddhā). Hence it is said, ‘Have faith’. It is only when there is faith, there will be the concentration (samādhānam) of the mind on what one wishes to know; then alone will follow the comprehension of the subject, as evidenced by the śruti-text, ‘My mind was elsewhere.’ (BrhU.1.5.3).
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
sa ya eṣo'ṇimaitadātmyamidadṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
सः यः इत्यादि उक्तार्थम्। यदि तत् सद् जगतः मूलम्, कस्माद् न उपलभ्यते इत्येतद् दृष्टान्तेन मा भगवान् भूयः एव विज्ञापयतु इति। तथा सोम्य इति ह उवाच पिता॥ ‘That which is …’ etc. has already been explained. If that Sat is the source of the universe, how is it that it is not-perceived? ‘Be pleased to enlighten me further, revered sir, by means of an illustration’. The father said, ‘Let it be so, dear boy’.
[Uddālaka said,] ‘Put this lump of salt into water and come to me in the morning.’ Śveta-ketu did as he was told. Uddālaka said to him, ‘My son, bring me the salt that you put in the water.’ Śveta-ketu looked, but he could not find it, as the salt had dissolved in the water.✅
lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra taṃ hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda.Lavaṇam etat, this salt; udake, in water; avadhāya, put; atha mā, then to me; prātaḥ, in the morning; upasīdathāḥ iti, come; saḥ, he [Śveta-ketu]; tathā, that way; ha cakāra, did; tam ha uvāca, he said to him [to Śveta-ketu]; yat lavaṇam, that salt which; doṣā, at night; udake avādhāḥ, you put into water; aṅga, my son; tat, that; āhara iti, bring it back; tat, that; ha avamṛśya, having searched for; na viveda, he did not find.
विद्यमानम् अपि वस्तु न उपलभ्यते, प्रकारान्तरेण तु उपलभ्यते इति शृणु अत्र दृष्टान्तम् – यदि च इमम् अर्थं प्रत्यक्षी-कर्तुम् इच्छसि – A thing, though existing,
may not be perceptible, but it
becomes perceptible in some
other way. Now listen to an
illustration, if you wish to
realise it.क्ष्पिण्ड-रूपं लवणम् एतद् घटादौ उदके अवधाय प्रक्षिप्य अथ मा मां श्वः प्रातः उपसीदथाः उपगच्छेथाः इति। सः ह पित्रा उक्तम् अर्थं प्रत्यक्षी-कर्तुम् इच्छन् तथा चकार। तं ह उवाच परेद्युः प्रातः – यद् लवणं दोषा रात्रौ उदके अवाधाः निक्षिप्तवानसि अङ्ग हे वत्स तद् आहर – इति उक्तः तद् लवणम् आजिहीर्षुः ह किल अवमृश्य उदके न विवेद न विज्ञातवान्, यथा तद् लवणं विद्यमानम् एव सत् अप्सु लीनं संश्लिष्टम् अभूत्॥ ‘Put this lump of salt into water in the jar and come to me tomorrow morning’. And he, being anxious to realise what the father had expressed, did accordingly. Next day morning Āruṇi said to him, ‘Bring the salt. dear son, which you had put into water at night’. Being told thus, he, with a desire to bring the salt, searched for it, but he could not find out. Though that salt was there alone, it had become dissolved, i.e. well mixed up with water.
[Uddālaka said,] ‘My son, drink the water at the surface.’ [Śveta-ketu did that, and Uddālaka asked,] ‘How does it taste?’ [Śveta-ketu replied,] ‘It is saline.’ [Uddālaka then said:] ‘Drink it from the middle. How does it taste?’ ‘It is saline.’ ‘Drink it from the bottom. How does it taste?’ ‘It is saline.’ ‘Throw the water away and then come to me.’ Śveta-ketu did so. The father said to him: ‘There is salt in every part of the water, yet you cannot see it. Similarly, O Somya, Sat [the Self] is here in this body, yet you cannot see it in the body.’✅
yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti taddha tathā cakāra tacchaśvatsaṃvartate taṃ hovācātra vāva kila tatsomya na nibhālayase'traiva kileti.Yathā, since; vilīnam eva, it had disappeared [in the water]; aṅga, my son; asya antāt ācāma iti, drink from its surface; katham iti, how is it; lavaṇam iti, saline; madhyāt ācāma iti, drink from the middle; katham iti, how is it; lavaṇam iti, saline; antāt ācāma iti, drink from the bottom; katham iti, how is it; lavaṇam iti, saline; abhiprāsya etat, throw this away; atha mā upasīdathāḥ iti, then come to me; tat ha tathā cakāra, he did likewise; tat, that [salinity]; śaśvat, always; saṃvartate, prevails everywhere; tam ha uvāca, he said to him [to Śveta-ketu]; atra vāva kila, here [in this body]; somya, O Somya; sat, the self [exists]; na nibhālayase, [but] you do not see it; atra eva kila iti, here [in the body].
यथा विलीनं लवणं न वेत्थ तथापि, तच्चक्षुषा स्पर्शनेन च पिण्ड-रूपं लवणम् अगृह्यमाणं विद्यते एव अप्सु, उपलभ्यते च उपायान्तरेण – इत्येतत् पुत्रं प्रत्याययितुम् इच्छन् आह – अङ्ग अस्य उकस्य अन्तात् उपरि गृहीत्वा आचाम – इति उक्त्वा पुत्रं तथा कृतवन्तम् उवाच – कथम् इति। इतर आह – लवणं स्वादुतः इति। तथा मध्याद् उदकस्य गृहीत्वा आचाम इति। कथम् इति। लवणम् इति। तथा अन्तात् अधो-देशात् गृहीत्वा आचाम इति। कथम् इति। लवणम् इति। As the salt is dissolved, you do not perceive it, yet it is in water itself, though not seen or felt in the form of a lump, and is perceptible through some other process. With a view to convince the son he said, ‘Dear son, take a sip from the top of the water’, Having said so, he asked the son who had done accordingly. ‘How is it?’ The other replied, ‘It tastes salty’, ‘ (With a straw) Take a sip from the middle of water. How is it?’ ‘It is salty’, take a sip from the bottom. ‘How is it?’ ‘It is salty’.यदि एवम्, अभिप्रास्य परित्यज्य एतद् उदकम्, आचम्य, अथ मा उपसीदथाः इति। तद् ह तथा चकार। लवणं परित्यज्य पितृ-समीपम् आजगाम इत्यर्थः, इदं वचनं ब्रुवन् – ‘तद् लवणं तस्मिन् एव उदके यन्-मया रात्रौ क्षिप्तं शश्वत् नित्यं संवर्तते विद्यमानम् एव सत् सम्यग् वर्तते’ इति। If it be so, after throwing this water away and taking a sip (rinsing the mouth), come to me. He did accordingly. That is to say, after throwing away the water, he approached the father, saying, ‘That salt which was put by me in water at night, exists there always, i.e. it is there in it in all manner.’एवम् उक्तवन्तं तं ह उवाच पिता – यथा इदं लवणं दर्शन-स्पर्शनाभ्यां पूर्वं गृहीतं पुनः उदके विलीनं ताभ्याम् अगृह्यमाणम् अपि विद्यते एव, उपायान्तरेण जिह्वया उपलभ्यमानत्वात् – एवम् एव अत्र एव अस्मिन् एव तेजो-अब्-अन्नादि-कार्ये शुङ्गे देहे। वाव, किल, इति आचार्योपदेश-स्मरण-प्रदर्शनार्थौ। सत् तेजो-अब्-अन्नादि-शुङ्ग-कारणं, वट-बीजाणिमवद् विद्यमानम् एव इन्द्रियैः न उपलभसे न निभालयसे। To him who spoke thus, the father said, ‘The salt which was known earlier through sight and touch, and which, though not known afterwards through those means, since it was dissolved in water, becomes known again by another means, viz. tasting with the tongue. In the same way, here, too, i.e. in the body which is a sprout in the form of the product of fire, water, and food – here the words vāva (certainly) and kila (an indeclinable) are just to call to memory the instructions of the teacher – you do not perceive by the senses Sat that is the source of the sprout which is the product of fire, water, and food, even though, like the imperceptible subtle particle of the seed of the fig-tree, it is there.यथा अत्र एव उदके दर्शन-स्पर्शनाभ्याम् अनुपलभ्यमानं लवणं विद्यमानम् एव जिह्वया उपलब्धवान् असि – एवम् एव अत्र एव किल विद्यमानं सत् जगन्-मूलम् उपायान्तरेण लवणाणिमवत् उपलप्स्यसे इति वाक्य-शेषः॥ Just as you have by means of the tongue, perceived the salt that is here in the water and that is imperceptible through sight and touch, so also in the instant case (i.e. here in our context), you can certainly perceive Sat, the source of the universe that exists like the subtle part of salt, through other means. Thus the sentence should be completed.
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
सः यः इत्यादि समानम्। यदि एवं लवणाणिमवद् इन्द्रियैः अनुपलभ्यमानम् अपि जगन्-मूलं सत् उपायान्तरेण उपलब्धुं शक्यते, यदुपलम्भात् कृतार्थः स्याम्, अनुपलम्भात् च अकृतार्थः स्याम् अहम्, तस्य एव उपलब्धौ कः उपायः इति एतत् भूयः एव मा भगवान् विज्ञापयतु दृष्टान्तेन। तथा सोम्य इति ह उवाच॥ ‘That which …’ etc., same as before. ‘Thus, even if ‘Sat’, the source of the universe, is imperceptible to the senses, as in the case of the subtle particle of salt, if it be perceptible through other means, be pleased to enlighten me further, revered sir, through an illustration, by the acquisition of which (knowledge) I might become an accomplished person, and by the non-acquisition of which I would not become accomplished’. ‘Let it be so, dear boy’, said the father.
O Somya, as when a person is brought blindfolded from the Gandhāra country and left in a deserted place, he turns sometimes to the east, sometimes to the north, sometimes to the south, and sometimes to the west, shouting: ‘I have been brought here blindfolded! I have been left here blindfolded!’—✅
yathā somya puruṣaṃ gandhārebhyo'bhinaddhākṣamānīya taṃ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ.Yathā, just as; somya, O Somya; puruṣam, a person, gandhārebhyaḥ, from the Gandhāra region; abhinaddha-akṣam ānīya, is brought blindfolded; tataḥ, from there; tam visṛjet, [and] leaves him; ati-jane, in a deserted place; yathā, as; saḥ, he; tatra, there; prāṅ vā, facing the east; udaṅ vā, or facing the north; adharāṅ vā, or facing the south; pratyaṅ vā, or facing the west; pradhmāyīta, shouts; abhinaddha-akṣaḥ ānītaḥ, I have been brought blindfolded; abhinaddha-akṣaḥ visṛṣṭaḥ, I have been left blindfolded.
यथा लोके हे सोम्य पुरुषं यं कंचित् गन्धारेभ्यः जन-पदेभ्यः अभिनद्ध-अक्षं बद्ध-चक्षुषम् आनीय द्रव्य-हर्ता तस्करः तम् अभिनद्ध-अक्षम् एव बद्ध-हस्तम् अरण्ये ततः अपि अति-जने अतिगत-जने अत्यन्त-विगत-जने देशे विसृजेत्। सः तत्र दिग्-भ्रमोपेतः यथा प्राङ् वा प्रागञ्चनः प्राङ्-मुखः वा इत्यर्थः। तथा उदङ् वा अधराङ् वा प्रत्यङ् वा प्रध्मायीत शब्दं कुर्यात्, विक्रोशेत् – ‘अभिनद्ध-अक्षः अहं गन्धारेभ्यः तस्करेण आनीतः, अभिनद्ध-अक्षः एव विसृष्टः’ इति॥ Just as in the world, dear boy, a thief who robs men of their wealth by bandaging their eyes, having brought a man from the region of Gandhāra, might throw him into a forest region still more desolate, i.e. extremely lonely without the trace of man with his eyes bandaged and hands tied, and just as that man, having lost all sense of the directions, would cry aloud towards the east or towards the north, or towards the south or towards the west, (saying) “With my eyes bandaged I have been brought here from the Gandhāra region by the thief and with my eyes bandaged I have been left”.
—And as someone may remove that person’s blindfold and say, ‘Gandhāra is this way; go this way,’ and the intelligent man goes from one village to another, asking his way and relying on the information people give, until he reaches Gandhāra; similarly, a person who gets a teacher attains knowledge. His delay is only as long as he is not free of his body. After that he becomes merged in the Self.✅
tasya yathābhinahanaṃ pramucya prabrūyādetāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti sa grāmādgrāmaṃ pṛcchanpaṇḍito medhāvī gandhārānevopasampadyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṃ yāvanna vimokṣye'tha sampatsya iti.Yathā, as; tasya, his; abhinahanam, blindfold; pramucya, having removed; prabrūyāt, someone says; etām diśam, this way; gandhārāḥ, is the Gandhāra country; etām diśam vraja iti, go this way; saḥ, he; grāmāt grāmam pṛcchan, asking from village to village; paṇḍitaḥ medhāvī, the enlightened person who gets knowledge [of what direction to go in]; gandhārān eva upasampadyeta, reaches Gandhāra itself; evam eva, in the same way; iha, in this world; puruṣaḥ veda, a person knows; ācāryavān, guided by a teacher; tasya, his; tāvat eva, that long; ciram, delay; yāvat, as long as; na vimokṣye, he is not free [from the body]; atha sampatsye iti, then he becomes merged in the Self [lit., he succeeds].
एवं विक्रोशतः – Of him thus crying aloud,तस्य यथा अभिनहनं यथा बन्धनं प्रमुच्य मुक्त्वा कारुणिकः कश्चित् एतां दिशम् उत्तरतः गन्धाराः एतां दिशं व्रज – इति प्रब्रूयात्। सः एवं कारुणिकेन बन्धनात् मोक्षितः ग्रामात् ग्रामान्तरं पृच्छन् पण्डितः उपदेशवान् मेधावी परोपदिष्ट-ग्राम-प्रवेश-मार्गावधारण-समर्थः सन् गन्धारान् एव उपसम्पद्येत, न इतरः मूढमतिः, देशान्तर-दर्शन-तृड् वा। When someone, out of compassion, might untie the bandage and liberate him, saying, “The Gandhāra region is on the north of this place; proceed in this direction”, he, thus liberated from the bondage by a merciful man, seeking his way from village to village, being thus advised and capable of understanding the path of entering the village, as instructed by others, would reach the Gandhāra region indeed. But any other dull-witted man or one who is interested in seeing different places, does not reach (one’s village).यथा अयं दृष्टान्तः वर्णितः – स्व-विषयेभ्यः गन्धारेभ्यः पुरुषः तस्करैः अभिनद्ध-अक्षः, अविवेकः दिङ्-मूढः, अशनाया-पिपासादिमान्, व्याघ्र-तस्कराद्यनेक-भयानर्थ-व्रात-युतम् अरण्यं प्रवेशितः, दुःखार्तः विक्रोशन् बन्धनेभ्यः मुमुक्षुः तिष्ठति। सः कथंचिद् एव कारुणिकेन केनचिद् मोक्षितः स्व-देशान् गन्धारान् एव आपन्नः, निर्वृतः सुखी अभूत्। Just as it is shown by this illustration that a man dragged by robbers from his own place viz. the region of Gandhāra, with his eyes bandaged, devoid of discrimination and the sense of direction, hungry and thirsty, having entered the forest infested with tigers, robbers and the like, and many other horrible things, crying aloud with the intense desire of becoming free from the bondage, was somehow liberated by a merciful man and just as he reached his own place viz. the Gandhāra region and lived happily,…एवम् एव सतः जगद्-आत्म-स्वरूपात् तेजो-अब्-अन्नादिमयं देह-अरण्यं वात-पित्त-कफ-रुधिर-मेदो-मांसास्थि-मज्जा-शुक्र-कृमि-मूत्र-पुरीषवत् शीतोष्णाद्यनेक-द्वन्द्व-दुःखवत् च इदं मोह-पट-अभिनद्ध-अक्षः भार्या-पुत्र-मित्र-पशु-बन्ध्वादि-दृष्टादृष्टानेक-विषय-तृष्णा-पाशितः पुण्यापुण्यादि-तस्करैः प्रवेशितः अहम् अमुष्य पुत्रः, मम एते बान्धवाः, सुखी अहं दुःखी मूढः पण्डितः धार्मिकः बन्धुमान् जातः मृतः जीर्णः पापी, पुत्रः मे मृतः, धनं मे नष्टम्, हा हतः अस्मि। कथं जीविष्यामि? का मे गतिः? किं मे त्राणम्? …even so, in the forest of the body which has come into being as a result of association of fire, water, and food w1th Sat (Being) possessed of the nature of the Self of the universe, and which is a conglomeration of air, bile, phlegm, blood, fat, flesh, bones, marrow, semen virile, germs, urine and faeces, accompanied by many pairs of opposites such as heat and cold, happiness and sorrow, (a man laments) with his eyes bandaged by the cloth of delusion. He is bound by the rope of cravings for many things, seen and unseen, like wife, son, friend, cow, relative etc. dragged by robbers such as good and evil, being caught in hundreds and thousands of nets of evil. He cries aloud: “I am happy”, “I am unhappy”, “I am ignorant”, “I am learned”, “I follow the path of virtue”, “I have relatives”, “I am born”, “I am dead”, “I have become worn-out”, “I am a sinner”, “My son is dead”, “My wealth is lost”, “I am slain”, “How shall I live?”, “Where is my refuge?”, “Where is protection for me?”इत्येवम् अनेक-शत-सहस्रानर्थ-जालवान् विक्रोशन् कथंचिद् एव पुण्यातिशयात् परम-कारुणिकं कंचित् सद्-ब्रह्मात्मविदं विमुक्त-बन्धनं ब्रह्मिष्ठं यदा आसादयति, तेन च ब्रह्मविदा कारुण्यात् दर्शित-संसार-विषय-दोष-दर्शन-मार्गः विरक्तः संसार-विषयेभ्यः – न असि त्वं संसारी, अमुष्य पुत्रत्वादि-धर्मवान्। किं तर्हि? सत् यत् तत् त्वम् असि –इति अविद्या-मोह-पट-अभिनहनात् मोक्षितः गन्धार-पुरुषवत् च स्वं सद्-आत्मानम् उपसंपद्य सुखी निर्वृतः स्याद् इति एतम् एव अर्थम् आह – आचार्यवान् पुरुषः वेद इति। As a result of accumulated virtue, he somehow happens to come across an extremely merciful person who is a knower of Sat that is Brahman or Self, is free from all bondages, and is devoted to Brahman. When by that knower of Brahman is shown, out of compassion, the evils attached to the objects of saṃsāra (transmigratory existence), he becomes detached from all things belonging to saṃsāra. ‘You do not belong to saṃsāra, nor have you any such qualities as being a son. Then, who are you? You are that which is Sat! Thus, freed from the bandage made of the cloth of ignorance and delusion, like the man of Gandhāra, having attained Sat that is the Self, he becomes happy and contented. This is the meaning of the sentence, ‘that man knows who has a teacher’ (vide the mantra above).तस्य अस्य एवम् आचार्यवतः मुक्त-अविद्या-अभिनहनस्य तावद् एव तावान् एव कालः चिरं क्षेपः। सद्-आत्म-स्वरूप-संपत्तेः इति वाक्य-शेषः। कियान् कालः चिरम्? इति उच्यते – यावद् न विमोक्ष्ये न विमोक्ष्यते इत्येतत्, पुरुष-व्यत्ययेन, सामर्थ्यात्। येन कर्मणा शरीरम् आरब्धं तस्य उपभोगेन क्षयात् देह-पातः यावद् इत्यर्थः। अथ तदा एव, सत् सम्पत्स्ये सम्पत्स्यते इति पूर्ववत्। न हि देह-मोक्षस्य सत्-सम्पत्तेः च काल-भेदः अस्ति, येन अथ-शब्दः आनन्तर्यार्थः स्यात्। How long should one who has a preceptor and who is free from the bondage of ignorance, wait for attaining Sat, that is the Self? Thus, the left-over part should be completed. Until what time? This is being said. Until such time as he is freed from the body. By virtue of the context, the verb vimokṣye (first person) should be taken in the sense of vimokṣyate (third person), i.e. until the body falls on the exhaustion of the karma due to which the body has come into being. Then simultaneously he attains Sat. The verb sampatsye should be meant as sampatsyate as pointed out earlier. There is no interval between the liberation from the body and the attainment of Sat.
[•A doubt will normally arise as to whether the attainment of Sat takes place only after giving up the body, since there is the word atha which means ‘thereafter’. The Ācārya says that the word atha here does not mean ‘thereafter’ and that it should be taken in the sense of ‘simultaneously’, for there is no lapse of time between the fall of the body and the attainment of Sat.•]
Here the word athaḥ does not mean ‘thereafter’.ननु यथा सद्विज्ञानानन्तरमेव देहपातः सत्संपत्तिश्च न भवति कर्मशेषवशात्, तथा अप्रवृत्तफलानि प्राग्ज्ञानोत्पत्तेर्जन्मान्तरसंचितान्यपि कर्माणि सन्तीति तत्फलोपभोगार्थं पतिते अस्मिञ्शरीरान्तरमारब्धव्यम्। उत्पन्ने च ज्ञाने यावज्जीवं विहितानि प्रतिषिद्धानि वा कर्माणि करोत्येवेति तत्फलोपभोगार्थं च अवश्यं शरीरान्तरमारब्धव्यम्, ततश्च कर्माणि ततः शरीरान्तरम् इति ज्ञानानर्थक्यम्, कर्मणां फलवत्त्वात्। (Pūrvapakṣa): Just as the fall of the body and the attainment of Sat do not happen even after the acquisition of knowledge of Sat, for the reason that there is still the residual karma, so also, prior to the acquisition of knowledge, there existed the accumulated karma of the previous births, which has not begun to operate. As such, for the enjoyment of that (accumulated karma) a body will have to be assumed afresh when the existing one falls. And, even after the acquisition of knowledge, one performs karmas, permitted and prohibited, until one lives. Hence, for the enjoyment of the fruit of those karmas, another fresh body will necessarily have to be assumed. Thereafter, too, further karmas arise, and again a body still afresh will have to be assumed. Hence knowledge is useless, inasmuch as karma has its effect.अथ ज्ञानवतः क्षीयन्ते कर्माणि, तदा ज्ञानप्राप्तिसमकालमेव ज्ञानस्य सत्संपत्तिहेतुत्वान्मोक्षः स्यादिति शरीरपातः स्यात्। तथा च आचार्याभावः इति आचार्यवान्पुरुषो वेद इत्यनुपपत्तिः। ज्ञानान्मोक्षाभावप्रसङ्गश्च देशान्तर-प्राप्त्युपाय-ज्ञानवद् अनैकान्तिक-फलत्वं वा ज्ञानस्य। Then, if the actions of the man of knowledge will become exhausted, emancipation should occur exactly at the time of acquisition of knowledge, and the body should also fall, since knowledge is instrumental in the attainment of Sat. In such a case there will be the absence of any preceptor (i.e, this one could not then teach others, hence no teachers would ever be possible). Hence, the statement, ‘that man knows who has a teacher’ becomes unreasonable. Moreover, the statement that emancipation proceeds from knowledge, too, will be rendered ineffective. As in the case of the knowledge of the means of reaching another place, knowledge (in this case, too) will have to be regarded as having uncertain result.न। कर्मणां प्रवृत्ताप्रवृत्तफलवत्त्वविशेषोपपत्तेः। यदुक्तम् अप्रवृत्तफलानां कर्मणां ध्रुवफलवत्त्वाद्ब्रह्मविदः शरीरे पतिते शरीरान्तरमारब्धव्यम् अप्रवृत्तकर्मफलोपभोगार्थमिति, एतदसत्। विदुषः ‘तस्य तावदेव चिरम्’ इति श्रुतेः प्रामाण्यात्। (Samādhāna): This is not so, for (the result of) karma can possibly be distinct as operative and not operative. The statement that the result of karma which has not become operative shall certainly become operative and that a knower of Brahman whose body has fallen has therefore to assume another body for the enjoyment of the fruits of karma that have not become operative, is not correct, because there is the authority of the śruti-passage, ‘As for him, the delay (to attain emancipation) is only until such time …’.ननु “पुण्यो वै पुण्येन कर्मणा भवति” (BrhU.3.2.13) इत्यादिश्रुतेरपि प्रामाण्यमेव। (Pūrvapakṣa): But, there is also the authority of the śruti-passage such as ‘Good indeed a man becomes through righteous actions’ (BrhU.3.2.13).सत्यमेवम्। तथापि प्रवृत्तफलानामप्रवृत्तफलानां च कर्मणां विशेषोऽस्ति। कथम्? यानि प्रवृत्तफलानि कर्माणि यैर्विद्वच्छरीरमारब्धम्, तेषामुपभागेनैव क्षयः – यथा आरब्धवेगस्य लक्ष्यमुक्तेष्वादेः वेगक्षयादेव स्थितिः, न तु लक्ष्यवेधसमकालमेव प्रयोजनं नास्तीति – तद्वत्। अन्यानि तु अप्रवृत्तफलानि इह प्राग्ज्ञानोत्पत्तेरूर्ध्वं च कृतानि वा क्रियमाणानि वा अतीतजन्मान्तरकृतानि वा अप्रवृत्तफलानि ज्ञानेन दह्यन्ते प्रायश्चित्तेनेव। “ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा” (BhG.4.37) इति स्मृतेश्च। “क्षीयन्ते चास्य कर्माणि” (MunU.2.2.8) इति च आथर्वणे। (Samādhāna): That is true. Still there is distinction between the result of karma that is operative and that is not. How? Those karmas of which the results have become operative, and on account of which a man of knowledge has assumed a body become exhausted only through (their) enjoyment (i.e. exhaustion of those karmas), just as an arrow shot at a target stops only when its momentum ceases, but not because it has nothing to accomplish at the time it struck the target. So also is the case here. The actions done here before and after the rise of knowledge or those that are now being done or those done in the previous births, of which the results have not become operative – all these are burnt by knowledge, as though by an expiatory act. This is evidenced by the smṛti-passage, ‘The fire of knowledge reduces all actions to ashes’ (BhG.4.37). And so says the Atharvan: ‘All one’s actions perish (on the perception of the Self that is both high and low)’.अतः ब्रह्मविदः जीवनादिप्रयोजनाभावेऽपि प्रवृत्तफलानां कर्मणामवश्यमेव फलोपभोगः स्यादिति मुक्तेषुवत् तस्य तावदेव चिरमिति युक्तमेवोक्तमिति यथोक्तदोषचोदनानुपपत्तिः। ज्ञानोत्पत्तेरूर्ध्वं च ब्रह्मविदः कर्माभावमवोचाम “ब्रह्मसंस्थोऽमृतत्वमेति” (ChanU.2.23.1) इत्यत्र। तच्च स्मर्तुमर्हसि॥ Hence, it is essential that a knower of Brahman will have to enjoy the results of actions that have become operative, even though it is of no use to him. Hence also, as in the case of an arrow that is shot at a target, the declaration, ‘As for him the delay is only until such time’ is but logical, and therefore there is no reason for entertaining any doubt of the kind cited above. We have spoken earlier about the cessation of karma in respect of a knower of Brahman after the rise of knowledge. And here the instruction, ‘The one established in Brahman attains immortality’ has to be borne in mind.
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
सः यः इत्यादि उक्तार्थम्। आचार्यवान् विद्वान् येन क्रमेण सत् संपद्यते, तं क्रमं दृष्टान्तेन भूयः एव मा भगवान् विज्ञापयतु इति। तथा सोम्य इति ह उवाच॥ ‘That which …’ etc. explained already. ‘O revered sir, please explain to me further by means of an illustration, the process by which a man having a teacher attains Sat’. ‘Let it be so, dear boy’, said the father.
When a person is seriously ill, O Somya, his relatives sit around him and ask: ‘Do you recognize me? Do you recognize me?’ So long as his speech does not merge with his mind, his mind with his prāṇa, his prāṇa with the heat in his body, and the heat with the Supreme Self, he will be able to recognize them.✅
puruṣaṃ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi māmiti tasya yāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāṃ tāvajjānāti.Puruṣam, a person; uta, also; somya, O Somya; upatāpinam, who is sick; jñātayaḥ, relatives; pari-upāsate, sit around him; jānāsi mām jānāsi mām iti, saying ‘Do you recognize me, do you recognize me?’; yāvat, so long as; tasya, his; vāk, speech; manasi na sampadyate, does not merge in his mind; manaḥ prāṇe, the mind into prāṇa; prāṇaḥ tejasi, prāṇa into heat; tejaḥ parasyām devatāyām, heat into the Supreme Deity; tāvat jānāti, that long he knows [them].
पुरुषं हे सोम्य उत उपतापिनं ज्वरादि-उपतापवन्तं ज्ञातयः बान्धवाः परिवार्य उपासते मुमूर्षुम् – ‘जानासि मां तव पितरं, पुत्रं, भ्रातरं वा’ – इति पृच्छन्तः। तस्य मुमूर्षोः यावद् न वाङ् मनसि संपद्यते, मनः प्राणे, प्राणः तेजसि, तेजः परस्यां देवतायाम् इत्येतद् उक्तार्थम्॥ Dear boy, the relatives of a man who is sick, i.e. suffering from high fever etc., surround him who is on the verge of death and ask, “Do you recognize me, your father, your son or your brother etc. The meaning of this is that as long as the speech of the man who is on the verge of death, is not absorbed in the mind, the mind in Prāṇa, Prāṇa in fire, and fire in the supreme Deity, so long does he recognize (them all).
Then when his speech merges into his mind, his mind into prāṇa, his prāṇa into the heat in his body, and the heat into the Supreme Self, he no longer knows them.✅
atha yadāsya vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmatha na jānāti.Atha, then; yadā, when; asya, his; vāk manasi sampadyate, speech merges into the mind; manaḥ prāṇe, the mind into prāṇa; prāṇaḥ tejasi, prāṇa into heat; tejaḥ parasyām devatāyām, heat into the Supreme Self; atha na jānāti, then he does not know.
संसारिणः यः मरण-क्रमः, सः एव अयं विदुषः अपि सत्-संपत्ति-क्रमः इत्येतद् आह – The process of death of a transmigrating self is the same as that of attaining Sat by a man of knowledge. This is being shown.परस्यां देवतायां तेजसि संपन्ने अथ न जानाति। अविद्वान् तु सतः उत्थाय प्राग्-भावितं व्याघ्रादि-भावं देव-मनुष्यादि-भावं वा विशति। विद्वान् तु शास्त्राचार्योपदेश-जनित-ज्ञान-दीप-प्रकाशितं सद्-ब्रह्मात्मानं प्रविश्य न आवर्तते इति एषः सत्-संपत्ति-क्रमः। When fire becomes merged in the supreme Deity, he does not recognise. But the ignorant one, having risen (again) from Sat enters into the states of tiger etc. imagined earlier, or that of a deity or man. But the man of knowledge, having entered Sat that is Brahman identified with the Self, and that is revealed by the lamp of knowledge gained through the instructions of the scriptures and teachers, does not return. This is the process of attainment of Sat.अन्ये तु मूर्धन्यया नाड्या उत्क्रम्य आदित्यादि-द्वारेण सद् गच्छन्ति इति आहुः। तद् असत्। देश-काल-निमित्त-फलाभिसंधानेन गमन-दर्शनात्। न हि सद्-आत्मैकत्व-दर्शिनः सत्य-अभिसंधस्य देश-काल-निमित्त-फलाद्यनृताभिसंधिः उपपद्यते, विरोधात्। अविद्या-काम-कर्मणां च गमन-निमित्तानां सद्-विज्ञान-हुताशन-विप्लुष्टत्वात् गमनानुपपत्तिः एव। “पर्योप्त-कामस्य कृतात्मनः तु इह एवव सर्वे प्रविलीयन्ति कामाः” (MunU.3.2.2) इत्यादि-आथर्वणे नदी-समुद्र-दृष्टान्त-श्रुतेः च॥ But some say that {the soul) rising through the artery in the head, attains Sat by proceeding along the solar path. This is wrong, for such a movement is seen to be arising from a firm attachment to results governed by time, space and causation. But, for an observer of truth who sees Sat as identical with his own Self, there can be no attachment to such unrealities as time, space, and causation, on account of their contradiction. Also, movement is illogical inasmuch as ignorance, desire, and action which are the causes of movement become reduced to ashes by the fire of knowledge of Sat. It is said in the Atharvan, ‘All the desires of the man who has fulfilled all his wishes, and accomplished his end disappear completely here alone’. Besides, there is the śruti pertaining to the illustration of the river and the ocean (vide MunU.3.2.2).
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ [Śveta-ketu then said,] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again,’ replied his father.✅
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tat satyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca.Saḥ yaḥ, that which; eṣaḥ, this; aṇimā, the subtlest of all; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; bhagavān, sir; bhūyaḥ eva, again; mā, to me; vijñāpayatu iti, will you please explain; tathā, so be it; somya iti, O Somya; ha uvāca, he [the father] said.
सः यः इत्यादि समानम्। यदि मरिष्यतः मुमुक्षतः च तुल्या सत्-सम्पत्तिः, तत्र विद्वान् सत्-सम्पन्नः न आवर्तते, आवर्तते तु अविद्वान् – इति अत्र कारणं दृष्टान्तेन भूयः एव मा भगवान् विज्ञापयतु इति। तथा सोम्य इति ह उवाच॥ ‘That which …’ etc. same as before. ‘If the absorption in Sat is similar in the case of an ignorant man and a man who is desirous of emancipation, then, revered sir, be pleased to enlighten me further by means of an illustration, why a man of knowledge does not return after the attainment of Sat, whereas an ignorant man does.’ ‘Let it be so, dear boy’, said the father.
O Somya, suppose a man is brought with his hands tied, and they say: ‘This man has stolen something. He has committed robbery. Heat up an axe for him.’ If he has committed the offence, then surely he will prove himself to be a liar. Being dishonest and trying to hide under the cover of falsehood, he will be burned when he grasps the hot axe, and then he will be killed.✅
puruṣaṃ somyota hastagṛhītamānayantyapahārṣīt steyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṃ kurute so'nṛtābhisaṃdho'nṛtenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa dahyate'tha hanyateSomya, O Somya; uta puruṣam, a person; hasta-gṛhītam, with his hands tied; ānayanti, they bring; apahārṣīt, he has stolen something; steyam akārṣīt, he has committed robbery; paraśum, an axe; asmai, for him; tapata iti, heat; yadi, if; saḥ, he; kartā tasya bhavati, is the one who has done it; tataḥ, then; eva, surely; an-ṛtam, false [a liar]; ātmānam kurute, proves himself; anṛta-abhisandhaḥ, having a dishonest character; saḥ ātmānam, he himself; an-ṛtena, by falsehood; antar-dhāya, under the cover [of falsehood]; paraśum taptam, the hot axe; pratigṛhṇāti, grasps; saḥ dahyate, he gets burned; atha hanyate, then he dies.
शृणु, यथा – Hear how it is so.सोम्य पुरुषं चौर्य-कर्मणि सन्दिह्यमानं, निग्रहाय परीक्षणाय च उत अपि हस्त-गृहीतं बद्ध-हस्तम् आनयन्ति राज-पुरुषाः। किं कृतवान् अयम् इति पृष्टाः च आहुः – अपहार्षीद् धनम् अस्य अयम्। ते च आहुः – किम् अपहरणमात्रेण बन्धनम् अर्हति? अन्यथा दत्ते अपि धने बन्धन-प्रसङ्गात्। इति उक्ताः, पुनः आहुः – स्तेयम् अकार्षीत् चौर्येण धनम् अपहार्षीद् इति। तेषु एवं वदत्सु इतरः अपह्नुते – ‘न अहं तत् कर्ता’ इति। Dear boy, the king’s officers bring a man who is suspected to have committed a theft, with his hands tied, either for inflicting punishment or for testing. What has he done? When asked thus, the answer follows, “He has taken this man’s wealth”. Then (the judge) says, “Why should there be this bondage simply for taking the wealth? In that case, even by accepting wealth as a gift, there is the possibility of a man being bound.” “He has committed a theft, i.e. by thieving he has taken this wealth”, they replied. When they speak thus the other (the thief) tries to deny it saying, “I have not done that (act)”.ते च आहुः – ‘सन्दिह्यमानं स्तेयम् अकार्षीः त्वम् अस्य धनस्य’ इति। तस्मिन् च अपह्नुवाने, आहुः – ‘परशुम् अस्मै तपत’ इति, शोधयतु आत्मानम् इति। सः यदि तस्य स्तैन्यस्य कर्ता भवति बहिः च अपह्नुते, सः एवं-भूतः ततः एव अनृतम् अन्यथा-भूतं सन्तमन्यथा आत्मानं कुरुते। सः तथा अनृताभिसन्धः अनृतेन आत्मानम् अन्तर्धाय व्यवहितं कृत्वा परशुं तप्तं मोहात् प्रतिगृह्णाति, सः दह्यते। अथ हन्यते राज-पुरुषैः स्व-कृतेन अनृताभिसन्धि-दोषेण॥ Then they say to the man who is suspected, “You have stolen his wealth”: On seeing him still attempting to deny they say, “Make the axe red-hot for him. Let him prove his innocence”. If he is the doer of that act of thieving and attempts outwardly to deny it, then he, though a thief, tries to show himself to be otherwise. Thus, by sticking to falsehood, i.e. by covering himself with falsehood, he, out of delusion catches the red-hot axe and gets burnt. Then, for the evil he has committed by sticking to falsehood, he is slain by the king’s officers.
But if he has not committed the offence, then surely he will prove himself to be truthful. Being honest, he will be protected by the cover of truth and will not be burned when he grasps the hot axe. He will then be set free.✅
atha yadi tasyākartā bhavati tateva satyamātmānaṃ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sana dahyate'tha mucyate.Atha, but; yadi, if; a-kartā tasya bhavati, he is not the one who has done it; tataḥ, then; eva, surely; satyam, truthful; ātmānam kurute, proves himself; satya-abhisandhaḥ, having an honest character; saḥ ātmānam, he himself; satyena, by truth; antar-dhāya, under the cover [of truth]; paraśum taptam, the hot axe; pratigṛhṇāti, grasps; saḥ na dahyate, he does not get burned; atha mucyate, then he is set free.
अथ यदि तस्य कर्मणः अकर्ता भवति, ततः एव सत्यम् आत्मानं कुरुते। सः सत्येन तया स्तैन्याकर्तृतया आत्मानम् अन्तर्धाय, परशुं तप्तं प्रतिगृह्णाति। स सत्य-अभिसन्धः सन् न दह्यते, सत्य-व्यवधानात्, अथ मुच्यते च मृषा अभियोक्तृभ्यः। तप्त-परशु-हस्त-तल-संयोगस्य तुल्यत्वे अपि स्तेय-कर्त्रकर्त्रोः, अनृताभिसन्धः दह्यते, न तु सत्य-अभिसन्धः॥ Then, if he has not committed that act, then he makes himself honest. By not being the doer of the theft, he becomes covered by truth and catches the red-hot axe. By sticking to truth, he does not get burnt on account of his being shielded by truth. Then he is released from those who make false charges. Even though Ihe contact of the red-hot axe with the hand is same in the ease of the doer and the non-doer of the theft, the man who sticks to falsehood gets burnt, but not the man who sticks to truth.
‘That man, being honest, is not affected by the hot axe. That [Self] is the Self of all this. It is the Truth. It is the Self. That thou art [Tat tvam asi], O Śveta-ketu.’ Śveta-ketu learnt this well from his father.✅
sa yathā tatra nādāhyetaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti.Yathā, as; saḥ, he; tatra, in such circumstances; na adāhyeta, is not burned; idam sarvam etat ātmyam, the Self of all this; tat satyam, that is the Truth; saḥ ātmā, that is the Self; tat, that; tvam, you; asi, are; śveta-keto iti, O Śveta-ketu; asya, from him [his father]; tat ha, that [Self]; vijajñau iti, he clearly learnt; vijajñau iti, he clearly learnt.
स यथा सत्य-अभिसन्धः तप्त-परशु-ग्रहण-कर्मणि सत्य-व्यवहित-हस्त-तलत्वात् न अदाह्येत। न दह्येत इत्येतत्। एवं सद्-ब्रह्म-सत्य-अभिसन्धेतरयोः शरीर-पात-काले च तुल्यायां सत्-संपत्तौ, विद्वान् सत्-संपद्य न पुनः व्याघ्र-देवादि-देह-ग्रहणाय आवर्तते। अविद्वान् तु विकारानृताभिसन्धः पुनः व्याघ्रादि-भावं देवतादि-भावं वा यथा-कर्म यथा-श्रुतं प्रतिपद्यते। Just as he who sticks to truth, is not burnt on catching the red-hot axe, since his hand is covered by truth, so also is the man who sticks to truth that is Sat (Brahman). The other one, too, attains Sat, when the body falls, as does a man of knowledge. Even though the absorption in Sat at the time of death is the same, the man of knowledge, after attaining Sat, does not have to assume again the body of a tiger, deity, and the like, whereas an ignorant man, who sticks to falsehood consisting in modifications, assumes again the body of a tiger or of a deity etc., in accordance with his actions and knowledge (yathā-karma yathā-śrutam).यद् आत्माभिसन्धि-अनभिसन्धि-कृते मोक्ष-बन्धने, यत् च मूलं जगतः, यद्-आयतनाः यत्-प्रतिष्ठाः च सर्वाः प्रजाः, यद्-आत्मकं च सर्वं, यत् च अजम्, अमृतम्, अभयं, शिवम्, अद्वितीयं तत् सत्यं सः आत्मा तव। अतः तत् त्वम् असि हे श्वेत-केतो – इति उक्तार्थम् असकृद्-वाक्यम्। That Self, the intense devotion or the absence of devotion to which creates liberation or bondage respectively, That which is the source of the universe, That which is the abode and resort of all creatures, That which is of the essence of all this, and That which is unborn, immortal, fearless, auspicious, and non-dual, That is the real and That is your Self. Hence, O Śveta-ketu, thou art That. This has been explained more than once.कः पुनः असौ श्वेत-केतुः त्वं-शब्दार्थः? यः अहं श्वेत-केतुः उद्दालकस्य पुत्रः इति वेद आत्मानम्, आदेशं श्रुत्वा, मत्वा, विज्ञाय च, अश्रुतम् अमतम् अविज्ञातं विज्ञातुं पितरं पप्रच्छ, “कथं नु भगवः सः आदेशः भवति” (ChanU.6.1.3) इति। स एषः अधिकृतः, श्रोता मन्ता विज्ञाता, तेजो-अब्-अन्नमयं कार्य-करण-संघातं प्रविष्टा परैव देवता नाम-रूप-व्याकरणाय – आदर्शे इव पुरुषः, सूर्यादिः इव जलादौ प्रतिबिम्ब-रूपेण। सः आत्मानं कार्य-करणेभ्यः प्रविभक्तं सद्-रूपं सर्वात्मानं प्राक् पितुः श्रवणात् न विजज्ञौ। अथ इदानीं पित्रा प्रतिबोधितः ‘तत् त्वम् असि’ इति दृष्टान्तैः हेतुभिः च तत् पितुः अस्य ह किलोक्तं ‘सद् एव अहम् अस्मि’ इति विजज्ञौ विज्ञातवान्। द्विः वचनम् अध्याय-परिसमाप्त्यर्थम्। Then who is this Sveta-ketu signified by the word tvam (you)? It is he who knows himself as ‘I am Śveta-ketu, the son of Uddālaka’, and who, with a view to know what is unheard, unthought, and unknown, after hearing the instruction, pondering over it and understanding it, asked the father, “Revered sir, of what kind is that instruction?” He, that competent (adhikṛta) hearer, thinker and knower, is the supreme Deity Itself that has entered into the aggregate of the body and the senses made of fire, water, and food, for manifesting name and form, like a man’s reflection in the mirror or like the reflection of the sun in water etc. Prior to hearing the instructions from his father, he did not know himself to be Sat that is the All-Self, distinct from the body and the senses. Now, having been instructed by the father, ‘Thou art That’, by means of illustrations and reasonings, he came to know, ‘I am Sat alone’, through that instruction of the father. The repetition (of ‘understood That’) is to indicate the conclusion of the Adhyāya.किं पुनरत्र षष्ठे वाक्यप्रमाणेन जनितं फलमात्मनि? (Pūrvapakṣa): What has been the (particular) result with regard to the Self on the verbal authority of this sixth Adhyāya?कर्तृत्वभोक्तृत्वयोरधिकृतत्वविज्ञाननिवृत्तिः तस्य फलम्, यमवोचाम त्वंशब्दवाच्यमर्थं श्रोतुं मन्तुं च अधिकृतमविज्ञातविज्ञानफलार्थम्। प्राक्च एतस्माद्विज्ञानात् अहमेवं करिष्याम्यग्निहोत्रादीनि कर्माणि, अहमत्राधिकृतः, एषां च कर्मणां फलमिहामुत्र च भोक्ष्ये, कृतेषु वा कर्मसु कृतकर्तव्यः स्याम् – इत्येवं कर्तृत्वभोक्तृत्वयोरधिकृतोऽस्मीत्यात्मनि यद्विज्ञानमभूत् तस्य, यत्सज्जगतो मूलम् एकमेवाद्वितीयं तत्त्वमसीत्यनेन वाक्येन प्रतिबुद्धस्य निवर्तते, विरोधात् – न हि एकस्मिन्नद्वितीये आत्मनि अयमहमस्मीति विज्ञाते ममेदम् अन्यदनेन कर्तव्यम् इदं कृत्वा अस्य फलं भोक्ष्ये – इति वा भेदविज्ञानमुपपद्यते। तस्मात् सत्सत्याद्वितीयात्मविज्ञाने विकारानृतजीवात्मविज्ञानं निवर्तते इति युक्तम्। (Samādhāna): We have said already while speaking on the competence (adhikṛtatvam) to hear and concentrate on the object denoted by the word Sat that the result of this is the freedom from the knowledge of having competence for the doership and enjoyership, with the object of knowing what is not known. Prior to the dawn of this knowledge, he had such notion about the Self as, I shall perform rites such as Agni-hotra in this manner; I am fit for it; I shall enjoy the result of these here and hereafter; and in performing these rites I shall feel myself accomplished; thus I have the competence for doership and enjoyership. From that notion he is freed by the words, ‘Sat’ which is the source of the universe is but one without a second, when one attains such an awareness as ‘This I am’, there cannot be such a differentiated notion as ‘This is mine’, ‘I have to do this’, ‘By doing this, I shall enjoy its results’. Therefore, it is logical that in acquiring the knowledge of the Reality that is Sat which is the Self without a second, one becomes free from the knowledge of being an individual soul consisting in modification and falsehood.ननु ‘तत्त्वमसि’ इत्यत्र त्वंशब्दवाच्येऽर्थे सद्बुद्धिरादिश्यते – यथा आदित्यमनआदिषु ब्रह्मादिबुद्धिः, यथा च लोके प्रतिमादिषु विष्ण्वादिबुद्धिः, तद्वत्। न तु सदेव त्वमिति। यदि सदेव श्वेतकेतुः स्यात्, कथमात्मानं न विजानीयात्, येन तस्मै तत्त्वमसीत्युपदिश्यते? (Pūrvapakṣa): Just as the notion of Brahman etc. is attributed to the sun, mind etc., and just as in common parlance the notion of Viṣṇu etc. is attributed to idols etc., so also the notion of Sat is attributed to the meaning of the word tvam (in tad tvam asi – thou art That), but not because tvam (you) is identical with Sat. If Śveta-ketu were to be Sat, how does he not know himself to be the Self since he has been instructed, ‘Thou art That’?न, आदित्यादिवाक्यवैलक्षण्यात् – “आदित्यो ब्रह्म” (ChanU.3.19.1) इत्यादौ इतिशब्दव्यवधानात् न साक्षाद्ब्रह्मत्वं गम्यते, रूपादिमत्त्वाच्च आदित्यादीनाम्। आकाशमनसोश्च इतिशब्दव्यवधानादेव अब्रह्मत्वम्। इह तु सत एवेह प्रवेशं दर्शयित्वा ‘तत्त्वमसि’ इति निरङ्कुशं सदात्मभावमुपदिशति। (Samādhāna): This is not so. Inasmuch as there is the intervention of the word ‘iti ('as') in ‘Meditate on the sun as Brahman’ (Ādityaḥ brahma iti), there is disparity (vailakṣaṇyam) in saying ‘Meditate on the sun …’ etc. (Hence) it does not go to show that the sun is naturally identical with Brahman. Moreover, since the sun is endowed with a form and since the word ‘as’ is used also in conjunction with ākāśa, mind etc. these, too, are not Brahman. But here, by showing the entry of Sat itself into the body, the instruction, ‘Thou art That’, has been imparted freely to mean absolute identity of one’s Self and Sat.ननु पराक्रमादिगुणः सिंहोऽसि त्वम् इतिवत् तत्त्वमसीति स्यात्। (Pūrvapakṣa): Is it not like saying, “You are a lion”, to one who possesses the attributes of chivalry etc.; that the statement, ‘Thou art That’, is made here?न, मृदादिवत् सदेकमेवाद्वितीयं सत्यम् इत्युपदेशात्। न च उपचारविज्ञानात् “तस्य तावदेव चिरम्” (ChanU.6.14.2) इति सत्संपत्तिरुपदिश्येत। मृषात्वादुपचारविज्ञानस्य – त्वमिन्द्रो यम इतिवत्। (Samādhāna): No, for there is the instruction that, like clay, Sat that is but one, and non-dual, alone is real. On the basis of knowledge consisting in metaphorical expressions the instruction, ‘As for him the delay is only until such time’, cannot be imparted with regard to the attainment of Sat, because knowledge consisting in metaphorical expressions such as, ‘You are Indra, You are Yama’, is not absolute.नापि स्तुतिः, अनुपास्यत्वाच्छ्वेतकेतोः। नापि सत् श्वेतकेतुत्वोपदेशेन स्तूयेत – न हि राजा दासस्त्वमिति स्तुत्यः स्यात्। नापि सतः सर्वात्मन एकदेशनिरोधो युक्तः तत्त्वमसीतिदेशाधिपतेरिव ग्रामाध्यक्षस्त्वमिति। न च अन्या गतिरिह सदात्मत्वोपदेशात् अर्थान्तरभूता सम्भवति। Neither of these could be words of praise, for Śveta-ketu is not an object to be worshipped, nor could Sat be eulogized by the instruction, ‘Śveta-ketu, thou (art That)’, because a king cannot be praised by saying, ‘You are a servant’. Moreover, it is not logical to confine Sat, the All-Self, to one place alone (in the form of Śveta-ketu) by saying ‘Thou art That’, for it is like saying ‘You are the ruler of a village’ to one who is the ruler of a territory. And no meaning other than the instruction pointing to the identity of Sat and the Self is in fitness here.ननु सदस्मीति बुद्धिमात्रमिह कर्तव्यतया चोद्यते न त्वज्ञातं सदसीति ज्ञाप्यत इति चेत्। (Pūrvapakṣa): Is not the instruction, ‘I am Sat’, meant to convey merely the idea by way of obligation (kartavya)? It is not something unknown that is brought out by saying, ‘You are Sat’.नन्वस्मिन्पक्षेऽपि “अश्रुतं श्रुतं भवति” (ChanU.6.1.3) इत्याद्यनुपपन्नम्। (Samādhāna): In that case, according to this view also, the instruction, ‘the unheard becomes heard’ etc., becomes improper.न, सदस्मीति बुद्धिविधेः स्तुत्यर्थत्वात्। (Pūrvapakṣa): No, because this is intended for eulogizing the injunction regarding the idea, ‘I am Sat’.न, “आचार्यवान्पुरुषो वेद। तस्य तावदेव चिरम्” (ChanU.6.14.2) इत्युपदेशात्। यदि हि सदस्मीति बुद्धिमात्रं कर्तव्यतया विधीयते न तु त्वंशब्दवाच्यस्य सद्रूपत्वमेव, तदा न आचार्यवान्वेद इति ज्ञानोपयोपदेशो वाच्यः स्यात्। यथा ‘अग्निहोत्रं जुहुयात्’ (?) इत्येवमादिष्वर्थप्राप्तमेव आचार्यवत्त्वमिति, तद्वत्। ‘तस्य तावदेव चिरम्’ इति च क्षेपकरणं न युक्तं स्यात्, सदात्मतत्त्वे अविज्ञातेऽपि सकृद्बुद्धिमात्रकरणे मोक्षप्रसङ्गात्। (Samādhāna): This is not so, for there is the instruction ‘He who has a teacher knows’, ‘As for him the delay is only until such time’ etc. If the instruction, ‘I am Sat’, is enjoined as a mere idea by way of an obligation, but not for conveying the identity of Sat with the object denoted by the term ‘tvam’ (you), then the instruction ‘He who has a teacher knows’ which is a means of knowledge, would not have become necessary. Just as the need of a teacher is implied in the injunction, ‘One should perform the Agni-hotra’, so also is the case here. And it would not have been reasonable that one should wait as evidenced by, ‘As for him, the delay is only until such time’ because (in that case) there will arise the defect that even without the realisation of the principle that Sat is the Self, simply by entertaining the idea but once, emancipation is possible.न च तत्त्वमसीत्युक्ते नाहं सदिति प्रमाणवाक्यमजनिता बुद्धिः निवर्तयितुं शक्या। नोत्पन्नेति वा शक्यं वक्तुम्, सर्वोपनिषद्वाक्यानां तत्परतयैवोपक्षयात्। यथा अग्निहोत्रादिविधिजनिताग्निहोत्रादिकर्तव्यताबुद्धीनामतथार्थत्वमनुत्पन्नत्वं वा न शक्यते वक्तुम् – तद्वत्। Moreover, after being instructed ‘Thou art That’, it is not possible to treat the knowledge arising from it as null and void by (an erroneous idea) ‘I am not Sat’, nor is it possible to say that there never arises such an idea, for the entire Upaniṣad teachings find their culmination in that one idea. Just as the idea of obligation to perform Agni-hotra arising from the injunction pertaining to Agni-hotra cannot be said as having no bearing on Agni-hotra, nor could it be said that they convey a meaning that is different, so also, is the case here.यत्तूक्तं सदात्मा सन् आत्मानं कथं न जानीयादिति, नासौ दोषः, कार्यकरणसङ्घातव्यतिरिक्तः अहं जीवः कर्ता भोक्तेत्यपि स्वभावतः प्राणिनां विज्ञानादर्शनात्। किमु तस्य सदात्मविज्ञानम्। कथमेवं व्यतिरिक्तविज्ञाने असति तेषां कर्तृत्वादिविज्ञानं सम्भवति दृश्यते च। तद्वत्तस्यापि देहादिष्वात्मबुद्धित्वात् न स्यात्सदात्मविज्ञानम्। तस्मात् विकारानृताधिकृतजीवात्मविज्ञाननिवर्तकमेव इदं वाक्यम् ‘तत्त्वमसि’ इति सिद्धमिति॥ As regards the question how inspite of being Sat that is the Self, one does not know oneself to be such, there is nothing wrong, for the creatures are not seen to have the intuition, ‘I am the Jīva, the doer and enjoyer, distinct from the aggregate of the body and senses’. Then what to speak of their awareness of being Sat that is the Self? How does, in such a state, the awareness of Sat as the Self arise? As long as they do not have, as stated above, the knowledge of being distinct (from the aggregate of body etc.), so long how could the awareness of being the doer etc. cease in them? And this is noticed. In the same way, because of identifying the Self with the body etc., there shall not be any awareness of Sat as the Self. Therefore, it becomes proved that this teaching viz. ‘Thou art That’ is meant to achieve freedom of the Self from the notion of being the Jīva lodged in a body which undergoes transformation and is unreal.
परमार्थ-तत्त्वोपदेश-प्रधान-परः षष्ठः अध्यायः सद्-आत्मैकत्व-निर्णय-परतया एव उपयुक्तः। न सतः अर्वाग्-विकार-लक्षणानि तत्त्वानि निर्दिष्टानि इति अतः तानि नामादीनि प्राणान्तानि क्रमेण निर्दिश्य तद् द्वारेण अपि भूमाख्यं निरतिशयं तत्त्वं निर्देक्ष्यामि – शाखा-चन्द्र-दर्शनवत्, इति इमं सप्तमं प्रपाठकम् आरभते। अनिर्दिष्टेषु हि सतः अर्वाक्-तत्त्वेषु सन्मात्रे च निर्दिष्टे अन्यद् अपि अविज्ञातं स्याद् इति आशङ्का कस्यचित् स्यात्, सा मा भूद् इति वा तानि निर्दिदिक्षति। The sixth Adhyāya which has the main objective of giving instruction about the supreme Reality has been made use of in determining the identity of Sat and the Self. But the things that are lower to Sat and characterised by modifications have not been indicated. Hence, this seventh Adhyāya is begun as though with the view, “I shall, by ascertaining (lower) things in due succession beginning with name etc., point out the ultimate Reality called Bhūmā (Bhū-ma̍n, masc.) even with their help, in the same way as the moon is shown on the branch (of a tree).” Or if the things that are lower to Sat are not pointed out, and Sat, the absolute, alone has been indicated, someone might entertain the doubt whether there is something else still unknown. That should not happen. With this in view the śruti wishes to point them out.अथवा सोपानारोहणवत् स्थूलाद् आरभ्य सूक्ष्मं सूक्ष्मतरं च बुद्धि-विषयं ज्ञापयित्वा तदतिरिक्ते स्वाराज्ये अभिषेक्ष्यामि इति नामादीनि निर्दिदिक्षति। Or it might be that the śruti points out name etc. as though with a view, ‘I shall, like ascending the upstairs, step by step, begin with the gross, and after having made known things which are subtler and subtler and are understandable to the intellect, I shall instal the aspirant (who is fit) in the highest sovereignty that is different from these.’अथवा नामादि-उत्तरोत्तर-विशिष्टानि तत्त्वानि अतितरां च तेषाम् उत्कृष्टतमं भूमाख्यं तत्त्वम् इति तत्-स्तुत्यर्थं नामादीनां क्रमेण उपन्यासः। Or name etc. are things that are successively higher and higher, and of them Bhūmā is the most excellent. Thus, to eulogise that, name etc. are introduced gradually.आख्यायिका तु पर-विद्या-स्तुत्यर्था। कथम्? नारदः देवर्षिः कृत-कर्तव्यः सर्व-विद्यः अपि सन् अनात्मज्ञत्वात् शुशोच एव, किमु वक्तव्यम् अन्यः अल्पविद् जन्तुः अकृत-पुण्यातिशयः अकृतार्थः इति। The narrative (that follows) is meant to eulogise the supreme knowledge. How? Although Deva-ṛṣi Nārada had accomplished all duties and acquired all kinds of knowledge, still he was grief-stricken for want of realization of the Self. What to speak then of others of little knowledge who have not done much of meritorious acts and who are not accomplished persons?अथवा न अन्यद्-आत्म-ज्ञानाद् निरतिशय-श्रेयः-साधनम् अस्ति इत्येतत् प्रदर्शनार्थं सनत्-कुमार-नारदाख्यायिका आरभ्यते, येन सर्व-विज्ञान-साधन-शक्ति-सम्पन्नस्य अपि नारदस्य देवर्षेः श्रेयः न बभूव, येन उत्तमाभिजन-विद्या-वृत्त-साधन-शक्ति-सम्पत्ति-निमित्ताभिमानं हित्वा प्राकृत-पुरुषवत् सनत्-कुमारम् उपससाद श्रेयः-साधन-प्राप्तये। अतः प्रख्यापितं भवति निरतिशय-श्रेयः-प्राप्ति-साधनत्वम् आत्म-विद्यायाः इति॥ Or it might be that the story of Sanat-kumāra and Nārada is begun here to show that, apart from the knowledge of the Self, nothing can serve as the means for the attainment of the highest good, for Deva-ṛṣi Nārada, in spite of being endowed with the gift of the means leading to all knowledge, had not attained the highest good. Hence, throwing away all the pride born of noble birth, knowledge, conduct, and possession of the gift of strength resulting from many kinds of (spiritual) practices, Nārada approached Sanat-kumāra like an ordinary man for attaining the means to the highest good. By this is declared that in the matter of attaining the highest good, the knowledge of the Self is a means unsurpassed.
Nārada went [for spiritual instruction] to Sanat-kumāra and said, ‘Sir, please teach me.’ Sanat-kumāra said to him: ‘First tell me what you know already. I’ll teach you from that point,’ Nārada said—✅
adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradastaṃ hovāca yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmīti sa hovāca.Bhagavaḥ, sir; adhīhi iti, please teach me; sanat-kumāram, to Sanat-kumāra; nāradaḥ ha upasasāda, Nārada went [and said]; tam ha uvāca, [Sanat-kumāra] said to him; yat vettha, whatever you know; tena mā upasīda, tell me that; tataḥ ūrdhvam, from that point; te vakṣyāmi iti, I will teach you; saḥ ha uvāca, he [Nārada] said.
अधीहि अधीष्व भगवः भगवनन् इति ह किल उपससाद। अधीहि भगवः इति मन्त्रः। सनत्-कुमारं योगीश्वरं ब्रह्मिष्ठं नारदः उपसन्नवान्। तं न्यायतः उपसन्नं ह उवाच – यद् आत्म-विषये किञ्चिद् वेत्थ तेन तत्प्रख्यापनेन माम् उपसीद ‘इदम् अहं जाने’ इति, ततः अहं भवतः विज्ञानात् ते तुभ्यम् ऊर्ध्वं वक्ष्यामि, इति उक्तवति सः ह उवाच नारदः॥ ‘O revered sir, be pleased to instruct me’, thus saying Nārada approached Sanat-kumāra, the lordly yogī devoted to Brahman. Adhīhi Bhagava is a mantra. To him who had approached in the traditional manner, Sanat-kumāra said, ‘If you know anything with regard to the Self, declare it (first), i.e. say, ‘I know this much’ and approach me for instruction. Then, I shall instruct you beyond what you know. To him who had said thus, Nārada said:
Sir, I have read the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth – the Atharva Veda; then the fifth – history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Veda knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts. Sir, this is what I know.✅
ṛgvedaṃ bhagavo'dhyemi yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāmetadbhagavo'dhyemi.Bhagavaḥ, sir; adhyemi, I know; ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; iti-hāsa purāṇam pañcamam, history and the Purāṇas, as the fifth; vedānām vedam, grammar; pitryam, rites offered out of respect to the ancestors; rāśim, mathematics; daivam, the science of meteors and other natural phenomena [and omens]; nidhim, the science of underground resources; vāko-vākyam, logic (lit. dialectics); eka-ayanam, moral science; deva-vidyām, astrology; brahma-vidyām, knowledge of the Vedas; bhūta-vidyām, geology; kṣattra-vidyām, archery; nakṣatra-vidyām, astronomy; sarpa-[vidyām], snake-charming; deva-jana-vidyām, fine arts; bhagavaḥ, sir; etat adhyemi, I know all this.
ऋग्-वेदं भगवः अध्येमि स्मरामि, ‘यद् वेत्थ’ इति विज्ञानस्य पृष्टत्वात्। तथा यजुर्-वेदं साम-वेदम् आथर्वणं चतुर्थं वेदं वेद-शब्दस्य प्रकृतत्वात्। इतिहास-पुराणं पञ्चमं वेदम्। वेदानां भारत-पञ्चमानां वेदं व्याकरणम् इत्यर्थः। व्याकरणेन हि पदादि-विभागशः ऋग्-वेदादयः ज्ञायन्ते। पित्र्यं श्राद्ध-कल्पम्। राशिं गणितम्। दैवम् उत्पात-ज्ञानम्। निधिं महा-कालादि-निधि-शास्त्रम्। वाको-वाक्यं तर्क-शास्त्रम्। एक-अयनं नीति-शास्त्रम्। देव-विद्यां निरुक्तम्। ब्रह्मणः ऋग्-यजुः-सामाख्यस्य विद्यां ब्रह्म-विद्यां शिक्षा-कल्प-च्छन्दश्चितयः। भूत-विद्यां भूत-तन्त्रम्। क्षत्र-विद्यां धनुर्-वेदम्। नक्षत्र-विद्यां ज्यौतिषम्। सर्प-देव-जन-विद्यां सर्प-विद्यां गारुडं देव-जन-विद्यां गन्ध-युक्ति-नृत्य-गीत-वाद्य-शिल्पादि-विज्ञानानि। एतत् सर्वं हे भगवः अध्येमि॥ Revered sir, I know the Ṛg Veda, i.e. I remember it still – because of being asked, ‘what you know’, ascertaining the level of understanding (it has been replied so). Similarly, the Yajur Veda, the Sāma Veda, and the Atharva the fourth Veda; the Iti-hāsa-Purāṇa together with the Mahā–bhārata – which, because of their mention in the context of the word Veda, are the fifth Veda; the Veda (‘knowledge’) of these five Vedas, i.e. grammar (Vyākaraṇa, – because it is indeed through grammar that the Ṛg Veda etc. are understood by a word-by-word analysis etc.; the code of the worship of the manes (Pitṛya); mathematics (Rāśi); the science of destiny (Daivata); the science of treasures (Nidhi) – especially that which is known as Mahā-kāla etc.; logic (Vākovākya); the code of ethics (Ekāyana); etymology (Deva-Vidyā), the ancillary (philology); knowledge of the Vedas (Brahma-vidyā) – Ṛg, Yajus, and Sāma – constituting the science of pronunciation of rituals and of metre; the physical science (Bhūta-vidyā); the science of archery (Kṣattra-vidyā); the science of the stars (Nakṣatra-vidyā); the science of serpents (Sarpa-vidyā) (called) Gāruḍa; and the subject of fine-arts (Deva-jana-vidyā) such as perfumery, dance, music (vocal and instrumental) and sculpture – all this, revered sir, I know.
‘True, I have learnt much, but I know only the word meaning. I do not know the Self. Sir, I have heard from great persons like you that only those who know the Self are able to overcome sorrow. I am suffering from sorrow. Please take me across the ocean of sorrow.’ Sanat-kumāra then said to Nārada, ‘Everything you have learnt so far is just words’.✅
so'haṃ bhagavo mantravidevāsmi nātmavicchrutaṃ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṃ bhagavaḥ śocāmi taṃ mā bhagavāñchokasya pāraṃ tārayatviti taṃ hovāca yadvai kiṃcaitadadhyagīṣṭhā nāmaivaitat.Bhagavaḥ, sir; saḥ aham mantra-vit eva asmi, [though I have studied much] I know only the word meaning; na ātma-vit, I do not know the Self; śrutam hi eva me, I have also heard; bhagavat dṛśebhyaḥ, from people like you; tarati śokam ātma-vit iti, one who knows the Self overcomes sorrow; bhagavaḥ, sir, saḥ aham śocāmi, I am suffering from sorrow; tam mā bhagavān śokasya pāram tārayatu iti, sir, please take me across [the ocean of] sorrow; tam ha uvāca, [Sanat-kumāra] said to him; yat vai kiñca etat, whatever it is; adhyagīṣṭhāḥ etat nāma eva, you have learnt is only words.
सः अहं भगवः एतत् सर्वं जानन् अपि मन्त्रविद् एव अस्मि शब्दार्थमात्र-विज्ञानवान् एव अस्मि इत्यर्थः। सर्वः हि शब्दः अभिधानमात्रम् अभिधानं च सर्वं मन्त्रेषु अन्तर्-भवति। मन्त्रविद् एव अस्मि मन्त्रवित् कर्मविद् इत्यर्थः। “मन्त्रेषु कर्माणि” (ChanU.7.4.1) इति हि वक्ष्यति। न आत्मवित् न आत्मानं वेद्मि। Revered sir, though I know all this, I am still a knower of the texts only, meaning I am only a knower of the mere meaning of the words. All words are indeed mere names of objects, and all names are included in the mantras. ‘I am only a knower of the texts’ means ‘I am a knower of rites’. It will be said later on, ‘In the mantras the rites become one’ (ChanU.7.4.1). But I am not a knower of the Self.ननु आत्मा अपि मन्त्रैः प्रकाश्यते एव इति कथं मन्त्रवित् चेत् न आत्मवित्? (Pūrvapakṣa): The Self, too, becomes revealed by the mantras. As such, why can’t one be a knower of the Self, if one can be the knower of the mantra?न, अभिधानाभिधेय-भेदस्य विकारत्वात्। न च विकारः आत्मा इष्यते।
ननु आत्मा अपि आत्म-शब्देन अभिधीयते।
न, “यतः वाचः निवर्तन्ते” (TaitU.2.9.1), “यत्र न अन्यत् पश्यति” (ChanU.7.24.1) इत्यादि-श्रुतेः। (Samādhāna): This is not so, because the difference between words (abhidhāna) and their meanings (abhidheya) are subject to change (vikāratvam). And a change cannot be regarded as the Self. If it is held that the Self, too, is signified by the term Self, it is not correct, as evidenced by the śruti-passage, ‘From where words return' (TaitU.2.9.1), ‘That in which one sees nothing else’ (ChanU.7.24.1) etc.कथं तर्हि “आत्मा एव अधस्तात्” (ChanU.7.25.2) “सः आत्मा” (ChanU.6.10.3) इत्यादि-शब्दाः आत्मानं प्रत्याययन्ति? (Pūrvapakṣa): How then could the words, ‘The Self alone is below’ (ChanU.7.25.2) and ‘That is the Self’ (ChanU.6.10.3), bring about the notion of the Self?न एषः दोषः। देहवति प्रत्यग्-आत्मनि भेद-विषये प्रयुज्यमानः शब्दः देहादीनाम् आत्मत्वे प्रत्याख्यायमाने यत् परिशिष्टं सत्, अवाच्यम् अपि प्रत्याययति – यथा स-राजिकायां दृश्यमानायां सेनायां छत्र-ध्वज-पताकादि-व्यवहिते अदृश्यमाने अपि राजनि ‘एषः राजा दृश्यते’ इति भवति शब्द-प्रयोगः। तत्र कः असौ राजा इति राज-विशेष-निरूपणायां दृश्यमानेतर-प्रत्याख्याने अन्यस्मिन्, अदृश्यमाने अपि राजनि राज-प्रतीतिः भवेत् – तद्वत्। (Samādhāna): There is nothing defective, for the term (Self) employed to indicate the inner self encased in a body that is susceptible to change, when the body etc. are denied of being the Self, brings about the conviction regarding Sat (Existent) that remains as the residue (pariśiṣṭam), though it cannot be expressed by words. To cite for instance, even though a king moving with his retinue, is not (actually) seen, being hidden from view by the (royal) umbrella, flag, flagstaff etc. such words are seen used as, ‘Here is seen the king’ and when the question, ‘Who is the king (among them)?’ arises for distinguishing the king specifically, by a denial of all other men that are seen, the notion of the identity of the king is created, although he is not actually seen.तस्मात् सः अहं मन्त्रवित् कर्मविद् एव अस्मि, कर्म-कार्यं च सर्वं विकारः इति विकारज्ञ एव अस्मि, न आत्मवित् न आत्म-प्रकृति-स्वरूपज्ञ इत्यर्थः। अतः एव उक्तम् “आचार्यवान् पुरुषः वेद” (ChanU.6.14.2) इति। “यतः वाचः निवर्तन्ते” (TaitU.2.4.1) इत्यादि-श्रुतिभ्यः च। Therefore, (Nārada said,) ‘I am only a knower of the texts’ i.e. ‘I am only a knower of rites’. And all results are subject to change. Hence I am only a knower of what is changing, and am not a knower of the Self, means ‘I do not know the real nature of the Self’. Hence it has been declared, ‘One who has a teacher knows’ (ChanU.6.14.2). (This becomes clear) also from the śruti-text ‘From where words return’ (TaitU.2.4.1), etc.श्रुतम् आगम-ज्ञानम् अस्ति एव हि यस्मात् मे मम भगवद्-दृशेभ्यः युष्मत्-सदृशेभ्यः तरति अतिक्रमति शोकं मनस्-तापम् अकृतार्थ-बुद्धिताम् आत्मवित् इति। अतः सः अहम् अनात्मवित्त्वात् हे भगवः शोचामि अकृतार्थ-बुद्ध्या संतप्ये सर्वदा। तं मा मां शोकस्य शोक-सागरस्य पारम् अन्तं भगवान् तारयतु आत्म-ज्ञान-उडुपेन कृतार्थ-बुद्धिम् आपादयतु अभयं गमयतु इत्यर्थः। I have heard from personages like your revered self, that is to say, I have the scriptural knowledge that a knower of the Self alone transcends grief, i.e. mental affliction arising from an absence of accomplishments. O revered sir, I am grief-stricken, not being a knower of the Self, i.e. I remain ever tormented in an unaccomplished state. Revered sir, be pleased to lead me to the other shore of the ocean of grief, with the help of the raft of Self-knowledge; be pleased to help me attain the sense of accomplishment; help me attain fearlessness.तम् एवम् उक्तवन्तं ह उवाच – यद् वै किंच एतद् अध्यगीष्ठाः अधीतवान् असि, अध्ययनेन तद्-अर्थ-ज्ञानम् उपलक्ष्यते, ‘ज्ञातवान् असि’ इति एतत्, नाम एव एतत्, “वाचा आरम्भणं विकारः नामधेयम्” (ChanU.6.1.4) इति श्रुतेः॥ To him who has spoken thus (Sanat-kumāra) said, ‘Whatsoever you have read, – here by the word ‘read’, the comprehension of the meaning is indicated – i.e. whatsoever you know, is all merely name (nāma)’, as evidenced by the śruti-passage, ’Modification dependent on speech is only name’ (ChanU.6.1.4).
Name [nāman] is the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth – the Atharva Veda; then the fifth – history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Veda knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts. These are only names. Worship name.✅
nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti.Nāma vai, name is; ṛg vedaḥ yajur vedaḥ sāma vedaḥ ātharvaṇaḥ caturthaḥ, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; iti-hāsa purāṇaḥ pañcamaḥ, history and the Purāṇas, as the fifth; vedānām vedaḥ, grammar [lit., the Veda of the Vedas]; pitryaḥ, rites offered out of respect to the ancestors; rāśiḥ, mathematics; daivaḥ, the science of meteors and other natural phenomena [and omens]; nidhiḥ, the science of underground resources; vāko-vākyam, logic; eka-ayanam, moral science; deva-vidyā, astrology; brahma-vidyā, knowledge of the Vedas; bhūta-vidyā, geology; kṣattra-vidyā, archery; nakṣatra-vidyā, astronomy; sarpa-[vidyā], snake-charming; deva-jana-vidyā, fine arts; nāma eva etat, these are mere names; nāma upāssva iti, worship name.
नाम वै ऋग्-वेदः यजुर्-वेदः इत्यादि नाम एव एतत्। नाम उपास्स्व ब्रह्म इति ब्रह्म-बुद्ध्या – यथा प्रतिमां विष्णु-बुद्ध्या उपास्ते, तद्वत्॥ The Ṛg Veda, the Yajur Veda etc. are all indeed name (nāma). You worship the name with the notion that it is Brahman. Even as one worships an idol with the idea that it is Viṣṇu, similarly you, too, may worship (the name as Brahman).
‘Anyone who worships name [nāman] as Brahman can do what he pleases within the limits of the name.’ Nārada asked, ‘Sir, is there anything higher than name?’ ‘Of course there is something higher than name,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yo nāma brahmetyupāste yāvannāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; nāma brahma iti upāste, worships name as Brahman; yāvat nāmnaḥ gatam, as far as name can go; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ nāma brahma iti upāste, he who worships name as Brahman; bhagavaḥ, sir; nāmnaḥ bhūyaḥ asti iti, is there anything higher than name; nāmnaḥ vāva bhūyaḥ asti iti, there is certainly something higher than name; bhagavān, sir; tat me bravītu iti, please explain it to me.
सः यः तु नाम ब्रह्म इति उपास्ते, तस्य यत् फलं भवति, तत् शृणु – यावद् नाम्नः गतं नाम्नः गोचरं तत्र तस्मिन् नाम-विषये अस्य यथा-काम-चारः काम-चरणं राज्ञः इव स्व-विषये भवति। यः नाम ब्रह्म उत्युपास्ते इति उपसंहारः। किम् अस्ति भगवः नाम्नः भूयः अधिकतरं यद् ब्रह्म-दृष्ट्यर्हम् अन्यद् इत्यभिप्रायः। सनत्-कुमारः आह – नाम्नः वाव भूयः अस्ति एव इति। उक्तः आह – यदि अस्ति तद् मे भगवान् ब्रवीतु इति॥ Hear what result accrues to him who worships name as Brahman. Upto the limit name can reach, i.e. as far as the limit of name extends, up to that, as far as the objects of name extend, he can freely move, just as a king does within his territory. The repetition of ‘he who worships name as Brahman’ is meant to show Ihe conclusion (of the khaṇḍa). ‘Revered sir, is there anything greater than name, i.e, more deserving (than name) to concentrate on as Brahman?’ Sanat-kumāra replied, ‘Certainly, there is something greater than name’. When told thus (Nārada) said, ‘Revered sir, explain it to me’.
Speech [vāc] is certainly superior to name. Speech makes known the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth – the Atharva Veda; then the fifth – history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Veda knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts; also heaven and earth; air, space, water, and fire; the gods and human beings; cattle and birds; creepers and big trees; animals of prey as well as worms, fleas, and ants; merit and demerit; truth and untruth; good and evil; and the pleasant and the unpleasant. If speech did not exist there would be no awareness of merit and demerit, nor of truth and untruth, good and evil, the pleasant and the unpleasant. Speech alone makes it possible to understand all this. Worship speech.✅
vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃrāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti.Vāk vāva nāmnaḥ bhūyasī, speech is certainly superior to name; vāk vai vijñāpayati, speech makes known; ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth; vedānām vedam, grammar [lit., the Veda of the Vedas]; pitryam, rites offered out of respect to the ancestors; rāśim, mathematics; daivam, the science of meteors and other natural phenomena [and omens]; nidhim, the science of underground resources; vāko-vākyam, logic; eka-ayanam, moral science; deva-vidyām, astrology; brahma-vidyām, knowledge of the Vedas; bhūta-vidyām, geology; kṣattra-vidyām, archery; nakṣatra-vidyām, astronomy; sarpa-[vidyām], snake-charming; deva-jana-vidyām, fine arts; divam ca, heaven; pṛthivīm ca, and the earth; vāyum ca, and air; ākāśam ca, and space; āpaḥ ca, and water; tejaḥ ca, and fire; devān ca, and the gods; manuṣyān ca, and human beings; paśūn ca, and animals; vayāṃsi ca, and birds; tṛṇa-vanas-patīn, creepers and big trees; śvā-padāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants; dharmam ca a-dharmam ca, merit and demerit; satyam ca an-ṛtam ca, and truth and untruth; sādhu ca a-sādhu ca, and good and evil; hṛdaya-jnam ca a-hṛdaya-jñam ca, pleasant and unpleasant. Yat vai vāk, if speech; na abhaviṣyat, did not exist; na dharmaḥ na a-dharmaḥ vyajñāpayiṣyat, there would be no awareness of merit and demerit; satyam na an-ṛtam, nor of truth and untruth; sādhu na a-sādhu na, nor of good and evil; hṛdaya-jñaḥ na a-hṛdaya-jñaḥ, nor of pleasant and unpleasant; vāk eva etat sarvam vijñāpayati, speech alone makes it possible to understand all this; vācam upāssva iti, worship speech.
वाग् वाव। वाग् इति इन्द्रियं जिह्वा-मूलादिसु अष्टसु स्थानेषु स्थितं वर्णानाम् अभिव्यञ्जकम्। वर्णाः च नाम इति नाम्नः वाग् भूयसी इति उच्यते। कार्याद् हि कारणं भूयः दृष्टं लोके – यथा पुत्रात् पिता, तद्वत्। ‘Speech verily’ etc. Speech, i.e. the organ of speech which is located in eight positions beginning with the root of the tongue,
[•The remaining seven positions are the chest, guttural, linguals, dentals, labials, nasal, and palatals.•]
articulates the letters. Letters are only names. That is why speech is said to be greater than name. In the world the cause is viewed to be greater than the effect, just as father is greater than the son.कथं च वाङ् नाम्नोः भूयसी इति, आह – वाग् वै ऋग्-वेदं विज्ञापयति – अयम् ऋग्-वेद इति। तथा यजुर्-वेदम् इत्यादि समानम्। हृदयज्ञं हृदय-प्रियम्। तद्-विपरीतम् अहृदयज्ञम्। यत् यदि वाङ् न अभविष्यत् धर्मादि न व्यज्ञापयिष्यत्, वाग्-अभावे अध्ययन-अभावः, अध्ययन-अभावे तद्-अर्थ-श्रवण-अभावः, तत्-सश्रवण-अभावे धर्मादि न व्यज्ञापयिष्यत् न विज्ञातम् अभविष्यद् इत्यर्थः। तस्मात् वाग् एव एतत् शब्दोच्चारणेन सर्वं विज्ञापयति। अतः भूयसी वाङ् नाम्नः। तस्माद् वाचं ब्रह्म इति उपास्स्व॥ How is speech shown to be greater than name? This is being explained. ‘This is Ṛg Veda’. Specifying thus, speech enables us to know the Ṛg Veda. Similarly, (it enables us to know) the Yajur Veda etc., same as before. Agreeable: that which is dear to the heart; the opposite of it being disagreeable. If speech did not exist, virtue etc. would not have become known. When there is no speech, there is no study; when there is no study, there is no hearing of its meaning. So, too, where there is no listening, there cannot be any understanding of virtue etc., meaning virtue etc. would not have become known. Hence it is speech that makes us understand all this through the utterance of words. Hence speech is greater than name. Therefore, worship speech as Brahman.
‘Anyone who worships speech [vāc] as Brahman can do what he pleases within the limits of speech.’ Nārada asked, ‘Sir, is there anything higher than speech?’ ‘Of course there is something higher than speech,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yo vācaṃ brahmetyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; vācam brahma iti upāste, worships speech as Brahman; yāvat vācaḥ gatam, as far as the power of speech goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ vācam brahma iti upāste, he who worships speech as Brahman; bhagavaḥ, sir; vācaḥ bhūyaḥ asti iti, is there anything higher than speech; vācaḥ vāva bhūyaḥ asti iti, there is certainly something higher than speech; bhagavān, sir; tat me bravītu iti, please explain it to me.
The mind [manas, the capacity to compare perceptions and propose preferences] is superior to speech [vāc]. Just as a person can hold in his fist two āmalaka fruits, or two kola fruits [plums], or two akṣa fruits, so also the mind can hold within it both speech and name. If a person thinks, ‘I will read the mantras,’ he reads them. If he thinks, ‘I will do this,’ he does it. If he decides, ‘I will have children and animals,’ he can try to have them. If he decides, ‘I will conquer this world and the next,’ he can try to do it. [This is the characteristic of the mind. If it says it will do something, it can do it.] The mind is the self. The mind is the world. The mind is Brahman. Worship the mind.✅
mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāṃśca paśūṃśceccheyetyathecchata imaṃ ca lokamamuṃ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssvetiManaḥ vāva vācaḥ bhūyaḥ, the mind is certainly superior to speech; yathā vai, just as; dve vā āmalake, two āmalaka fruits; dve vā kole, or two kolas [plums]; dvau vā akṣau, or two akṣa fruits; muṣṭiḥ anubhavati, the fist can hold; evam, in the same way; manaḥ anubhavati, the mind can hold; vācam ca nāma ca, speech and mind; yadā, when; saḥ, someone; manasā, in his mind; manasyati, thinks; mantrān adhīyīya iti, I will read the mantras; atha, then; adhīte, he reads; karmāṇi kurvīya iti, I will work; atha, then; kurute, he works; putrān ca paśūn ca, children and animals; iccheya iti, let me wish for; atha icchate, then he wishes; imam ca lokam amum ca, this world and the other world; iccheya iti, let me wish for; atha icchate, then he wishes; manaḥ hi ātmā, the mind is the self; manaḥ hi lokaḥ, the mind is the world; manaḥ hi brahma, the mind is Brahman; manaḥ upāssva iti, worship the mind.
मनः मनस्यन-विशिष्टम् अन्तःकरणं वाचः भूयः। तद् हि मनस्यन-व्यापारवत् वाचं वक्तव्ये प्रेरयति। तेन वाक् मनसि अन्तर्-भवति। यत् च यस्मिन् अन्तर्-भवति तत् तस्य व्यापकत्वात् ततः भूयः भवति। यथा वै लोके द्वे वै आमलके फले द्वे वै कोले बदर-फले द्वौ वै अक्षौ विभीतक-फले मुष्टिः अनुभवति मुष्टिः ते फले व्याप्नोति, मुष्टौ हि ते अन्तर्-भवतः, एवं वाचं च नाम च आमलकादिवत् मनः अनुभवति। Mind (Manas), the internal organ endowed with the power of mentation is greater than speech. The mind thus endowed with the function of mentation, urges speech when utterance is to be made. Hence speech is inherent in the mind. That in which something is inherent is greater than what is inherent, on account of the pervasiveness of the former. As in common experience the palm holds in it two goose berries or two jujube fruits or two myrobalan plum (Akṣa) fruits, i.e. as the palm remains spreading over them or they remain within the palm, similarly, the mind remains spreading over speech and name, like the goose berry etc.सः यदा पुरुषः यस्मिन् काले मनसा अन्तःकरणेन मनस्यति, मनस्यनं विवक्षा-बुद्धिः। कथंम्? ‘[अहं] मन्त्रान् अधीयीय उच्चारय इयम्’ – इति एवं विवक्षां कृत्वा अथ अधीते। तथा कर्माणि कुर्वीय इति चिकीर्षा-बुद्धिं कृत्वा अथ कुरुते। पुत्रान् च पशून् च इच्छेय इति प्राप्तीच्छां कृत्वा तत्-प्राप्त्युपायानुष्ठानेन अथ इच्छते, पुत्रादीन् प्राप्नोति इत्यर्थः। तथा इमं च लोकम् अमुं च उपायेन इच्छेय इति तत्-प्राप्त्युपायानुष्ठानेन अथ इच्छते प्राप्नोति। When a man wills by mind, he is engaged in mentation by means of the internal organ – mentation is the desire to speak – How? ‘Let me learn the mantras or recite them’; having desired to speak thus, he then begins to recite. Similarly having desired, ‘Let me perform the sacrifices’, he then performs the sacrifices. ‘Let me aspire after sons and cattle’; having thus desired for their acquisition, he gets engaged in the means leading to their attainment. The meaning is that he gets them. Similarly, with the desire, ‘Let me aspire after this world and the next’, he attains them through the practice meant for their acquisition.मनः हि आत्मा, आत्मनः कर्तृत्वं भोक्तृत्वं च सति मनसि, न अन्यथा इति मनः हि आत्मा इति उच्यते। मनः हि लोकः, सति एव हि मनसि लोकः भवति तत्-प्राप्त्युपायानुष्ठानं च इति। मनः हि लोकः यस्मात्, तस्माद् मनः हि ब्रह्म। यतः एवं तस्माद् मनः उपास्स्व इति॥ Mind alone is the Self. because it is only when the mind is there, the Self has doership and enjoyership, not otherwise. Hence mind is said to be the Self. Mind indeed is the world, for when mind is there, the world and the practice of the means to attain it exist. Because mind indeed is the world, therefore mind is Brahman. Because it is so, therefore worship the mind.
‘Anyone who worships the mind as Brahman can do what he pleases within the limits of the mind.’ Nārada asked, ‘Sir, is there anything higher than the mind?’ ‘Of course there is something higher than the mind,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yo mano brahmetyupāste yāvanmanaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; manaḥ brahma iti upāste, worships the mind as Brahman; yāvat manasaḥ gatam, as far as the mind goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ manaḥ brahma iti upāste, he who worships the mind as Brahman; bhagavaḥ, sir; manasaḥ bhūyaḥ asti iti, is there anything higher than the mind; manasaḥ vāva bhūyaḥ asti iti, there is certainly something higher than the mind; bhagavān, sir; tat me bravītu iti, please explain it to me.
सः यः मनः इत्यादि समानम्॥ ‘He who (worships) the mind’ etc. same as before.
The will [saṅkalpa, intension] is certainly superior to the mind. When a person wills, he starts thinking. Then he directs the organ of speech, and finally he makes the organ of speech utter the name [i.e., settles the mind’s options to act]. All the mantras merge in the names and all the actions merge in the mantras [i.e., their information informs the mind and the mind acts on the information].✅
saṃkalpo vāva manaso bhūyānyadā vai saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi.Saṅkalpaḥ vāva manasaḥ bhūyān, the will is indeed superior to the mind; yadā vai, when; saṅkalpayate, a person decides; atha, then; manasyati, he thinks; atha, then; vācam īrayati, he directs the organ of speech; tām u nāmni īrayati, he makes speech utter the name; nāmni, in the names; mantrāḥ, all the mantras; ekam bhavanti, are united; mantreṣu karmāṇi, the actions [are united] in the mantras.
सङ्कल्पः वाव मनसः भूयान्। सङ्कल्पः अपि मनस्यनवत् अन्तःकरण-वृत्तिः, कर्तव्याकर्तव्य-विषय-विभागेन समर्थनम्। विभागेन हि समर्थिते विषये चिकीर्षा-बुद्धिः मनस्यन-अनन्तरं भवति। कथम्? यदा वै सङ्कल्पयते कर्तव्यादि-विषयान् विभजते – इदं कर्तुं युक्तम् इदं कर्तुम् अयुक्तम् इति, अथ मनस्यति मन्त्रान् अधीयीय इत्यादि। अथ अनन्तरं वाचम् ईरयति मन्त्रादि-उच्चारणे। तां च वाचम् उ नाम्नि नाम-उच्चारण-निमित्तं विवक्षां कृत्वा ईरयति। नाम्नि नाम-सामान्ये मन्त्राः शब्द-विशेषाः सन्तः एकं भवन्ति अन्तर्-भवन्ति इत्यर्थः। सामान्ये हि विशेषः अन्तर्-भवति। Will (Saṅkalpa) verily is greater than mind. Like mentation, will, too, is a function of the internal organ; it is the determination of what ought to be done and what ought not to be done, after due consideration. In a matter which is thus discriminately determined, there follows mentation, i.e. the intention to act. How? When one wills in what ought to be done etc., there arises the discrimination, ‘To do this is proper.’ Then follows intention, ‘Let me study the mantras’ etc. Thereafter he urges speech for the recital of the mantras, etc. Then he urges that speech towards names. In the generic term name, mantras become one by assuming the form of particular words. That is to say, they are included in it, for in the general the particular is included.मन्त्रेषु कर्माणि एकं भवन्ति। मन्त्र-प्रकाशितानि कर्माणि क्रियन्ते, न अमन्त्रकम् अस्ति कर्म। यद् हि मन्त्र-प्रकाशनेन लब्ध-सत्ताकं सत् कर्म, ब्राह्मणेन इदं कर्तव्यम् अस्मै फलाय इति विधीयते, या अपि उत्पत्तिः ब्राह्मणेषु कर्मणां दृश्यते, सा अपि मन्त्रेषु लब्ध-सत्ताकानाम् एव कर्मणां स्पष्टी-करणम्। न हि मन्त्राप्रकाशितं कर्म किंचित् ब्राह्मणे उत्पन्नं दृश्यते। त्रयी-विहितं कर्म इति प्रसिद्धं लोके। त्रयी-शब्दः च ऋग्-यजुः-साम-समाख्या। मन्त्रेषु कर्माणि कवयः यानि अपश्यन् – इति च आथर्वणे। तस्माद् युक्तं मन्त्रेषु कर्माणि एकं भवन्ति इति॥ In the mantras the rites become united. The rites revealed by the mantras are performed; there is no rite devoid of mantras. Certainly, the rite revealed by the mantras is laid down in the Brāhmaṇa portion (of the Vedas) in such words as, ‘This is to be performed to achieve this result.’ Besides, the source of rites seen in the Brāhmaṇa portion, too, is an elucidation of the rites enjoined by mantras. No rite could be seen in the Brāhmaṇas that is not revealed by the mantras. It is well-known in the world that the rites are enjoined in the three (Vedas) and these three (Vedas) are called the Ṛk, the Yajus, and the Sāma. Also, (we come across) in the Atharva, ‘The (karmas) called satya (true) which the wise perceived in the mantras’ (MunU.1.2.1). Therefore, it is logical to say that in the mantras the rites are united.
All these things [mind, speech, name, etc.] merge in saṅkalpa, arise from saṅkalpa, and are supported by saṅkalpa. [That is the will decides the direction of everything you do. It is the soul of everything.] Heaven and earth will, and so do air, space, water, and fire. [That is, it is their will (their manifest design) that determines their work.] Through their will the rain wills, and through the will of the rain, food wills. The will of food is the will of life. The will of life is the will of the mantras, and the will of the mantras is the will of all activities. The will of the activities is the will of the worlds, and the will of the worlds determines the will of everything. Such is the will. Worship this will.✅
tāni ha vā etāni saṃkalpaikāyanāni saṃkalpātmakāni saṃkalpe pratiṣṭhitāni samakḷpatāṃ dyāvāpṛthivī samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca tejaśca teṣāṃ saṃ kḷptyai varṣaṃ saṃkalpate varṣasya saṃkḷptyā annaṃ saṃkalpate'nnasya saṃ kḷptyai prāṇāḥ saṃkalpante prāṇānāṃ saṃ kḷptyai mantrāḥ saṃkalpante mantrāṇāṃ saṃ kḷptyai karmāṇi saṃkalpante karmaṇāṃ saṃkḷptyai lokaḥ saṃkalpate lokasya saṃ kḷptyai sarvaṃ saṃkalpate sa eṣa saṃkalpaḥ saṃkalpamupāssveti.Tāni ha vai etāni, all these [i.e., mind, speech, name, mantra, and karma]; saṅkalpa-eka-ayanāni, merge in saṅkalpa; saṅkalpa-ātmakāni, rise from saṅkalpa; saṅkalpe pratiṣṭhitāni, supported by saṅkalpa; dyāvā-pṛthivī, heaven and the earth; samakḷpatām, will; vāyuḥ cā ākāśam ca, the air and the sky; samakalpetām, will; āpaḥ ca tejaḥ ca, water and fire; samakalpanta, will; teṣām saṃkḷptyai, through their will; varṣam saṅkalpate, rain wills; varṣasya saṃkḷptyai, because the rain wills; annam saṅkalpate, food wills; annasya saṃkḷptyai, because of the will of food; prāṇāḥ saṅkalpante, the prāṇas will; prāṇānām saṃkḷptyai, because of the will of the prāṇas; mantrāḥ saṅkalpante, the mantras will; mantrāṇām saṃkḷptyai, because the mantras will; karmāṇi saṅkalpante, the karmas will; karmaṇām saṃkḷptyai, because the karmas will; lokaḥ saṅkalpate, the heaven and other worlds will; lokasya saṃkḷptyai, because the worlds will; sarvam saṅkalpate, everything wills; saḥ eṣaḥ, this is the way; saṅkalpaḥ, will [works]; saṅkalpam upāssva iti, worship will.
तानि ह वै एतानि मन-आदीनि सङ्कल्प-एक-अयनानि सङ्कल्पः एकः अयनं गमनं प्रलयः येषां तानि सङ्कल्पैकायनानि, सङ्कल्पात्मकानि उत्पत्तौ, सङ्कल्पे प्रतिष्ठितानि स्थितौ। समक्लृपतां सङ्कल्पं कृतवय्तौ इव हि द्यौः च पृथिवी च द्यावा-पृथिवी, द्यावा-पृथिव्यौ निश्चले लक्ष्येते। तथा समकल्पेतां वायुः च आकाशं च एतौ अपि सङ्कल्पं कृतवन्तौ इव। तथा समकल्पन्त आपः च तेजः च, स्वेन रूपेण निश्चलानि लक्ष्यन्ते। All these, i.e. mind etc. have, verily, one resort – will (Saṅkalpa). Those that have will as their resort, i.e. destination or place of dissolution, are saṅkalpa-ekāyana. They are, at the time of creation, identified with will and they abide in will during (the period of) existence. Heaven and earth willed, i.e. seemed, as it were, to exercise the will. Both these Dyāvā-pṛthivī (Heaven and Earth) are seen to be motionless. Similarly, air and Ākāśa willed, i.e. they, too, seemed, as it were, to exercise the will. So also water and fire willed, for they, too, are, in their own nature seen to be unchanging.यतः तेषां द्यावा-पृथिव्यादीनां सङ्क्लृप्त्यै सङ्कल्प-निमित्तं वर्षं सङ्कल्पते समर्थी-भवति। तथा वर्षस्य सङ्क्लृप्त्यै सङ्कल्प-निमित्तम् अन्नं सङ्कल्पते। वृष्टेः हि अन्नं भवति। अन्नस्य सङ्क्लृप्त्यै प्राणाः सङ्कल्पन्ते। अन्नमया हि प्राणाः अन्नोपष्ठम्भकाः। “अन्नं दाम” (BrhU.2.2.1) इति हि श्रुतिः। Through the will of heaven and earth, i.e. because of their will, rain wills, i.e. becomes capable. Similarly, owing to the will of rain, food wills. Food grows on account of rain. In accordance with the will of food, Prāṇas will, for the vital airs are made of food, are dependent on food, as evidenced by the śruti-text, ‘Food is its cord’ (BrhU.2.2.1).तेषां सङ्क्लृत्यै मन्त्राः सङ्कल्पन्ते। प्राणवान् हि मन्त्रान् अधीते, न अबलः। मन्त्राणां हि सङ्क्लृप्त्यै कर्माणि अग्नि-होत्रादीनि सङ्कल्पन्ते, अनुष्ठीयमानानि मन्त्र-प्रकाशितानि समर्थी-भवन्ति फलाय। ततः लोकः फलं सङ्कल्पते कर्म-कर्तृ-समवायितया समर्थी-भवति इत्यर्थः। लोकस्य सङ्क्लृत्यै सर्वं जगत् सङ्कल्पते स्वरूपौ एकल्याय। एतद् हि इदं सर्वं जगत् यत् फलावसानं तत् सर्वं सङ्कल्प-मूलम्। अतः विशिष्टः सः एषः सङ्कल्पः। अतः सङ्कल्पम् उपास्स्व – इति उक्त्वा फलम् आह तदुपासकस्य॥ In tune with the will of Prāṇas, mantras will, for only the one possessed of strong vital airs learns the mantras, and not a weakling. In accordance with the will of the mantras the rites such as Agni-hotra will, i.e. become capable of yielding the results, when they are performed as required by the mantras. On account of them the result or action wills, i.e. the result of action is rendered possible when the action and doer unite. In tune with the will of the result of action the whole universe wills to make its nature free from being defective. In this way, all this universe ending with the result of action has will for its source. Hence, will, as described above, is important. Therefore, you worship will. Instructing thus, Sanat-kumāra now shows the result accruing to the worshipper.
‘One who worships saṅkalpa as Brahman can attain any world he wills. He becomes true and attains the world of truth. He is firmly established and also attains a world which is firmly established. He is free from pain and attains also a world free from pain. One who worships saṅkalpa as Brahman can do what he pleases within the limits of saṅkalpa.’ Nārada asked, ‘Sir, is there anything higher than saṅkalpa?’ ‘Of course there is something higher than saṅkalpa,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yaḥ saṃkalpaṃ brahmetyupāste saṃkḷptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṃkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṃkalpaṃ brahmetyupāste'sti bhagavaḥ saṃkalpādbhūya iti saṃkalpādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ saṅkalpam brahma iti upāste, he who worships will-power as Brahman; kḷptān vai saḥ lokān dhruvān, the true worlds he wishes for; dhruvaḥ, being true himself; pratiṣṭhitān, the well-established [worlds]; pratiṣṭhitaḥ, [himself being] well-established; a-vyathamānān, [the worlds] free from pain; a-vyathamānaḥ, [himself being] free from pain; abhisidhyati, he attains; yāvat saṅkalpasya gatam, as far as will can go; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ saṅkalpam brahma iti upāste, he who worships saṅkalpa as Brahman; bhagavaḥ, sir; saṅkalpāt bhūyaḥ asti iti, is there anything higher than saṅkalpa; saṅkalpāt vāva bhūyaḥ asti iti, there is certainly something higher than saṅkalpa; bhagavān, sir; tat me bravītu iti, please explain it to me.
सः यः सङ्कल्पं ब्रह्म इति ब्रह्म-बुद्ध्या उपास्ते, सङ्क्लृप्तान् वै धात्रा अस्ये इमे लोकाः फलम् इति क्लृप्तान् समर्थितान् सङ्कल्पितान् सः विद्वान् ध्रुवान् नित्यान् अत्यन्ताध्रुवापेक्षया, ध्रुवः च स्वयम्। लोकिनः हि अध्रुवत्वे लोके ध्रुव-क्लृप्तिः व्यर्था इति ध्रुवः सन् प्रतिष्ठितान् उपकरण-सम्पन्नान् इत्यर्थः। He who worships will as Brahman, i.e. worships Brahman in will, he the enlightened one, attains the worlds determined – i.e. determined by God with the impression, ‘Let this man attain this world, i.e. result’, in other words, (he attains) worlds which, compared to other highly transitory worlds, are eternal, himself being firm. On account of the inconstancy of the enjoyer who is to attain a world, it is futile to think of his world to be eternal.पशु-पुत्रादिभिः प्रतितिष्ठति इति दर्शनात्, स्वयं च प्रतिष्ठितः आत्मीयोपकरण-सम्पन्नः अव्यथमानान् अमित्रादि-त्रास-रहितान् अव्यथमानः च स्वयम् अभिसिध्यति अभिप्राप्नोनि इत्यर्थः। यावत् सङ्कल्पस्य गतं सङ्कल्प-गोचरः तत्र अस्य यथा-काम-चारः भवति, आत्मनः सङ्कल्पस्य। न तु सर्वेषां सङ्कल्पस्य इति, उत्तर-फल-विरोधात्। यः सङ्कल्पं ब्रह्म इति उपास्ते इत्यादि पूर्ववत्॥ Thus, himself being firm, and well-established, for he is seen endowed with the means in the form of cattle, sons, etc., that is to say, himself being well-established, being endowed with his own means, and being free from affliction resulting from fear of foes etc., (attains those worlds). This is the meaning. Within the limit up to which will (Saṅkalpa) goes, i.e. to the extent within the scope of will, he is free to move as he likes. The movement as he wishes is in the sphere within the reach of his own will since the result to be spoken of hereafter will otherwise becomes opposed. ‘He who worships will as Brahman’ etc. same as before.
Intelligence [citta, i.e., comprehension] is certainly superior to will-power. A person first comprehends, and then he wills. Next he thinks it over again and again, and then he directs the organ of speech. Finally he makes the organ of speech utter the name. All the mantras then merge in the names, and all the actions merge in the mantras.✅
cittaṃ vāva saṃ kalpādbhūyo yadā vai cetayate'tha saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi.Cittam vāva saṅkalpāt bhūyaḥ, intelligence is certainly higher than saṅkalpa [will-power]; yadā vai cetayate, when one comprehends; atha saṅkalpayate, then one wills; atha, then; manasyati, he thinks; atha, then; vācam īrayati, he directs the organ of speech; tām u nāmni īrayati, he makes speech utter the name; nāmni, in the names; mantrāḥ, all the mantras; ekam bhavanti, are united; mantreṣu karmāṇi, the actions [are united] in the mantras.
चित्तं वाव सङ्कल्पाद् भूयः। चित्तं चेतयितृत्वं प्राप्त-कालानुरूप-बोधवत्त्वम् अतीतानागत-विषय-प्रयोजन-निरूपण-सामर्थ्यं च, तत् संकल्पाद् अपि भूयः। कथम्? यदा वै प्राप्तं वस्तु इदम् एवं प्राप्तम् इति चेतयते, तदा तद् आदानाय वा अपोहाय वा अथ सङ्कल्पयते अथ मनस्यति इत्यादि पूर्ववत्॥ Certainly, intelligence (Cittam) is greater than will. Intelligence means comprehension, i.e. comprehension (Bodhavattvam) of something in relation to a specific time, as also the capability of investigating into the merit of an object of the past and future. This is greater than will. How? When a man, on obtaining a thing, understands, ‘A thing of such and such kind is obtained’, then he wills either to accept it or reject it. ‘Then he resorts to mentation’ etc., same as before.
All these [will-power, mind, etc.] merge in intelligence [citta], are directed by intelligence, and are supported by intelligence. That is why, a person may be learned but if he is dull, people [ignore him and] say: ‘He does not exist, no matter how much he seems to know. If he were really learned, he would not be so foolish.’ On the other hand, if a person is not learned but he is intelligent, people will listen to him [with respect]. It is intelligence that governs all these. It is their soul and their support. Therefore, worship intelligence.✅
tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante cittaṃhyevaiṣāmekāyanaṃ cittamātmā cittaṃ pratiṣṭhā cittamupāssveti.Tāni ha vai etāni, all these [saṅkalpa, mind, speech, etc.]; citta-eka-ayanāni, merge in the citta [intelligence]; citta-ātmāni, citta is the self [of all these]; citte pratiṣṭitāni, they rest in citta; tasmāt, that is why; yadi api, even if; bahu-vit, a person knows much; a-cittaḥ bhavati, but is dull [i.e., is lacking in true understanding]; na ayam asti iti, that person does not exist; eva enam āhuḥ, people say about him; yat ayam veda, no matter how much he knows; yat vai ayam vidvān, if he were really learned; na ittham a-cittaḥ syāt iti, he would not be foolish like this; atha, but; yadi alpa-vit bhavati, if there is a person without much knowledge; cittavān, [but] with intelligence; tasmā eva uta śuśrūṣante, they would like to hear him speak; eṣām, of all these; cittam hi eva eka-ayanam, intelligence is where they merge; cittam ātmā, intelligence is their soul; cittam pratiṣṭhā, intelligence is their support; cittam upāssva iti, worship intelligence.
तानि सङ्कल्पादीनि कर्म-फलान्तानि चित्तैकायनानि। चित्तात्मानि चित्तोत्पत्तीनि। चित्ते प्रतिष्ठितानि चित्त-स्थितानि इति अपि पूर्ववत्। किंच चित्तस्य माहात्म्यम्। यस्मात् चित्तं सङ्कल्पादि-मूलम्, तस्मात् यद्यपि बहुवित् बहु-शास्त्रादि-परिज्ञानवान् सन् अचित्तः भवति प्राप्तादि-चेतयितृत्व-सामर्थ्य-विरहितः भवति, तं निपुणाः लौकिकाः न अयम् अस्ति विद्यमानः अपि असत्सम एव इति एनम् आहुः। All these beginning with will and ending with the results of rites, have intelligence for their one substratum, have intelligence for their soul, have intelligence for their source, and are established on intelligence, i.e. exist in intelligence – all these to be understood as before. Moreover, the greatness of intelligence is this: Because intelligence is the source of will etc., therefore, even if a man knows much, i.e. acquainted with most of the scriptures, in case he is not endowed with intelligence, he becomes devoid of the capacity to know the real nature of things he comes in contact with, and the learned wordly men speak of him, ‘He does not exist; even if he be existing, it is equal to nonexistence’.यत् च अयं किंचित् शास्त्रादि वेद श्रुतवान् तदा अपि अस्य वृथा एव इति कथयन्ति। कस्मात्? यदि अयं विद्वान् स्यात् इत्थम् एवम् अचित्तः न स्यात्, तस्माद् अस्य श्रुतम् अपि अश्रुतम् एव इति आहुः इत्यर्थः। अथ अल्पविद् अपि यदि चित्तवान् भवति तस्मै एतस्मै तदुक्तार्थ-ग्रहणाय एव उत अपि शुश्रूषन्ते श्रोतुम् इच्छन्ति। तस्मात् च चित्तं हि एव एषां सङ्कल्पादीनाम् एकायनम् इत्यादि पूर्ववत्॥ Moreover, they would also say that if at all he had known or heard anything of the scripture, that, too, is worthless. Why? Had he really been learned, he would not thus be without intelligence. Therefore, what has been heard, too, is as good as not heard. This is the idea. But, if he, though knowing only little, is endowed with intelligence, they are eager to hear him so as to absorb what he speaks. And therefore intelligence, indeed, is the one substratum of all these, viz. will etc., (to be understood) as before.
‘One who worships intelligence [citta] as Brahman attains worlds of intelligence [i.e., things he regards as important]. He becomes true and attains the world of truth. He is firmly established and also attains a world which is firmly established. He is free from pain and also attains a world free from pain. One who worships intelligence as Brahman can do what he pleases within the limits of intelligence.’ Nārada asked, ‘Sir, is there anything higher than intelligence?’ ‘Of course there is something higher than intelligence,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
.sa yaścittaṃ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītvitiSaḥ yaḥ, he who; cittam brahma iti upāste, worships intelligence [citta] as Brahman; abhisidhyati, he attains; cittān vai lokān, worlds of intelligence; dhruvān, [worlds that are] true; dhruvaḥ, being true himself; pratiṣṭhitān, the well-established [worlds]; pratiṣṭhitaḥ, [himself being] well-established; a-vyathamānān, [the worlds] free from pain; a-vyathamānaḥ, [himself being] free from pain; yāvat cittasya gatam, as far as intelligence can go; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ cittam brahma iti upāste, he who worships intelligence as Brahman; bhagavaḥ, sir; cittāt bhūyaḥ asti iti, is there anything higher than intelligence; cittāt vāva bhūyaḥ asti iti, there is certainly something higher than intelligence; bhagavān, sir; tat me bravītu iti, please explain it to me.
चितान् उपचितान् बुद्धिमद्-गुणैः सः चित्तोपासकः ध्रुवान् इत्यादि च उक्तार्थम्॥ He, the worshipper of intelligence, being firm, attains the worlds that are eternal and endowed with qualities that go with intelligence, etc. have been already explained.
1. Meditation [dhyāna] is certainly superior to intelligence [citta]. The earth seems to be meditating [i.e., remains steady in what it deems itself to be]. The space between the earth and heaven seems to be meditating. So also, heaven seems to be meditating. Water seems to be meditating. The mountains seem to be meditating. Gods and human beings also seem to be meditating. This is why among humans who attain greatness here, they seem to enjoy the fruits of meditation. But those who are small are quarrelsome, crooked, and love scandal-mongering. But those who are great seem to enjoy the fruits of meditation, They worship meditation. 2. ‘One who worships meditation [dhāna] as Brahman can do what he pleases within the limits of meditation.’ Nārada asked, ‘Sir, is there anything higher than meditation?’ ‘Of course there is something higher than meditation,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
1. dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādāṃśā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādāṃśā ivaiva te bhavanti dhyānamupāssveti.Dhyānam vāva cittāt bhūyaḥ, meditation is certainly superior to intelligence; dhyāyati iva pṛthivī, the earth seems to be meditating; antar-ikṣam dhyāyati iva, the space between the earth and heaven seems to be meditating; dyauḥ dhyāyati iva, the heaven seems to be meditating; āpaḥ dhyāyanti iva, water seems to be meditating; parvatāḥ dhyāyanti iva, the mountains seem to be meditating; deva-manuṣyāḥ, gods and human beings [seem to be meditating]; tasmāt, this is why; ye, those who; iha, in this world; manuṣyāṇām, among human beings; mahattām prāpnuvanti, attain greatness; dhyāna-āpāda-aṃśāḥ iva eva te bhavanti, they seem to enjoy the fruits of meditation; atha, but; ye alpāḥ, those who are small; kalahinaḥ, are quarrelsome; piśunāḥ, crooked; upavādinaḥ, those who love scandal-mongering; atha, but; ye prabhavaḥ, those who are great; dhyāna-āpāda-aṃśāḥ iva eva te bhavanti, they seem to enjoy the fruits of meditation; dhyānam upāssva iti, worship meditation.2. sa yo dhyānaṃ brahmetyupāste yāvaddhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ dhyānam brahma iti upāste, one who worships meditation as Brahman; yāvat dhyānasya gatam, as far as meditation can go; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ dhyānam brahma iti upāste, he who worships meditation as Brahman; bhagavaḥ, sir; dhyānāt bhūyaḥ asti iti, is there anything higher than meditation; dhyānāt vāva bhūyaḥ asti iti, there is certainly something higher than meditation; bhagavān, sir; tat me bravītu iti, please explain it to me.
ध्यानं वाव चित्ताद् भूयः। ध्यानं नाम शास्त्रोक्त-देवताद्यालम्बनेषु अचलः भिन्न-जातीयैः अनन्तरितः प्रत्यय-संतानः, एकाग्रता इति यम् आहुः। दृश्यते च ध्यानस्य माहात्म्यं फलतः। कथम्? यथा योगी ध्यायन् निश्चलः भवति ध्यान-फल-लाभे। एवं ध्यायति इव निश्चला दृश्यते पृथिवी। ध्यायति इव अन्तरिक्षम् इत्यादि समानम् अन्यत्। देवाः च मनुष्याः च देव-मनुष्याः, मनुष्याः एव वा देव-समाः देव-मनुष्याः, शमादि-गुण-सम्पन्नाः मनुष्याः देव-स्वरूपं न जहति इत्यर्थः। Meditation (Dhyānam), certainly, is greater than intelligence. The flow of thoughts centred in an object, i.e. a deity or the like, as prescribed by the scriptures, undivided by any alien thought, is called meditation which is also known as concentration (Eka-agratā). The greatness of meditation is seen also from its effect. How? Just as a Yogī, on attaining the result of meditation, becomes steady, so does the earth, meditating, as it were, seem to be steady. The sky meditates, as it were, etc., same as before. The gods and men together constitute Deva-manuṣya. Or the term might mean ‘men who are equal to gods’. Men endowed with the qualities such as self-restraint do not ever abandon their divine nature.यस्माद् एवं विशिष्टं ध्यानम्, तस्मात् ये इह लोके मनुष्याणाम् एव धनैः विद्यया गुणैः वा महत्तां महत्त्वं प्राप्नुवन्ति धनादि-महत्त्व-हेतुं लभन्ते इत्यर्थः। ध्यान-आपाद-अंशाः इव ध्यानस्य आपादनम् आपादः ध्यान-फल-लाभः इत्येतत्। तस्य अंशः अवयवः कला काचिद् ध्यान-फल-लाभ-कलावन्तः इव एव इत्यर्थः। ते भवन्ति निश्चलाः इव लक्ष्यन्ते न क्षुद्राः इव। Because the meditation is so important. therefore, those who attain greatness among men in this world through wealth, knowledge or virtues, that is to say, acquire wealth etc. which make one great, are endowed with a portion of the result of meditation, as it were. Dhyāna-āpāda is same as dhyāna-āpādanam which means ‘result of meditation’, i.e. (they are endowed with) a portion (aṃśa), a share, or a part of the result of meditation, as it were. Such men are seen to be steady and are not like those who are mean (kṣudra, small).अथ ये पुनः अल्पाः क्षुद्राः किंचिद् अपि धनादि-महत्त्वैकदेशम् अप्राप्ताः ते पूर्वोक्त-विपरीताः कलहिनः कलह-शीलाः पिशुनाः पर-दोषोद्भासकाः उपवादिनः पर-दोषं सामीप्य-युक्तम् एव वदितुं शीलं येषां ते उपवादिनः च भवन्ति। But, those who are small men, i.e. men, who have not attained even a little of the greatness constituted by wealth etc., running counter to what is said above become quarrelsome, calumnious, ie. scandal-mongers and develop a tendency to insult others in their very presence.अथ ये महत्त्वं प्राप्ताः धनादि-निमित्तं ते अन्यान् प्रति प्रभवन्ति इति प्रभवः विद्याचार्य-राजेश्वरादयः ध्यान-आपाद-अंशाः इव इत्यादि उक्तार्थम्। अतः दृश्यते ध्यानस्य महत्त्वं फलतः। अतः भूयः चित्तात्। अतः तद् उपास्स्व इत्यादि उक्तार्थम्॥ Then, those who have attained greatness through wealth etc. such as teachers of knowledge, kings and lordly people, they exert influence over others; they are endowed with a part of the result of meditation, as it were, etc., already explained. Hence the greatness of meditation is known from its result. Therefore meditation is greater than intelligence. Hence worship that, etc., already explained.
Vijñāna is certainly superior to meditation. Through vijñāna one knows the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth – the Atharva Veda; then the fifth – history and the Purāṇas; also, grammar, funeral rites, mathematics, the science of omens, the science of underground resources, logic, moral science, astrology, Veda knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts; also heaven and earth; air, space, water, and fire; the gods and human beings; cattle and birds; creepers and big trees; animals of prey as well as worms, fleas, and ants; merit and demerit; truth and untruth; good and evil; the pleasant and the unpleasant; food and water; and this world and the other world. One knows all this through vijñāna. Worship vijñāna.✅
vijñānaṃ vāva dhyānādbhūyaḥ vijñānena vā ṛgvedaṃ vijānāti yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃrāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃsarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokamamuṃ ca vijñānenaiva vijānāti vijñānamupāssveti.Vijñānam vāva dhyānāt bhūyaḥ, vijñāna is certainly superior to meditation; vijñānena vai vijānāti, through vijñāna one knows; ṛg vedam yajur vedam sāma vedam ātharvaṇam caturtham, the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; itihāsa purāṇam pañcamam, history and the Purāṇas, as the fifth; vedānām vedam, grammar [lit., the Veda of the Vedas]; pitryam, rites offered out of respect to the ancestors; rāśim, mathematics; daivam, the science of meteors and other natural phenomena [and omens]; nidhim, the science of underground resources; vāko-vākyam, logic; eka-ayanam, moral science; deva-vidyām, astrology; brahma-vidyām, knowledge of the Vedas; bhūta-vidyām, geology; kṣattra-vidyām, archery; nakṣatra-vidyām, astronomy; sarpa-[vidyām], snake-charming; deva-jana-vidyām, fine arts; divam ca, heaven; pṛthivīm ca, and the earth; vāyum ca, and air; ākāśam ca, and space; āpaḥ ca, and water; tejaḥ ca, and fire; devān ca, and the gods; manuṣyān ca, and human beings; paśūn ca, and animals; vayāṃsi ca, and birds; tṛṇa-vanas-patīn, creepers and big trees; śvā-padāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants; dharmam ca a-dharmam ca, merit and demerit; satyam ca an-ṛtam ca, and truth and untruth; sādhu ca a-sādhu ca, and good and evil; hṛdaya-jñam ca a-hṛdaya-jñam ca, pleasant and unpleasant; annam ca rasam ca, food and water; imam ca lokam amum ca, this world and the other world; vijñānena eva vijānāti, one knows this through vijñāna; vijñānam upāssva iti, worship vijñāna.
विज्ञानं वाव ध्यानाद् भूयः। विज्ञानं शास्त्रार्थ-विषयं ज्ञानं तस्य ध्यान-कारणत्वात् ध्यानाद् भूयस्त्वम्। कथं च तस्य भूयस्त्वम्? इति आह – विज्ञानेन वै ऋग्-वेदं विजानाति ‘अयम् ऋग्-वेदः’ इति प्रमाणतया यस्य अर्थ-ज्ञानं ध्यान-कारणम्। तथा यजुर्-वेदम् इत्यादि। किंच पश्वादीन् च धर्माधर्मौ शास्त्र-सिद्धौ साध्व-साधुनी लोकतः स्मार्ते वा अदृष्ट-विषयं च सर्वं विज्ञानेन एव विजानाति इत्यर्थः। तस्माद् युक्तं ध्यानाद् विज्ञानस्य भूयस्त्वम्। अतः विज्ञानम् उपास्स्व इति॥॥ Knowledge (Vijñānam), certainly, is greater than meditation. Here vijñāna means the knowledge derived from the scriptures.
[•In this context vijñāna is not ‘assimilated knowledge of Tat tvam asi’ since it is less than the following Balam, etc.•]
Since knowledge serves as the cause of meditation, it has superiority over meditation. How does it become greater? This is being explained. It is by means of knowledge that a man understands the Ṛg Veda authoritatively (Pramāṇatayā, i.e. not as literature or only a set of ancient beliefs) as, ‘This is the Ṛg Veda which is a valid proof of knowledge and the grasp of the knowledge of which serves as the cause of meditation’. Similarly, ‘the Yajur Veda …’ etc. should be understood in the same way. Besides, cattle and the like, virtue and vice known through the scriptures, good and bad as accepted by men and the smṛtis through wordly view point, and that which is unseen – all this one understands by the grasp of the scripture alone. Therefore it is logical that knowledge is greater than meditation.
‘One who worships vijñāna as Brahman attains the vijñānamaya and jñānamaya worlds. One who worships vijñāna as Brahman can do what he pleases within the limits of vijñāna.’ Nārada asked, ‘Sir, is there anything higher than vijñāna?’ ‘Of course there is something higher than vijñāna,’ replied Sana-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yo vijñānaṃ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; vijñānam brahma iti upāste, worships vijñāna [i.e., the practical application of knowledge] as Brahman; saḥ vai vijñānavataḥ jñānavataḥ lokān abhisidhyati, attains the vijñānamaya and jñānamaya worlds; yāvat vijñānasya gatam, as far as vijñāna goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ vijñānam brahma iti upāste, he who worships vijñāna as Brahman; bhagavaḥ, sir; vijñānāt bhūyaḥ asti iti, is there anything higher than vijñāna; vijñānāt vāva bhūyaḥ asti iti, there is certainly something higher than vijñāna; bhagavān, sir; tat me bravītu iti, please explain it to me.
शृणु उपासन-फलम् – Hear of the result of meditation accruing to him who is possessed of knowledge.विज्ञानवतः विज्ञानं येषु लोकेषु तान् विज्ञानवतः लोकान्, ज्ञानवतः च अभिसिध्यति अभिप्राप्नोति। ‘विज्ञानं’ शास्त्रार्थ-विषयं, ‘ज्ञानम्’ अन्य-विषयं नैपुण्यं – तद्वद्भिः युक्तान् लोकान् प्राप्नोति इत्यर्थः। यावद् विज्ञानस्य इत्यादि पूर्ववत्॥ The worlds in which vijñāna exists as also those in which jñāna exists – both these he attains. Vijñāna is the (vi-, distinct) knowledge pertaining to subjects within the purview of the scriptures (śāstra-artha-viṣaya). The proficiency in other subjects (anya-viṣaya) is called jñāna. The idea is that he attains the worlds which are meant for those who are endowed with these. The rest, viz. ‘the limit up to which knowledge goes’ etc., same as before.
1. Strength [bala] is certainly superior to understanding [vijñāna, assimilated or practical knowledge]. One strong person can make even a hundred people of understanding shake with fear. If a person is strong, he will be enthusiastic and up and about. He will then start serving his teacher, and while serving his teacher he will be close to him. While sitting close to the teacher, he will watch him and listen to what he says. Then he will think it over and try to understand. He will then act on it, and finally he will grasp the inner meaning. Strength supports the earth. It also supports the interspace, heaven, the mountains, gods and human beings, cattle, birds, creepers, and trees. It supports animals of prey as well as worms, fleas, and ants. It supports the whole world. Worship strength. 2. ‘One who worships strength as Brahman can do what he pleases within the limits of strength.’ Nārada asked, ‘Sir, is there anything higher than strength?’ ‘Of course there is something higher than strength,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
1. balaṃ vāva vijñānādbhūyo'pi ha śataṃ vijñānavatāmeko balavānākampayate sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṃ balena lokastiṣṭhati balamupāssveti.Balanm vāva vijñānāt bhūyaḥ, strength is superior to understanding; ekaḥ balavān, one strong person; api ha śatam vijñānavatām ākampayate, can make even a hundred persons of understanding shake [with fear]; yadā saḥ balī bhavati, when a person is strong [he is full of enthusiasm]; atha utthātā bhavati, he is then up and about; uttiṣṭhan, being up; paricaritā bhavati, he looks after [his teacher]; paricaran, attending to the needs [of his teacher]; upasattā bhavati, he sits near [the teacher]; upasīdan, sitting near him; draṣṭā bhavati, he watches [what the teacher does]; śrotā bhavati, he listens [to what the. teacher says]; mantā bhavati, [and] thinks it over; boddhā bhavati, he tries to understand the meaning; kartā bhavati, he does what he is supposed to do; vijñātā bhavati, he grasps the meaning [of what the teacher had said]; balena vai pṛthivī tiṣṭhati, through power the whole world is sustained; balena antar-ikṣam, through power, the interspace [is sustained]; balena dyauḥ, through power, heaven; balena parvatāḥ, through strength, the mountains; balena deva-manuṣyāḥ, through strength, gods and human beings; balena paśavaḥ ca, through strength, cattle; vayāṃsi ca tṛṇa-vanas-patayaḥ, and birds and creepers and big trees; śvā-padāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, fleas, and ants; balena lokaḥ tiṣṭhati, through strength the whole world is sustained; balam upāssva iti, worship strength.2. sa yo balaṃ brahmetyupāste yāvadbalasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; balam brahma iti upāste, worships strength as Brahman; yāvat balasya gatam, as far as strength goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ balam brahma iti upāste, he who worships strength as Brahman; bhagavaḥ, sir; balāt bhūyaḥ asti iti, is there anything higher than strength; balāt vāva bhūyaḥ asti iti, there is certainly something higher than strength; bhagavāṃ, sir; tat me bravītu iti, please explain it to me.
बलं वाव विज्ञानाद् भूयः। बलम् इति अन्नोपयोग-जनितं मनसः विज्ञेये प्रतिभान-सामर्थ्यम्। अनशनाद् ऋगादीनि “न वै मा प्रतिभान्ति भो” (ChanU.6.7.2) इति श्रुतेः। शरीरे अपि तद् एव उत्थानादि-सामर्थ्यं यस्माद् विज्ञानवतां शतम् अपि एकः प्राणी बलवान् आकम्पयते, यथा हस्ती मत्तः मनुष्याणां शतं समुदितम् अपि। Strength (Balam), certainly, is greater than that special knowledge. Here strength means the capacity of the mind derived from food to comprehend the things that are knowable. This is evidenced by the śruti-passage, ‘On account of not eating, O revered sir, the Ṛk etc. do not occur to me’. (ChanU.6.7.2). In the body, too, it is strength that enables (one) to rise up etc. Though there may be a hundred men endowed with knowledge, ‘just one man possessed of strength is enough to cause them to tremble, as does a mad elephant a gathering of hundred men.यस्माद् एवम् अन्नाद्युपयोग-निमित्तं बलम्, तस्मात् सः पुरुषः यदा बली बलेन तद्वान् भवति अथोत्थाता उत्थानस्य कर्ता, उत्तिष्ठन् च गुरूणाम् आचार्यस्य च परिचरिता परिचरणस्य शुश्रूषायाः कर्ता भवति। परिचरन् उपसत्ता तेषां समीपगः अन्तरङ्गः प्रियः भवति इत्यर्थः। Inasmuch as strength, such as this, is produced by food, therefore, when a man is endowed with strength, then he becomes a doer of rising. Having risen, he turns to serve the preceptors and teachers; he becomes a doer of useful service. Having served, he approaches nearer; he becomes dear to them.उपसीदन् च सामीप्यं गच्छन् एकाग्रतया आचार्यस्य अन्यस्य च उपदेष्टुः गुरोः द्रष्टा भवति। ततः तदुक्तस्य श्रोता भवति। ततः ‘इदम् एभिः उक्तम् एवम् उपपद्यते’ इति उपपत्तितः मन्ता भवति। मन्वानः च बोद्धा भवति ‘एवम् एव इदम्’ इति। ततः एवं निश्चित्य तदुक्तार्थस्य कर्ता अनुष्ठाता भवति। विज्ञाता अनुष्ठान-फलस्य अनुभविता भवति इत्यर्थः। किंच बलस्य माहात्म्यम् – बलेन वै पृथिवी तिष्ठति इत्यादि ऋज्वर्थम्॥ Having approached nearer with undivided attention, he becomes an observer of the preceptors and the other teachers who impart instructions. Then he becomes a listener of what they teach. Thereafter, he ponders over it through reasoning thus, ‘This what they said is thus quite in fitness’. Through mentation he becomes convinced, ‘This is exactly so’. Then, having determined thus, be begins to practise what is taught by them. He becomes a man of knowledge, i.e. he ‘becomes the enjoyer of the result of performance of that act. Besides, this is the greatness of strength: ‘By strength alone the earth exists …’ etc. The meaning is plain.
Food is certainly superior to strength. This is why if a person fasts for ten days and nights, he may survive but he will not be able to see, hear, think, understand, work, or fully grasp the meaning of what he is taught. But if he eats food, he can then see, hear, think, understand, work, and fully grasp the meaning of the teachings. Therefore worship food.✅
annaṃ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti.Annam vāva balāt bhūyaḥ, food is certainly superior to strength; tasmāt, that is why; yadi api, even if; daśa rātrīḥ na aśnīyāt, a person fasts for ten [days and] nights; yadi u ha jīvet, though he may live; atha vā a-draṣṭā, he may not be able to see; a-śrotā, or hear; a-mantā, think; a-boddhā, understand; a-kartā, work; a-vijñātā bhavati, nor can he fully grasp [the meaning of what he is taught]; atha, but; annasya āyai, when he eats food; draṣṭā bhavati, he can see; śrotā bhavati, he can hear; mantā bhavati, he can think; boddhā bhavati, he can understand; kartā bhavati, he can work; vijñātā bhavati, he can grasp the meaning; annam upāssva iti, worship food.
अन्नं वाव बलाद् भूयः, बल-हेतुत्वात्। कथम् अन्नस्य बल-हेतुत्वम्? इति उच्यते – यस्माद् बल-कारणम् अन्नम्, तस्मात् यद्यपि कश्चिद् दश रात्रीः न अश्नीयात्, सः अन्नोपयोग-निमित्तस्य बलस्य हान्या म्रियते। यदि उ ह जीवेत् – दृश्यन्ते हि मासम् अपि अनश्नन्तः जीवन्तः। अथवा सः जीवन् अपि अद्रष्टा भवति गुरोः अपि, ततः एव अश्रोता इत्यादि पूर्व-विपरीतं सर्वं भवति। Food (Annam), certainly, is greater than strength, for it is productive of strength. How does food become productive of strength? This is being explained. Because food is the source of strength, when a man does not eat up to ten nights, he dies on account of the loss of energy which is to be derived from food. Perhaps he might, without undergoing death, live, for men are seen living even for a month without food. But, even if he lives, he cannot see the teacher nor can he listen etc. Thus everything becomes counter to what (he) was earlier.अथ यदा बहूनि अहानि अनशितः दर्शनादि-क्रिया-स्वसमर्थः सन्, अन्नस्य आयी, आगमनम् आयः अन्नस्य प्राप्तिः इत्यर्थः, सा यस्य विद्यते सः अन्नस्य आयी। ‘आयै’ इति एतद् वर्ण-व्यत्ययेन (एकारस्य वर्णस्य, आयी इत्यर्थः)। अथ अन्नस्य आयै इति अपि पाठे एवम् एव अर्थः। द्रष्टा-इत्यादि कार्य-श्रवणात्। दृश्यते हि अन्नोपयोगे दर्शनादि-सामर्थ्यम्, न तद्-अप्राप्तौ। अतः अन्नम् उपास्स्व इति॥ Then, having not eaten for so many days and having become incapable of the act of seeing etc., he becomes an annasya āyī (the alternative reading above). The word āyī is used in the sense of ‘coming’ i.e. receiving. Hence, he who receives food is said to be annasya āyī. The reading āyī in the text is due to transmutation of the vowel. Even if the reading be (as above) annasya āyai, this alone is the meaning, for such things as the listener and the like are heard of. With the intake of food, there is seen the capacity of seeing etc., but not when there is no intake of food. Hence worship food.
‘One who worships food as Brahman attains worlds full of food and drink. One who worships food as Brahman can do what he pleases within the limits of food.’ Nārada asked, ‘Sir, is there anything higher than food?’ ‘Of course there is something higher than food,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yo'nnaṃ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; annam brahma iti upāste, worships food as Brahman; saḥ abhisidhyati, he attains; annavataḥ vai lokān pānavataḥ, worlds full of food and drink; yāvat annasya gatam, as far as food goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ annam brahma iti upāste, he who worships food as Brahman; bhagavaḥ, sir; annāt bhūyaḥ asti iti, is there anything higher than food; annāt vāva bhūyaḥ asti iti, there is certainly something higher than food; bhagavān, sir; tat me bravītu iti, please explain it to me.
फलं च – The result (that accrues is being explained).अन्नवतः प्रभूतान्नान् वै सः लोकान् पानवतः प्रभूतोदकान् च – अन्न-पानयोः नित्य-सम्बन्धात् – लोकान् अभिसिध्यति। समानम् अन्यत्॥ He attains worlds which have food in plenty as well as water; since the relationship between food and water is constant. The rest same as before
Water is certainly superior to food. That is why if there is no rain, people worry and think, ‘There will not be enough food.’ But if there is a good rainfall, they are happy, thinking, ‘There will be plenty of food.’ All these are water in different forms: the earth, the interspace, heaven, the mountains, gods and human beings, cattle and birds, creepers and trees, animals of prey, worms, insects, and ants. All these are water in different forms. Therefore worship water.✅
āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ yaddyauryatparvatā yaddevamanuṣyāyatpaśavaśca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti.Āpaḥ vāva annāt bhūyaḥ, water is certainly superior than food; tasmāt, this is why; yadā su-vṛṣṭiḥ na bhavati, when there is not enough rain; prāṇāḥ vyādhīyante, people are anxious; annam kanīyaḥ bhaviṣyati iti, [thinking,] there will not be much food; atha yadā su-vṛṣṭiḥ bhavati, then when it rains; prāṇāḥ ānandinaḥ bhavanti, people become happy; annam bahu bhaviṣyati iti, [thinking,] there will be much food; āpaḥ eva imāḥ, water is all this; mūrtāḥ, different forms; yā iyam pṛthivī, this earth; yat antar-ikṣam, this interspace; yat dyauḥ, this heaven; yat parvatāḥ, these mountains; yat deva-manuṣyāḥ, these gods and human beings; yat paśavaḥ ca, these cattle; vayāṃsi ca, and birds; tṛṇa-vanas-patayaḥ, and creepers and trees; śvā-padāni, animals of prey; ākīṭa-pataṅga-pipīlikam, worms, insects, and ants; āpaḥ eva imāḥ mūrtāḥ, these are all water in different forms; apaḥ upāssva iti, worship water.
आपः वाव अन्नाद् भूयस्यः, अन्न-कारणत्वात्। यस्माद् एवं तस्मात् यदा यस्मिन् काले सुवृष्टिः सस्य-हिता शोभना वृष्टिः न भवति, तदा व्याधीयन्ते प्राणाः दुःखिनः भवन्ति। किं निमित्तम्? इति आह – अन्नम् अस्मिन् संवत्सरे नः कनीयः अल्पतरं भविष्यति इति। Water, certainly, is greater than food, for it is the source of food. Because it is so, therefore, when there is not enough rain, i.e. not in adequate measure as the plants require, then the creatures become grief-stricken. For what reason? This is being explained; This year there will be only scarce food for us.अथ पुनः यदा सुवृष्टिः भवति, तदा आनन्दिनः सुखिनः हृष्टाः प्राणाः प्राणिनः भवन्ति अन्नं बहु प्रभूतं भविष्यति इति। अप्-संभवत्वाद् मूर्तस्य अन्नस्य आपः एव इमाः मूर्ताः मूर्त-भेदाकार-परिणताः इति मूर्ताः – या इयं पृथिवी यद् अन्तरिक्षम् इत्यादि। आपः एव इमाः मूर्ताः। अतः अपः उपास्स्व इति॥ Then, when there occurs abundant rain, the creatures become happy (in the thought) that there will be plenty of food. Inasmuch as food that has a form (mūrta, shape) has originated from (fluid) water, these forms, i.e. this earth, this sky and the rest which have become transformed into different shapes, are but water endowed with form. All these with form are water alone. Hence worship water.
‘One who worships water as Brahman gets all he desires and is happy. One who worships water as Brahman can do what he pleases within the limits of water.’ Nārada asked, ‘Sir, is there anything higher than water?’ ‘Of course there is something higher than water,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yo'po brahmetyupāsta āpnoti sarvānkāmāṃstṛptimānbhavati yāvadapāṃ gataṃ tatrāsya yathākāmacāro bhavati yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; apaḥ brahma iti upāste, worships water as Brahman; sarvān kāmān āpnoti, gets all he wishes; tṛptimān bhavati, [and] he is happy; yāvat apām gatam, as far as water goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ apaḥ brahma iti upāste, he who worships water as Brahman; bhagavaḥ, sir; adbhyaḥ bhūyaḥ asti iti, is there anything higher than water; adbhyaḥ vāva bhūyaḥ asti iti, there is certainly something higher than water; bhagavān, sir; tat me bravītu iti, please explain it to me.
फलम् – The result (is being explained).सः यः अपः ब्रह्म इति उपास्ते आप्नोति सर्वान् कामान् काम्यान् मूर्तिमतः विषयानित्यर्थः। अप्-संभवत्वात् च तृप्तेः अम्बु-उपासनात् तृप्तिमान् च भवति। समानम् अन्यत्॥ He who worships water as Brahman obtains all desires, meaning he attains all desirable objects with form. Inasmuch as satisfaction originates from water, a man can become satisfied through the worship of water. The rest same as before.
Fire [tejas, heat] is certainly better than water. That fire, taking air as its support, heats the sky. Then people say: ‘It is very hot. The body is burning. It will rain soon.’ Fire first produces these signs, and then creates the rain. This is why there is lightning going straight up or going sideways in a zigzag manner, and along with it thunder. This is why people say: ‘There is lightning and thunder. It will rain soon’. First heat is seen, then it creates water. Worship fire.✅
tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate teja upāssveti.Tejaḥ vāva adbhyaḥ bhūyaḥ, fire is certainly superior to water; tat vai etat, that [fire]; vāyum āgṛhya, taking the support of air; ākāśam abhitapati, heats the sky; tadā, then; āhaḥ, people say; niśocati, it is very hot; nitapati, it is burning; varṣiṣyati vai iti, there will be rain; tejaḥ eva tat, there is fire; pūrvam, first; darśayitvā, showing; atha apaḥ, then water; sṛjate, creates; tat etat, that [fire]; ūrdhvābhiḥ ca tiraścībhiḥ ca, going upwards and sideways in an irregular way; vidyudbhiḥ, with lightning; āhrādāḥ, the roar of thunder; caranti, moves about; tasmāt, this is why; āhuḥ, people say; vidyotate, there is lightning; stanayati, there is thunder; varṣiṣyati vai iti, there will certainly be rain; tejaḥ eva tat pūrvam darśayitvā, first heat is seen; atha apaḥ sṛjate, then it creates water; tejaḥ upāssva iti, worship fire.
तेजः वाव अद्भ्यः भूयः, तेजसः अप्-कारणत्वात्। कथम् अप्-कारणत्वम्? इति आह – यस्माद् अब्-योनिः तेजः। तस्मात् तद् वै एतत् तेजः वायुम् आगृह्य अवष्टभ्य स्वात्मना निश्चली-कृत्य वायुम् आकाशम् अभितपति आकाशम् अभिव्याप्नुवत् तपति यदा, तदा आहुः लौकिकाः – निशोचति संतपति सामान्येन जगत्, नितपति देहान्, अतः वर्षिष्यति वै इति। प्रसिद्धं हि लोके कारणम् अभ्युद्यतं दृष्टवतः कार्यं भविष्यति इति विज्ञानम्। तेजः एव तत् पूर्वम् आत्मानम् उद्भूतं दर्शयित्वा अथ अनन्तरम् अपः सृजते, अतः अप्-स्रष्टृत्वाद् भूयः अद्भ्यः तेजः। Fire, certainly, is greater than water, for it is the source (kāraṇa) of water. How does it become the source of water? This is being explained. Because fire is the source (yoni) of water, therefore, it renders the air motionless (windless) by itself and makes the atmosphere hot; permeating from all sides it makes it very hot. Then the common people say, “The earth in general has become hot, it burns the bodies; hence it will rain”. It is well-known in common parlance that to the one who sees the cause that precedes, there will be the knowledge of the effect that follows. Fire, having shown itself as being evolved first (among the perceptible elements), creates water thereafter. Hence fire, being capable of creating water, is greater than water.किंच अन्यत्, तद् एतत् तेजः एव स्तनयित्नु-रूपेण वर्ष-हेतुः भवति। कथम्? ऊर्ध्वाभिः च ऊर्ध्व-गाभिः विद्युद्भिः तिरश्चीभिः च तिर्यग्-गताभिः च सह आह्रादाः स्तनयन-शब्दाः चरन्ति। तस्मात् तद्-दर्शनाद् आहुः लौकिकाः – विद्योतते स्तनयति, वर्षिष्यति वै इत्यादि उक्तार्थम्। अतः तेजः उपास्स्व इति॥ Moreover, this fire itself, in the form of lightning becomes the cause of rain. How? Along with lightnings that flash upwards and across, the thunders move roaring. Seeing this, the common people say, “lightning flashes, thunder roars, it will rain”. This stands explained already. Hence worship fire.
‘One who worships fire as Brahman becomes bright himself, and he attains worlds that are bright, shining, and without a hint of darkness. One who worships fire as Brahman can do what he pleases within the range of fire.’ Nārada asked, ‘Sir, is there anything higher than tejas?’ ‘Of course there is something higher than tejas,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṃ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; tejaḥ brahma iti upāste, worships fire as Brahman; saḥ vai tejasi, he becomes energetic and bright; abhisidhyati, [and] attains; tejasvataḥ bhāsvataḥ lokān, worlds that are bright and shining; apahata-tamaskān, and without a hint of darkness; yāvat tejasaḥ gatam, as far as tejas goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ tejaḥ brahma iti upāste, he who worships fire as Brahman; bhagavaḥ, sir; tejasaḥ bhūyaḥ aṣṭi iti, is there anything higher than tejas; tejasaḥ vāva bhūyaḥ asti iti, there is certainly something higher than fire; bhagavān, sir; tat me bravītu iti, please explain it to me.
तस्य तेजसः उपासन-फलम् – The result of worship of fire (is being explained).तेजस्वी वै भवति। तेजस्वतः एव च लोकान् भास्वतः प्रकाशवतः अपहत-तमस्कान् बाह्य-आध्यात्मिका-ज्ञानादि-अपनीत-तमस्कान् अभिसिध्यति। ऋज्वर्थम् अन्यत्॥ (The worshipper) becomes resplendent. He attains worlds that are resplendent, full of light, and free from darkness, i.e. darkness of ignorance, external and internal. The meaning of the rest is plain.
Ākāśa [space] is certainly superior to fire. The sun and the moon are both within ākāśa, and so are lightning, the stars, and fire. Through ākāśa one person is able to speak to another. Through ākāśa one is able to hear. And through ākāśa one is able to hear what others are saying. In ākāśa one enjoys, and in ākāśa one suffers. A person is born in ākāśa, and plants and trees grow pointing to ākāśa. Worship ākāśa.✅
ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti.Ākāśaḥ vāva tejasaḥ bhūyān, space is certainly superior to fire; ākāśe vai, within space; sūryā-candra-māsau ubhau, are both the sun and the moon; vidyut, lightning; nakṣatrāṇi, the stars; agniḥ, [and] fire; ākāśena, through space; āhvayati, one calls; ākāśena śṛṇoti, through space one hears; ākāśena pratiśṛṇoti, through space one hears what others are saying; ākāśe ramate, in space one enjoys; ākāśe na ramate, in space one suffers; ākāśe jāyate, in space one is born; ākāśam abhijāyate, [trees and plants] grow pointing to space; ākāśam upāssva iti, worship space.
आकाशः वाव तेजसः भूयान्, वायु-सहितस्य तेजसः कारणत्वाद् व्योम्नः। “वायुम् आगृह्य” (ChanU.7.11.1) इति तेजसा सह उक्तः ‘वायुः’ इति पृथग् इह न उक्तः तेजसः। कारणं हि लोके कार्याद् भूयः दृष्टम् – यथा घटादिभ्यः मृत्, तथा आकाशः वायु-सहितस्य तेजसः कारणम् इति ततः भूयान्। कथम्? आकाशे वै सूर्या-चन्द्रमसौ उभौ तेजो-रूपौ विद्युत् नक्षत्राणि अग्निः च तेजो-रूपाणि आकाशे अन्तः। यत् च यस्य अन्तर्-वर्ति तद् अल्पम्, भूयः इतरत्। Ākāśa, certainly, is greater than fire, for Ākāśa is the source of fire coupled with air. By saying, ‘having rendered the air motionless’ (ChanU.7.11.1 above), air (the second of the five elements) has been described together with fire (the third of the five elements) and it has not been spoken of (before) as being separate from fire. In common parlance the cause is regarded superior to the effect. Just as clay is superior to jar and the like, so also, Ākāśa, being the cause of fire coupled with air, is greater than it. How? In Ākāśa verily exist both the resplendent bodies viz. the sun and the moon. Similarly, lightning, stars, and fire that are resplendent exist within Ākāśa. That which exists within another is smaller and the other greater.किंच आकाशेन आह्वयति च अन्यम् अन्यः। आहूतः च इतरः आकाशेन शृणोति। अन्योक्तं च शब्दम् अन्यः प्रतिशृणोति। आकाशे रमते क्रीडत्यन्योन्यं सर्वः। तथा न रमते च आकाशे बन्ध्वादि-वियोगे। आकाशे जायते, न मूर्तेन अवष्टब्धे। तथा आकाशम् अभिलक्ष्य अङ्कुरादि जायते, न प्रतिलोमम्। अतः आकाशम् उपास्स्व॥ Moreover, through Ākāśa one calls another. The other hears through Ākāśa. The word spoken by one is heard by the other through Ākāśa. It is in Ākāśa that one rejoices with another, and when the bride and others are lost, it is in Ākāśa that one (experiences sorrow and) does not rejoice. The Jīva is born in Ākāśa (in the space in the womb) and not anywhere occupied by a thing with form (not inside a solid), not in anything that is locked up. Similarly, the sprout etc. shoot up towards Ākāśa, and not in the opposite direction. Hence worship Ākāśa.
‘One who worships ākāśa [space] as Brahman attains worlds that are spacious, shining, free from all drawbacks, and extensive. One who worships ākāśa as Brahman can do what he pleases within the range of ākāśa.’ Nārada asked, ‘Sir, is there anything higher than ākāśa?’ ‘Of course there is something higher than ākāśa,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa ya ākāśaṃ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'saṃbādhānurugāyavato'bhisidhyati yāvadākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmetyupāste'sti bhagava ākāśādbhūya iti ākāśādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; ākāśam brahma iti upāste, worships space as Brahman; saḥ vai lokān abhisidhyati, he attains worlds; ākāśavataḥ prakāśavataḥ, that are spacious and shining; a-sambādhān, free from all hindrances; urugāyavataḥ, [and] extensive; yāvat ākāśasya gatam, as far as space goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ ākāśam brahma iti upāste, he who worships space as Brahman; bhagavaḥ, sir; ākāśāt bhūyaḥ asti iti, is there anything higher than ākāśa; ākāśāt vāva bhūyaḥ asti iti, there is certainly something higher than ākāśa; bhagavān, sir; tat me bravītu iti, please explain it to me.
फलं शृणु – Hear its result.आकाशवतः वै विस्तार-युक्तान् सः विद्वान् लोकान्। प्रकाशवतः, प्रकाशाकाशयोः नित्य-सम्बन्धात् प्रकाशवतः च लोकान्। असम्बाधान् संबाधनं संबाधः सम्बाधः अन्योन्य-पीडा तद्-रहितान् असम्बाधान्। उरुगायवतः विस्तीर्ण-गतीन् विस्तीर्ण-प्रचारान् लोकान् अभिसिध्यति। यावद् आकाशस्य इत्यादि उक्तार्थम्॥ He, that worshipper (of Ākāśa) certainly attains worlds which are vast as Ākāśa, which are resplendent, for the relationship between resplendence and Ākāśa is constant, which are unobstructed, i.e. which do not cause affliction to one another and which have spacious passages. ‘(The limit) upto which Ākāśa (can go)’ etc., already explained.
1. Memory [smara] is certainly superior to ākāśa [space]. This is why, if many people get together but their memory fails, then they cannot hear or think or know anything. But if they remember, they can then hear, think, and know. Through memory one knows one’s children and animals. Therefore, worship memory. 2. ‘One who worships memory as Brahman has free movement as far as memory goes.’ Nārada asked, ‘Sir, is there anything higher than memory?’ ‘Of course there is something higher than memory,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
1. smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kaṃcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūnsmaramupāssveti.Smaraḥ vāva ākāśāt bhūyaḥ, memory is certainly superior to ākāśa [space]; tasmāt, this is why; yadi api, even if; bahavaḥ, many people; āsīran, get together; na smarantaḥ, [but] they cannot remember; te, they; na eva kañcana śṛṇuyuḥ, cannot hear anything; na manvīran, nor think; na vijānīran, nor know; yadā vāva te smareyuḥ, but if they can remember; atha śṛṇuyuḥ, then they can hear; atha manvīran, then they can think; atha vijānīran, then they can know; smareṇa vai, by virtue of memory; putrān vijānāti, one knows one’s children; smareṇa paśūn, by virtue of memory [one knows one’s] animals; smaram upāssva iti, worship memory.2. sa yaḥ smaraṃ brahmetyupāste yāvatsmarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; smaram brahma iti upāste, worships memory as Brahman; yāvat smarasya gatam, as far as memory goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ smaram brahma iti upāste, he who worships memory as Brahman; bhagavaḥ, sir; smarāt bhūyaḥ asti iti, is there anything higher than memory; smarāt vāva bhūyaḥ asti iti, there is certainly something higher than memory; bhagavān, sir; tat me bravītu iti, please explain it to me.
स्मरो वाव आकाशाद् भूयः। स्मरणं स्मरः अन्तःकरण-धर्मः। सः आकाशाद् भूयान् इति द्रष्टव्यं लिङ्ग-व्यत्ययेन। स्मर्तुः स्मरणे हि सति आकाशादि सर्वम् अर्थवत्, स्मरणवतः भोग्यत्वात्। असति तु स्मरणे सद् अपि असद् एव, सत्त्व-कार्य-अभावात्। न अपि सत्त्वं स्मृति-अभावे शक्यम् आकाशादीनाम् अवगन्तुम् इत्यतः स्मरणस्य आकाशाद् भूयस्त्वम्। Memory, certainly, is greater than Ākāśa. Smara which is the same as smaraṇam is an activity of the mind. It is greater than Ākāśa. The word bhūyaḥ (neut. singular of bhū-yas) should be understood as bhūyān (in masc. singular) by changing the gender. It is only when there is memory that Ākāśa etc. become significant, since they are to be experienced by the one who has memory. Where there is no memory, there even the existent becomes non-existent (i.e. un-experienced – as just a non-understood phantasm), for there is (hardly) no purpose to be served by its existence. In the absence of memory it is not even possible to know the existence of (imperceptible) Ākāśa and the like. Hence memory has superiority over Ākāśa.दृश्यते हि लोके स्मरणस्य भूयस्त्वं यस्मात्, तस्माद् यद्यपि समुदिता बहवः एकस्मिन् आसीरन् उपविशेयुः, ते तत्र आसीनाः अन्योन्य-भाषितम् अपि न स्मरन्तः चेत् स्युः, न एव ते कंचन शब्दं शृणुयुः। तथा न मन्वीरन्, मन्तव्यं चेत् स्मरेयुः तदा मन्वीरन्, स्मृति-अभावाद् न मन्वीरन्। तथा न विजानीरन्। यदा वाव ते स्मरेयुः मन्तव्यं विज्ञाताव्यं श्रोतव्यं च, अथ शृणुयुः अथ मन्वीरन् अथ विजानीरन्। तथा स्मरेण वै – मम पुत्राः एते – इति पुत्रान् विजानाति, स्मरेण पशून्। अतः भूयस्त्वात् स्मरम् उपास्स्व इति। उक्तार्थम् अन्यत्॥ In common parlance, too, the superiority of memory could be seen, for, even if many people should sit at a place and speak to each other, and if they should have no memory, they would not hear any (meaningful) sound nor should they have any mentation. If they remember the thing that is to be thought of, then, they would think of it, for in the absence of memory there would be no thinking (sequence of related ideas); similarly there would be no recognizing. But, should they remember the thing that is to be thought of, to be known, to be heard of, then they would hear, then they would think, then they would recognize. Thus, it is certainly through memory that one recognizes one’s sons as ‘These are my sons’; through memory (one recognizes) the cattle. Hence worship memory, it being greater (than Ākāśa).
Hope [āśā] is certainly better than memory. Hope inspires a person’s memory, and one uses one’s memory to learn the mantras and perform rituals. One then wishes for children and animals, and one also wishes to attain this world and the next. Therefore, worship hope.✅
āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrāṃśca paśūṃścecchata imaṃ ca lokamamuṃ cecchata āśāmupāssveti.Āśā vāva smarāt bhūyasī, hope is certainly superior to memory; āśā-iddhaḥ vai, fired by hope; smaraḥ, memory; mantrān, the mantras; adhīte, learns; karmāṇi kurute, performs the rituals; putrān ca, children; paśūn ca, and animals; icchate, he wishes for; imam ca lokam amum ca, this world and the other [world]; icchate, he wishes for; āśām upāssva iti, worship hope.
आशा वाव स्मराद् भूयसी। आशा अप्राप्त-वस्त्वाकाङ्क्षा, आशा, तृष्णा, कामः, इति याम् आहुः पर्यायैः। सा च स्मराद् भूयसी। Hope, certainly, is greater than memory. Expectation of things that are unattained is hope. Hope which is also expressed by such synonyms as aspiration and desire, is greater than memory.कथम्? आशया हि अन्तःकरण-स्थया स्मरति स्मर्तव्यम्। आशा-विषय-रूपं स्मरन् असौ स्मरः भवति। अतः आशेद्धः आशया अभिवर्धितः स्मर-भूतः स्मरन् ऋगादीन् मन्त्रान् अधीते। अधीत्य च तदर्थं ब्राह्मणेभ्यः विधीन् च श्रुत्वा कर्माणि कुरुते तत्-फलाशया एव। पुत्रान् च पशून् च कर्म-फल-भूतान् इच्छते अभिवाञ्छति। आशया एव तत्-साधनानि अनुतिष्ठति। इमं च लोकम् आशेद्धः एव स्मरन् लोक-संग्रह-हेतुभिः इच्छते। अमुं च लोकम् आशेद्धः स्मरन् तत्-साधनानुष्ठानेन इच्छते। अतः आशा-रशना-अवबद्धं स्मर-आकाशादि-नाम-पर्यन्तं जगत्-चक्री-भूतं प्रति-प्राणि। अतः आशायाः स्मरा अपि भूयस्त्वम् इति अतः आशाम् उपास्स्व॥ How? Man remembers things that are worthy of remembrance because of the hope lurking in the mind. One attains memory by remembering the form of the object of hope. Hence, keeping in memory the object to be remembered, duly kindled by hope and developed by it, a man recites the mantras, Ṛks and the rest. Having recited them and having heard from the Brāhmaṇas their meaning as well as the injunctions, one performs the rites. Impelled by the hope of their result, he aspires after sons and cattle which are the results of karma, and it is through hope alone, that one practises the means (for their attainment). And kindled by hope itself one remembers this world and aspires after it for the welfare of mankind. Similarly, kindled by hope, again, one remembers the other world and aspires after it by practising the means for its attainment. Thus, bound by the string of hope, memory revolves like a wheel in every creature in this world beginning with Ākāśa and ending with name. Hence, hope has superiority even over memory. Hence worship hope.
‘One who worships hope as Brahman has all his desires fulfilled. He gets whatever he wants without fail. One who worships hope as Brahman has free movement as far as hope goes.’ Nārada asked, ‘Sir, is there anything higher than hope?’ ‘Of course there is something higher than hope,’ replied Sanat-kumāra. Nārada then said, ‘Sir, please explain that to me’.✅
sa ya āśāṃ brahmetyupāsta āśayāsya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti.Saḥ yaḥ, he who; āśām brahma iti upāste, worships hope as Brahman; āśayā, by that hope; asya sarve kāmāḥ, all his desires; samṛdhyanti, are fulfilled; a-moghāḥ, without fail; ha asya āśiṣaḥ bhavanti, his desires are fulfilled; yāvat āśāyāḥ gatam, as far as hope goes; tatra, that far; asya yathā-kāma-cāraḥ bhavati, as he wishes he can go; yaḥ āśām brahma iti upāste, he who worships hope as Brahman; bhagavaḥ, sir; āśāyāḥ bhūyaḥ asti iti, is there anything higher than hope; āśāyāḥ vāva bhūyaḥ asti iti, there is certainly something higher than hope; bhagavān, sir; tat me bravītu iti, please explain it to me.
यः तु आाशां ब्रह्म इति उपास्ते शृणु तस्य फलम् – आशया सदा उपासितया अस्य उपासकस्य सर्वे कामाः समृध्यन्ति समृद्धिं गच्छन्ति। अमोघाः ह अस्य आशिषः प्रार्थनाः सर्वाः भवन्ति। यत् प्रार्थितं सर्वं तद् अवश्यं भवति इत्यर्थः। यावद् आशायाः गतम् इत्यादि पूर्ववत्॥ Hear the result accruing to him who worships hope as Brahman. By hope being worshipped always, all aspirations of its worshipper prosper. His prayers become fruitful. The meaning is, whatever is prayed for by him becomes fulfilled. ‘The limit upto which hope can go’ etc. should be understood as before.
Prāṇa [the vital force] is certainly superior to hope. Just as spokes on a wheel are attached to the hub, similarly everything rests on prāṇa. Prāṇa works through its own power [i.e., prāṇa is the means as well as the end]. Prāṇa gives prāṇa to prāṇa, and prāṇa directs prāṇa to prāṇa. Prāṇa is the father, prāṇa is the mother, prāṇa is the brother, prāṇa is the sister, prāṇa is the teacher, and prāṇa is the brāhmaṇa.✅
prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvaṃsamarpitaṃ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ.Prāṇaḥ vāva āśāyāḥ bhūyān, prāṇa [the vital force] is certainly superior to hope; yathā vai arāḥ, just as the spokes; nābhau samarpitāḥ, are attached to the hub; evam, in the same way; asmin prāṇe, on this prāṇa; sarvam, all this; samarpitam, are resting; prāṇaḥ prāṇena yāti, prāṇa works by its own power; prāṇaḥ prāṇam dadāti, prāṇa gives prāṇa; prāṇāya, to prāṇa; dadāti, [and again] gives; prāṇaḥ ha pitā, prāṇa is the father; prāṇaḥ mātā, prāṇa is the mother; prāṇḥ bhrātā, prāṇa is the brother; prāṇaḥ svasā, prāṇa is the sister; prāṇaḥ ācāryaḥ, prāṇa is the teacher; prāṇḥ brāhmaṇaḥ, prāṇa is the brāhmaṇa.
नाम-उपक्रमम् आशा-अन्तं कार्य-कारणत्वेन निमित्त-नैमित्तिकत्वेन च उत्तरोत्तर-भूयस्तया अवस्थितं स्मृति-निमित्त-सद्भावम् आशा-रशनापशैः विपाशितं सर्वं सर्वतः बिसम् इव तन्तुभिः यस्मिन् प्राणे समर्पितम्, येन च सर्वतः व्यापिना अन्तर्-बहिर्-गतेन सूत्रे मणि-गणा इव सूत्रेण ग्रथितं विधृतं च, सः एषः – All things beginning from name (ChanU.7.1.3) down to hope (ChanU.7.14) which are set forth successively as greater and greater through an angle of vision of (material) effect and cause (kārya-kāraṇa), and (instrumental) cause and effect (nimitta-naimittika, source and product), the existence of which becomes known because of memory, and which are bound together by the string of hope, as by the fibres a stalk of a lotus, are fixed on Prāṇa. By that Prāṇa which embraces everything internal and external and which is like a thread (sūtra), all this is strung and held together, as by a string the pearls. That Prāṇa, such as this, is certainly greater than hope.प्राणः वै आशाया भूयान्। कथम् अस्य भूयस्त्वम्? इति आह दृष्टान्तेन समर्थयन् तद् भूयस्त्वम् – यथा वै लोके रथ-चक्रस्य अराः रथ-नाभौ समर्पिताः संप्रोताः सम्प्रवेशिताः इत्येतत्। एवम् अस्मिन् लिङ्ग-संघात-रूपे प्राणे प्रज्ञात्मनि दैहिके मुख्ये – यस्मिन् परा देवता नाम-रूप-व्याकरणाय आदर्शादौ प्रतिबिम्बवद् जीवेन आत्मना अनुप्रविष्टा। Prāṇa is greater than hope. What does constitute its superiority? This is being explained by means of an illustration establishing its superiority. Just as, in this world, the spokes of the wheel of a chariot are fixed, i.e. set, in the nave of a chariot, similarly, it is in the Prāṇa called Prajñāna-ātmā which is the chief Prāṇa in the living body, and which is the aggregate of many separate subtle bodies, that the supreme deity has entered in the form of Jīva (individual soul), as a reflection in a mirror etc., for manifesting name and form (nāma-rūpa).यः च महा-राजस्य इव सर्वाधिकारीश्वरस्य। “कस्मिन् नु अहम् उत्क्रान्ते उत्क्रान्तः भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि इति सः प्राणम् असृजत” (PrasU.6.3–4) इति श्रुतेः। यः तु छाया इव अनुगतः ईश्वरम्, “तद् यथा रथस्य अरेषु नेमिः अर्पितः नाभौ अराः अर्पिताः एवम् एव एताः भूतमात्राः प्रज्ञामात्रासु अर्पिताः प्रज्ञामात्राः प्राणे अर्पिताः सः एषः प्राणः एव प्रज्ञात्मा” (KausUp.3.9) इति कौषीतकिनाम् – अतः एवम् अस्मिन् प्राणे सर्वं यथोक्तं समर्पितम्। As is a general superintendent to a king, so is this to the Lord, as evidenced by the śruti-text, ‘By whose rising shall I become risen, by whose staying shall I be staying on? Thinking thus He created Prāṇa’ (PrasU.6.3–4). It follows (i.e. never apart from) the Lord like a shadow (chāyā). Again, we read in the Kauṣītakī Brāhmaṇa Upaniṣad, “Just as the felly (nemi, rim) of a wheel is attached by spokes and spokes are fixed in the nave (nābhi) of a wheel, so are fixed particular objects on particular perceptions and the particular perceptions are fixed on the Prāṇa; and this Prāṇa is certainly the conscious Self” (KausUp.3.9). Hence all that is said above is thus fixed on Prāṇa.अतः सः एषः प्राणः अपर-तन्त्राः प्राणेन स्व-शक्त्य एव याति, न अन्य-कृतं गमनादि-क्रियास्वस्य सामर्थ्यम् इत्यर्थः। सर्वं क्रिया-कारक-फल-भेद-जातं प्राणे एव, न प्राणाद् बहिर्-भूतम् अस्ति इति प्रकरणार्थः। प्राणः प्राणं ददाति। यद् ददाति तत् स्वात्म-भूतम् एव। यस्मै ददाति तद् अपि प्राणाय एव। अतः पित्रादि-आख्यः अपि प्राणः एव॥ This Prāṇa (life-force) which is not dependent on another, moves on by its own power. The idea is that its skill in the movement etc. is not derived from any other source. All that is known as action, its accessories, and result is nothing but Prāṇa. The meaning of this section is that there exists nothing outside Prāṇa. Prāṇa gives (breeds) Prāṇa. What it gives is identical with itself. To whomsoever it is given, that, too, goes to Prāṇa. Hence, all what is called father etc. is Prāṇa alone.
If a person speaks rudely to his father, mother, brother, sister, teacher, or to a brāhmaṇa, people say to him: ‘Shame on you! You have murdered your father. You have murdered your mother. You have murdered your brother. You have murdered your sister. You have murdered your teacher. You have murdered a brāhmaṇa’.✅
sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiṃcidbhṛśamiva pratyāha dhiktvāstvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti.Saḥ yadi, if anyone; pitaram vā mataram vā, his father or mother; bhrātaram vā svasāram vā, or brother or sister; ācāryam vā brāhmaṇam vā, or teacher or a brāhmaṇa; kiñcit, anything; bhṛśam iva, discourteously; pratyāha, answers; dhik tvā astu iti, shame on you; enam eva āhuḥ, [people] say to him; pitṛhā vai tvam asi, you have killed your father; mātṛhā vai tvam asi, you have killed your mother; bhrātṛhā vai tvam asi, you have killed your brother; svasṛhā vai tvam asi, you have killed your sister; ācāryahā vai tvam asi, you have killed your teacher; brāhmaṇahā vai tvam asi iti, you have killed a brāhmaṇa.
कथं पित्रादि-शब्दानां प्रसिद्धार्थोत्सर्गेण प्राण-विषयत्वम्? इति उच्यते – सति प्राणे पित्रादिषु पित्रादि-शब्द-प्रयोगात् तद्-उत्क्रान्तौ च प्रयोग-अभावात्। कथं तद्? इति आह – Now is being said how, by giving up the well-known meaning of the words like ‘father’ etc., the sense of Prāṇa is attributed to them. It is only when Prāṇa exists in father etc., we use the expression father etc. No such expression is resorted to when Prāṇa has left. How is it? Explanation follows:सः यः कश्चित् पित्रादीनाम् अन्यतमं यदि तं भृशम् इव तद् अननुरूपम् इव किंचिद् वचनं त्वं-कारादि-युक्तं प्रत्याह, तदा एनं पार्श्वस्था आहुः विवेकिनः – धिक्त्वा अस्तु धिग् अस्तु त्वाम् इति एवम्। पितृ-हां वै त्वं पितुः हन्ता इत्यादि॥ Supposing someone utters to his father or any other person something that is unbecoming, using words such as ‘you’, then those wise men who stand by say to him, “Fie upon you! You are indeed a slayer of your father” etc.
But when they have died [prāṇa has left their bodies], if a person piles their bodies on a funeral pyre and burns them, piercing them with a spear [so that the body burns more quickly], no one will say to him, ‘You have killed your father,’ or ‘You have killed your mother,’ or ‘You have killed your brother,’ or ‘You have killed your sister,’ or ‘You have killed your teacher,’ or ‘You have killed a brāhmaṇa’.✅
atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṃ vyatiṣaṃdahennaivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti.Atha, but; yadi api enān, if even all these; utkrānta-prāṇān, when life has departed; śūlena, with the help of a spear; vyatiṣan, tears the bodies to pieces; samāsam, puts them in a pile; dahet, [and] burns them; na eva enam brūyaḥ, people will not say to him; pitṛ-hā asi iti, you killed your father; na mātṛ-hā asi iti, nor you killed your mother; na bhrātṛ-hā asi iti, nor you killed your brother; na svasṛ-hā asi iti, nor you killed your sister; na ācārya-hā asi iti, nor you killed your teacher; na brāhmaṇa-hā asi iti, nor you killed a brāhmaṇa.
अथ एनान् एव उत्क्रान्त-प्राणान् त्यक्त-देहान् अथ यद्यपि शूलेन समासं समस्य व्यतिषन्दहेत् व्यत्यस्य संदहेत्, एवम् अपि अतिक्रूरं कर्म समास-व्यत्यासादि-प्रकारेण दहन-लक्षणं तद्-देह-सम्बद्धम् एव कुर्वाणं न एव एनं ब्रूयुः पितृ-हा इत्यादि। तस्माद् अन्वय-व्यतिरेकाभ्याम् अवगम्यते एतत् पित्रादि-आख्यः अपि प्राणः एव इति॥ But when the Prāṇa has left their bodies, even if one heaps them together or cuts them into pieces with a lance, and burns them up, i.e. even if they do such extremely cruel acts as burning the bodies by heaping them together or separating their limbs, people would not say to him, “You are a slayer of your father” etc. Therefore, it becomes known through positive and negative assertions that all what is called by the name ‘father’ etc. is nothing but Prāṇa (in the form of an instrumental role related to the speaker, the thinker).
It is prāṇa that is all this. He who sees thus, thinks thus, and knows thus becomes a superior speaker [ati-vādī]. If anyone says to him, ‘You are a superior speaker,’ he may say, ‘Yes, I am a superior speaker.’ He need not deny it.✅
prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannativādī bhavati taṃ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta.Prāṇaḥ hi eva etāni sarvāṇi bhavati, prāṇa is all this; saḥ vai eṣaḥ, he who; evam, thus; paśyan, seeing; evam manvānaḥ, thus considering; evam vijānan, thus knowing; ati-vādī bhavati, becomes a superior speaker; cet, if; tam brūyuḥ, anybody says to him; ati-vādī asi iti, you are a superior speaker; ati-vādī asmi iti brūyān, he will say, ‘Yes I am a superior speaker’; na apahnuvīta, he will not deny it.
तस्मात् – Therefore,प्राणः हि एव एतानि पित्रादीनि सर्वाणि भवति चलानि स्थिराणि च। स वै एषः प्राणविद् एवं यथोक्त-प्रकारेण पश्यन् फलतः अनुभवन् एवं मन्वानः उपपत्तिभिः चिन्तयन् एवं विजानन् उपपत्तिभिः संयोज्य एवम् एव इति निश्चयं कुर्वन् इत्यर्थः। मनन-विज्ञानाभ्यां हि संभूतः शास्त्रार्थः निश्चितः दृष्टः भवेत्। अतः एवं पश्यन् अति-वादी भवति नाम-आदि-आशा-अन्तम् अतीत्य वदन-शीलः भवति इत्यर्थः। Prāṇa indeed becomes all these viz. father and the rest, moving and unmoving. A knower of the Prāṇa such as this, that is to say, he who sees as described above, or who in fact enjoys, or who thinks thus or who knows thus, i.e. who in the light of reasoning determines, ‘It is indeed like this’, observes correctly the meaning of the scripture which becomes convincing through intelligent thinking. Hence he who sees thus becomes a surpassing speaker, i.e. he becomes capable of speaking in a manner transcending everything beginning from name and ending with hope.तं चेद् ब्रूयुः, तं यदि एवम् अति-वादिनं सर्वदा सर्वैः शब्दैः नाम-आदि-आशा-अन्तम् अतीत्य वर्तमानं प्राणम् एवं वदन्ति एवं पश्यन् तम् अति-वदन-शीलम् अति-वानिनं ब्रह्मादि-स्तम्ब-पर्यन्तस्य हि जगतः प्राणः आत्मा अहम् इति ब्रुवाणं यदि ब्रूयुः अति-वादी असि इति। बाढम्, अति-वादी अस्मि इति ब्रूयात्, न अपह्नुवीत। कस्माद् हि असौ अपह्नुवीत? यत् प्राणं सर्वेश्वरम् अयम् अहम् अस्मि इति आत्मत्वेन उपगतः॥ To him, who in his words speaks always of Prāṇa as transcending everything beginning from name down to hope and who says, “I am the Prāṇa of all things in the universe beginning from (Lord) Brahmā down to a clump of grass (Brahma-ādi-stamba)”, if the people say, “You are a surpassing speaker, he should say, “Yes, I am”. He need not hide anything. What is there for him to hide who knows Prāṇa, the Lord of all, as ‘This I am’, i.e. as identified with his own Self.
‘But a person must first know the Truth [satya]. Then he is truly an ati-vādī.’ Nārada said, ‘Sir, I want to be an ati-vādī by knowing the Truth.’ Sanat-kumāra replied, ‘But one must earnestly desire to know [vijijñāsitavya] the Truth.’ ‘Sir, I earnestly desire to know the Truth,’ Nārada said.✅
eṣa tu vā ativadati yaḥ satyenātivadati so'haṃ bhagavaḥ satyenātivadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti.Eṣaḥ, this [person]; tu, but; vai ativadati, is truly an ati-vādī; yaḥ, who; satyena ativadati, who speaks of Truth after having known the Truth; bhagavaḥ, sir; saḥ aham, as I am that [i.e., one who is unhappy]; satyena ativadāni iti, I want to be an ati-vādī by knowing the Truth; satyam tu eva vijijñāsitavyam iti, but Truth must be thoroughly enquired into; bhagavaḥ, sir; satyam vijijñāse iti, I wish to thoroughly enquire into Truth.
सः एषः नारदः सर्वातिशयं प्राणं स्वम् आत्मानं सर्वात्मानं श्रुत्वा न अतः परम् अस्ति इति उपरराम, न पूर्ववत् किम् अस्ति भगवः प्राणाद् भूयः इति पप्रच्छ यतः। तम् एव विकारानृत-ब्रह्म-विज्ञानेन परितुष्टम् अकृतार्थं परमार्थ-सत्यातिवादिनम् आत्मानं मन्यमानं योग्यं शिष्यं मिथ्या-ग्रह-विशेषात् विप्रच्यावयन् आह भगवान् सनत्-कुमारः। एषः तु वै अतिवदति, यम् अहं वक्ष्यामि। न प्राणविद् अति-वादी परमार्थतः। नामादि-अपेक्षं तु तस्य अतिवादित्वम्। यः तु भूमा-आख्यं सर्वातिक्रान्तं तत्त्वं परमार्थ-सत्यं वेद, सः अति-वादी इति आह – Nārada, on hearing that the all-transcending Prāṇa, his own Self (Svam-ātmā), is the All-Self (Sarva-ātmā), desisted (from further inquiry), thinking that there would not be anything beyond it. Hence, he did not ask, ‘Revered sir, is there anything greater than Prāṇa?’, as he did before. In order to liberate a worthy disciple from false apprehension, who is thus satisfied with the knowledge of a changing and false Brahman, and who has not therefore accomplished the goal, and who regards himself as capable of surpassing all in speech thru the realisation of the supreme Reality, the Lord Sanat-kumāra said, “He of whom I shall describe verily surpasses in speech. Truly speaking, a knower of the (changing) Prāṇa does not surpass in speech” for his act of surpassing is in relation to names etc. only. He who knows the all-transcending principle called Bhūmā (Bhūman), the supreme Reality, surpasses in speech.” Hence he says:एषः तु वै अतिवदति यः सत्येन परमार्थ-सत्य-विज्ञानवत्तया अतिवदति। सः अहं त्वां प्रपन्नः भगवः सत्येन अतिवदानि। तथा मां नियुनक्तु भगवान्, यथा अहं सत्येन अतिवदानि इत्यभिप्रायः। यदि एवं सत्येन अतिवदितुम् इच्छसि, सत्यम् एव तु तावद् विजिज्ञासितव्यम् इति उक्तः आह नारदः। तथा अस्तु तर्हि सत्यं भगवः विजिज्ञासे विशेषेण ज्ञातुम् इच्छा इयं त्वत्तः अहम् इति॥ He verily surpasses in speech who speaks surpassingly with Truth (Satyam), i.e. who speaks with the realisation of the supreme Truth (Parama-artha-satyam). (Nārada:) “Revered sir, being such, I have taken refuge in thee. I want to surpass in speech with the realisation of Truth. The drift is this: ‘Revered Sir, instruct me in such a way as would enable me to speak surpassingly with the knowledge of Truth’. If you desire (icchasi) thus to speak surpassingly with the knowledge of Truth, you must aspire after the knowledge (vijijñāsitavyam) of Truth. When told thus, Nārada) said: “Let it be so, Revered sir, I aspire after the knowledge of Truth; I desire to know it particularly (viśeṣeṇa) from you.”
Sanat-kumāra said: ‘When a person knows for certain, then he can truly speak of the Truth. But without knowing well, he cannot speak of the Truth. One who knows for certain speaks of Truth. But one must seek knowledge in depth.’ Nārada said, ‘Sir, I seek knowledge in depth’.✅
yadā vai vijānātyatha satyaṃ vadati nāvijānansatyaṃ vadati vijānanneva satyaṃ vadati vijñānaṃ tveva vijijñāsitavyamiti vijñānaṃ bhagavo vijijñāsa iti.Yadā, when; vai vijānāti, a person knows well; atha, then; satyam vadati, he speaks what he knows to be the Truth; a-vijānan, without knowing it well; satyam na vadati, he does not speak of Truth; vijānan eva, knowing it well; satyam vadati, one can speak of Truth; vijñānam tu eva vijijñāsitavyam iti, but one must seek knowledge in depth; vijñānam bhagavaḥ vijijñāse iti, sir, I seek knowledge in depth.
यदा वै सत्यं परमार्थतः विजानाति – ‘इदं परमार्थतः सत्यम्’ इति। ततः अनृतं विकार-जातं वाचा आरम्भणं हित्वा सर्व-विकारावस्थं सद् एव एकं सत्यम् इति तद् एव अथ वदति यद् वदति। When indeed a man understands Truth in its real aspect as ‘This is true in the absolute sense’, then, discarding the falsehood consisting in modifications that are dependent on speech, he understands that Sat that abides in all modifications alone is the Truth. All that he speaks thereafter will be about that Truth only.ननु विकारः अपि सत्यम् एव, “नाम-रूपे सत्यं ताभ्याम् अयं प्राणः छन्नः” (BrhU.1.6.3) “प्राणाः वै सत्यं तेषाम् एषः सत्यम्” (BrhU.2.1.20) इति श्रुत्यन्तरात्। (Pūrvapakṣa) Modification, too, is truth, as evidenced by another śruti-text, “Name and form are truth; this Prāṇa is covered by them” (BrhU.1.6.3), “The vital air is truth, and it is the Truth of that.” (BrhU.2.1.20).सत्यम् उक्तं सत्यत्वं श्रुत्यन्तरे विकारस्य, न तु परमार्थापेक्षम् उक्तम्। किं तर्हि? इन्द्रिय-विषयाविषयत्वापेक्षं सत् च त्यत् च इति सत्यम् इति उक्तं तद्-द्वारेण च परमार्थ-सत्यस्य उपलब्धिः विवक्षिता इति। “प्राणाः वै सत्यं तेषाम् एषः सत्यम्” (BrhU.2.3.6) इति च उक्तम्। (Samādhāna): True, modification has been said to be true by another śruti-text, but it is not from the point of view of absolute Reality. Then how is it said? There truth has been mentioned (TaitU.2.6.1) as Sat (the formed, such as Fire, Earth) and tyat (‘that’, the formless, such as Space, Prāṇa) with due regard to its becoming the object of sensory perception and not becoming so. And through it, the perception of the absolute Truth is intended to be said. That is how it was said, ‘The vital air is truth, and it is the Truth of that’.इह अपि तद् इष्टम् एव। इह तु प्राण-विषयात् परमार्थ-सत्त्य-विज्ञानाभिमानाद् व्युत्थाप्य नारदं यत् सद् एव सत्यं परमार्थतः भूमा-आख्यम्, तद् विज्ञापयिष्यामि इति एषः विशेषतः विवक्षितः अर्थः। न अविजानन् सत्यं वदति। यः तु अवविजानन् वदति सः अग्न्यादि-शब्देन अग्न्यादीन् परमार्थ-सद्-रूपान् मन्यमानः वदति’ न तु ते रूप-त्रय-व्यतिरेकेण परमार्थतः सन्ति। तथा तानि अपि रूपाणि सद्-अपेक्षया न एव सन्ति इति अतः न अविजानन् सत्यं वदति। विजानन् एव सत्यं वदति। Here, too, that is desirable. But here, having risen above the conception that the knowledge of Prāṇa (vital air) is identical with the knowledge of the absolute Truth, Nārada has been instructed, ‘I shall make known to you that Sat (Existent) alone is the idea intended to be conveyed. Without understanding, none can speak the Truth. If anyone speaks without realisation, he might be using the words such as fire and the rest, under the impression that fire and the rest are the absolute Truth. But, apart from the three forms (viz. red, white and black), they do not really exist. Similarly, from the view-point of Sat these forms, too, do not exist . Hence, without understanding one cannot speak the Truth. He who understands alone speaks the Truth.न च तत् सत्य-विज्ञानम् अविजिज्ञासितम् अप्रार्थितं ज्ञायते इति आह – विज्ञानं तु एव विजिज्ञासितव्यम् इति। यदि एवम्, विज्ञानं भगवः विजिज्ञासे इति। एवं सत्यादीनां च उत्तरोत्तराणां करोति अन्तानां पूर्व-पूर्व-हेतुत्वं व्याख्येयम्॥ Nor can one who does not strive for that realisation of Sat and who does not pray for it, attain it. Hence it is said, “One must aspire after understanding”. (Nārada said): “If that be so, O revered sir, I aspire after understanding”. Thus should it be interpreted that for all things beginning from satya (in this mantra) and ending with karoti (‘work’, ChanU.7.22.1), each that precedes forms the cause of each of the successive ones.
Sanat-kumāra said: ‘When a person learns to think well [i.e., to do manana], then he can know deeply. Without thinking well, one cannot know deeply. One knows for certain when one thinks deeply. But one must want to know how to think well.’ Nārada replied, ‘Sir, I want to know how to think well’.✅
yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṃ bhagavo vijijñāsa iti.Yadā vai manute, when one learns to think well; atha vijānāti, then one can know deeply; a-matvā, without applying the mind; na vijānāti, one cannot know deeply; matvā eva vijānāti, a person knows deeply when he thinks deeply; matiḥ tu eva vijijñāsitavyā iti, but one must want to know how to think well; bhagavaḥ, sir; matim vijijñāse iti, I want to know what this thinking is.
यदा वै मनुते इति। मतिः मननं तर्कः॥ When one reflects… etc. Mati means reflection or reasoning or regard for the object to be reflected on.
Sanat-kumāra said: ‘When a person has śraddhā [respect for what he hears], then he gives due thought [manana] to it. Without this respect he attaches no importance to what he hears. One thinks deeply over something that one respects. But one must try to attain this respect.’ Nārada replied, ‘Sir, I want to have this respect [śraddhā]’.✅
yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṃ bhagavo vijijñāsa iti.Yadā vai śraddadhāti, when a person has respect [for something or someone – or faith in something or someone]; atha manute, then he thinks deeply [of that thing or person]; a-śraddadhat, if there is no respect; na manute, he does not think deeply; śraddadhat eva manute, one thinks deeply when one has respect; śraddhā tu eva vijijñāsitavyā iti, but one must try to have this respect; śraddhām bhagavaḥ vijijñāse iti, sir, I want to have this respect.
मन्तव्य-विषये आदरः आस्तिक्य-बुद्धिः श्रद्धा॥ Śraddhā: faith or conviction in the existence of realities.
Sanat-kumāra: ‘When a person is steady and devoted [niṣṭhā] to his teacher, then he has respect [śraddhā]. Without being steady, one cannot have respect. One has steadiness when one has genuine respect and devotion. But one must seek this steadiness with great earnestness.’ Nārada replied, ‘I seek this steadiness [niṣṭhā]’.✅
yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṃ bhagavo vijijñāsa iti.Yadā vai nistiṣṭhati, when one is steady in one’s service and devotion to one’s teacher; atha śraddadhāti, then one has respect; a-nistiṣṭhan, where this steadiness and devotion is missing; na śraddadhāti, there is no respect; nistiṣṭhan eva śraddadhāti, a person has respect when he has this steadiness; niṣṭhā tu eva vijijñāsitavyā iti, but one must be determined to have this steadiness.
निष्ठा गुरु-शुश्रूषादि-तत्-परत्वं ब्रह्म-विज्ञानाय॥ Niṣṭhā: devotedness. It consists in services etc. rendered to the preceptor for obtaining knowledge of Brahman.
Sanat-kumāra said: ‘When a person keeps doing his duty [karma, i.e., in regard to vijijñāsa and manana, this duty is indriya-saṃyama and citta-eka-agratā], he becomes steady [niṣṭha]. If one does not do one’s duty, one cannot have steadiness. One attains steadiness by doing one’s duty. But one should try to know what duty means.’ Nārada replied, ‘Sir, I want to know about duty [karma]’.✅
yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti kṛtiṃ bhagavo vijijñāsa iti.Yadā vai karoti, when a person does his duty [i.e., when he practises self-restraint and concentration of the mind]; atha nistiṣṭḥati, then he is steady; a-kṛtvā, without doing one’s duty; na nistiṣṭhati, one cannot be steady; kṛtvā eva nistiṣṭhati, one becomes steady by doing one’s duty; kṛtiḥ tu eva vijijñāsitavya iti, but one should know well the nature of duty; bhagavaḥ kṛtim vijijñāse iti, sir, I want to know the nature of duty.
यदा वै करोति। कृतिः इन्द्रिय-संयमः चित्तैकाग्रता-करणं च। सत्यां हि तस्यां निष्ठादीनि यथोक्तानि भवन्ति विज्ञान-अवसानानि॥ ‘When ono acts (karoti)’ etc. Kṛti (activity) means the restraint of the senses and bringing about the concentration of the mind. When it is there, devotion etc. ending with understanding etc., described above, will follow.
Sanat-kumāra said: ‘A person works when he gets happiness [sukha]. He does not care to work if he does not get happiness. By getting happiness one does one’s duty. But one must try to understand the true nature of this happiness.’ Nārada replied, ‘Sir, I want to know well the true nature of happiness [sukha]’.✅
yadā vai sukhaṃ labhate'tha karoti nāsukhaṃ labdhvā karoti sukhameva labdhvā karoti sukhaṃ tveva vijijñāsitavyamiti sukhaṃ bhagavo vijijñāsa iti.Yadā vai sukham labhate, when a person gets happiness; atha karoti, he then works; a-sukham labdhvā, without getting happiness; na karoti, he does not do his duty; sukham eva labdhvā karoti, one works by getting happiness; sukham tu eva vijijñāsitavyam iti, but one should try to understand the nature of this happiness; bhagavaḥ sukham vijijñāse iti, sir, I want to understand the nature of this happiness.
सा अपि कृतिः यदा सुखं लभते। सुखं निरतिशयं वक्ष्यमाणं लब्धव्यं मया इति मन्यते तदा भवति इत्यर्थः। यथा दृष्ट-फल-सुखा कृतिः तथा इह अपि। न असुखं लब्ध्वा करोति। भविष्यद् अपि फलं लब्ध्वा इति उच्यते, तद् उद्दिश्य प्रवृत्त्युपपत्तेः। When one experiences happiness, i.e. when a man thinks, ‘I must obtain the highest happiness’ which shall now be described, then alone the activity becomes possible. Just as in this world one is inclined to do an act that produces happiness as the seen result, so also is the case here. None indulges in an action if sorrow is the return. Though the result is yet to accrue, it is said (in the mantra), ‘on experiencing happiness’, since activity is rendered possible when there is this motive.अथ इदानीं कृत्यादिषु उत्तरोत्तरेषु सत्सु सत्यं स्वयम् एव प्रतिभासते इति न तद्-विज्ञानाय पृथग् यत्नः कार्यः इति प्राप्तम्। ततः इदम् उच्यते – सुखं तु एव विजिज्ञासितव्यम् इत्यादि। सुखं भगवः विजिज्ञासे इति अभिमुखी-भूताय आह॥ Then, as activity etc. take place successively, truth unfolds by itself and since it goes to show that no separate attempt is needed for realising it, it is said, “But one must aspire after happiness”. To Nārada who said, “Revered sir, I aspire after happiness”, Sanat-kumāra said:
Sanat-kumāra said: ‘That which is infinite [Bhūmā, bhūman masc.] is the source of happiness [sukha]. There is no happiness in the finite [alpa]. Happiness is only in the infinite. But one must try to understand what the infinite is.’ Nārada replied, ‘Sir, I want to clearly understand the infinite [Bhūmā]’.✅
yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo vijijñāsa iti.Yaḥ vai bhūmā, that which is infinite [lit., big, or the biggest]; tat sukham, that is happiness; na alpe sukham asti, there is no happiness in the finite [small]; bhūmā eva sukham, happiness is only in the infinite; bhūmā tu eva vijijñāsitavyaḥ iti, but one must try to understand the true nature of the infinite; bhūmānam bhagavaḥ vijijñāse iti, sir, I want to understand the true nature of the infinite.
यः वै भूमा महत् निरतिशयं ‘बहु’ इति पर्यायाः, तत् सुखम्। ततः अर्वाक् स-अतिशयत्वाद् अल्पम्। अतः तस्मिन् अल्पे सुखं न अस्ति। अल्पस्य अधिक-तृष्णा-हेतुत्वात्। तृष्णा च दुःख-बीजम्। न हि दुःख-बीजं सुखं दृष्टं ज्वरादि लोके। तस्माद् युक्तं न अल्पे सुखम् अस्ति इति। अतः भूमा एव सुखम्। तृष्णादि-दुःख-बीजत्व-असम्भवाद् भूम्नः॥ That which is infinite, i.e. that which is possessed of the synonyms such as ‘vast’, ‘unsurpassed’ and ‘abundant’, is happiness. Anything below it, being limited, is finite. Hence there is no happiness in the finite, for the finite causes the desire for more. And desire is the seed of sorrow. In common parlance, fever etc. which are the seed of sorrow are never viewed as happiness. Therefore, the statement that there is no happiness in the finite is logical. Hence, infinite alone is happiness, inasmuch as there can be no desire etc. which are the seed of unhappiness.
Sanat-kumāra said: ‘Bhūmā [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e., finds] nothing else. But alpa [the finite] is that in which one sees something else, hears something else, and knows something else. That which is infinite is immortal, and that which is finite is mortal.’ Nārada asked, ‘Sir, what does bhūmā rest on?’ Sanat-kumāra replied, ‘It rests on its own power [mahimā] – or not even on that power [i.e., it depends on nothing else]’.✅
yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartyṃ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti.Yatra, where; na anyat paśyati, one sees nothing else; na anyat śṛṇoti, hears nothing else; na anyat vijānāti, knows nothing about other things; saḥ bhūmā, that is bhūmā [the infinite]; atha, but; yatra, where; anyat paśyati, one sees something else; anyat śṛṇoti, hears something else; anyat vijānāti, knows of something else; tat alpam, that is small [finite]; yaḥ vai bhūmā, that which is infinite; tat a-mṛtam, that is immortal; atha, but; yat alpam, that which is finite; tat martyam, that is mortal; bhagavaḥ, sir; kasmin saḥ pratiṣṭhitaḥ iti, on what does that [bhūmā] rest; sve mahimni, on its own power; yadi vā na mahimni iti, or not even on that power.
किं लक्षणः असौ भूमा इति, आह – What is the characteristic of the infinite? This is being explained:यत्र यस्मिन् भूम्नि तत्त्वे न अन्यद् द्रष्टव्यम् अन्येन करणेन द्रष्टा अन्यः विभक्तः दृश्यात् पश्यति। तथा न अन्यत् शृणोति। नाम-रूपयोः एव अन्तर्-भावाद् विषय-भेदस्य, तद्-ग्राहकयोः एव इह दर्शन-श्रवणयोः ग्रहणम्, अन्येषां च उपलक्षणार्थत्वेन। मननं च अत्र उक्तं द्रष्टव्यं न अन्यद् मनुते इति। प्रायशः मनन-पूर्वकत्वाद् विज्ञानस्य। तथा न अन्यद् विजानाति। एवं लक्षणः यः सः भूमा। (That) in which, i.e. in the principle Bhūman, neither a seer that is distinct from the seen nor an object to be perceived through a separate sensory organ, is seen or heard of. Inasmuch as all differentiated things are included fully in name and form, the mention of ‘seeing’ and ‘hearing’ that lead to their comprehension, is made here, so that the other senses may be understood likewise, but mananam may be seen here mentioned in ‘one neither thinks’, for normally thought precedes knowledge. Accordingly, one neither knows anything else. That which is possessed of these characteristics is the Infinite (Bhūmā).किम् अत्र प्रसिद्धान्य-दर्शनाभावः भूम्नि उच्यते न अन्यत् पश्यति इत्यादिना? अथ अन्यद् न पश्यति, आत्मानं पश्यति इत्येतत्। (A doubt might arise here): Does the expression, ‘one neither sees anything’ point to the absence in the Bhūman of the well-known perception of something else or does it show that one does not see anything else but sees the Self?किंच अतः? (Disciple): What does follow from that?यदि अन्य-दर्शनाद्यभावमात्रम् इति उच्यते, तदा द्वैत-संव्यवहार-विलक्षणः भूमा इति उक्तं भवति। अथ अन्य-दर्शन-विशेष-प्रतिषेधेन आत्मानं पश्यति इति उच्यते, तदा एकस्मिन् एव क्रिया-कारक-फल-भेदः अभ्युपगतः भवेत्। (Teacher): If the absence of the perception of something else alone is spoken of, it is tantamount to saying that Bhūman is different from dualistic dealings. But, by the denial of the perception of something else, if it be held that one sees the Self, then it goes to admit that in the same entity there is the difference such as action, doer, and result.यदि एवं कः दोषः स्यात्? (Disciple): Even if it be so, what is the harm?ननु अयम् एव दोषः – संसारा-निवृत्तिः। क्रिया-कारक-फल-भेदः हि संसारः इति।
आत्मैकत्वे एव क्रिया-कारक-फल-भेदः संसार-विलक्षणः इति चेत्।
न, आत्मनः निर्विशेषैकत्वाभ्युपगमे दर्शनादि-क्रिया-कारक-फल-भेदाभ्युपगमस्य शब्दमात्रत्वात्। (Teacher): Then Saṃsāra (transmigratory existence) will never cease. This itself is the harm, for the differences of action, doer, and result constitute Saṃsāra. If it be held that even when oneness of the Self is admitted, the differences of action, doer and result seen in it are different from those of transmigratory existence, it is not correct, for in accepting the oneness of the Self that is free from distinction, the admission of differences of action, doer and result in acts of seeing etc. is merely a verbal quibble.अन्य-दर्शनाद्यभावोक्ति-पक्षे अपि यत्र इति अन्यद् न पश्यति इति च विशेषणे अनर्थके स्याताम् इति चेत् – दृश्यते हि लोके यत्र शून्ये गृहे अन्यद् न पश्यति इति उक्ते स्तम्भादीन् आत्मानं च न न पश्यति इति गम्यते। एवम् इह अपि इति चेत्। (Disciple): Supposing it is held that also in the case of absence of perception of something else etc., the qualifications, ‘in which’ and ‘neither sees anything else’ will become useless. In common parlance also it could be seen that when a man says, ‘Nothing is perceived in the lonely house’, it does not imply that the pillars etc. and he himself are not perceived. Why not such be the case here also?न, तत् त्वम् असि इति एकत्वोपदेशाद् अधिकरणाधिकर्तव्य-भेदानुपपत्तेः। तथा सद् एकम् एव अद्वितीयं सत्यम् इति षष्ठे निर्धारितत्वात्। “अदृश्ये अनात्म्ये” (TaitU.2.7.1) “न संदृशे तिष्ठति रूपम् अस्य” (KathU.2.3.9) “विज्ञातार अरे केन विजानीयात्” (BrhU.2.4.14) इत्यादि-श्रुतिभ्यः स्वात्मनि दर्शनाद्यनुपपत्तिः। (Teacher): This is not proper. Inasmuch as oneness has been taught by saying ‘Thou art That’, there cannot be any difference such as the support and the supported. Moreover, it has been determined in the sixth Adhyāya that the one Sat alone is Truth that is non-dual. Besides, it is unreasonable that there can be any perception with regard to oneself, as evidenced by the śrutis such as, ‘(When the soul becomes fearlessly established) in this invisible, bodiless … Brahman’ (TaitU.2.7.1), ‘His form does not stand within the scope of vision’ (KathU.2.3.9), ‘Through what shall one know the knower?’ (BrhU.2.4.14) etc.यत्र इति विशेषणम् अनर्थकं प्राप्तम् इति चेत्। (Disciple): Will not the qualification ‘in which’ then become meaningless?न, अविद्या-कृत-भेदापेक्षत्वात्, यथा सत्यैकत्व-अद्वितीयत्व-बुद्धिं प्रकृताम् अपेक्ष्य सद् एकम् एव अद्वितीयम् इति संख्याद्यनर्हम् अपि उच्यते, एवं भूम्नि एकस्मिन् एव यत्र इति विशेषणम्। अविद्यावस्थायाम् अन्य-दर्शनानुवादेन च भूम्नः तद्-अभावत्व-लक्षणस्य विवक्षितत्वात् न अन्यत् पश्यति इति विशेषणम्। तस्मात् संसार-व्यवहारः भूम्नि न अस्ति इति समुदायार्थः। (Teacher): No, for this is stated only in relation to the differences caused by ignorance. Just as the notion of truth, oneness and non-duality arising in a discussion are asserted about Sat in such words as, ‘Sat is but one without a second’, although It is not within the scope of enumeration, similar is the purpose of the qualifying term ‘in which’ in the case of Bhūman which is but one. Similarly, owing to the admission of differences in the state of ignorance, Bhūman is meant to be spoken of by pointing out its absence. Hence the qualification ‘neither sees anything else’. Therefore, on the whole it means that there is no transmigratory dealing in Bhūman (Infinite).अथ यत्र अविद्या-विषये अन्यः अन्येन अन्यत् पश्यति इति तद् अल्पम् अविद्या-काल-भावी इत्यर्थः। यथा स्वप्न-दृश्यं वस्तु प्राक् प्रबोधात् तत्-काल-भावी इति, तद्वत्। ततः एव तद् मर्त्यं विनाशि स्वप्न-वस्तुवद् एव। तद्-विपरीतः भूमा यः तद् अमृतम्। तत्-शब्दः अमृतत्व-परः। Then, where ignorance prevails, there another sees another through another. Hence it is finite and exists only until ignorance contines. As is a thing seen in dream which exists only during the period prior to waking, so is this. Hence it is mortal and undergoes destruction. Bhūman, its opposite, is immortal. The word Tat borders on immortality.सः तर्हि एवं-लक्षणः भूमा हे भगवन् कस्मिन् प्रतिष्ठितः इति उक्तवन्तं नारदं प्रत्याह सनत्-कुमारः – स्वे महिम्नि इति। स्वे आत्मीये महिम्नि माहात्म्ये विभूतौ प्रतिष्ठितः भूमा, यदि प्रतिष्ठाम् इच्छसि क्वचित्। यदि वा परमार्थम् एव पृच्छसि, न महिम्नि अपि प्रतिष्ठितः इति ब्रूमः। अप्रतिष्ठितः अनाश्रितो भूमा क्वचिद् अपि इत्यर्थः॥ ‘If that be so, O revered sir, on what does that Bhūman of the above characteristic rest?’ To Nārada who said thus, Sanat-kumara replied: ‘On Its own glory’. Bhūman rests on Its own glory, i.e. greatness or magnificence, if at all it is desired to think of It as resting anywhere. Or if you ask about the reality, we will have to say that Bhūman does not rest even on Its own glory. Bhūman is unfixed (a-pratiṣṭhita); It does not depend (an-āśrita) upon anything anywhere. This is the meaning.
In this world it is said that cattle, horses, elephants, gold, servants, wives, farmlands, and houses are a person’s glory. I do not mean this type of glory [mahimā], for these things are not independent of each other. This is what I am talking about:✅
goaśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti.Go-aśvam, cows and horses; iha, in this world; mahimā iti ācakṣate, are called the glory; hasti-hiraṇyam, elephants and gold; dāsa-bhāryam, servants and wives; kṣetrāṇi āyatanāni iti, farmlands and houses; aham evam na bravīmi, I am not speaking of this kind [of glory]; anyaḥ hi anyasmin pratiṣṭhitaḥ iti, something depending on something else; bravīmi iti ha uvāca, this is what I am saying.
यदि स्व-महिम्नि प्रतिष्ठितः भूमा, कथं तर्हि अप्रतिष्ठः उच्यते? शृणु– If Bhūman rests on Its own glory, how is it said to be not resting? Listen:गो-अश्वादि इह महीमा इति आचक्षते। गावः च अश्वाः च गो-अश्वं द्वन्द्वैकवद्-भावः। सर्वत्र गवाश्वादि महिमा इति प्रसिद्धम्। तद्-आश्रितः तत्-प्रतिष्ठः चैत्रः भवति यथा, न अहम् एवं स्वतः अन्यं महिमानम् आश्रितः भूमा चैत्रवद् इति ब्रवीमि। अत्र हेतुत्वेन अन्यः हि अन्यस्मिन् प्रतिष्ठितः इति व्यवहितेन सम्बन्धः। किंतु एवं ब्रवीमि इति ह उवाच – ‘सः एव’ इत्यादि॥ In this world cows, horses and the like are spoken of as greatness. The two species viz. cows and horses have been taken here as one. It is well-known everywhere that cows and horses constitute greatness. Like someone called Caitra who, depending upon them, rests on them, Bhūman, too, like Caitra, depends upon greatness that is different from that of Its own – Thus I do not say. The sentence, ‘for, one thing rests on another’ which is shown here as a reason should be read with the remote expression ‘I say’. But I speak thus. Saying thus, Sanat-kumāra said, ‘That {Bhūman) alone is below’ etc. (ChanU.7.25.1).
That bhūmā is below; it is above; it is behind; it is in front; it is to the right; it is to the left. All this is bhūmā. Now, the instruction [ādeśa] as regards one’s own identity [ahaṅkāra, in the first person perspective]: I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this [‘Aham eva idam sarvam’].✅
sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa evedaṃ sarvamityathāto'haṃkārādeśa evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ dakṣiṇato'hamuttarato'hamevedaṃ sarvamiti.Saḥ, that [bhūmā]; eva adhastāt, is down below; saḥ upariṣṭāt, that is up above; saḥ paścāt, that is behind; saḥ purastāt, that is in front; saḥ dakṣiṇataḥ, that is to the right; saḥ uttarataḥ, that is to the left; saḥ eva idam sarvam iti, it is truly all this; atha ataḥ, next; ahaṅkāra-ādeśaḥ eva, the instruction regarding one’s own identity; aham eva adhastāt, I am down below; aham upariṣṭāt, I am up above; aham paścāt, I am behind; aham purastāt, I am in front; aham dakṣiṇataḥ, I am to the right; aham uttarataḥ, I am to the left; aham eva idam sarvam iti, I am truly all this.
कस्मात् पुनः क्वचित् न प्रतिष्ठितः? इति उच्यते यस्मात् – How is it said then that Bhūman is not established anywhere? Because,सः एव भूमा अधस्तात्, न तद्-व्यतिरेकेण अन्यद् विद्यते यस्मिन् प्रतिष्ठितः स्यात्। तथा उपरिष्टात् इत्यादि समानम्। सति भूम्नः अन्यस्मिन्, भूमा हि प्रतिष्ठितः स्यात्, न तु तद् अस्ति। सः एव तु सर्वम्। अतः तस्माद् असौ न क्वचित् प्रतिष्ठितः। That Bhūman alone is below. Apart from It, there is nothing on which It could establish itself. In the same way, the meaning of ‘That is above’ etc. should be understood. If there is anything other than Bhūman, then Bhūman would have become established on it, but there is no such thing. That alone is all this. Therefore It is not established anywhere (else).‘यत्र न अन्यत् पश्यति’ इति अधिकरणाधिकर्तव्यता-निर्देशात् सः एव अधस्ताद् इति च परोक्ष-निर्देशात् द्रष्टुः जीवाद् अन्यः भूमा स्याद् इति आशङ्का कस्यचिद् मा भूद् इति अथ अतः अनन्तरम् अहङ्कारादेशः। अहङ्कारेण आदिश्यते इति अहङ्कारादेशः। द्रष्टुः अनन्यत्व-दर्शनार्थं भूमा एव निर्दिश्यते अहङ्कारेण अहम् एव अधस्ताद् इत्यादिना॥ Inasmuch as there is the indication of the support and the supported in (the sentence) ‘in which nothing else is seen’, as also an indirect indication in ‘That alone is below’, none should entertain an impression that Bhūman is different from the Jīva, the perceiver. Hence now follows instruction resorting to the ego, i.e. ‘I’. That which is instructed through expressions bordering on the ego is Ahaṅkāra-ādeśa. With a view to show that Bhūman is not distinct from the perceiver, indication to that effect is made through expressions bordering on the ego, ‘I alone am below’ etc. with regard to Bhūman.
Next is the instruction on the Self [ātman]: The Self is below; the Self is above; the Self is behind; the Self is in front; the Self is to the right; the Self is to the left. The Self is all this. He who [in regards to all this] sees [draṣṭavya] in this way and [properly] thinks {mantavya] in this way, and [in regard to oneself] knows [vij̃nātavya] in this [assimilated] way, [thus] has love for the Self, sports with the Self, enjoys the company of the Self, and has joy [ānanda] in the Self, he is supreme [sva-rāj] and can go about as he likes in all the worlds. But those who think otherwise are under the control of others. They cannot remain in the worlds they live in, nor can they move about in the worlds as they like [i.e., they are under many limitations].✅
athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣāṃ sarveṣu lokeṣvakāmacāro bhavati.Atha ataḥ, next; ātma-ādeśaḥ eva, the instruction regarding the Self; ātmā eva adhastāt, the Self is down below; ātmā upariṣṭāt, the Self is up above; ātmā paścāt, the Self is behind; ātmā purastāt, the Self is in front; ātmā dakṣiṇataḥ, the Self is to the right; ātmā uttarataḥ, the Self is to the left; ātmā eva idam sarvam iti, the Self is truly all this; saḥ vai eṣaḥ, that [worshipper] who; evam paśyan, sees in this way; evam manvānaḥ, thinks in this way; evam vijānan, knows in this way; ātma-ratiḥ, has love for the Self; ātma-krīḍaḥ, sports with the Self; ātma-mithunaḥ, enjoys the company of the Self; ātma-ānandaḥ, has joy in the Self; saḥ svarāṭ bhavati, he becomes supreme [a sovereign]; sarveṣu lokeṣu, in all the worlds; tasya kāma-cāraḥ bhavati, he can go about as he likes; atha, then; ye, those who; anyatha ataḥ vidaḥ, know otherwise; anya-rājānaḥ, are under the control of others; te kṣayya-lokāḥ bhavanti, they live in worlds that are not permanent; sarveṣu lokeṣu, in all the worlds; teṣām a-kāma-cāraḥ bhavati, he cannot move about as he likes.
अहङ्कारेण देहादि-संघातः अपि आदिश्यते अविवेकिभिः इति अतः तद्-आशङ्का मा भूद् इति – Men devoid of discrimination speak of Ahaṅkāra (‘I’) even on terms of the aggregate of the body etc. Such a discrepancy should not occur. Hence,अथ अनन्तरम् आत्मादेशः, आत्मना एव केवलेन सत्-स्वरूपेण शुद्धेन आदिश्यते। आत्मा एव सर्वतः सर्वम् – इति एवम् एकम् अजं सर्वतः व्योमवत् पूर्णम् अन्य-शून्यं पश्यन्, सः वै एषः विद्वान् मनन-विज्ञानाभ्याम् आत्म-रतिः आत्मनि एव रतिः रमणं यस्य सः अयम् आत्म-रतिः। तथा आत्म-क्रीडः। देहमात्र-साधनाः रतिः, बाह्य-साधना क्रीडा। लोके स्त्रीभिः सखिभिः च क्रीडति इति दर्शनात्। न तथा विदुषः। किं तर्हि? आत्म-विज्ञान-निमित्तम् एव उभयं भवति इत्यर्थः। Now follows the instruction through the Self, that is to say, instruction is imparted by means of the Self that is absolute, of the nature of Sat, and pure. The Self alone is everything everywhere. The enlightened one who thus perceives the Self that is One and unborn, all-pervasive like Ākāśa and without a second, becomes delighted in the Self through reflection (manana) and understanding (vijñāna). He who finds delight in the Self alone is an Ātma-rati. Similarly, he sports (krīḍā) in the Self. For delight (rati), a body is enough as means, but sport (krīḍā) presupposes an external means, for in common parlance such expressions as ‘sports with wives and friendly ladies’ are heard of. But such is not the sport of an enlightened one. Then what? In his case both (delight and sport) result from the knowledge of the Self.मिथुनं द्वन्द्व-जनितं सुखं तद् अपि द्वन्द्व-निरपेक्षं यस्य विदुषः। तथा आत्मानन्दः शब्दादि-निमित्तः आनन्दः अविदुषाम्, न तथा अस्य विदुषः। किं तर्हि? आत्म-निमित्तम् एव सर्वं सर्वदा सर्व-प्रकारेण च। देह-जीवित-भोगादि-निमित्त-बाह्य-वस्तु-निरपेक्षः इत्यर्थः। Mithuna (union) is the pleasure caused by two. Even this does not necessitate the presence of two in the case of an enlightened one. (Union in the Self is meant here). Similarly, he rejoices in the Self (Ātma-ānanda). In the case of the unenlightened ones, joy results from sound etc. But, such is not the case with the enlightened one. Then how does it occur (in his case)? Everything always and under all conditions results from the Self (Ātma-nimitta) alone, meaning it does not depend (nir-apekṣa) upon external objects such as the body, life, enjoyments and the like.सः एवं-लक्षणः विद्वान् जीवन् एव स्वा-राज्ये अभिषिक्तः पतिते अपि देहे स्व-राड् एव भवति। यतः एवं भवति, ततः एव तस्य सर्वेषु लोकेषु काम-चारः भवति। प्राणादिषु पूर्व-भूमिषु ‘तत्र अस्य’ इति तावन्-मात्र-परिच्छिन्न-काम-चारत्वम् उक्तम्, अन्य-राजत्वं च अर्थ-प्राप्तम्, स-अतिशयत्वात्। यथा-प्राप्त-स्वाराज्य-काम-चारत्वानुवादेन तत्-तद्-निवृत्तिः इह उच्यते – सः स्वराड् इत्यादिना। An enlightened one such as this, even while living, becomes enthroned in his kingdom and even when the body falls he continues to be a sovereign. Because it is so, therefore, he is free to act as he wishes in all the worlds. In the case of the preceding worlds of the Prāṇa etc. the worshipper has been spoken of as having the freedom to act as he wishes, only as limited by those worlds. From the context it was understood that there was a lord above him, for the enjoyment in those worlds was said to be having different degrees. The statement made earlier of (degrees of) sovereignty and liberty to act is now negated by such words as, ‘He becomes a Self-sovereign (Sva-rāj)’.अथ पुनः ये अन्यथा अतः उक्त-दर्शनाद् अन्यथा वैपरीत्येन यथोक्तम् एव वा सम्यक् न विदुः, ते अन्य-राजानः भवन्ति अन्यः परः राजा स्वामी येषां ते अन्य-राजानः ते। किंच क्षय्य-लोकाः क्षय्यः लोकः येषां ते क्षय्य-लोकाः। भेद-दर्शनस्य अल्प-विषयत्वात्, अल्पं च तद् मर्त्यम् इति अवोचाम। तस्मात् ये द्वैत-दर्शिनः ते क्षय्य-लोकाः स्व-दर्शनानुरूप्येण एव भवन्ति। अतः एव तेषां सर्वेषु लोकेषु अ-काम-चारः भवति॥ But those who know in a manner different from this, i.e. different from what is explained above, or who do not know in the right manner (i.e. who understand but are not completely convinced), become ruled by others. Those who have another as their king, i.e. as master, are called anya-rājānaḥ. Moreover, they live in perishable worlds. They are called kṣayya-lokāḥ whose worlds undergo destruction, for perception of difference leads to finite things. And we have said already that whatever is finite is mortal. Therefore those who have the perception of duality become endowed with perishable worlds in accordance with their own perception. Hence in all the worlds they become devoid of the freedom to act as they wish (a-kāma-cāra).
For a person like this who sees in this way [according to the teaching], [properly] thinks in this way, and has this [assimilated] knowledge, everything comes from the Self: Life, hope, memory, space, fire, water, birth and death, food, strength, knowledge in depth, meditation, the heart, resolution, the mind, speech, name, mantras, and all work – all this comes from the Self.✅
tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṃkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata evedaṃsarvamiti.Tasya ha vai etasya, of a person like this; evam paśyataḥ, who sees in this way; evam manvānasya, who thinks in this way; evam vijānataḥ, who has such knowledge; ātmataḥ prāṇaḥ, life [comes] from the Self; ātmataḥ āśā, hope [comes] from the Self; ātmataḥ smaraḥ, memory [comes] from the Self; ātmataḥ ākāśaḥ, space [comes] from the Self; ātmataḥ tejaḥ, fire [comes] from the Self; ātmataḥ āpaḥ, water [comes] from the Self; ātmataḥ āvirbhāva-tirobhāvau, birth and death [come] from the Self; ātmataḥ annam, food [comes] from the Self; ātmataḥ balam, strength [comes] from the Self; ātmataḥ vijñānam, knowledge in depth [comes] from the Self; ātmataḥ dhyānam, meditation [comes] from the Self; ātmataḥ cittam, the heart [comes] from the Self; ātmataḥ saṅkalpaḥ, resolution [comes] from the Self; ātmataḥ manaḥ, the mind [comes] from the Self; ātmataḥ vāk, speech [comes] from the Self; ātmataḥ nāma, name [comes] from the Self; ātmataḥ mantrāḥ, the mantras [comes] from the Self; ātmataḥ karmāṇi, all work [comes] from the Self; ātmataḥ eva idam sarvam iti, all this [comes] from the Self.
तस्य ह वै एतस्य इत्यादि स्वा-राज्य-प्राप्तस्य प्रकृतस्य विदुषः इत्यर्थः। प्राक् सद्-आत्म-विज्ञानात् स्वात्मनः अन्यस्मात् सतः प्राणादेः नाम-अन्तस्य उत्पत्ति-प्रलयौ अभूताम्। सद्-आत्म-विज्ञाने तु सति इदानीं स्वात्मतः एव संवृत्तौ, तथा सर्वः अपि अन्यः व्यवहारः आत्मतः एव विदुषः॥ The words ‘For him who perceives’ etc. mean for him the enlightened one (Vidvān) under discussion who has attained his own kingdom (Sva-rājya). Prior to the realization of Sat which is the Self, the conception was that from Sat distinct from one’s own Self have sprung up and disappeared all things beginning with Prāṇa and ending with name (Nāma). But now, after the realisation of Sat which is the Self, they are known to have emerged from one’s own Self. In the same way, all the other dealings, too, of the enlightened one emerge from the Self alone (Ātma-taḥ).
Here is a verse on the subject: ‘He who has realized the Self does not see death. For him there is no disease or sorrow. Such a seer sees everything [as it is] and also attains everything in whatever way [he wants].’ He is one [i.e., before creation; but after creation], he is in three forms, five forms, seven forms, and nine forms. Then again, he is in eleven, a hundred and ten, and even a thousand and twenty forms. If one eats pure food, one’s mind becomes pure. If the mind is pure, one’s memory becomes strong and steady. If the memory is good, one becomes free from all bondages. The revered Sanat-kumāra freed Nārada from all his shortcomings and led him beyond darkness [i.e., ignorance]. The wise call Sanat-kumāra ‘Skanda’ the divine [devam].✅
tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatāṃ sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṃ ca daśa caikaśca sahasrāṇi ca viṃśatir- āhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṃ darśayati bhagavānsanatkumārastaṃ skanda ityācakṣate taṃ skanda ityācakṣate.Tat eṣaḥ ślokaḥ, here is a verse on the subject; paśyaḥ, a person who sees thus [i.e., who knows the Self]; mṛtyum na paśyati, does not see death; na rogam, nor disease; na uta duḥkhatam, nor suffering; paśyaḥ, a person who sees thus; sarvam ha paśyati, sees everything; sarvam āpnoti, he obtains all; sarvaśaḥ, in every way. Saḥ eka-dhā bhavati, he is one [before the creation]; tri-dhā bhavati, [and] he is in three forms [fire, water, and earth]; pañca-dhā, in five forms; sapta-dhā, in seven forms; ca eva nava-dhā, and in nine forms; punaḥ ca, also; ekā-daśaḥ smṛtaḥ, he is thought of as having eleven forms; śatam ca daśa ca, and one hundred and ten forms; ekaḥ ca sahasrāṇi ca viṃśatiḥ, and also one thousand and twenty forms; āhāra-śuddhau, if the food is pure; sattva-śuddhiḥ, the mind is pure; sattva-śuddhau, if the mind is pure; dhruvā smṛtiḥ, the memory is strong and steady; smṛti-lambhe, when the memory is good; sarva-granthīnām, from all bondages; vipramokṣaḥ, one is freed; tasmai, to him [to Nārada]; mṛdita-kaṣāyāya, who was free from all impurities; bhagavān sanat-kumāraḥ, revered Sanat-kumāra; tamasaḥ pāram, beyond darkness; darśayati, showed; tam, him [Sanat-kumāra]; skanda iti ācakṣate, they refer to as ‘Skanda’ [the wise, or divine]; tam, him [Sanat-kumāra]; skanda iti ācakṣate, they refer to as ‘Skanda’ [the wise].
किंच – Moreover,तत् एतस्मिन् अर्थे एषः श्लोकः मन्त्रः अपि भवति। न पश्यः पश्यति इति। पश्यः यथोक्त-दर्शी विद्वान् इत्यर्थः। मृत्युं मरणं रोगं ज्वरादि दुःखतां दुःख-भावं च अपि न पश्यति। सर्वं ह सर्वम् एव सः पश्यः पश्यति आत्मानम् एव सर्वम्। ततः सर्वम् आप्नोति सर्वशः सर्व-प्रकारैः इति। To this effect there is a verse or mantra. The enlightened one does not see. The word Paśya means seer or enlightened one, as shown earlier. He does not see death nor illness, such as fever, nor sorrow. He, the enlightened one, sees everything as the Self alone. Hence he attains everything in all manner.किंच सः विद्वान् प्राक् सृष्टि-प्रभेदात् एकधा एव भवति। एकधा एव च सन् त्रिधादि-भेदैः अनन्त-भेद-प्रकारः भवति सृष्टि-काले। पुनः संहार-काले मूलम् एव स्वं पारमार्थिकम् एकधा-भावं प्रतिपद्यते स्वतन्त्र एव – इति विद्यां फलेन प्ररोचयन् स्तौति। Moreover, he, having been homogeneous alone prior to the diversification through creation, becomes infinitely different as threefold etc. during the time of creation. Then, during dissolution, he attains again independently his own source itself, the real state of homogeneity. Thus Sanat-kumāra by arousing interest by mentioning the result of knowledge, eulogises it.अथ इदानीं यथोक्तायाः विद्यायाः सम्यग्-अवभास-कारणं मुखावभास-कारणस्य इव आदर्शस्य विशुद्धि-कारणं साधनम् उपदिश्यते – आहार-शुद्धौ। आह्रियते इति आहारः। शब्दादि-विषय-विज्ञानं भोक्तुः भोगाय आह्रियते। तस्य विषयोपलब्धि-लक्षणस्य विज्ञानस्य शुद्धिः आहार-शुद्धिः, राग-द्वेष-मोह-दोषैः असंसृष्टं विषय-विज्ञानम् इत्यर्थः। Then, now the means leading to the right reflection of the knowledge described above is being explained, even as a mirror is made clean in order to see the face clear. ‘Through food that is pure’. That which is taken in (through perception etc.) is āhāra, i.e. food. For the enjoyment of the enjoyer, the knowledge of the sensory objects such as sound is brought in. The ‘purity of knowledge’ characterised by the perception of objects is here called the ‘purity of food’, that is to say, the knowledge of objects untouched by the evils such as attachment, repulsion, delusion and the like.तस्या आहार-शुद्धौ सत्यां तद्वतः अन्तःकरणस्य सत्त्वस्य शुद्धिः नैर्मल्यं भवति। सत्त्व-शुद्धौ च सत्यां यथावगते भूमा आत्मनि ध्रुवा अविच्छिन्ना स्मृतिः अविस्मरणं भवति। तस्यां च लब्धायां स्मृति-लम्भे सति, सर्वेषाम् अविद्या-कृतानर्थ-पाश-रूपाणाम् अनेक-जन्म-अन्तर-अनुभव-भावना-कठिनी-कृतानां हृदयाश्रयाणां ग्रन्थीनां विप्रमोक्षः विशेषेण प्रमोक्षणं विनाशः भवति इति। यतः एतद् उत्तरोत्तरं यथोक्तम् आहार-शुद्धि-मूलं तस्मात् सा कार्या इत्यर्थः। On the attainment of the purity of food, the internal organ (antaḥ-karaṇa) or the sattva that is associated with it becomes pure. When the internal organ becomes pure, the memory of Bhūman that is the Self, as realised earlier, becomes unfailing, i.e. unbroken. When memory is attained, there follows the destruction of all the knots (binding doubts) existing in the heart, which form a trap of evil created by ignorance and which have been rendered stiff (habituated) by added impressions and experiences through many births. Since all that is explained above occurs successively owing to the purity of food, it is to be followed strictly.सर्वं शास्त्रार्थम् अशेषतः उक्त्वा आख्यायिकाम् उपसंहरति श्रुतिः – तस्मै मृदित-कषायाय वार्क्षादिः इव कषायः राग-द्वेषादि-दोषः सत्त्वस्य रञ्चना-रूपत्वात् सः ज्ञान-वैराग्य-आभ्यास-रूप-क्षारेण क्षालितः मृदितः विनाशितः यस्य नारदस्य, तस्मै योग्याय मृदित-कषायाय तमसः अविद्या-लक्षणात् पारं परमार्थ-तत्त्वं दर्शयति दर्शितवान् इत्यर्थः। कः असौ? भगवान् ‘उत्पत्तिं प्रलयं च एव भूतानाम् आगतिं गतिम्। वेत्ति विद्याम् अविद्यां च स वाच्यः भगवान् इति’ एवं-धर्मा सनत्-कुमारः। तम् एव सनत्-कुमारं देवं स्कन्दः इति आचक्षते कथयन्ति तद्-विदः। द्विः वचनम् अध्याय-परिसमाप्त्यर्थम्॥ After explaining the scriptural meaning in its entirety, the śruti now concludes the narrative. To him whose impurities had been washed off, who is freed from kaṣāya, i.e. the impurities which are here compared to the exudation of a tree, and which consists in attachment, repulsion and the rest – these latter are called kaṣāya, for they fascinate the internal organ, – to him, that Nārada whose impurities had been washed off or destroyed by means of the (scouring) potash (kṣāra) in the shape of knowledge, dispassion and practice (abhyāsa), was shown the shore beyond all darkness, i.e. the supreme Truth beyond all darkness characterised by ignorance. Who was he (who thus showed)? Bhagavān (Lord-like). ‘He is called Bhagavān who knows the origin and dissolution, coming and going of beings, and knowledge and ignorance’ (Vishnu Purana VI. 5-78). Such was Sanat-kumāra. The enlightened ones call godly Sanat-kumāra ‘Skanda’. The repetition is meant to show the conclusion of the Adhyāya.
यदि अपि दिग्-देश-कालादि-भेद-शून्यं ब्रह्म ‘सत् … एकम् एव अद्वितीयम्’ ‘आत्मा एव इदं सर्वम्’ इति षष्ठ-सप्तमयोः अधिगतम्, तथा अपि इह मन्द-बुद्धीनां दिग्-देशादि-भेदवद्-वस्तु इति एवं भाविता बुद्धिः न शक्यते सहसा परमार्था-विषया कर्तुम् इति अनधिगम्य च ब्रह्म, न पुरुषार्थ-सिद्धिः इति, तद्-अधिगमाय हृदय-पुण्डरीक-देशः उपदेष्टव्यः। Even though it is understood from the sixth and seventh Adhyāyas that Brahman is free from the differences of direction, space, time and the rest, is Sat (Existent) that is One without a second and that all this is indeed the Self, still, the intellect of the dull-witted who imagine that everything is endowed with the differences of direction, space and the rest, cannot at once be turned towards the supreme Truth, and the object of human life cannot be accomplished without realizing Brahman. Hence, in order to realise it, instruction regarding the space in the lotus of the heart (hṛdaya-puṇḍarīka-deśa) is to be imparted.यदि अपि सत् सम्यक्-प्रत्ययैक-विषयं निर्गुणं च आत्म-तत्त्वम्, तथापि मन्द-बुद्धीनां गुणवत्त्वस्य इष्टत्वात् सत्य-कामादि-गुणवत्त्वं च वक्तव्यम्। Even though the principle of the Self forms Sat, the one object of the right knowledge, without attributes, inasmuch as the (aspirants who are) dull-witted would seek to know it as being endowed with attributes, such attributes as truth, desire and the rest are also to be explained.तथा यदि अपि ब्रह्मविदां स्त्र्यादि-विषयेभ्यः स्वयम् एव उपरमः भवति, तथा अपि अनेक-जन्म-विषय-सेव-आभ्यास-जनिता विषय-विषया तृष्णा न सहसा निवर्तयितुं शक्यते इति ब्रह्मचर्यादि-साधन-विशेषः विधातव्यः। Similarly, even though the knowers of Brahman would, of their own accord, be free from such sensory objects as woman and the rest, still since it is not possible to abstain all at once from strong desire which is caused by the enjoyment of objects through many past lives, such particular disciplines as the vow of continence (Brahma-carya) and the like are also to be enjoined.तथा यदि अपि आत्मैकत्व-विदां गन्तृ-गमन-गन्तव्य-अभावाद् अविद्यादि-शेष-स्थिति-निमित्त-क्षये गगने इव विद्युद्, उद्भूते इव वायुः, दग्धेन्धने इव अग्निः, स्वात्मनि एव निवृत्तिः, तथा अपि गन्तृ-गमनादि-वासित-बुद्धीनां हृदय-देश-गुण-विशिष्ट-ब्रह्मोपासकानां मूर्धन्यया नाड्या गतिः वक्तवव्या इति अष्टमः प्रपाठकः आरभ्यते। Moreover, since to those knowers of the unity of the Self, there is nothing like the goer, going, and the place to be reached, on the exhaustion of ignorance (a-vidyā) which is the cause of continuance of the body, they find their repose in their own Self, like lightning, blowing wind, or fire, which become merged in the sky itself when the fuel is exhausted. Still, in the case of those whose notions are influenced by such impressions as ‘the goer’, ‘the going’ and the like, it is to be said that, if they practise meditation of Brahman in the space of the heart, as endowed with attributes, they will have their exit from the bodies through the artery at the top of the head. With these in view is begun the eighth Adhyāya.दिग्-देश-गुण-गति-फल-भेद-शून्यं हि परमार्थ-सद् अद्वयं ब्रह्म मन्द-बुद्धीनाम् असद् इव प्रतिभाति। सन्-मार्ग-स्थाः तावद् भवन्तु ततः शनैः परमार्थ-सद् अपि ग्राहयिष्यामि इति मन्यते श्रुतिः – Sat, the real and the non-dual Brahman that is devoid of direction, space, attributes, movements, and differences of results, appears to be unreal, as it were, to the dull-witted. ‘Let them be on the path of Sat; then I shall gradually make them understand even Sat, the Reality’. Thus thinks the śruti.
Om. This body is the city of Brahman. Within it is an abode in the shape of a lotus [i.e., the heart], and within that there is a small space. One must search within this space and earnestly desire to know what is there.✅
atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśastasmin yadantastadanveṣṭavyaṃ tadvāva vijijñāsitavyamiti.Atha, next; asmin brahma-pure, in this city of Brahman [i.e., the body]; yat idam daharam, this small; puṇḍarīkam, lotus; veśma, an abode [i.e., the heart]; asmin, in this; daharaḥ antar-ākāśaḥ, is a small space; tasmin yat antaḥ, within that; tat anveṣṭavyam, one must seek that; tat vāva vijijñāsitavyam iti, one must earnestly desire to know that.
अथ अनन्तरं यद् इदं वक्ष्यमाणं दहरम् अल्पं पुण्डरीकं पुण्डरीक-सदृशं वेश्म इव वेश्म, द्वार-पालादिमत्त्वात्। अस्मिन् ब्रह्म-पुरे ब्रह्मणः परस्य पुरम् – राज्ञः अनेक-प्रकृतिमद् यथा पुरम्, तथा इदम् अनेकेन्द्रिय-मनो-बुद्धिभिः स्वाम्यर्थ-कारिभिः युक्तम् इति ब्रह्म-पुरम्। पुरे च वेश्म राज्ञः यथा, तथा तस्मिन् ब्रह्म-पुरे शरीरे दहरं वेश्म, ब्रह्मणः उपलब्ध्यधिष्ठानम् इत्यर्थः। यथा विष्णोः शाल-ग्रामः। Then, there is a small mansion, the description of which will follow and which bears the semblance of a tiny lotus. Because there are guards at the entrance, it is like a mansion. In this city of Brahman – the city of Brahman or the Supreme is Brahma-puram. Just like a palace of a king which has many courtiers, this city (body) is possessed of many sensory organs, mind and intellect, ever ready to attend the needs of the master. Hence it is Brahma-puram. Just as there is the palace of a king in the city, so also, in the body which is called the city of Brahman, there is a small mansion, i.e. a place for the perception of Brahman, even as Śāla-grāma-stone is for the perception of Viṣṇu.
[•Śāla-grāma-stone is a fossilized stone or ammonite from the riverbed or banks of the Kālī Gaṇḍakī, a tributary of the Gaṇḍakī River in Nepal. Named for the village, Śāla-grāma, itself named for its Śāla trees (Vatical robusta).•]
अस्मिन् हि स्व-विकार-शुङ्गे देहे नाम-रूप-व्याकरणाय प्रविष्टं सद्-आख्यं ब्रह्म जीवेन आत्मना इति उक्तम्। तस्माद् अस्मिन् हृदय-पुण्डरीके वेश्मनि उपसंहृत-करणैः ब्राह्म-विषय-विरक्तैः विशेषतः ब्रह्म-चर्य-सत्य-साधनाभ्यां युक्तैः वक्ष्यमाण-गुणवद्-ध्यायमानैः ब्रह्मोपलभ्यते इति प्रकरणार्थः। It is said already that Brahman called Sat has entered as Jīvātman into the body which is its own modification like a sprout, in order to manifest name and form. Therefore, for those who have withdrawn the senses, who have become dispassionate to external objects, who are endowed specially with such means as continence, truth and the rest, and also with the qualities to be mentioned hereafter, and who meditate on that abode which is the lotus of the heart there follows the perception of Brahman. This is the meaning of this section.दहरः अल्पतरः अस्मिन् दहरे वेश्मनि वेश्मनः अल्पत्वात् तदन्तर्-वर्तिनः अल्पतरत्वं वेश्मनः। अन्तर्-आकाशः आकाशाख्यं ब्रह्म। “आकाशः वै नाम” (ChanU.8.14.1) इति हि वक्ष्यति। आकाशः इव अशरीरत्वात् सूक्ष्मत्व-सर्व-गतत्व-सामान्यात् च। तस्मिन् आकाशाख्ये यद् अन्तः मध्ये तद् अन्वेष्टव्यम्। तद् वाव तद् एव च विशेषेण जिज्ञासितव्यं गुर्वाश्रय-श्रवणादि-उपायैः अन्विष्य च साक्षात्-करणीयम् इत्यर्थः॥ Dahara means small. In this small mansion – because the mansion is small, that which exists within, i.e. the inner Ākāśa called Brahman, is smaller than the mansion. ‘The Self called Ākāśa is certainly the revealer of name and form’ (ChanU.8.14.1). Thus the śruti shall speak later. Because incorporeity, subtlety, and all-pervasiveness form the common features, (Brahman is like Ākāśa). That is to be inquired into – what exists in that which is called Ākāśa. That alone one should seek to know particularly, that is to say, with the help of instruction of the teacher and through means such as hearing and the rest, one is to inquire into (jijñāsitavyam) and realize (sākṣāt-karaṇīyam) it.
If the disciples ask, ‘This body is the city of Brahman; within it is an abode in the shape of a lotus [i.e., the heart], and within that there is a small space; what is it that one must search for within this space, and what should one earnestly desire to know?’ – the teacher should reply:✅
taṃ cedbrūyuryadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśaḥ kiṃ tadatra vidyate yadanveṣṭavyaṃ yadvāva vijijñāsitavyamiti sa brūyāt.Cet, if; tam, to him [the teacher]; brūyuḥ, [the disciples] ask; asmin brahma-pure, in this city of Brahman [i.e., the body]; yat idam daharam, this small; puṇḍarīkam, lotus; veśma, an abode [i.e., the heart]; asmin, in this; daharaḥ antar-ākāśaḥ, is a small space; kim tat atra, what is it that is there; yat anveṣṭavyam, which one must seek; yat vāva vijijñāsitavyam iti, which one must earnestly desire to know; saḥ brūyāt, he [the teacher] should reply.
तं चेद् एवम् उक्तवन्तम् आचार्यं यदि ब्रूयुः अन्ते-वासिनः चोदयेयुः। कथम्? यद् इदम् अस्मिन् ब्रह्म-पुरे परिच्छिन्ने अन्तः दहरं पुण्डरीकं वेश्म, ततः अपि अन्तः अल्पतरः एव आकाशः। पुण्डरीके एव वेश्मनि तावत् किं स्यात्? किं ततः अल्पतरे खे यद् भवेद् इति आहुः। दहरः अस्मिन् अन्तर्-आकाशः किं तद् अत्र विद्यते? न किंचन विद्यते इत्यभिप्रायः। To the preceptor who speaks thus, if the disciples happen to ask, i.e. entertain a doubt, – how? In the city of Brahman which is limited, if there be within it a small mansion of the shape of a lotus, the Ākāśa within the mansion would be smaller than it. In the mansion itself (which is) like a (small) lotus, what could be there? Then, what could be there in the space within it which is smaller than it? Should they ask so – The drift is this: The Ākāśa (space) within the lotus of the heart is small. What could there be? There could never be anything whatsoever.यदि नाम बदर-मात्रं किमपि विद्यते, किं तस्य अन्वेषणेन विजिज्ञासनेन वा फलं विजिज्ञासितुः स्यात्? अतः यत् तत्र अन्वेष्टव्यं विजिज्ञासितव्यं वा न तेन प्रयोजनम् इति उक्तवतः सः आचार्यः ब्रूयाद् इति श्रुतेः वचनम्॥ If, however, there is something to make mention, as for instance, a jujube-fruit, what result an inquiry into it or a desire to know it shall yield to the one who seeks to know it? Hence, what there is to be inquired into or to be sought to know, is of no use. To the disciples who speak so, the preceptor should reply in this manner – this is the adv1ce of the śruti.
[The teacher replies:] ‘The space [ākāśa] in the heart is as big as the space [ākāśa] outside. Heaven and earth are both within it, so also fire and air, the sun and the moon, lightning and the stars. Everything exists within that space in the embodied self – whatever it has or does not have’.✅
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya akāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ tadasminsamāhitamiti.Yāvān, as much as; ayam ākāśaḥ, this space; tāvān, so that much; eṣaḥ antaḥ-hṛdaye ākāśe, this space inside the heart; ubhe, both; asmin, in this; dyāvā-pṛthivī, heaven and earth; antaḥ eva samāhite, are resting deep within; ubhau agniḥ ca vāyuḥ ca, both fire and air; sūryā-candramasau ubhau, both the sun and the moon; vidyut, lightning; nakṣatrāṇi, the stars; yat ca, whatever; asya, of it [of the self with the body]; iha, in this world; asti, exists; yat ca na asti, or whatever does not exist; sarvam tat, all that; asmin samāhitam iti, is resting within.
शृणुत – तत्र यद् ब्रूथ पुण्डरीक-अन्तःस्थस्य खस्य अल्पत्वात् तत्-स्थम् अल्पतरं स्याद् इति, तद् असत्। न हि खं पुण्डरीक-वेश्म-गतं पुण्डरीकाद् अल्पतरं मत्वा अवोचं दहरः अस्मिन् अन्तर्-आकाशः इति। किं तर्हि? Hear: your assertion that inasmuch as the space within the lotus of the heart is small, Brahman that reposes in it shall be smaller still, is not correct. It is not with the idea that the space within the lotus-like mansion is smaller than the lotus that I said, “In the small inner space within”. Then what?पुण्डरीकम् अल्पं तद्-अनुविधायि तत्स्थम् अन्तःकरणं पुण्डरीक-आकाश-परिच्छिन्नं तस्मिन् विशुद्धे संहृत-करणानां योगिनां स्वच्छ इव उदके प्रतिबिम्ब-रूपम्, आदर्शे इव च शुद्धे स्वच्छं विज्ञान-ज्योतिः-स्वरूपावभासं तावन्-मात्रं ब्रह्म उपलभ्यते इति दहरः अस्मिन् अन्तर्-आकाश इति अवोचामः अन्तःकरणोपाधि-निमित्तम्। स्वतः तु – The lotus (of the heart) is small and the inner organ corresponding to that and located in it is limited by the space that is in the lotus. For those ascetics who have withdrawn their senses (from objects), perception of Brahman occurs in the inner organ that is pure, in the form of clear reflection of the light of the pure knowledge, as if it is of that size, like an image in clear water or in a mirror. This is the reason why I said, “In the small inner space within”, as it is conditioned by the inner organ. But, left alone –यावान् वै प्रसिद्धः परिमाणतः अयम् आकाशः भौतिकः, तावान् एषः अन्तर्हृदये आकाशः यस्मिन् अन्वेष्टव्यं विजिज्ञासितव्यं च अवोचाम। न अपि आकाश-तुल्य-परिमाणत्वम् अभिप्रेत्य तावान् इति उच्यते। किं तर्हि? ब्रह्मणः अनुरूपस्य दृष्टान्त-अन्तरस्य अभावात्। कथं पुनः न आकाश-समम् एव ब्रह्म इति अवगम्यते, “येन आवृतं खं च दिवं महीं च” (Tai.Nā.1, Ma.Nā.1.3 ?), “तस्माद् वै एतस्माद् आत्मनः आकाशः संभूतः” (TaitU.2.1.1), “एतस्मिन् नु खलु अक्षरे गार्ग्य-आकाशः” (BrhU.3.8.11) इत्यादि-श्रुतिभ्यः। As is the dimension of this well-known external Ākāśa, so is the dimension of the Ākāśa that is in the heart. It is with regard to this that I said, ‘This is to be inquired into (anveṣṭavyam); this one should seek to know (vijijñāsitavyam)’. It is not with the idea that Brahman has such vastness as that of Ākāśa that I said, ‘so is the vastness’ etc. Then what? It has been said so just because there is no other example that suits Brahman. Then, how does it become known that Brahman is not even like Ākāśa? It becomes known from the śruti-texts such as, ‘By what is covered that space, heaven and earth’ (Maha Nara. Upa. 1-3), ‘From that Self has emerged the sky’ (TaitU.2.1.1), ‘O Gārgī, by this indestructible is the space pervaded’ (BrhU.3.8.11).किंच उभे अस्मिन् द्यावा-पृथिवी ब्रह्माकाशे बुद्ध्युपाधि-विशिष्टे अन्तर् एव समाहिते सम्यगाहिते स्थिते। “यथा वै अराः नाभौ” (ChanU.7.15.1) इति उक्तं हि। तथा उभौ अग्निः च वायुः च इत्यादि समानम्। यत् च अस्य आत्मनः आत्मीयत्वेन देहवतः अस्ति विद्यते इह लोके। तथा यत् च आत्मीयत्वेन न विद्यते। नष्टं भविष्यत् च न अस्ति इति उच्यते। न तु अत्यन्तम् एव असत्, तस्य हृदि आकाशे समाधानानुपपत्तेः॥ Moreover, within this Ākāśa itself called Brahman and conditioned particularly by the intellect are brought together both heaven and earth, i.e. held in the right manner, as spokes are fixed in the nave, as said already. In the same way, both fire and air etc. should all be understood as above. Whatever this embodied Self has in this world as its own and whatever it does not have as its own, whatever is lost or whatever it will not have in future even, (all this is brought together in it). But, it does not indicate anything absolutely unreal (aty-antam a-sat), because it is impossible (then) that there should be such a thing in the Ākāśa of the heart.
If the disciples ask the teacher, ‘If in this body [brahma-pura] are all this, all things, and all desires, is there anything left behind when the body gets old or perishes?’–✅
taṃ cedbrūyurasmiṃścedidaṃ brahmapure sarvaṃ samāhitaṃ sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti pradhvaṃsate vā kiṃ tato'tiśiṣyata iti.Cet, if; tam, to him [the teacher]; brūyuḥ, [the disciples] ask; asmin brahma-pure, in this city of Brahman [i.e., the body]; idam sarvam cet, if all this; samāhitam, are lying; sarvāṇi ca bhūtāni, and all things; sarve ca kāmaḥ, and all desires [that people may have]; yadā, when; etat, this [body]; jarā, old age; āpnoti vā, attains; pradhvaṃsate vā, or it perishes; kim, what; tataḥ, then; atiśiṣyate iti, remains?
तं चेद् एवम् उक्तवन्तं ब्रूयुः पुनः अन्ते-वासिनः – अस्मिन् चेत् यथोक्ते चेत् यदि ब्रह्म-पुरे ब्रह्म-पुर-उपलक्षिता-अन्तर्-आकाशे इत्यर्थः। इदं सर्वं समाहितं सर्वाणि च भूतानि सर्वे च कामाः। To him who has spoken thus, if the disciples were to say to him, ‘If in this city of Brahman, i.e. in the Ākāśa within, which is designated as the city of Brahman, is gathered all this, all beings and all desires’ –कथम् आचार्येण अनुक्ताः कामाः अन्ते-वासिभिः उच्यन्ते? (Here a doubt may arise): Why should the disciples speak of desires which the preceptor has not mentioned?न एषः दोषः। यत् च अस्य इह अस्ति यत् च न अस्ति इति उक्ताः एव हि आचार्येण कामाः। अपि च सर्व-शब्देन च उक्ताः एव कामाः। यदा यस्मिन् काले एतत् शरीरं ब्रह्म-पुराख्यं जराः वली-पलितादि-लक्षणाः वयो-हानिः वा आप्नोति, शस्त्रादिना वा वृक्णं प्रध्वंसते विस्रंसते विनश्यति। किं ततः अन्यद् अतिशिष्यते? (Reply): This is not a defect. When the preceptor said, ‘Whatever this embodied Self has in this world and whatever it has not’, desires also have been mentioned. Besides, by the word ‘all’ desires are indicated. When, i.e. at what time, this body called the city of Brahman comes to destruction, either through the loss of youthful vigour followed by symptoms of old age such as wrinkles, grey hair and the rest, or on account of being cut by weapons, what else is left that is distinct from it?घटाश्रित-क्षीर-दधि-स्नेहादिवत् घट-नाशे देह-नाशे अपि देहाश्रयम् उत्तरोत्तरं पूर्व-पूर्व-नाशाद् नश्यति इत्यभिप्रायः। एवं प्राप्ते नाशे किं ततः अन्यत् यथोक्ताद् अतिशिष्यते अवतिष्ठते, न किंचन अवतिष्ठते इत्यभिप्रायः॥ The drift is that just as milk, curd and butter contained in a jar become destroyed after the destruction of the container, so also after the destruction of the body, all things that depend upon it will perish successively consequent on the destruction of each that precedes. In such a state of destruction what else is left that is distinct from it? The indication is that nothing is left.
In reply the teacher will say: ‘The body may decay due to old age, but the space within [i.e., brahma-pura] never decays. Nor does it perish with the death of the body. This is the real abode of Brahman. All our desires are concentrated in it. It is the Self [Ātman] – free from all sins as well as from old age, death, bereavement, hunger, and thirst. It is the cause of love of Truth [Satyam] and the cause of dedication to Truth [Satyam]. If a person strictly follows whatever the ruler of the country commands, he may then get as a reward some land, or even an estate’.✅
sa brūyātnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṃ brahmapuramasmikāmāḥ samāhitāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti.Saḥ, he [the teacher]; brūyāt, will say; asya, its [the body’s]; jarayā, by old age; etat, this [i.e., the space within the heart – the Self]; na jīryati, is not affected; vadhena asya na hanyate, nor does it meet death by being killed; etat, this; satyam brahma-puram, city of Brahman is real; asmin, in this; kāmāḥ, all desires; samāhitāḥ, are contained; Eṣaḥ ātmā, this Self; apahata-pāpmā, is free from all sins [or, sorrows]; vi-jaraḥ, free from old age; vi-mṛtyuḥ, deathless; vi-śokaḥ, free from bereavement; vi-jighatsaḥ, without hunger; a-pipāsaḥ, without thirst; satya-kāmaḥ, love of Truth; satya-saṅkalpaḥ, committed to Truth; yathā, like; hi eva iha, in this world; prajāḥ, people; anu-āviśanti, come and go; yathā-anuśāsanam, according to the law of the country; yam yam, whatever; antam, province; abhikāmaḥ bhavanti, they desire; yam jana-padam, any village; yam kṣetra-bhāgam, [or] any field; tam tam eva, that very [place]; upajīvanti, they enjoy.
एवम् अन्ते-वासिभिः चोदितः – Being asked thus by the disciples,सः आचार्यः ब्रूयात् तन्मतिम् अपनयन्। कथम्? अस्य देहस्य जरया एतत् यथोक्तम् अन्तर्-आकाशाख्यं ब्रह्म यस्मिन् सर्वं समाहितं न जीर्यति देहवन्न विक्रियते इत्यर्थः। न च अस्य वधेन शस्त्रादि-घातेन एतद् धन्यते, यथा आकाशम्। किमु ततः अपि सूक्ष्मतरम् अशब्दम् अस्पर्शं ब्रह्म देहेन्द्रियादि-दोषैः न स्पृश्यते इत्यर्थः। The preceptor should reply removing the doubt from their mind. How? With the ageing of the body, Brahman described above and called the inner Ākāśa, in which all things are brought together, does not become aged. The meaning is that It does not undergo any transformation like the body, nor is It, like Ākāśa, slain when the body perishes due to the deadly blows delivered by weapon etc. What then to speak that Brahman that is subtler than Ākāśa even, soundless and touchless, is not tainted by the evils of the body and senses.कथं देहेन्द्रियादि-दोषैः न स्पृश्यते इति एतस्मिन् अवसरे वक्तव्यं प्राप्तम्, तत्प्रकृत-व्यासङ्गः मा भूद् इति न उच्यते। इन्द्र-विरोचन-आख्यायिकायाम् उपरिष्टाद् वक्ष्यामः युक्तितः। Why is Brahman not tainted by the evils of the body and senses? This is to be explained. But there should be no digression from the topic. Hence no explanation is given here. Later on: while relating the story of Indra and Virocana, I will explain it logically.एतत् सत्यम् अवितथं ब्रह्म-पुरं ब्रह्म एव पुरं ब्रह्म-पुरम्। शरीराख्यं तु ब्रह्म-पुरं ब्रह्मोपलक्षणार्थत्वात्। तत् तु अनृतम् एव, “वाचा आरम्भणं विकारः नामधेयम्” (ChanU.6.1.4–5) इति श्रुतेः। तद्-विकारः अनृते अपरि देह-शुङ्गे ब्रह्मोपलभ्यते इति ब्रह्म-पुरम् इति उक्तं व्यावहारिकम्। सत्यं तु ब्रह्म-पुरम् एतद् एव ब्रह्म, सर्व-व्यवहार-आस्पदत्वात्। अतः अस्मिन् पुण्डरीकोपलक्षिते ब्रह्म-पुरे सर्वे कामाः, ये बहिर्-भवद्भिः प्रार्थ्यन्ते, ते अस्मिन् एव स्वात्मनि समाहिताः। अतः तत्-प्राप्त्युपायम् एव अनुतिष्ठत, बाह्य-विषय-तृष्णां त्यजत इत्यभिप्रायः। This city of Brahman is real, not false. The city which is Brahman itself is Brahma-puram. But what is called the body is here termed as Brahma-puram, since it is a means for ascertaining Brahman. But it (the body) is unreal, as evidenced by the śruti-passage, ‘Modification dependent on speech is only name and is unreal’ (ChanU.6.1.4–5). Although the body which is the effect, is a modification of Brahman and unreal, it is spoken of as Brahma-puram in a relative sense, it being a means for ascertaining Brahman. Truly speaking, Brahman alone is Brahma-puram, for it is the basis of all dealings. Hence, in this Brahma-puram, metaphorically expressed as the lotus of the heart, are contained all desires which you seek outside, i.e. they are contained in one’s own Self alone. Hence, practise that means alone which leads to Its attainment, discarding the desire for external objects. This is the drift.एषः आत्मा भवतां स्व-रूपम्। शृणुत तस्य लक्षणम् – अपहत-पाप्मा, अपहतः पाप्मा धर्माधर्माख्यः यस्य सः अयम् अपहत-पाप्मा। तथा विजरः विगत-जरः वि-मृत्युः च। This Self is your form (sva-rūpa). Listen to Its characteristic. This Self is devoid of evil. That which is free from evils called virtue and vice (as both are productive of rebirth) is said to be apahata-pāpmā (devoid of evil). Similarly, it is free from old age and is deathless.तद् उक्तं पूर्वम् एव न वधेन अस्य हन्यते इति। किम् अर्थं पुनः उच्यते? (Pūrvapakṣa): It has been said already that when the body is slain, It is not slain. Then why is it said again?यद्यपि देह-सम्बन्धिभ्यां जरा-मृत्युभ्यां न सम्बन्ध्यते, अन्यथा अपि सम्बन्धः ताभ्यां स्याद् इति आशङ्का-निवृत्त्यर्थम्। (Samādhāna): Even though It has no relationship with old age and death pertaining to the body, it is to avoid the doubt as to whether It has any relationship with them in any other manner that it has been repeated.वि-शोकः विगत-शोकः। शोकः नाम इष्टादि-वियोग-निमित्तः मानसः संतापः। विजिघत्सः विगत-अशन-इच्छः। अपिपासः अ-पान-इच्छः। Free from sorrow: the mental torment caused by the separation from what is desirable is called sorrow. Hungerless: devoid of the desire to eat. Thirstless: devoid of the desire to drink.ननु अपहत-पाप्मत्वेन जरा-आदयः शोक-अन्ताः प्रतिषिद्धाः एव भवन्ति, कारण-प्रतिषेधात्। धर्माधर्म-कार्याः हि ते इति। जरादि-प्रतिषेधेन वा धर्माधर्मयोः कार्याभावे विद्यमानयोः अपि असत्-समत्वम् इति पृथक्-प्रतिषेधः अनर्थकः स्यात्। (Pūrvapakṣa): By saying that it is devoid of evil, all attributes beginning with old age etc. and ending with sorrow have become denied, by the denial of their cause, for they are the effects of good and evil. Or the denial of old age etc. points to the absence of the effects of good and evil. As such, even when they seem to exist, they are as good as non-existent. Hence a separate denial becomes useless.सत्यम् एवम्, तथापि धर्म-कार्यानन्द-व्यतिरेकेण स्वाभाविकानन्दः यथा ईश्वरे, “विज्ञानम् आनन्दं ब्रह्म” (BrhU.3.9.28) इति श्रुतेः, तथा अधर्म-कार्य-जरादि-व्यतिरेकेण अपि जरादि-दुःख-स्वरूपं स्वाभाविकं स्याद् इति आशङ्क्येत। अतः युक्तः तन्-निवृत्तये जरादीनां धर्माधर्माभ्यां पृथक्-प्रतिषेधः। जरादि-ग्रहणं सर्व-दुःखोपलक्षणार्थम्। पाप-निमित्तानां तु दुःखानाम् आनन्त्यात् प्रत्येकं च तत्-प्रतिषेधस्य अशक्यत्वात् सर्व-दुःख-प्रतिषेधार्थं युक्तम् एव अपहत-पाप्मत्व-वचनम्। (Samādhāna): True, so also it happens; but, apart from the happiness resulting from virtue, there is the natural happiness (bliss) abiding in Īśvara (the Lord) as borne by the śruti, ‘Brahman that is Knowledge, Bliss’ (BrhU.3.9.28). Similarly, there can arise a doubt that, apart from the old age etc. resulting from vice, there can be natural affliction of the nature of old age etc. Hence, to avoid such a misconception, the denial of old age etc., treating them as separate from good and evil, is justifiable. The conception of old age etc. here is to denote all afflictions. Inasmuch as it is impossible to deny each affliction separately, the afflictions resulting from evil being infinite in variety, the mention of the attribute ‘devoid of evil’ in order to deny all (kinds of) affliction, is justifiable.सत्याः अवितथाः कामाः यस्य सः अयं सत्य-कामः। वितथाः हि संसारिणां कामाः। ईश्वरस्य तद्-विपरीताः। तथा काम-हेतवः सङ्कल्पाः अपि सत्याः यस्य सः सत्य-सङ्कल्पः। सङ्कल्पाः कामाः च शुद्ध-सत्त्वोपाधि-निमित्ताः ईश्वरस्य, चित्र-गुवत्। न स्वतः “नेति नेति” (BrhU.2.3.6) इति उक्तत्वात्। यथोक्त-लक्षणः एषः आत्मा विज्ञेयः गुरुभ्यः शास्त्रतः च आत्म-संवेद्यतया च स्वा-राज्य-कामैः। He whose desires are unfailing is Satya-kāma. The desires of mundane people are false, but it is just the opposite in the case of Īśvara. So also he whose will for desirable things, too, is unfailing, is Satya-saṅkalpa. The will and desires of Īśvara are on account of the pure sattva quality by which He is conditioned, as in the case of Chitragu,
[•Deva-datta who owned cows of beautiful colours (cittra) was called Chitragu. This is not an epithet directly pertaining to him. His association with cows of wonderful colours alone has brought him that name.•]
but they do not inhere in him, for, by the declaration, ‘Not this, not this (neti neti)’, have been denied all His attributes. By those who are desirous of sovereignty, the Self of the characteristic described above, is to be realized subjectively with the help of the teachers and the scriptures.न चेद् विज्ञायते कः दोषः स्याद् इति, शृणुत अत्र दोषं दृष्टान्तेन – यथा हि एव इह लोके प्रजाः अन्वाविशन्ति अनुवर्तन्ते यथा-अनुशासनम्। यथा इह प्रजाः अन्यं स्वामिनं मन्यमानाः तस्य स्वामिनः यथा यथा अनुशासनं तथा तथा अन्वाविशन्ति। किम्? यं यम् अन्तं प्रत्यन्तं जन-पदं क्षेत्र-भागं च अभिकामाः अर्थिन्यः भवन्ति आत्म-बुद्ध्यनुरूपम्, तं तम् एव च प्रत्यन्तादिम् उपजीवन्ति इति। एषः दृष्टान्तः अस्वातन्त्र्य-दोषं प्रति पुण्य-फलोपभोगे॥ What harm will there be if the Self is not realized? If asked so, hear the evil with an illustration. Just as in this world the subjects obey the commands (of the king), i.e. just as in this world, the subjects regard someone other than themselves as their master and follow such orders as are issued by him. How? With the objects of desire they pray for, of their own accord, impelled by the fascination for the possession of those objects, or for a region or a piece of a land, they happen to live. This illustration is to show the defect viz. absence of freedom inherent in the enjoyment of the fruits of one’s virtuous acts.
Everything perishes, whether it is something you have acquired through hard work in this world or it is a place in the other world which you have acquired through meritorious deeds. Those who leave this world without knowing the Self and the Truths which they should know are not free, no matter where they go. But those who leave this world after knowing the Self and the Truths which they should know are free, no matter where they are.✅
tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamanuvidya vrajantyetāṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanivudya vrajantyetaṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣu kāmacāro bhavati.Tat yathā, just as; iha, in this world; karma-jitaḥ, results acquired according to one’s efforts; lokaḥ, this world; kṣīyate, perishes; evam eva, similarly; amutra; in the other world; puṇya-jitaḥ, what is earned by meritorious work [such as performing the Agni-hotra and other sacrifices]; lokaḥ, heaven [or other worlds]; kṣīyate, perishes; tat ye, those; iha, in this world; ātmānam an-anuvidya, without knowing the Self; etān ca satyān kāmān, and these worthwhile things; vrajanti, leave [this world]; teṣām, for them; sarveṣu lokeṣu, in all the worlds; a-kāma-cāraḥ bhavati, there is bondage; atha, but; ye, those who; iha, in this world; ātmānam anuvidya, knowing the self; etān ca satyān kāmān, and these worthwhile things; vrajanti, leave this world; teṣām, for them; sarveṣu lokeṣu, in all the worlds; kāma-cāraḥ bhavati, they are free to go anywhere.
अथ अन्यः दृष्टान्तः तत्-क्षयं प्रति – तद् यथा इह इत्यादिः। Now, by the śruti-text, ‘Just as here (on this earth)’ etc., is shown another illustration regarding the exhaustion of the result of karma.तत् तत्र यथा इह लोके तासाम् एव स्वामि-अनुशासन-अनुवर्तिनीनां प्रजानां सेवादि-जितः लोकः पर-अधीन-उपभोगः क्षीयते अन्तवान् भवति। अथ इदानीं दार्ष्टान्तिकम् उपसंहरति – एवम् एव अमुत्र अग्नि-होत्रादि-पुण्यजितः लोकः पर-अधीन-उपभोगः क्षीयते एव इति। उक्तः दोषः एषाम् इति विषयं दर्शयति – तद् ये इत्यादिना। Just as in this world, the enjoyment obtained for services etc. rendered by those subjects who obey the orders of their master, depends upon the mercy of another and comes to an end, so also, (does it occur) in the other world. Now, by citing the above illustration, the subject is concluded. In the same way, the enjoyment gained in the other world through such righteous deeds as Agni-hotra and the like, depends upon the mercy of external causes and comes to an end. The defect already pointed out (with regard to those who have not realized the Self) comes to them, says the śruti, in such words as ‘So those who’ etc.तत् तत्र ये इह अस्मिन् लोके ज्ञान-कर्मणोः अधिकृताः योग्याः सन्तः आत्मानं यथोक्त-लक्षणं शास्त्राचार्योपदिष्टम् अननुविद्य यथोपदेशम् अनु स्व-संवेद्यताम् अकृत्वा व्रजन्ति देहाद् अस्मात् प्रयन्ति, ये एतान् च यथोक्तान् सत्यान् सत्य-सङ्कल्प-कार्यान् च स्वात्म-स्थान् कामान् अननुविद्य व्रजन्ति, तेषां सर्वेषु लोकेषु अकामचारः अ-स्व-तन्त्रता भवति – यथा राजानुशासन-अनुवर्तिनीनां प्रजानाम् इत्यर्थः। In spite of being fit, i.e. competent, in this world for knowledge and karma, those who depart, i.e. leave this body and go, without realizing the Self of the characteristic described above with the help of the preceptor and the scriptures, that is to say, without acquiring the knowledge of one’s own Self in accordance with their instructions, in other words, those who without knowing, as described above, desires that are unfailing and abiding in one’s own Self and that form the effect of the true will, for them there follows the absence of freedom in all the worlds, as is the case with the subjects who follow the orders of the king.अथ ये अन्ये इह लोके आत्मानं शास्त्राचार्योपदेशम् अनुविद्य स्वात्म-संवेद्यताम् आपाद्य व्रजन्ति यथोक्तान् च सत्यान् कामान्, तेषां सर्वेषु लोकेषु काम-चारः भवति – राज्ञः इव सार्व-भौमस्य इह लोके॥ But those others in this world who, having attained the knowledge of one’s own Self in accordance with the instructions of the preceptor and the scriptures, and having understood the desires that are unfailing, as described above, depart from this world, enjoy in all the worlds the freedom to act as they wish, as in the case of a king who enjoys the over-all sovereignty in this world.
If that person wishes to be in the company of his forefathers, they appear before him as he wishes. Joining his forefathers in that world, he becomes great.✅
sa yadi pitṛlokakāmo bhavati saṃkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena sampanno mahīyate.Yadi, if; saḥ, he [who has realized the Self and is free to go where he wants]; pitṛ-loka-kāmaḥ bhavati, wishes for a place in the world of fathers; pitaraḥ samuttiṣṭhanti, the fathers appear; asya saṅkalpāt eva, through his wish; tena pitṛ-lokena sampannaḥ, joining his forefathers in that world; mahīyate, he becomes great.
कथं सर्वेषु लोकेषु काम-चारः भवति? इति उच्यते – यः आत्मानं यथोक्त-लक्षणं हृदि साक्षात्-कृतवान् वक्ष्यमाण-ब्रह्मचर्यादि-साधन-सम्पन्नः सन् तत्-स्थान् च सत्यान् कामान् – How does one become free to act as one wishes in all the worlds, is being explained. He who, having possessed the means such as Brahma-carya and the rest which will be explained later on, has realized, and attained the desires that are unfailing and abiding in oneself –सः त्यक्त-देहः यदि पितृ-लोक-कामः पितरः जनयितारः ते एव सुख-हेतुत्वेन भोग्यत्वात् लोकाः उच्यन्ते, तेषु कामः यस्य तैः पितृभिः सम्बन्धेच्छा यस्य भवति, तस्य सङ्कल्प-मात्राद् एव पितरः समुत्तिष्ठन्ति आत्म-सम्बन्धिताम् आपद्यन्ते। विशुद्ध-सत्त्वतया सत्य-सङ्कल्पत्वात् ईश्वरस्य इव। तेन पितृ-लोकेन भोगेन सम्पन्नः सम्पत्तिः इष्ट-प्राप्तिः, तया समृद्धः महीयते पूज्यते वर्धते वा महिमानम् अनुभवति॥ If he, after giving up the body, becomes desirous of the worlds of fathers (pitṛ-loka-kāma) – fathers are the progenitors. They themselves are spoken of as the ‘worlds (lokāḥ)’ because of their being instrumental in obtaining happiness in the form of objects of enjoyment – whosoever desires them, i.e. whosoever has the desire to join these fathers, by mere will of such a one fathers arise and happen to join him. Because of the unfailing will like that of Īśvara, arising from the purity of heart, and associated with the enjoyments derived from the world of fathers, – Sampatti is the attainment of the desired object; endowed with this – he becomes glorified, adorable or prosperous, i.e. he enjoys glory.
2. Then if he wishes to be in the company of mothers, they appear before him as he wishes. Joining the mothers in that world, he becomes great. 3. Then if he wishes to be in the company of brothers, they appear before him as he wishes. Joining the brothers in that world, he becomes great. 4. Then if he wishes to be in the company of sisters, they appear before him as he wishes. Joining the sisters in that world, he becomes great. 5. Then if he wishes to be in the company of friends, they appear before him as he wishes. Joining friends in that world, he becomes great. 6. Then if he wishes for a world of fragrant flower garlands, they appear before him as he wishes. By having fragrant flower garlands in that world, he becomes great. 7. Then if he wishes for a world of food and drink, they appear before him as he wishes. By having food and drink in that world, he becomes great. 8. Then if he wishes for a world of song and music, that world appears to him as he wishes. By enjoying song and music in that world, he becomes great. 9. Then if he wishes for the company of women, they appear before him as he wishes. Being with women in that world, he becomes great.✅
2. atha yadi mātṛlokakāmo bhavati saṃkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena sampanno mahīyate.Atha, then; yadi, if; mātṛ-loka-kāmaḥ bhavati, he wishes for a place in the world of mothers; mātaraḥ samuttiṣṭhanti, the mothers appear; asya saṅkalpāt eva, through his wish; tena mātṛ-lokena sampannaḥ, joining the mothers in that world; mahīyate, he becomes great.3. atha yadi bhrātṛlokakāmo bhavati saṃkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena sampanno mahīyate.Atha, then; yadi, if; bhrātṛ-loka-kāmaḥ bhavati, he wishes for a place in the world of brothers; bhrātaraḥ samuttiṣṭhanti, brothers appear; asya saṅkalpāt eva, through his wish; tena bhrātṛ-lokena sampannaḥ, joining brothers in that world; mahīyate, he becomes great.4. atha yadi svasṛlokakāmo bhavati saṃkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena sampanno mahīyate.Atha, then; yadi, if; svasṛ-loka-kāmaḥ bhavati, he wishes for a place in the world of sisters; svasāraḥ samuttiṣṭhanti, sisters appear; asya saṅkalpāt eva, through his wish; tena svasṛ-lokena sampannaḥ, joining the sisters in that world; mahīyate, he becomes great.5. atha yadi sakhilokakāmo bhavati saṃkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena sampanno mahīyate.Atha, then; yadi, if; sakhi-loka-kāmaḥ bhavati, he wishes for a place in the world of friends; sakhāyaḥ samuttiṣṭhanti, friends appear; asya saṅkalpāt eva, through his wish; tena sakhi-lokena sampannaḥ, joining friends in that world; mahīyate, he becomes great.6. atha yadi gandhamālyalokakāmo bhavati saṃkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena sampanno mahīyate.Atha, then; yadi, if; gandha-mālya-loka-kāmaḥ bhavati, he wishes for a world of fragrant flower garlands; gandha-mālye samuttiṣṭhataḥ, the fragrant flower garlands appear; asya saṅkalpāt eva, through his wish; tena gandha-mālya-lokena sampannaḥ, by having fragrant flower garlands in that world; mahīyate, he becomes great.7. atha yadyannapānalokakāmo bhavati saṃkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena sampanno mahīyate.Atha, then; yadi, if; anna-pāna-loka-kāmaḥ bhavati, he wishes for a world of food and drink; anna-pāne samuttiṣṭhataḥ, food and drink appear; asya saṅkalpāt eva, through his wish; tena anna-pāna-lokena sampannaḥ, by having food and drink in that world; mahīyate, he becomes great.8. atha yadi gītavāditralokakāmo bhavati saṃkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena sampanno mahīyate.Atha, then; yadi, if; gīta-vāditra-lokakāmaḥ bhavati, he wishes for a world of music; gīta-vāditre samuttiṣṭhataḥ, song and music comes; asya saṅkalpāt eva, through his wish; tena gīta-vāditra-lokena sampannaḥ, by having song and music in that world; mahīyate, he becomes great.9. atha yadi strīlokakāmo bhavati saṃkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena sampanno mahīyate.Atha, then; yadi, if; strī-loka-kāmaḥ bhavati, he wishes for the company of women; striyaḥ samuttiṣṭhanti, they appear before him; tena strī-lokena sampannaḥ, being with women in that world; mahīyate, he becomes great.
समानम् अन्यत्। मातरः जनयित्र्यः अतीताः सुख-हेतु-भूताः सामर्थ्यात्। न हि दुःख-हेतु-भूतासु ग्राम-सूकरादि-जन्म-निमित्तासु मातृषु विशुद्ध-सत्त्वस्य योगिनः इच्छा तत्-संबन्धः वा युक्तः॥ Rest as above. By the force of exposition, the word ‘mothers’ means those who had given him births in the past and become sources of happiness. It is illogical that an ascetic possessed of a pure inner organ will have any interest in or relationship with mothers who are sources of unhappiness, being instrumental in giving him birth as a village-hog or the like.
Whatever province he wishes for, whatever good thing he wishes to have, it appears before him just as he wishes. By acquiring it, he becomes great.✅
yaṃ yamantamabhikāmo bhavati yaṃ kāmaṃ kāmayate so'sya saṃkalpādeva samuttiṣṭhati tena sampanno mahīyate.Yam yam antam abhikāmaḥ bhavati, whatever province he wishes for; yam kāmam kāmayate, [and] whatever good thing he wishes to have; saḥ samuttiṣṭhati, that appears; asya saṅkalpāt eva, through his wish; tena sampannaḥ, by acquiring that; mahīyate, he becomes great.
यं यम् अन्तं प्रदेशम् अभिकामः भवति। यं च कामं कामयते यथोक्त-व्यतिरेकेण अपि, सः अस्य अन्तः प्राप्तुम् इष्टः कामः च सङ्कल्पाद् एव समुत्तिष्ठति अस्य। तेन इच्छा-विघाततया अभिप्रेतार्थ-प्राप्त्या च सम्पन्नः महीयते इति उक्तार्थम्॥ Whatever region he becomes desirous of, whatever desirable objects he yearns for, even if he aspires after a thing that is different from what is spoken of above, the region and the desirable objects he has thus desired, arise by his mere wish. Having possessed of will that knows no obstacle and having attained objects that are desirable, etc. has already been explained.
But all these true desires [satya-kāmas] are under a false cover. Though they rest on the Self, they are all false. This is why if a relative dies, one does not see him again in this world.✅
ta ime satyāḥ kāmā anṛtāpidhānāsteṣāṃ satyānāṃ satāmanṛtamapidhānaṃ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate.Te ime, all these; satyaḥ kāmāḥ, true desires; an-ṛta-apidhānāḥ, with a false look; teṣām satyānām satām, of those true desires [resting in the Self]; an-ṛtam apidhānam, have a false look; yaḥ yaḥ hi asya, whoever of one’s [relatives]; itaḥ, from this world; praiti, leaves; tam, he; iha, here [in this world]; darśanāya na labhate, cannot be seen again.
यथोक्त-आत्म-ध्यान-साधनानुष्ठानं प्रति साधकानाम् उत्साह-जननार्थम् अनुक्रोशन्ति आह – कष्टम् इदं खलु वर्तते, यत्स्वात्म-स्थाः शक्य-प्राप्याः अपि– In order to arouse interest in the practicants with regard to the practice of the means of meditation on the Self, as described above, the śruti says compassionately: ‘It is sorrowful that these unfailing desires, though abiding in one’s own Self and within one’s reach, are hidden by unreality’.ते इमे सत्याः कामाः अनृत-अपिधानाः, तेषाम् आत्म-स्थानां स्वाश्रयाणाम् एव सताम् अनृतं बाह्य-विषयेषु स्त्री-अन्न-भोजन-आच्छादनादिषु तृष्णा तन्-निमित्तं च स्वेच्छा-प्रचारत्वं मिथ्या-ज्ञान-निमित्तत्वाद् अनृतम् इति उच्यते। तन्-निमित्तं सत्यानां कामानाम् अप्राप्तिः इति अपिधानम् इव अपिधानम्। These unfailing desires which are real are covered by unreality (an-ṛta, or rather, ‘untruth’). For these desires abiding in and depending on oneself, the unreality is a cover. The desire for external objects such as woman, food, eating, clothes and the like, is said to be unreal, inasmuch as its cause viz. the unbridled craving for them, results from false notions. Consequently, the desires that are real do not become fulfilled. Thus it acts like a covering.कथम् अनृत-अपिधान-निमित्तं तेषाम् अलाभः? इति उच्यते – यः यः हि यस्माद् अस्य जन्तोः पुत्रः भ्राता वा इष्टः इतः अस्माद् लोकात् प्रैति प्रगच्छति म्रियते, तम् इष्टं पुत्रं भ्रातरं वा स्व-हृदयाकाशे विद्यमानम् अपि इह पुनः दर्शनाय इच्छन् अपि न लभते॥ How do they not become fulfilled for the reason that they are covered by unreality (untruth)? This is being explained. When a son or a brother who is dear to one and who is living, departs from this world, one cannot see that son or brother again in this world, though one wishes to see them, in spite of the fact that they (even now) exist in the Ākāśa of one’s own heart.
Further, those of his relatives who are still alive and those who are dead, and also those things a person cannot get even if he wishes for them – all these he gets by going within his heart. All true desires of a person are in his heart, though they are hidden. It is like when there is gold hidden some place underground and people who are ignorant of it walk over that spot again and again, knowing nothing about it. Similarly, all these beings go to Brahma-loka every day, and yet they know nothing about it because they are covered by ignorance.✅
atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna labhate sarvaṃ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi pratyūḍhāḥ.Atha, further; ye asya iha jīvāḥ ca, those of his [i.e., the relatives of one who knows the Self] who are still alive; ye ca pretāḥ, and those who are dead; yat ca anyat, and whatever else; icchan, one wishes for; na labhate, [but] does not get; sarvam tat, all that; atra, here; gatvā, going; vindate, one gets; atra hi, for here; asya, his; ete satyāḥ kāmāḥ, these true desires; an-ṛta-apidhānaḥ, with a false look; tat yathā, as; a-kṣetra-jñāḥ nihitam, those who have no idea about what is hidden underground; api hiraṇya-nidhim, though precious as gold; upari-upari, again and again; sañcarantaḥ, going over it; na vindeyuḥ, do not get it; evam eva, in this way; imāḥ sarvāḥ prajāḥ, all these beings; ahaḥ ahaḥ, daily; gacchantyaḥ, going; etam brahma-lokam, to this world of Brahman; na vindanti, do not attain it; hi, because; an-ṛtena, by falsehood [i.e., ignorance]; pratyūḍhāḥ, they are covered.
अथ पुनः ये च अस्य विदुषः जन्तोः जीवाः जीवन्ति इह पुत्राः भ्रात्रादयः वा, ये च प्रेताः मृताः इष्टाः सम्बन्धिनः, यत् च अन्यद् इह लोके वस्त्र-अन्न-पानादि रत्नानि वा वस्तु इच्छन् न लभते, तत् सर्वम् अत्र हृदयाकाशाख्ये ब्रह्मणि गत्वा यथोक्तेन विधिना विन्दते लभते। अत्र अस्मिन् हार्दाकाशे हि यस्मात् अस्य एते यथोक्ताः सत्याः कामाः वर्तन्ते अनृत-अपिधानाः। Then, those dear relatives belonging to him who is learned, whether alive here or dead, i.e. sons, brothers and the like, or whatever there is in this world such as cloth, food, drink or jewel that is desired but not attained, all these one attains by reaching Brahman called the Ākāśa in the heart, through the prescribed process, for it is here in the Ākāśa of the heart alone abide those aforesaid desires that are real, covered by the unreal (an-ṛta).कथम् इव तद् अ-न्याय्यम्? इति उच्यते – तत् तत्र यथा हिरण्य-निधिं हिरण्यम् एव पुनः ग्रहणाय निधातृभिः निधीयत इति निधिः, तं हिरण्य-निधिं निहितं भूमेः अधस्ताद् निक्षिप्तम् अ-क्षेत्र-ज्ञाः निधि-शास्त्रैः निधि-क्षेत्रम् अजानन्तः ते निधेः उपरि-उपरि संचरन्तः अपि निधिं न विन्देयुः शक्य-वेदनम् अपि। How does this inconsistency happen? This is being said. There is this example: Just as the people who do not know the terrain, who do not know how by means of the texts pertaining to the (hidden) treasure, the spot where the treasure of gold lies buried – treasure of gold is that which is buried in the earth by those who do so for taking it back later on, – do not obtain the treasure of gold, do not even know where it lies, even though they walk over it again and again.एवम् एव इमाः अविद्यावत्यः सर्वाः इमाः प्रजाः यथोक्तं हृदयाकाशाख्यं ब्रह्म-लोकं ब्रह्म एव लोकः ब्रह्म-लोकः तम् अहरहः प्रत्यहं गच्छन्त्यः अपि सुषुप्त-काले, न विन्दन्ति न लभन्ते – ‘एषः अहं ब्रह्म-लोक-भावम् आपन्नः अस्मि अद्य’ इति। अनृतेन हि यथोक्तेन हि यस्मात् प्रत्यूढाः हृताः, स्व-रूपाद् अविद्यादि-दोषैः बहिः अपकृष्टाः इत्यर्थः। अतः कष्टम् इदं वर्तते जन्तूनां यत् स्व-आयत्तम् अपि ब्रह्म न लभ्यते इत्यभिप्रायः॥ So also, all these ignorant creatures, though they go every day during sleep to the world of Brahman, – the world that is Brahman itself is Brahma-loka – do not have the thought, ‘I have now attained this state of Brahman’, for they are carried away by the unreal as described above; by evils such as ignorance and the like, they have been driven away from their true nature. This is the meaning. Hence there is this grief on the part of the creatures that though Brahman is within their reach, they do not attain it. This is the drift.
The Self resides in the heart. The word hṛdayam is derived thus: hṛdi + ayam – ‘it is in the heart.’ Therefore the heart is called hṛd-ayam. One who knows thus goes daily to the heavenly world [i.e., in his dreamless sleep he is one with Brahman].✅
sa vā eṣa ātmā hṛdi tasyaitadeva niruktaṃ hṛdyayamiti tasmāddhṛdayamaharaharvā evaṃvitsvargaṃ lokameti.Saḥ vai eṣaḥ, it is this; ātmā hṛdi, the Self in the heart; tasya etat eva niruktam, this is the meaning of it; hṛdi + ayam iti, ‘it is in the heart’; tasmāt, therefore; hṛd-ayam, it is [known as] the heart; evam-vit, one who knows this; ahaḥ ahaḥ vai, every day; svargam lokam eti, goes to the heavenly world.
सः वै यः ‘आत्म-अपहत-पाप्मा’ इति प्रकृतः, वै-शब्देन तं स्मारयति। एषः विवक्षितः आत्मा हृदि हृदय-पुण्डरीके आकाश-शब्देना अभिहितः। तस्य एतस्य हृदयस्य एतद् एव निरुक्तं निर्वचनम्, न अन्यत्। हृदि अयम् आत्मा वर्तते इति यस्मात्, तस्माद् ‘हृद्-अयम्’, हृदय-नाम-निर्वचन-प्रसिद्ध्या अपि ‘स्व-हृदये आत्मा’ इति अवगन्तव्यम् इत्यभिप्रायः। अहरहः वै प्रत्यहम् एवं-वित् हृदि अयम् आत्मा इति जानन् स्वर्गं लोकं हार्दं ब्रह्म एति प्रतिपद्यते। This self (such as this), i.e. ‘this Self devoid of sin’ (ChanU.8.1.5) which is under discussion is reminded of by the word ‘indeed’. The Self intended to be described has been spoken of by the word Ākāśa in the lotus of the heart. This alone is the etymological interpretation of the word ‘heart (hṛdaya, the center of the mind)’ and nothing else. Because this Self dwells in the heart, the heart is called hṛdayam. The drift is that since the derivation of the word hṛdaya (heart) is well-known, it should be understood that the Self is in our own heart. He who knows thus that the Self is in the heart, attains every day the heavenly world; attains Brahman dwelling in the heart.ननु अनेवं-विद् अपि सुषुप्त-काले हार्दं ब्रह्म प्रतिपद्यते एव, “सता सोम्य तदा सम्पन्नः” (ChanU.6.8.1) इति उक्तत्वात्। (Pūrvapakṣa): He who does not know thus, too, attains Brahman dwelling in the heart, since it has been said (already), ‘O dear boy, then, during sleep he becomes united with Sat' (ChanU.6.8.1).बाढम् एवम्, तथा अपि अस्ति विशेषः – यथा जानन् अजानन् च सर्वः जन्तुः सद् ब्रह्म एव, तथापि तत् त्वम् असि इति प्रतिबोधितः विद्वान् – सद् एव न अन्यः अस्मि – इति जानन् सद् एव भवति। एवम् एव विद्वान् अविद्वान् च सुषुप्ते यद्यपि सत् संपद्यते, तथापि एवं-विद् एव स्वर्गं लोकम् एति इति उच्यते। देह-पाते अपि विद्या-फलस्य अवश्यं-भावित्वाद् इति एषः विशेषः॥ (Samādhāna): That is true. Still there is this difference: Though all Jīvas, whether enlightened or ignorant, are Brahman known as Sat yet, the enlightened one who has the awareness (of the principle) ‘That thou art’ becomes Sat itself, (how?:) knowing ‘I am Sat alone and nothing else’. Though both the enlightened and the ignorant thus attain Sat during sleep, yet, the one who knows thus alone is said to be attaining the heavenly world, for even when the body falls, the effect of knowledge is inevitable (avaśyaṃ-bhāvitvam). This is the difference.
The teacher said: ‘Then, this person, who is the embodiment of happiness, emerging from the body and attaining the highest light, assumes his real nature. This is the Self [Ātman]. It is immortal and also fearless. It is Brahman. Another name for Brahman is satya, Truth.’✅
atha ya eṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti.Atha, then; yaḥ eṣaḥ samprasādaḥ, this [Self] which is the embodiment of happiness [from dreamless sleep]; asmāt śarīrāt samutthāya, emerging from the body; param jyotiḥ upasampadya, attaining the highest light; svena rūpeṇa abhiniṣpadyate, he assumes his real nature; eṣaḥ ātmā, this is the Self; iti ha uvāca, he [the teacher] said; etat a-mṛtam, this is immortal; abhayam, fearless; etat brahma iti, this is Brahman; tasya ha vai etasya brahmaṇaḥ nāma satyam iti, this Brahman is [also] called ‘Truth.’
सुषुप्त-काले स्वेन आत्मना सता सम्पन्नः सन् सम्यक् प्रसीदति इति जाग्रत्-स्वप्नयोः विषयेन्द्रिय-संयोग-जातं कालुष्यं जहाति इति ‘सम्प्रसाद’-शब्दः यद्यपि सर्व-जन्तूनां साधारणः, तथापि एवं-वित् स्वर्गं लोकम् एति इति प्रकृतत्वात् – During sleep, becoming endowed with one’s own Self called Sat, man appears graceful in his true nature. Thus he abandons the impurity resulting from the contact of the senses with their objects. Though the term samprasāda (graceful or serene) is applicable in common to all creatures, inasmuch as it is said in the present context, ‘He who knows thus goes to the heavenly world’, this expression becomes applicable only to the enlightened one, for particular stress is laid here on ‘this’ (appearing in ‘this graceful soul’), as though it is very near.एषः सम्प्रसादः इति संनिहितवद्-यत्न-विशेषात्। सः अथ इदं शरीरं हित्वा अस्मात् शरीरात् समुत्थाय शरीरात्म-भावनां परित्यज्य इत्यर्थः। न तु आसनाद् इव समुत्थाय इति इह युक्तम्। स्वेन रूपेण इति विशेषणात्। न हि अन्यतः उत्थाय स्व-रूपं सम्पत्तव्यम्। स्व-रूपम् एव हि तद् न भवति प्रतिपत्तव्यं चेत् स्यात्। परं परमात्म-लक्षणं विज्ञप्ति-स्वभावं ज्योतिः उपसम्पद्य स्वास्थ्यम् उपगम्य इति एतत्। स्वेन आत्मीयेन रूपेण अभिनिष्पद्यते। प्राग् एतस्याः स्वरूप-सम्पत्तेः अविद्यया देहम् एव अपरं रूपम् आत्मत्वेन उपगतः इति तद्-अपेक्षया इदम् उच्यते – स्वेन रूपेण इति। Then he, abandoning this body, i.e. rising up from this body by abandoning the notion that the body is the Self, – it will not be proper to take it in the same sense as ‘rising from one’s seat’, since there is the qualifying term ‘(his) own true nature’, and one’s own nature cannot be attained by rising up from something, for if it is to be attained; that cannot be one’s own nature — attains the supreme light, i.e. the supreme Self of the nature of Consciousness and enjoys the state of being in one’s own Being, that is to say, he becomes endowed with his own true nature. Prior to his being endowed with this his true nature, he had, out of ignorance, thought of something other than his own nature viz. the body, as the Self. It is in contrast with it that it is said now, ‘(his) own true nature’.अशरीरता हि आत्मनः स्व-रूपम्। यत् स्वं परं ज्योतिः स्व-रूपम् आपद्यते सम्प्रसादः, एषः आत्मा इति ह उवाच – सः ब्रूयाद् इति यः श्रुत्या नियुक्तः अन्ते-वासिभ्यः। किंच एतद् अमृतम् अविनाशि भूमा “यः वै भूमा तद् अमृतम्” (ChanU.7.24.1) इति उक्तम्। अतः एव अभयम्, भूम्नः द्वितीयाभावात्। अतः एतद् ब्रह्म इति। Incorporeity is the true nature of the Self. That which the graceful (serene) Jīva attains as his own form of the nature of the supreme light, is the Self, said the preceptor. This is what he (the preceptor) said, who had been enlightened by the śruti in such words as, ‘He should reply to the disciples’ so. Moreover, this is immortal and indestructible Bhūman, for it has been said earlier, ‘That which is infinite (Bhūman) is immortal’ (ChanU.7.24.1). So also, it is fearless, for it is without a second. Hence it is Brahman.तस्य ह वै एतस्य ब्रह्मणः नाम अभिधानम्। किं तत्? सत्यम् इति। सत्यं हि अवितथं ब्रह्म। “तत् सत्यं सः आत्मा” (ChanU.6.8.7) इति हि उक्तम्। अथ किम् अथम् इदं नाम पुनः उच्यते? तद् उपासन-विधि-स्तुत्यर्थम्॥ Of that Brahman such as this, this is the name. What is it? Truth. Brahman that is not unreal is indeed Truth. It has been said earlier, ‘That is the True; that is the Self’ (ChanU.6.8.7). Then, how is this name mentioned again? Because it is meant for eulogizing the method of meditation on it.
Sa, tī, and yam – these are the three syllables [which represent Brahman]. Sa stands for that which is immortal. Ti stands for that which is mortal. And yam stands for that which controls both the mortal and the immortal. As both [the mortal and the immortal] are controlled by it, it is called yam. The person who knows the significance of these three syllables enjoys divine bliss every day in dreamless sleep.✅
tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṃvitsvargaṃ lokameti.Tāni ha vai etāni trīṇi akṣarāṇi, these are the three syllables; sa tī yam iti, ‘sa’, ‘tī’, and ‘yam’; tat yat sat, that which is ‘sat’ [i.e., ‘sa’]; tat a-mṛtam, that is immortal; atha, then; yat ti, what is ‘ti’; tat martyam, that is mortal; atha, then; yat yam, what is ‘yam’; tena ubhe yacchati, both are controlled by it; yat anena ubhe yacchati, as both are controlled by it [i.e., by ‘yam’]; tasmāt, therefore; yam, it is ‘yam’; evam-vit, one who knows thus; ahaḥ ahaḥ, daily; vai svargam lokam eti, goes to the heavenly world [in deep sleep].
तानि ह वै एतानि ब्रह्मणः नाम अक्षराणि त्रीणि एतानि स-ती-यम् इति, स-कारः त-कारः यम्-इति च। ई-कारः त-कारे उच्चारणार्थः अनुबन्धः, ह्रस्वेन एव अक्षरेण पुनः प्रतिनिर्देशात्। तेषां तत् तत्र यत् सत् स-कारः तद् अमृतं सद् ब्रह्म – अमृत-वाचकत्वाद् अमृतः एव स-कारः त-कारान्तः निर्दिष्ठः। अथ यत् ति त-कारः तद् मर्त्यम्। अथ यत् यम् अक्षरम्, तेन अक्षरेण अमृत-मर्त्याख्ये पूर्वे उभे अक्षरे यच्छति नियमयति वशी-करोति आत्मना इत्यर्थः। These three indeed are the syllables of the name of Brahman, viz., sa, tī, and yam. The sound ī has been inserted in t for the purpose of pronunciation, for it has been shown again in its short form (as i). Of these (s-a-t-i-y-a–m), that which is sat or the syllable sa is immortal, Sad-Brahman. Inasmuch as the syllable sa denotes immortality directly, sa ending with t is indicated as immortal (i.e. sa + t = sat). Then that which is ti is mortal. Again, by that which is the syllable yam, are controlled both the preceding syllables which denote immortality and mortality, i.e. it restrains or influences (both the others).यत् यस्मात् अनेन यम् इति एतेन उभे यच्छति, तस्मात् यम्। संयते इव हि एतेन यमा लक्ष्येते। ब्रह्म-नाम-अक्षरस्य अपि इदम् अमृतत्वादि-धर्मवत्त्वं महा-भाग्यम्, किमुत नामवतः – इति उपस्यत्वाय स्तूयते ब्रह्म नाम-निर्वचनेन। एवं नामवतः वेत्ता एवं-वित्। अहरहः वै एवंवित् स्वर्गं लोकम् एति इति उक्तार्थम्॥ Because by that syllable are controlled both the others, therefore it is yam. By this syllable yam, the other two syllables appear as being controlled. It is a great blessing that even the very syllable of the name Brahman is endowed with the attribute of immortality etc. Then what to speak of (the glory of) the name itself! Thus, by an etymological interpretation of the very name Brahman, it has been eulogised to be meditated upon. He who knows thus goes to the heavenly world every day. This has been shown already (ChanU.8.3.3).
Next, this Self [Ātman] is like a dam [setu]. It supports the worlds and protects them from getting mixed up. Day and night cannot cross over this dam, nor can old age, death, bereavement, good actions, and bad actions. All sins turn away from it, for this Brahma-loka is free from evil.✅
atha ya ātmā sa seturdhṛtireṣāṃ lokānāmasaṃbhedāya naitaṃ setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṃ na duṣkṛtaṃ sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ.Atha, next; yaḥ ātmā, that Self; saḥ, it; setuḥ, [is like] a dam; vidhṛtiḥ, the support; eṣām lokānām, of these worlds [of distinct causes and effects]; a-sambhedāya, for their protection [‘non-intermingling’, so that they may remain separate and non-transgressed from one another – nor affect their ultimate cause]; aho-rātre, day and night; etam setum na tarataḥ, cannot cross over this dam; na jarā, nor old age; na mṛtyuḥ, nor death; na śokaḥ, nor bereavement; na su-kṛtam, nor good actions; na duṣ-kṛtam, nor bad actions; sarve pāpmānaḥ, all sins; ataḥ nivartante, turn away from it; hi, for; eṣaḥ brahma-lokaḥ, this Brahma-loka; apahata-pāpmā, is free from evil.
अथ य आत्मा इति। उक्त-लक्षणोः यः सम्प्रसादः, तस्य स्व-रूपं वक्ष्यमाणैः उक्तैः अनुक्तैः च गुणैः पुनः स्तूयते, ब्रह्मचर्य-साधन-सम्बन्धार्थम्। यः एषः यथोक्त-लक्षणः आत्मा, सः सेतुः इव सेतुः। विधृतिः विधरणः। अनेन हि सर्वं जगद् वर्णाश्रमादि-क्रिया-कारक-फलादि-भेद-नियमैः कर्तुः अनुरूपं विदधता विधृतम्। अध्रियमाणं हि ईश्वरेण इदं विश्वं विनश्येद् यतः, तस्मात् सः सेतुः विधृतिः। Then, that which is the Self etc. The true nature of the serene entity whose characteristics have already been described, is again being extolled through the attributes to be mentioned later on, those already mentioned, and those not yet mentioned, for the purpose of linking it up with the vow of celibacy (Brahma-carya). The Self possessed of the characteristic described above is the barrier (Setu), the embankment, as it were. Vidhṛti means to hold up (or sustain). By it indeed is held up particularly the whole universe by such regularities as govern action, doer and results (kriyā-kāraka-phala) and the (various) castes and stages of life etc., in accordance with the merit of the doer, for, if the universe is not thus held up by Īśvara, it would have perished. Therefore, He is (like) a barrier, an embankment that holds together and protects.किम् अर्थं सः सेतुः? इति आह – एषां भूर्-आदीनां लोकानां कर्तृ-कर्म-फलाश्रयाणाम् असंभेदाय अविदारणाय अविनाशाय इत्येतत्। किं-विशिष्टः च असौ सेतुः? इति आह – न एतं सेतुम् आत्मानम् अहो-रात्रे सर्वस्य जनिमतः परिच्छेदके सती न एतं तरतः। यथा अन्ये संसारिणः कालेन अहो-रात्रादि-लक्षणेन परिच्छेद्या, न तथा अयं काल-परिच्छेद्य इत्यभिप्रायः। “यस्माद् अर्वाक् संवत्सरः अहोभिः परिवर्तते” (BrhU.4.4.16) इति श्रुत्यन्तरात्। Why is He an embankment? This is being explained. For the imperishability, indestructibility of the worlds such as the earth and the rest that depend upon the doer and the result of actions. Of what peculiarity is this embankment? This is being said. The day and night that set a limit to everything that is born do not transgress this Self that is an embankment. The idea is that unlike the other transmigrating souls that are barred by limitation of time which is constituted by day and night, This (Self) is not barred by any limitation of time. For, this is evidenced by another śruti-text, ‘Lower to which the year with days revolves’ (BrhU.4.4.16).अतः एव एनं न जरा तरति, न प्राप्नोति। तथा न मृत्युः, न शोकः, न सुकृतम्, न दुष्कृतम्। सुकृत-दुष्कृते धर्माधर्मौ। प्राप्तिः अत्र तरणशब्देन अभिप्रेता, न अतिक्रमणम्। कारणं हि आत्मा। न शक्यं हि कारणातिक्रमणं कर्तुं कार्येण। अहो-रात्रादि च सर्वं सतः कार्यम्। अन्येन हि अन्यस्य प्राप्तिः अतिक्रमणं वा क्रियेत, न तु तेन एव तस्य। न हि घटेन मृत् प्राप्यते अतिक्रम्यते वा। Hence, old age does not affect it, nor death nor grief nor virtue nor vice, i.e. neither merit nor demerit. Here the word ‘tarati’ means ‘to affect’ and not ‘to get across’ for the Self is the cause and it is not possible for the effect to transgress its cause. Everything beginning from day and night is all the effect of ‘Sat’. A thing can either affect another or transgress it. But it cannot affect or transgress itself. By a jar (the effect), clay (the cause) is not affected or transgressed.यद्यपि पूर्वम् “यः आत्मा अपहत-पाप्मा” (ChanU.8.7.1) इत्यादिना पाप्मादि-प्रतिषेधः उक्तः एव, तथा अपीहायं विशेषः – न तरति इति प्राप्ति-विषयत्वं प्रतिषिध्यते। तत्र अविशेषेण जरादिअभावमात्रम् उक्तम्। अहो-रात्राद्याः उक्ताः अनुक्ताः च अन्ये सर्वे, पाप्मानः उच्यन्ते। अतः अस्माद् आत्मनः सेतोः निवर्तन्ते अप्राप्यैवेत्यर्थः। अपहत-पाप्मा हि एषः ब्रह्म एव लोकः ब्रह्म-लोकः उक्तः॥ Even though the denial of evil etc. has been made earlier by such words as ‘the Self is devoid of evil’ etc., still there is this peculiarity here viz. ‘does not reach (or affect)’ by which term the possibility of superseding the Self is denied. Here mention has been made merely of old age in a general way. The day and night etc. and all others that are mentioned and not mentioned, are said to be evils. Hence from the Self, the embankment, they all flee without being able to reach it. This Brahma-loka in which Brahman itself is the world, is said to be devoid of evil.
Therefore, by crossing this dam, if you are blind you do not feel you are blind. Similarly, if you are hurt, you do not feel you are hurt, and if you are mentally upset, you no longer feel the sorrow. This is why if you cross this dam, even night will be like day, for this world of Brahman is always full of light.✅
tasmādvā etaṃ setuṃ tīrtvāndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā etaṃ setuṃ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ.Tasmāt, this is why; vai etam setum tīrtvā, when crossing this dam; andhaḥ san, if a person is blind; an-andhaḥ bhavati, he behaves as if he is not blind; viddhaḥ san, if a person is hurt; a-viddhaḥ bhavati, he behaves as if he is not hurt; upatāpī san, if a person is mentally upset; an-upatāpī bhavati, he behaves as if he is not mentally upset; tasmāt, this is why; vai etam setum tīrtvā, when crossing this dam; api naktam, even night; ahaḥ eva abhiniṣpadyate, looks like day; hi eva eṣaḥ brahma-lokaḥ, for this Brahma-loka; sakṛt vibhātaḥ, is always manifest.
यस्मात् च पाप्म-कार्यम् आन्ध्यादि शरीरवतः स्यात् न तु अशरीरस्य – Because an embodied one may have blindness etc. as a result of ill-karma, but not one who is not embodied – तस्माद् वै एतम् आत्मानं सेतुं तीर्त्वा प्राप्य अनन्धः भवति देहवत्त्वे पूर्वम् अन्धः अपि सन्। तथा विद्धः सन् देहवत्त्वे स देह-वियोगे सेतुं प्राप्य अविद्धः भवति। तथा उपतापी रोगादि-उपतापवान् सन् अन्-उपतापी भवति। किंच यस्माद् अहो-रात्रे न स्तः सेतौ, तस्माद् वै एतं सेतुं तीर्त्वा प्राप्य नक्तम् अपि तमो-रूपं रात्रिः अपि सर्वम् अहः एव अभिनिष्पद्यते। विज्ञप्ति-आत्म-ज्योतिः-स्वरूपम् अहः इव अहः सदा एक-रूपं विदुषः सम्पद्यते इत्यर्थः। सकृद् विभातः सदा विभातः सदा एक-रूपः स्वेन रूपेण एषः ब्रह्म-लोकः॥ Therefore, on reaching this embankment, one who was blind when possessed of a body, ceases to be blind. Similarly, one who was wounded when possessed of a body, ceases to be wounded on reaching this embankment after leaving the body. So also, one afflicted with illness etc. ceases to be afflicted. Moreover, since there is nothing like day and night in (the Self of the nature of) the bridge, therefore, on reaching this embankment even night filled with darkness turns into day wholly. The idea is that for the enlightened one, the Self possessed of resplendence consisting in consciousness (vijñapti), like day, appears as bright as day, meaning it is ever of a uniform nature, for this world of Brahman is ever resplendent, ever maintains uniformity by Its own nature.
Those who attain this Brahma-loka with brahma-carya [continence, as a praise of sexual abstinence] become [through this teaching, śāstra-ācārya-upadeśa] the masters of Brahma-loka. They can visit all worlds as they like [without intermingling with the sexes and finally via the teaching without intermingling with the unreal, the other].✅
tadya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣāṃ sarveṣu lokeṣu kāmacāro bhavati.Tat ye, those who; eva etam brahma-lokam, this Brahma-loka; brahma-caryeṇa, with the practice of brahma-carya; anuvindanti, attain; teṣām eva, for such people; eṣaḥ brahma-lokaḥ, is this Brahma-loka; teṣām, for them; sarveṣu lokeṣu, to all the worlds; kāma-cāraḥ bhavati, they can go as they like.
तत् तत्र एवं सति एतं यथोक्तं ब्रह्म-लोकं ब्रह्मचर्येण स्त्री-विषय-तृष्णा-त्यागेन शास्त्राचार्योपदेशम् अनु-विन्दन्ति स्वात्म-संवेद्यताम् आपादयन्ति ये, तेषाम् एव ब्रह्मचर्य-साधनवतां ब्रह्म-विदाम् एषः ब्रह्म-लोकः। न अन्येषां स्त्री-विषय-सम्पर्क-जात-तृष्णानां ब्रह्म-विदाम् अपि इत्यर्थः। तेषां सर्वेषु लोकेषु काम-चारः भवति इति उक्तार्थम्। तस्मात् परमम् एतत् साधनं ब्रह्म-चर्यं ब्रह्म-विदाम् इत्यभिप्रायः॥ Such being the case, those who know the aforesaid world of Brahman through Brahma-carya, through the abandonment of desire concerning woman and through the instructions of the scriptures and the preceptor, i.e. those who attain the knowledge of one’s own Self, to such knowers of Brahman who adhere to the means known as Brahma-carya, belongs this world of Brahman, meaning it is not meant for those with desire resulting from the thoughts concerning woman, even if they be knowers of Brahman. ‘They have freedom to act as they like in all the worlds’ etc. This has already been explained. Therefore, the drift is that Brahma-carya is the highest means for the knowers of Brahman.
Then that which is known as yajña [sacrifice] is brahma-carya. This is because one who knows [through the teaching] the Self attains Brahma-loka with brahma-carya. Again, that which is known as iṣṭa [worship] is brahma-carya, for the desired Self is attained through brahma-carya.✅
atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṃ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate.Atha, then; yat, that which; yajñaḥ iti ācakṣate, is called ‘yajña’ [sacrifice]; tat brahma-caryam eva, that is brahma-carya; hi, because; yaḥ jñātā, one who knows [ya-jñā] this; brahma-caryeṇa, with brahma-carya; tam vindate, attains that [Brahma-loka]; atha, then; yat iṣṭam iti ācakṣate, that which is called ‘iṣṭa’ [worship]; tat brahma-caryam eva, that is brahma-carya; hi, because; brahma-caryeṇa eva, with brahma-carya; iṣṭvā ātmānam anuvindate, one attains the desired Self.
यः आत्मा सेतुत्वादि-गुणैः स्तुतः, तत्-प्राप्तये ज्ञान-सहकारि-साधनान्तरं ब्रह्मचर्याख्यं विधातव्यम् इति आह। यज्ञादिभिः च तत् स्तौति कर्तव्यार्थम् – For the attainment of the Self that has been praised as possessing the attributes such as ‘the embankment’, another means called Brahma-carya is to be laid down in conjunction with knowledge. Hence the śruti proceeds. It is being praised as sacrifice etc. in order to arouse interest in its practice.अथ यद् ‘यज्ञः’ इति आचक्षते लोके परम-पुरुषार्थ-साधनं कथयन्ति शिष्टाः, तद् ब्रह्म-चर्यम् एव। यज्ञस्य अपि यत् फलं तत् ब्रह्म-चर्यवान् लंभते। अतः यज्ञः अपि ब्रह्मचर्यम् एव इति प्रतिपत्तव्यम्। कथं ब्रह्म-चर्यं यज्ञः? इति आह – ब्रह्म-चर्येण एव हि यस्मात् यः ज्ञाता सः तं ब्रह्म-लोकं यज्ञस्य अपि पारम्-पर्येण फल-भूतं विन्दते लभते। ततः यज्ञः अपि ब्रह्म-चर्यम् एव इति। यः ज्ञाता – इति अक्षरानुवृत्तेः य-ज्ञः ब्रह्म-चर्यम् एव। Then, what is said to be sacrifice in common parlance, what the wise say as the means to the highest goal of life, is nothing but Brahma-carya (lit. ‘Going for Brahman’ - the scripture and the Brahman). That which accrues as the result of even sacrifice, too, belongs to the one who adheres to Brahma-carya. Hence even sacrifice should be understood as nothing but Brahma-carya. How can Brahma-carya be a sacrifice? This is being explained. Because it is by means of Brahma-carya that a knower attains the world of Brahman which is also the result to be accomplished through a regular series of sacrifice, therefore even sacrifice is nothing but Brahma-carya. Since there is a repetition of the syllables ya jña in the words ‘yaḥ jñātā (in this mantra)’ (the one who knows), (and ‘yajña’) sacrifice, too, is said to be Brahma-carya.अथ यद् ‘इष्टम्’ इति आचक्षते, ब्रह्म-चर्यम् एव तत्। कथम्? ब्रह्म-चर्येण एव साधनेन तम् ईश्वरम् इष्ट्वा पूजयित्वा अथवा एषणाम् आत्म-विषयां कृत्वा तम् आत्मानम् अनुविन्दते। एषणाद् इष्-टम् अपि ब्रह्म-चर्यम् एव॥ Now, what is said to be worship (iṣṭam), too, is Brahma-carya. How? Through the means known as Brahma-carya, having worshipped Īśvara, by developing a desire for (the attainment of) the Self, one realizes It. Being productive of the desire (for the Self), worship (iṣṭa), too, is nothing but Brahma-carya.
Then, that which is known as ‘Sattrāyaṇa’ [a sacrifice lasting a long time] is brahma-carya, for it is with brahma-carya that the individual self attains protection as Sat [Sat-trāyaṇa]. Then, that which is called ‘mauna’ [silence] is brahma-carya, for with brahma-carya one realizes the Self, and having realized the Self one remains absorbed in the thought of it.✅
atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṃ vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manuteAtha, then; yat sattrāyaṇam iti ācakṣate, that which is called a ‘Sattrāyaṇa’ [a long sacrifice]; tat brahma-caryam eva, that is brahma-carya; hi, for; brahma-caryeṇa eva, with brahma-carya; sataḥ, from Sat [i.e., as the Cosmic Self]; ātmanaḥ trāṇam vindate, the individual self attains its protection; atha, then; yat maunam iti ācakṣate, that which is called ‘mauna’ [silence]; tat brahma-caryam eva, that is brahma-carya; hi, for; ātmānam anuvidya, knowing the Self; brahma-caryeṇa eva, with brahma-carya; manute, one remains absorbed in thinking.
अथ यत् ‘सत्-त्र-अयणम्’ इति आचक्षते, ब्रह्म-चर्यम् एव तत्। तथा सतः परस्माद् आत्मनः आत्मनः त्राणं रक्षणं ब्रह्मचर्य-साधनेन विन्दते। अतः सत्त्र-अयण-शब्दम् अपि ब्रह्म-चर्यम् एव तत्। अथ यद् ‘मौनम्’ इति आचक्षते, ब्रह्म-चर्यम् एव तत्। ब्रह्म-चर्येण एव साधनेन युक्तः सन् आत्मानं शास्त्राचार्याभ्याम् अनुविद्य पश्चात् मनुते ध्यायति। अतः मौन-शब्दम् अपि ब्रह्म-चर्यम् एव॥ Then, what is said to be the sacrificial session,
[•The word used in the text is Sat-trāyaṇam. Sat-tra or satra (SG.2.64) means sacrifice in general or a sacrificial session. Hence satra-ayanam can be taken as a long sacrificial session. The similarity in the expressions is maintained in the case of their meanings also.•]
too, is Brahma-carya. It is through the means known as Brahma-carya that one accomplishes protection of oneself through Sat, the supreme Self. Hence the word Sat-trāyaṇa, too, is nothing but Brahma-carya. Then what is said to be the vow of silence is also Brahma-carya, for by equipping oneself with the means known as Brahma-carya alone does one understand the Self through the scriptures and the preceptor and then meditate on It. Hence the word Mauna (vow of silence), too, is Brahma-carya.
Then, that which is known as ‘an-āśakāyana’ [the path of fasting] is brahma-carya, for with brahma-carya one attains the Self which is immortal [a-nāśa]. Then, that which is called ‘araṇyāyana’ [life in the forest] is brahma-carya. This is because in Brahma-loka, which is the third world from the earth, there are two oceans called Ara and Ṇya. There also one finds a lake called Airam-madīya [so-called because its waters are intoxicating], a peepal tree always exuding soma juice, a city called Aparā-jitā [the Invincible] belonging to Brahmā, and a canopy of gold specially made by the Lord.✅
atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṃ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃ madīyaṃ sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimitaṃ hiraṇmayamAtha, next; yat an-āśakāyanam iti ācakṣate, that which is called ‘anāśakāyana’ [i.e., an-āśaka + ayana, the path of fasting]; tat brahma-caryam eva, that is brahma-carya; hi, for; eṣaḥ ātmā, this Self; yam brahma-caryeṇa anuvindate, which one attains with brahma-carya; na naśyati, never perishes [a-nāśa]; atha, then; yat araṇyāyanam iti ācakṣate, that which is called ‘araṇyāyana’ [i.e., araṇya + ayana, life in the forest]; tat brahma-caryam eva, that is brahma-carya; tat, there; araḥ ca ha vai ṇyaḥ ca, Ara and Ṇya; arṇavau, are the two oceans; brahma-loke, in Brahma-loka; tṛtīyasyām itaḥ divi, in the third heaven from here [i.e., from the earth]; tat, [and] there; airam-madīyam saraḥ, is a lake called ‘Airam-madīya’; tat aśvatthaḥ, [and] there is a peepal tree; soma-savanaḥ, which exudes soma juice; tat aparā-jitā pūḥ, [and] there is the city Aparā-jitā [the ‘Invincible’]; brahmaṇaḥ, belonging to Brahmā; prabhu-vimitam, built specially by the Lord; hiraṇmayam, [a canopy] made of gold.
अथ यद् ‘अनाशकायनम्’ इति आचक्षते, ब्रह्म-चर्यम् एव तत्। यम् आत्मानं ब्रह्म-चर्येण अनुविन्दते, सः एषः हि आत्मा ब्रह्मचर्य-साधनवतः न नश्यति। तस्माद् अनाशकायनम् अपि ब्रह्म-चर्यम् एव। Then what is said to be fasting (an-āśakāyanam) is nothing but Brahma-carya. The Self such as this does not ever perish in the case of one who (strictly) adheres to Brahma-carya as a means. Hence, the course of fasting, too, is certainly Brahma-carya.अथ यद् ‘अरण्यायनम्’ इति आचक्षते, ब्रह्म-चर्यम् एव तत्। ‘अर’-‘ण्य’-शब्दयोः अर्णवयोः ब्रह्म-चर्यवतः अयनाद् अर-ण्य-अयनं ब्रह्म-चर्यम्। यः ज्ञानाद् य-ज्ञः, एषणाद् इष्-टं, सतस्त्राणात् सत्-त्रयणं, मननाद् मौनम्, अनशनाद् अनाशकायनम्, अरण्ययोः गमनाद् अर-ण्य-अयनम् इत्यादिभिः महद्भिः पुरुषार्थ-साधनैः स्तुतत्वात् ब्रह्म-चर्यं परमं ज्ञानस्य सहकारि-कारणं साधनम् – इति अतः ब्रह्मविदा यत्नतः रक्षणीयम् इ्यर्थः। Then what is said to be the life of a hermit (araṇyāyanam), too, is Brahma-carya. Inasmuch as he who practises Brahma-carya, goes to the two oceans named Ara and Ṇya (in the world of Brahmā), Brahma-carya is said to be Araṇyāyanam (Ara + ṇya + ayanam). Inasmuch as Brahma-carya is praised as the highest means leading to the goal of life, i.e. as sacrifice, it being knowledge, as worship, it being the cause of desire, as sat-trāyanam, it being the source of protection of oneself through Sat, as mauna, it being meditation, as an-āśakāyana, on account of fasting, as araṇyāyana because of going to the two oceans Ara and Ṇya, and so forth, it becomes the means that serves as the highest auxiliary to knowledge. Hence the meaning (implied) is that it should be maintained by a knower of Brahman at all costs.तत् तत्र हि ब्रह्म-लोके अरः च ह वै प्रसिद्धः ण्यः च अर्णवौ समुद्रौ समुद्र-उपमे वा सरसी, तृतीयस्यां भुवम् अन्तरिक्षं च अपेक्ष्य तृतीया द्यौः तस्यां तृतीयस्याम् इतः अस्माद् लोकाद् आरभ्य गण्यमानायां दिवि। तत् तत्र एव च ऐरम् इरा अन्नं तन्मयः ऐरः मण्डः तेन पूर्णम् ऐरं मदीयं तद्-उपयोगिनां मद-करं हर्ष-उत्पादकं सरः। In the world of Brahman, there are two oceans named Ara and Ṇya and in the third heaven – counting from this world and as compared with earth and the intermediate space, it is the third heaven – there are lakes like oceans. Similarly, there is Aira – irā means food; that which is made of it is aira. (Hence) Airam madīyam is the lake which is filled with its essence and which is productive of intoxicating joy for those who partake of it.तत्र एव च अश्वत्थः वृक्षः सोम-सवनः नामतः सोमः अमृतं तन्-निस्रवः अमृत-स्रवः इति वा। तत्र एव च ब्रह्म-लोके ब्रह्मचर्य-साधन-रहितैः ब्रह्मचर्य-साधनवद्भ्यः अन्यैः न जीयते इति अपरा-जिता नाम पूः पुरी ब्रह्मणः हिरण्य-गर्भस्य। ब्रह्मणा च प्रभुणा विशेषेण मितं निर्मितं तत् च हिरण्मयं सौवर्णं प्रभु-विमितं मण्डपम् इति वाक्य-शेषः॥ There is also the banyan tree called Soma-savana. Soma is nectar; (so) it can also be meant as ‘a tree exuding nectar’. In that world of Brahman itself there is a city belonging to Brahmā, i.e. Hiraṇya-garbha which cannot be conquered by anyone other than those who adhere (strictly) to Brahma-carya. The expression Prabhu-vimitam hiraṇmayam means ‘the golden hall specially built by Brahmā, the Lord’. Thus should the sentence be understood.
When they attain with brahma-carya the two oceans, Ara and Ṇya, in Brahma-loka, that Brahma-loka is theirs, and they can then move freely in all the worlds.✅
tadya evaitavaraṃ ca ṇyaṃ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣāṃ sarveṣu lokeṣu kāmacāro bhavati.Tat ye, those who; etau arṇavau, these two oceans; aram ca ṇyam ca, Ara and Ṇya; brahma-loke, in Brahma-loka; anuvindanti, attain; brahma-caryeṇa, with brahma-carya; teṣām eva, for them; eṣaḥ brahma-lokaḥ, is this Brahma-loka; sarveṣu lokeṣu, in all the worlds; teṣām kāma-cāraḥ bhavati, they can go freely.
तत् तत्र ब्रह्म-लोके एतौ अर्णवौ यौ अर-ण्य-आख्यौ उक्तौ ब्रह्म-चर्येण साधनेन अनुविन्दन्ति ये, तेषाम् एव एषः यः व्याख्यातः ब्रह्म-लोकः। तेषां च ब्रह्मचर्य-साधनवतां ब्रह्म-विदां सर्वेषु लोकेषु काम-चारः भवति, न अन्येषाम् अब्रह्मचर्य-पराणां बाह्य-विषय-आसक्त-बुद्धीनां कदाचिद् अपि इत्यर्थः। Those who attain by means of Brahma-carya the two oceans named Ara and Ṇya which are there in the Brahman-world spoken of above, to them alone belongs this Brahman-world described earlier and for those knowers of Brahman who (strictly) adhere to Brahma-carya, there is freedom to act as they like in all the worlds, never for others who do not adhere to Brahma-carya and whose minds are attached to external objects. This is the meaning.नन्वत्र ‘त्वमिन्द्रस्त्वं यमस्त्वं वरुणः’ इत्यादिभिर्यथा कश्चित्स्तूयते महार्हः, एवमिष्टादिभिः शब्दैः न स्त्र्यादिविषयतृष्णानिवृत्तिमात्रं स्तुत्यर्हम्। किं तर्हि, ज्ञानस्य मोक्षसाधनत्वात् तदेवेष्टादिभिः स्तूयत इति केचित। But some say that, like praising a man worthy of worship by saying, ‘You are Yama, you are Indra, you are Varuṇa’, etc., the mere freedom from desire of objects like woman etc. does not become worthy of praise by expressions such as Iṣṭa (worship) and the rest. What then? Inasmuch as knowledge is the means for liberation, that alone is extolled here by expressions such as Iṣṭa.न, स्त्र्यादिबाह्यविषयतृष्णापहृतचित्तानां प्रत्यगात्मविवेकविज्ञानानुपपत्तेः,“पराञ्चि खानि व्यतृणत्स्वयंभूस्तस्मात्पराङ्पश्यति नान्तरात्मन्” (KathU.2.1.1) इत्यादिश्रुतिस्मृतिशतेभ्यः। ज्ञानसहकारिकारणं स्त्र्यादिविषयतृष्णानिवृत्तिसाधनं विधातव्यमेवेति युक्तैव तत्स्तुतिः। This (what they say) is not proper. For those whose minds are swayed by the desire of external objects, woman and the rest, it is not possible to have the discrimination and knowledge of the Inner Self, as evidenced by hundreds of śrutis and smṛtis such as, ‘The Self-existent damned the senses as out-going. Therefore, one sees externally and not the internal Self’ (KathU.2.1.1) etc. The means leading to the cessation of love of objects like woman etc. that is auxiliary to knowledge, is to be enjoined. Hence it is but reasonable to praise it.ननु च यज्ञादिभिः स्तुतं ब्रह्मचर्यमिति यज्ञादीनां पुरुषार्थसाधनत्वं गम्यते। (Disciple): Since Brahma-carya has been praised as sacrifice etc., it goes to show that sacrifice etc. constitute the means to the goal of life.सत्यं गम्यते, न त्विह ब्रह्मलोकं प्रति यज्ञादीनां साधनत्वमभिप्रेत्य यज्ञादिभिर्ब्रह्मचर्यं स्तूयते। किं तर्हि, तेषां प्रसिद्धं पुरुषार्थसाधनत्वमपेक्ष्य। यथेन्द्रादिभिः राजा, न तु यत्रेन्द्रादीनां व्यापारः तत्रैव राज्ञ इति – तद्वत्। (Teacher): Truly it shows. But here, Brahma-carya has not been praised as sacrifice etc. with the notion that, as regards the Brahman-world, sacrifice etc., constitute the means. Then (what else)? In consideration of the fact of their being the means leading to the goal of life (it has been praised), even as the king is praised by saying, ‘Your are Indra’ and so on, which act does not mean that the king has all the activities of Indra and others. Same is the case here.य इमेऽर्णवादयो ब्राह्मलौकिकाः सङ्कल्पजाश्च पित्रादयो भोगाः, ते किं प्रार्थिवा आप्याश्च यथेह लोके दृश्यन्ते तद्वदर्णववृक्षपूःस्वर्णमण्डपानि, आहोम्वित् मानसप्रत्ययमात्राणीति। These oceans etc. belonging to the Brahman-world and the enjoyments of the world of fathers etc. that arise from mere desire – are they the modification of earth and water like the oceans, tree, city, golden hall etc. seen in this world or are they mere mental conception?किंचातः? यदि पार्थिवा आप्याश्च स्थूलाः स्युः? (Disciple): What if they be gross resulting from earth and water?हृद्याकाशे समाधानानुपपत्तिः। पुराणे च मनोमयानि ब्रह्मलोके शरीरादीनीति वाक्यं विरुध्येत। “अशोकमहिमम्” (BrhU.5.10.1) इत्याद्याश्च श्रुतयः। (Teacher): Their existence in the Ākāśa of the heart is then unreasonable. And it becomes opposed to the statement in the Purāṇa that in the Brahman-world the minds are composed of water. There are also the śruti passages, ‘Devoid of mental grief and bodily afflictions’ (BrhU.5.10.1) etc.ननु समुद्राः सरितः सरांसि वाप्यः कूपा यज्ञा वेदा मन्त्रादयश्च मूर्तिमन्तः ब्रह्माणमुपतिष्ठन्ते इति मानसत्वे विरुध्येत पुराणस्मृतिः। (Disciple): But, if they are understood as mental, they become opposed to the teaching of the Purāṇa that oceans, rivers, lakes, tanks, wells, sacrifices, Vedas, Mantras and the rest, having assumed bodies, stand before Brahman.न, मूर्तिमत्त्वे प्रसिद्धरूपाणामेव तत्र गमनानुपपत्तेः। तस्मात्प्रसिद्धमूर्तिव्यतिरेकेण सागरादीनां मूर्त्यन्तरं सागरादिभिरुपात्तं ब्रह्मलोकगन्तृ कल्पनीयम्। तुल्यायां च कल्पनायां यथाप्रसिद्धा एव मानस्यः आकारवत्यः पुंस्त्र्याद्या मूर्तयो युक्ताः कल्पयितुम्, मानसदेहानुरूप्यसम्बन्धोपपत्तेः। दृष्टा हि मानस्य एव आकारवत्यः पुंस्त्र्याद्या मूर्तयः स्वप्ने। (Teacher): It is not so, for assumption of body does not presuppose the possibility of going over there with the well-known bodies (of oceans, rivers etc.). Hence, another body distinct from the well-known one and comprehended by the name ‘ocean’ etc. is to be imagined as going over to the Brahman-world. Similarly, inasmuch as the imagination is of equal validity, man, woman etc. belonging to the mental conception should be imagined as being endowed with that body which is familiarly known, since it is reasonable that the relation should be consistent with the mental conception of bodies. Indeed, in dream, man, women etc. are seen as endowed with mental forms.ननु ता अनृता एव। “त इमे सत्याः कामाः” (ChanU.8.3.1) इति श्रुतिः तथा सति विरुध्येत। (Disciple): Then they are nothing but unreal and such being the case, it becomes opposed to the śruti, ‘These unfailing desires which are real’ (ChanU.8.3.1).न, मानसप्रत्ययस्य सत्त्वोपपत्तेः। मानसा हि प्रत्ययाः स्त्रीपुरुषाद्याकाराः स्वप्ने दृश्यन्ते। (Teacher): No, for it is possible that the mental conception can be true (sattva). In dream the forms such as man, woman and the rest are seen as mental conceptions.ननु जाग्रद्वासनारूपाः स्वप्नदृश्याः, न तु तत्र स्त्र्यादयः स्वप्ने विद्यन्ते। (Disciple): But the things seen in dream are but the forms of impressions of the waking state. There are no woman and the like in dream.अत्यल्पमिदमुच्यते। जाग्रद्विषया अपि मानसप्रत्ययाभिनिर्वृत्ता एव, सदीक्षाभिनिर्वृत्ततेजोबन्नमयत्वाज्जाग्रद्विषयाणाम्। सङ्कल्पमूला हि लोका इति च उक्तम् “समक्लृप्तां द्यावापृथिवी” (ChanU.7.4.2) इत्यत्र। सर्वश्रुतिषु च प्रत्यगात्मन उत्पत्तिः प्रलयश्च तत्रैव स्थितिश्च “यथा वा अरा नाभौ” (ChanU.7.15.1) इत्यादिना उच्यते। तस्मान्मानसानां बाह्यानां च विषयाणाम् इतरेतरकार्यकारणत्वमिष्यत एव बीजाङ्कुरवत्। यद्यपि बाह्या एव मानसाः मानसा एव च बाह्याः, नानृतत्वं तेषां कदाचिदपि स्वात्मनि भवति। (Teacher): This what you have said is very little. Even the objects seen in the waking state have sprung up by all means from the mental conceptions only, for all things of the waking state that are made of fire, water and earth have sprung up from the perception of Sat. And it has been said already that the worlds have emerged from will, as could be seen from ‘Heaven and earth willed’ (ChanU.7.4.2) Similarly, it can be seen declared in all the śrutis that everything originates from the Inner Self and finds its dissolution and existence in It alone, as evidenced by ‘Just as spokes are fixed in the nave’ (ChanU.7.15.1) etc. Therefore, mutual relationship of being the cause and effect (itara-itara-kārya-kāraṇatvam) has been attributed to all objects, mental and external, just as in the case of seed and sprout (mutually causing each other). Though objects that are mental are but external and those external are nothing but mental, they cannot ever be unreal (an-ṛta) in their own self (sva-ātmā). ननु स्वप्ने दृष्टाः प्रतिबुद्धस्यानृता भवन्ति विषयाः। (Disciple): But things seen in dream become unreal to the one who has woken up.सत्यमेव। जाग्राद्बोधापेक्षं तु तदनृतत्वं न स्वतः। तथा स्वप्नबोधापेक्षं च जाग्रद्दृष्टविषयानृतत्वं न स्वतः। विशेषाकारमात्रं तु सर्वेषां मिथ्याप्रत्ययनिमित्तमिति वाचारम्भणं विकारो नामधेयमनृतम्, त्रीणि रूपाणीत्येव सत्यम्। तान्यप्याकारविशेषतोऽनृतं स्वतः सन्मात्ररूपतया सत्यम्। प्राक्सदात्मप्रतिबोधात्स्वविषयेऽपि सर्वं सत्यमेव स्वप्नदृश्या इवेति न कश्चिद्विरोधः। तस्मान्मानसा एव ब्राह्मलौकिका अरण्यादयः सङ्कल्पजाश्च पित्रादयः कामाः। (Teacher): That is true, compared with the knowledge of the waking state it (dream state) is unreal (an-ṛta), but left alone (svataḥ, compared to itself) it is not so. Similarly, compared with the knowledge of the state of dream, the objects seen in the waking state are unreal (an-ṛta), but left alone (compared to itself) they are not so. Only the modification of all things (viśeṣa-ākāra-mātram) becomes the cause of the false notion (mithyā-pratyaya-nimittam, for ‘modification dependent on speech is only name and is unreal; the three forms alone are real’ (ChanU.6.1.4). Even these (three forms) left alone are unreal (an-ṛta), they being forms particularly (ākāra-viśeṣataḥ); but are also real (satyam), being the nature of Reality itself (san-mātra-rūpatayā). As in the case of objects seen in dream prior to waking into Sat that is the Self, everything is real in its respective sphere. Hence there is no contradiction. Therefore Ara, Ṇya etc. of the Brahman-world and the desires such as fathers and the rest which emerge from will, indeed belong to a mental conception.बाह्यविषयभोगवदशुद्धिरहितत्वाच्छुद्धसत्त्वसङ्कल्पजन्या इति निरतिशयसुखाः सत्याश्च ईश्वराणां भवन्तीत्यर्थः। सत्सत्यात्मप्रतिबोधेऽपि रज्ज्वामिव कल्पिताः सर्पादयः सदात्मस्वरूपतामेव प्रतिपद्यन्त इति सदात्मना सत्या एव भवन्ति॥ Being free from the impurity associated with the enjoyment of the external objects, they arise out of will from a pure internal organ. Hence the will of godly men becomes productive of unsurpassed happiness and true as well. This is the meaning. When the knowledge that Sat alone is the Self dawns, just as a snake etc. attributed to a rope get merged in the rope itself, Sat the Self (Sat-ātmā) Itself is attained. Hence through Sat that is the Self, they (desires etc., arising from will) become nothing but true.
Then these veins connected with the heart are each filled with a thin liquid, coloured reddish-yellow, white, blue, yellow, and red. The sun there also has these colours – reddish-yellow, white, blue, yellow, and red.✅
atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ.Atha, then; yaḥ etāḥ hṛdayasya nāḍyaḥ, these veins [nāḍīs] which are in the heart; tāḥ, they; piṅgalasya aṇimnaḥ tiṣṭhanti, are filled with a very thin, tawny-coloured liquid; śuklasya, of white; nīlasya, of blue; pītasya, of yellow; lohitasya iti, of red; asau vai ādityaḥ, the sun there; piṅgalaḥ, is tawny [i.e., reddish-brown]; eṣaḥ śuklaḥ, it is white; eṣaḥ nīlaḥ, it is blue; eṣaḥ pītaḥ, it is yellow; eṣaḥ lohitaḥ, it is red.
यः तु हृदय-पुण्डरीक-गतं यथोक्त-गुण-विशिष्टं ब्रह्म ब्रह्मचर्यादि-साधन-सम्पन्नः त्यक्त-बाह्य-विषयानृत-तृष्णः सन् उपास्ते, तस्य इयं मूर्धन्यया नाड्या गतिः वक्तव्या इति नाडी-खण्डः आरभ्यते – He who is equipped with the means such as Brahma-carya, who has abandoned all false longings for external objects and who worships Brahman reposing in the lotus of the heart and endowed with qualities described above, has his departure through the artery of the head (mūrdhanyā nāḍī). With a view to explain it, is now begun the section relating to the artery (nāḍī).अथ याः एताः वक्ष्यमाणाः हृदयस्य पुण्डरीकाकारस्य ब्रह्मोपासन-स्थानस्य सम्बन्धिन्यः नाड्यः हृदय-मांस-पिण्डात् सर्वतः विनिःसृताः आदित्य-मण्डलाद् इव रश्मयः, ताः च एताः पिङ्गलस्य वर्ण-विशेष-विशिष्टस्य अणिम्नः सूक्ष्म-रसस्य रसेन पूर्णाः तद्-आकाराः एव तिष्टन्ति वर्तन्ते इत्यर्थः। Now, these arteries (nāḍīs) which will be described, which are connected with the seat of worship of Brahman viz. the lotus-shaped heart, are those which spread out in all directions from the lump of heart’s flesh, like rays coming forth from the disc of the sun. They exist filled with the juice of a subtle essence which is peculiarly reddish-brown in colour, that is to say, they assume the very form of it.तथा शुक्लस्य नीलस्य पीतस्य लोहितस्य च रसस्य ‘पूर्णाः’ इति सर्वत्र अध्याहार्यम्। सौरेण तेजसा पित्त-आख्येन पाक-अभिनिर्वृत्तेन कफेन अल्पेन सम्पर्कात् पिङ्गलं भवति सौरं तेजः पित्ताख्यम्। तद् एव च वात-भूयस्त्वात् नीलं भवति। तद् एव च कफ-भूयस्त्वात् शुक्लम्। कफेन समतायां पीतम्। शोणित-बाहुल्येन लोहितम्। वैद्यकाद् वा वर्ण-विशेषा अन्वेष्टव्याः कथं भवन्ति इति। Similarly, they are filled with the juice which is white, blue, yellow and red in colour. Thus should it be construed in all cases. As the heat of the sun, called bile, acts upon a little quantity of phlegm that has been developed fully by the heat of the sun, it turns into reddish-brown. When wind predominates, the same bile becomes blue; when phlegm predominates, it becomes white; when the quantity of phlegm is equal, it becomes yellow; and with the excess of blood it becomes red. Or the texts of medical science should be referred to for knowing how these particular colours arise.श्रुतिः तु आह – आदित्य-सम्बन्धाद् एव तत्-तेजसः नाडीषु अनुगतस्य एते वर्ण-विशेषाः इति। कथम्? असौ वै आदित्यः पिङ्गलः वर्णतः, एषः आदित्यः शुक्लः अपि एषः नीलः एषः पीतः एषः लोहितः आदित्यः एव॥ But what the śruti says here is that because the sun acts, its heat, entering into the arteries, produces this variety of colours. How? The yonder sun is reddish-brown in colour; this sun is also white; this is blue; this is yellow and this sun is indeed red.
Just as a big, broad road connects one village with another one which is far-off, in the same way, the rays emerge from the sun and reach out to a person, connecting one with the other. After entering the veins of that person, they emerge from them and then go back into the sun.✅
tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṃ cāmuṃ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṃ cāmuṃ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ.Tat yathā, just as; ātataḥ mahā-pathaḥ, a long and broad road; ubhau grāmau gacchati, connects two villages; imam ca amum ca, this one with that; evam eva, like that; etāḥ ādityasya raśmayaḥ, these rays [which are blue, yellow, etc.] of the sun; ubhau lokau gacchanti, connect two worlds; imam ca amum ca, this [the human body] with that [the sun]; tāḥ, these [rays]; amuṣmāt ādityāt, from the solar region; pratāyante, emerge; āsu nāḍīṣu, into these veins; sṛptāḥ, enter; te, these [rays]; ābhyaḥ nāḍībhyaḥ pratāyante, emerge from the veins; te amuṣmin āditye sṛptāḥ, [and] they go back into the solar region.
तस्य अध्यात्मं नाडीभिः कथं सम्बन्धः इति, अत्र दृष्टान्त आह – How does it act on the arteries inside the body? The śruti gives an illustration in the matter:तत् तत्र यथा लोके महान् विस्तीर्णः पन्था महा-पथः आततः व्याप्तः उभौ ग्रामौ गच्छति इमं च संनिहितम् अमुं च विप्रकृष्टं दूर-स्थम्, एवं यथा दृष्टान्तः महा-पथः उभौ ग्रामौ प्रविष्टः, एवम् एव एताः आदित्यस्य रश्मयः उभौ लोकौ अमुं च आदित्य-मण्डलम् इमं च पुरुषं गच्छन्ति उभयत्र प्रविष्टाः। यथा महा-पथः। Just as in this world the long and wide highway, stretching far, crosses (connects) two villages, the one that is near and the other that is far away, that is to say, just as the highway that is cited here enters into both the villages, so also these rays of the sun enter into these two worlds, viz. that disc of the (far away) sun and this man.कथम्? अमुष्माद् आदित्य-मण्डलात् प्रतायन्ते संतताः भवन्ति। ताः अध्यात्मम् आसु पिङ्गलादि-वर्णासु यथोक्तासु नाडीषु सृप्ताः गताः प्रविष्टा इत्यर्थः। आभ्यः नाडीभ्यः प्रतायन्ते प्रवृत्ताः संतान-भूताः सत्यः ते अमुष्मिन्। रश्मीनाम् उभय-लिङ्गत्वात् ते इति उच्यन्ते॥ How is it? They spread out from that (yonder) sun perpetually and enter into these arteries inside the body which are described above and which are reddish-brown etc. in colour. Having spread out from these arteries, they enter (back) into the sun. Since the word ‘ray’ (raśmi) is both feminine and masculine in gender, it is used (i.e. referred) first as tāḥ (feminine plural, ‘these’) and then te (‘these’, cv. SG.7.5.2.a) masculine.
When a person is sound asleep, all his organs are inactive and quiet. He is free from all worries, and he does not have any dreams. The organs then disappear into the veins. No sin can affect him then, for the rays of the sun have surrounded him.✅
tadyatraitatsuptaḥ samastḥ samprasannaḥ svapnaṃ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṃ na kaścana pāpmā spṛśati tejasā hi tadā sampanno bhavati.Tat yatra, then when; etat suptaḥ, a person is sleeping; samastaḥ, with all the organs quiet; samprasannaḥ, free from worry; svapnam na vijānāti, has no dreams; tadā, then; āsu nāḍīṣu, into the [blue, yellow, etc.] veins; sṛptaḥ bhavati, he enters; tam, him; na kaścana pāpmā spṛśati, no sin whatever can touch; hi tadā, for then; tejasā sampannaḥ bhavati, he is surrounded by the rays of the sun.
तत् तत्र एवं सति यत्र यस्मिन् काले एतत् स्वपनम् अयं जीवः सुप्तः भवति। स्वापस्य द्वि-प्रकारत्वाद् विशेषणं समस्तः इति। उपसंहृत-सर्व-करण-वृत्तिः इत्येतत्। अतः बाह्य-विषय-सम्पर्क-जनित-कालुष्य-अभावात् सम्यक् प्रसन्नः सम्प्रसन्नः भवति। अतः एव स्वप्नं विषय-आकाराभासं मानसं स्वप्न-प्रत्ययं न विजानाति न अनुभवति इत्यर्थः। The case being such, at the time when this Jīva becomes thus asleep – Since sleep is of two kinds (dream and deep-sleep), the qualifying term samasta (‘quiet’, lit. united or combined) is used here. It is the state of cessation of the activities of all the senses. Hence, because of the absence of the impurities born of the contact with external objects, the Jīva becomes extremely serene. Hence it does not know, does not experience any dream, i.e. appearances in the form of objects seen in dream which are mental ideas.यदा एवं सुप्तः भवति, आसु सौर-तेजः-पूर्णासु यथोक्तासु नाडीषु, तदा सृप्तः प्रविष्टः, नाडीभिः द्वार-भूताभिः हृदय-आकाशं गतः भवति इत्यर्थः। न हि अन्यत्र सत्-संपत्तेः स्वप्न-आदर्शनम् अस्ति इति सामर्थ्यात् नाडीषु इति सप्तमी तृतीयया परिणम्यते। The Jīva thus fallen asleep then enters the arteries described above, filled with the light of the sun. The idea is that through the arteries which serve as the passage, it enters the Ākāśa of the heart. The cessation of dream-cognition due to identification with Sat is not possible anywhere except in the heart. It is for this reason that the word nāḍīṣu (in the arteries) has been changed into (i.e. needs to be understood as) nādībhiḥ (through or via the arteries), (for the arteries are not the place for deep sleep).तं सता सम्पन्नं न कश्चन न कश्चिद् अपि धर्माधर्म-रूपः पाप्मा स्पृशति इति, स्व-रूप-अवस्थितत्वात् तदा आत्मनः। देहेन्द्रिय-विशिष्टं हि सुख-दुःख-कार्य-प्रदानेन पाप्मा स्पृशति इति, न तु सत्-संपन्नं स्व-रूप-अवस्थं कश्चिद् अपि पाप्मा स्प्रष्टुम् उत्सहते, अविषयत्वात्। अन्यः हि अन्यस्य विषयः भवति, न तु अन्यत्वं केनचित् कुतश्चिद् अपि सत्-संपन्नस्य। No evil whatsoever of the nature of virtue and vice touches him who is identified with Sat, for one then remains settled in one’s own nature. Since evil, by producing results such as happiness and sorrow, acts on him who is circumscribed by the body and the senses, it goes to show that on him who has become identified with Sat and remains settled in his own self, no evil whatsoever attempts to act, for it has no object (to fall upon). For any other man, any other thing may become an object (of conflict). But in the case of one who is identified with Sat, there cannot be anything different from him anywhere, in any manner.स्व-रूप-प्रच्यवनं तु आत्मनः जाग्रत्-स्वप्न-अवस्थां प्रति गमनं बाह्य-विषय-प्रतिबोधः अविद्या-काम-कर्म-बीजस्य ब्रह्म-विद्या-हुताश-अ-दाह-निमित्तम् इति अवोचाम षष्ठे एव। तद् इह अपि प्रत्येतव्यम्। The movement of Jīva towards the waking and dream states is but a deviation from its own (real) nature. The reason of it is that the seed of ignorance, desire and karma consisting in the thought of external objects has not been burnt up in the fire of the knowledge of Brahman. We have explained this in the sixth Adhyāya. That is being reminded of here also.यदा एवं सुप्तः, सौरेण तेजसा हि नाड्यन्तर्गतेन सर्वतः सम्पन्नः व्याप्तः भवति। अतः विशेषेण चक्षुरादि-नाडी-द्वारैः बाह्य-विषय-भोगाय अप्रसृतानि करणानि अस्य तदा भवन्ति। तस्माद् अयं करणानां निरोधात् स्वात्मनि एव अवस्थितः स्वप्नं न विजानाति इति युक्तम्॥ When the Jīva thus falls asleep, it becomes permeated from all sides by the light of the sun that has entered into the arteries. At that time the sensory organs cannot become engaged in the enjoyment of external objects, especially through the passages of the artery such as the eye. Therefore it is logical to say that, having settled in one’s own Self consequent on the senses being obstructed, one does not experience any dream.
Then when a person becomes weak, his relations sit around him and keep asking: ‘Do you know me? Do you know me?’ As long as he has not left the body, he is able to recognize them.✅
atha yatraitadabalimānaṃ nīto bhavati tamabhita āsīnā āhurjānāsi māṃ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti.Atha, then; yatra, when; etat, a person; a-balimānam, weakness; nītaḥ bhavati, is reduced to; tam abhitaḥ, around him; āsīnāḥ, those sitting; āhaḥ, say; jānāsi mām jānāsi mām iti, do you know me, do you know me; saḥ, he; yāvat, as long as; asmāt śarīrāt, from this body; an-utkrāntaḥ bhavati, does not leave; tāvat jānāti, that long he knows [them].
तत्र एवं सति – Such being the case,अथ यत्र यस्मिन् काले अबलिमानम् अबल-भावं देहस्य रोगादि-निमित्तं जरादि-निमित्तं वा कृशी-भावम् एतत् नयनं नीतः प्रापितः देव-दत्तः भवति मुमूर्षुः यदा भवति इत्यर्थः। तम् अभितः सर्वतः वेष्टयित्वा आसीनाः ज्ञातयः आहुः – जानासि मां तव पुत्रं जानासि मां पितरं च इत्यादि। सः मुमूर्षुः यावद् अस्मात् शरीराद् अनुत्क्रान्तः अनिर्गतः भवति तावत् पुत्रादीन् जानाति॥ Then, at the time when one like Deva-datta becomes reduced to a weakened state of the body, either by illness etc. or by old age etc., when he becomes lean, when he is about to die, his relatives who sit around him say, ‘Do you know me, your son? Do you know me, your father?’ etc. As long as his soul has not departed from the body, so long he who is about to die, knows the son and the rest.
Then when a person leaves the body, he goes upward with the help of these rays. If he dies while meditating on Om, his going up is assured; otherwise not. In the amount of time it takes his mind to move from one thought to another he can reach the realm of the sun. The sun is the gateway to Brahma-loka. Those who known the meaning of Om and think of it at the time of death enter Brahma-loka, but those who are ignorant of it have no chance of entering.✅
atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṃ gacchatyetadvai khalu lokadvāraṃ viduṣāṃ prapadanaṃ nirodho'viduṣām.Atha, then; yatra, when; etat, this [person]; asmāt śarīrāt, from this body; utkrāmati, leaves; atha, then; etaiḥ eva raśmibhiḥ, by these rays; ūrdhvam ākramate, is carried upward; saḥ, he; om iti, by meditating on Om; vā ha ut mīyate, he surely goes up; vā, or [i.e., otherwise not]; yāvat, in the time that; manaḥ kṣipyet, the mind moves; tāvat, in that time; saḥ ādityam gacchati, he goes to the realm of the sun; etat vai, that [sun]; loka-dvāram khalu, is the gateway [to the world of Brahman]; viduṣām prapadanam, for those who know [this Om] it is the entrance; nirodhaḥ a-viduṣām, for the ignorant, entry is barred.
अथ यत्र यदा, एतत् क्रिया-विशेषणम् इति, अस्मात् शरीराद् उत्क्रामति। अथ तदा एतैः एव यथोक्ताभिः रश्मिभिः ऊर्ध्वम् आक्रमते यथा-कर्म-जितं लोकं प्रैति अविद्वान्। इतरः तु विद्वान् यथोक्त-साधन-सम्पन्नः सः ओम् इति ओं-कारेण आत्मानं ध्यायन् यथा-पूर्वं वा ह एव, उद् वा ऊर्ध्वं वा विद्वान् चेत्, इतरः तिर्यङ् वा इत्यभिप्रायः। मीयते प्रमीयते गच्छति इत्यर्थः। But when – the word etat is an adverb – it rises up from this body, then the ignorant one goes upwards (or outwards) towards the world he had acquired in accordance with karma, through these very rays. But the other enlightened one, equipped with the means described above, and having meditated on the Self through Om as before, (only) goes upwards. The idea is that an enlightened one goes to the higher world and the ignorant one to the animal race. The word mīyate means ‘goes’.सः विद्वान् उत्क्रमिष्यन् यावत् क्षिप्येत् मनः यावता कालेन मनसः क्षेपः स्यात्, तावता कालेन आदित्यं गच्छति प्राप्नोति क्षिप्रं गच्छति इत्यर्थः। न तु तावता एव कालेन इति विवक्षितम्। That enlightened one, having risen up, reaches the sun within such time as the mind takes (to reach an object). The meaning is, he reaches quickly, but not that he takes as much time as the mind takes.किम् अर्थम् आदित्यं गच्छति? इति उच्यते – एतद् वै खलु प्रसिद्धं ब्रह्म-लोकस्य द्वारं यः आदित्यः, तेन द्वार-भूतेन ब्रह्म-लोकं गच्छति विद्वान्। अतः विदुषां प्रपदनम्, प्रपद्यते ब्रह्म-लोकम् अनेन द्वारेणे इति प्रपदनम्। निरोधनं निरोधः अस्माद् आदित्याद् अविदुषां भवति इति निरोधः। सौरेण तेजसा देहे एव निरुद्धाः सन्तः मूर्धन्यया नाड्या न उत्क्रमन्ते एव इत्यर्थः, “विष्वङ् अन्या” (ChanU.8.6.6) इति श्लोकात्॥ Why does he go to the sun? This is being explained. This indeed is the well-known passage to the Brahman-world. The enlightened one goes to the Brahman world through the passage called the sun. Hence, for the enlightened ones, this is said to be the prapadanam (entrance), for it is through this passage that they attain the Brahman-world. This sun remains obstructed to the ignorant people. Hence the use of the word nirodha (restricted). The idea is that the ignorant people becoming obstructed in the body itself by the light of the sun, do not rise up through the artery in the head. This becomes evidenced from the (ensuing) verse viṣvaṅṅ anyāḥ (others in different directions) etc.
There is a verse about this: There are a hundred and one arteries connected with the heart. One of them goes up to the top of the head. A person who goes up following this artery attains immortality. The other arteries go in different directions and cause one to depart from the body in other ways.✅
tadeṣa ślokaḥ | śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti.Tat eṣaḥ ślokaḥ, there is a verse about this; śatam ca ekā ca, one hundred and one; hṛdayasya nāḍyaḥ, arteries of the heart; tāsām ekā, one of them; mūrdhānam abhiniḥsṛtā, extends to the top of the head; tayā, by that [artery]; urdhvam āyan, going up; a-mṛtatvam eti, one attains immortality; anyāḥ, as regards the others; viṣvan utkramaṇe bhavanti utkramaṇe bhavanti, they cause one to depart from the body in different directions, they cause one to depart.
तत् तस्मिन् यथोक्ते अर्थे एषः श्लोकः मन्त्रः भवति – शतं च एका च एकोत्तर-शतं नाड्यः हृदयस्य मांस-पिण्ड-भूतस्य सम्बन्धिन्यः प्रधानतः भवन्ति, आनन्त्याद् देह-नाडीनाम्। तासाम् एका मूर्धानम् अभिनिःसृता विनिर्गता। तया उर्ध्वम् आयन् गच्छन् अमृतत्वम् अमृत-भावम् एति। विष्वक् नाना-गतयः तिर्यग्-विसर्पिण्यः ऊर्ध्व-गाः च अन्याः नाड्यः भवन्ति संसार-गमन-द्वार-भूताः, न तु अमृतत्वाय। किं तर्हि? उत्क्रमणे एव ‘उत्क्रान्ति’-अर्थम् एव भवन्ति इत्यर्थः। द्विः अभ्यासः प्रकरण-समाप्त्यर्थः॥ To the above effect there is this verse, i.e. mantra (cv. KathU.2.3.16). There are hundred and one arteries connected particularly with the heart which is of the shape of a lump of flesh. Of these, one goes up piercing the head. Going up through that artery one attains immortality. The other arteries go in different directions; they go winding and creeping about, becoming instrumental in the ascent; they become the cause of transmigration again, and not of immortality, meaning they become instrumental only in the ascent of prāṇa. The repetition (of ‘serve for departing’) is meant to show the conclusion of the section.
Prajā-pati once said: ‘The Self [Ātman] is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires’.✅
ya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca.Yaḥ ātmā apahata-pāpmā, the Self is free from sin; vi-jaraḥ, free from the effects of age; vi-mṛtyuḥ, free from death; vi-śokaḥ, free from sorrow; vi-jighatsaḥ, free from hunger; a-pipāsaḥ, free from thirst; satya-kāmaḥ, is the cause of desire for Truth; satya-saṅkalpaḥ, is the cause of commitment to Truth; saḥ, that; anveṣṭavyaḥ, has to be sought; saḥ vijijñāsitavyaḥ, that has to be thoroughly investigated; saḥ, a person; sarvān ca lokān āpnoti, attains all worlds; sarvān ca kāmān, and all desires; yaḥ, who; tam ātmānam, that Self; anuvidya, having learned; vijānāti, [and] knows it; prajāpatiḥ iti ha uvāca, Prajā-pati once said.
“अथ यः एषः सम्प्रसादः अस्मात् शरीरात् समुत्थाय परं ज्योतिः उपसम्पद्य स्वेन रूपेण अभिनिष्पद्यते एषः आत्मा इति ह उवाच एतद् अमृतम् अभयम् एतद् ब्रह्म” (ChanU.8.3.4) इति उक्तम्। ‘Then this graceful Jīva rising up from this body and attaining the supreme light, becomes endowed with his own true nature. This is the Self, said the preceptor. This is immortal, fearless. This is Brahman’. Thus has been said earlier (ChanU.8.3.4).तत्र कः असौ सम्प्रसादः? कथं वा तस्य अधिगमः – यथा सः अस्मात् शरीरात् समुत्थाय परं ज्योतिः उपसम्पद्य स्वेन रूपेण अभिनिष्पद्यते, येन स्वरूपेण भिनिष्पद्यते, सं किं-लक्षणः आत्मा? सम्प्रसादस्य च देह-सम्बन्धीनि पर-रूपाणि, ततः यद् अन्यत् कथं स्वरूपम्? Now, how is this graceful Jīva (mentioned) there? How does he attain the supreme light? How does he, rising from this body and attaining the supreme light, become endowed with his own true nature? What is the characteristic of the Self whose true nature he attains? And the forms of the graceful Jīva are related to the body. Of what kind is its other form apart from those just now mentioned?इति एते अर्थाः वक्तव्याः इति उत्तरः ग्रन्थः आरभ्यते। आख्यायिका तु विद्या-ग्रहण-सम्प्रदान-विधि-प्रदर्शनार्था विद्या-स्तुत्यर्था च – राज-सेवितं पानीयम् इतिवत्। All these are to be explained. Hence proceeds the (following) text. As for the narrative, it is meant to reveal the procedure as to how to receive and impart the knowledge, and also to eulogize the knowledge, even as one praises a drink by saying, “This drink which the king enjoys”.यः आत्मा अपहत-पाप्मा विजरः विमृत्युः विशोकः विजिघत्सः अपिपासः सत्य-कामः सत्य-सङ्कल्पः, यस्य उपासनाय उपलब्ध्यर्थं हृदय-पुण्डरीकम् अभिहितम्, यस्मिन् कामाः समाहिताः सत्याः अनृत-अपिधानाः, यद् उपासन-सह-भावि ब्रह्म-चर्यं साधनम् उक्तम्, उपासन-फल-भूत-काम-प्रतिपत्तये च मूर्धन्यया नाड्या गतिः अभिहिता, सः अन्वेष्टव्यः शास्त्राचार्योपदेशैः ज्ञातव्यः सः विशेषेण ज्ञातुम् एष्टव्यः विजिज्ञासितव्यः स्व-संवेद्यताम् आपादयितव्यः। The Self that is devoid of evil, free from old age, deathless. devoid of sorrow, hunger-less, thirst-less, whose desire is unfailing (cv. ChanU.8.1.5), whose will is unfailing for whose worship, for whose perception, the lotus of the heart has been predicated, in whom are brought together the true desires covered by the unreal (an-ṛta, the false), for attaining whom Brahma-carya has been prescribed as an auxiliary means, and for obtaining the results of whose worship in the form of (fulfilment of) desires, the soul’s departure through the artery of the head has been predicated, That is to be inquired into (anveṣṭavyaḥ), is to be realized (jñātavyaḥ, known) through the scriptures and the instruction of the preceptor, it is desirable that It should be realized in the proper perspective, that is to say. It is worthy of being made the object of one’s realization (vijijñāsitavyaḥ).किं तस्य अन्वेषणाद् विजिज्ञासनात् च स्याद्? इति उच्यते – सः सर्वान् च लोकान् आप्नोति सर्वान् च कामान्। यः तम् आत्मानं यथोक्तेन प्रकारेण शास्त्राचार्योपदेशेन अन्विष्य विजानाति स्व-संवेद्यताम् आपादयति, तस्य एतत् सर्व-लोक-काम-अवाप्तिः सर्वात्मता फलं भवति इति ह किल प्रजा-पतिः उवाच। What will accrue from the inquiry into It and from the desire to know It in the proper perspective? This is being explained. He who knows that Self in the manner explained above by inquiring into It through the scripture and the instruction of the preceptor and who makes It an object of his realization, attains all the desired objects in all the worlds; he attains the result as the All-Self (Sarva-ātmā). Thus spoke Prajā-pati.अन्वेष्टव्यः विजिज्ञासितव्यः इति च एषः नियम-विधिः एव, न अपूर्व-विधिः। एवम् अन्वेष्टव्यः विजिज्ञासितव्यः इत्यर्थः, दृष्टार्थत्वाद् अन्वेषण-विजिज्ञासनयोः। दृष्टार्थत्वं च दर्शयिष्यति “न अहम् अत्र भोग्यं पश्यामि” (ChanU.8.9.1, 8.10.2, 8.11.2) इत्यनेन असकृत्। पर-रूपेण च देहादि-धर्मैः अवगम्यमानस्य आत्मनः स्व-रूपाधिगमे विपरीत-अधिगम-निवृत्तिः दृष्टं फलम् इति नियमार्थता एव अस्य विधेः युक्ता, न तु अग्नि-होत्रादीनाम् इव अपूर्व-विधित्वम् इह सम्भवति॥ The injunction, ‘(It) is to be inquired into’ and ‘(It) is to be known’ is but an existing direction, (a general rule) and not a new one. The meaning is that It should be inquired into and known in this way, for the inquiry and the desire to know have visible results. ‘I find nothing beneficial in it’. (ChanU.8.9.1, etc.). Saying thus again and again, the śruti will thereafter show often the visible results. The seen result consists in the cessation of the false perception consequent on the real perception of the Self that was (previously) understood in another form as endowed with the attributes such as the body. Hence it is but logical that this injunction will have the force of a general rule (i.e. ‘restrictive’ in regard to alternatives, niyama vidhi, Wisdomlib: Niyama-vidhi). It cannot be treated of here as a fresh direction (i.e. ‘unique’, apūrva-vidhi, Wisdomlib: Apūrva-vidhi) as in the case of Agni-hotra etc.
Both the gods and the demons came to know from people what Prajā-pati had said. They said, ‘We shall search for that Self, by knowing which we can attain all the worlds and whatever things we desire.’ With this object in view, Indra among the gods and Virocana among the demons went to Prajā-pati, carrying fuel in their hands. But they did not let each other know their plans.✅
taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvāṃśca lokānāpnoti sarvāṃśca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṃ tau hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ.Tat ha, that [what Prajā-pati had said]; ubhaye deva-asurāḥ, both the gods and the demons; anububudhire, learned from what other people said; te ha ucuḥ, they said [among themselves]; hanta tam ātmānam anvicchāmaḥ, so let us search for the Self; yam ātmānam, that Self; anviṣya, by seeking; sarvān ca lokān āpnoti, a person attains all worlds; sarvān ca kāmān hi, and all desires; indraḥ, Indra; ha eva devānām, among all the gods; abhipravrāja, went [to Prajā-pati]; virocanaḥ asurānām, [and] Virocana from among the asuras; tau, those two; ha a-saṃvidānau, without letting each other know; eva samit-pāṇī, with fuel in hand; prajā-pati-sakāśam, to Prajā-pati; ājagmatuḥ, went.
‘तद् ह उभये’ इत्यादि आख्यायिका-प्रयोजनम् उक्तम्। तद् ह किल प्रजा-पतेः वचनम् उभये देव-असुराः देवाः च असुराः च देव-असुराः अनु परम्-पर-आगतं स्व-कर्ण-गोचर-आपन्नम् अनु-बुबुधिरे अनुबुद्धवन्तः। The benefit accruing from the narrative beginning with Taddhobhaye etc. has been explained before. The words of Prajā-pati, cited above, the gods and demons have heard successively as these fell on their own ears. Devāḥ (gods) + Asurāḥ (demons) = Devāsurāḥ.ते च एतत् प्रजा-पति-वचः बुद्ध्वा किम् अकुर्वन्? इति उच्यते ते ह ऊचुः उक्तवन्तः अन्यो-ऽन्यं देवाः स्व-परिषदि असुराः च – हन्त यदि अनुमतिः भवताम्, प्रजा-पतिना उक्तं तम् आत्मानम् अन्विच्छामः अन्वेषणं कुर्मः, यम् आत्मानम् अन्विष्य सर्वान् च लोकान् आप्नोति सर्वान् च कामान् – इति उक्त्वा इन्द्रः ह एव राजा एव स्वयं देवानाम् इतरान् देवान् च भोग-परिच्छदं च सर्वं स्थापयित्वा शरीरमात्रेण एव प्रजा-पतिं प्रति अभिप्रवव्राज प्रगतवान्। तथा विरोचनः असुराणाम्। What did they do on understanding the words of Prajā-pati? This is being said: They, the gods and demons, spoke among the members of their respective group (thus); ‘Well, if you all agree, I shall inquire into that Self which Prajā-pati spoke of, by inquiring into which we shall acquire all the worlds and fulfil all the desires’. Thus saying, Indra, the king of gods, handed over himself all the enjoyable things possessed of by him to the gods and went over to Prajā-pati with a mere body. And so did Virocana, the king of the demons.विनयेन गुरवः अभिगन्तव्याः इति एतद् दर्शयति, त्रै-लोक्य राज्यान् च गुरुतरा विद्या इति, यतः देव-असुर-राजौ महा-अर्ह-भोग-अर्हौ सन्तौ तथा गुरुम् अभ्युपगतवन्तौ। तौ ह किल असंविदानौ एव अन्यो-ऽन्यं संविदम् अकुर्वाणौ विद्या-फलं प्रति अन्यो-ऽन्यम् ईर्ष्यां दर्शयन्तौ समित्-पाणी समिद्-भार-हस्तौ प्रजा-पति-सकाशम् आजग्मतुः आगतवन्तौ॥ This shows that the teacher should be approached with due modesty, and knowledge is more valuable than the three worlds, for the kings of the gods and demons, though they merit enjoyments of a high order, have approached the teacher only in that manner. They appeared before Prajā-pati with fuel in their hands, without each other’s knowledge (without consulting between themselves), because of their jealousy to obtain the fruit of knowledge.
Both of them spent thirty-two years there living as brahma-carins. One day Prajā-pati said to them: ‘For what purpose are you staying here?’ They replied: ‘“The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has learned about the Self and known it attains all worlds and all desires.” – Sir, this is your message. We wish to know that Self, and this is why we are here’.✅
tau ha dvātriṃśataṃ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti.Tau, those two; ha dvā-triṃ-śatam varṣāṇi, for thirty-two years; brahma-caryam ūṣataḥ, lived there practising strict self-control; tau ha prajā-patiḥ uvāca, Prajā-pati said to them; kim icchantau avāstam iti, for what purpose have you stayed here; tau ha ucatuḥ, they said; yaḥ ātmā apahata-pāpmā, the Self is free from sin; vi-jaraḥ, free from the effects of age; vi-mṛtyuḥ, free from death; vi-śokaḥ, free from sorrow; vi-jighatsaḥ, free from hunger; a-pipāsaḥ, free from thirst; satya-kāmaḥ, is the cause of desire for Truth; satya-saṅkalpaḥ, is the cause of commitment to Truth; saḥ, that; anveṣṭavyaḥ, has to be sought; saḥ vijijñāsitavyaḥ, that has to be thoroughly investigated; saḥ, a person; sarvān ca lokān āpnoti, attains all worlds; sarvān ca kāmān, and all desires; yaḥ, who; tam ātmānam, that Self; anuvidya, having learned; vijānāti iti, [and] knows it; bhagavataḥ, sir; vacaḥ vedayante, this is your message; tam icchantau, wishing for that [knowledge of the Self]; avāstam iti, we have lived here.
तौ ह गत्वा द्वा-त्रिं-शतं वर्षाणि शुश्रूषा-परौ भूत्वा ब्रह्म-चर्यम् ऊषतुः उषितवन्तौ। अभिप्रायज्ञः प्रजापतिः तौ उवाच – किम् इच्छन् तौ किं प्रयोजनम् अभिप्रेत्य इच्छन् तौ अवास्तम् उषितवन्तौ युवाम् इति। इति उक्तौ तौ ह ऊचतुः – यः आतत्मा इत्यादि भगवतः वचः वेदयन्ते शिष्टाः। अतः तम् आत्मानं ज्ञातुम् इच्छन्तौ अवास्तम् इति। यदि अपि प्राक् प्रजा-पतेः समीप-आगमनात् अन्यो-ऽन्यम् ईर्ष्या-युक्तौ अभूताम्, तथा अपि विद्या-प्राप्ति-प्रयोजन-गौरवात् त्यक्त-राग-द्वेष-मोह-ईर्ष्यादि-दोषौ एव भूत्वा ऊषतुः ब्रह्म-चर्यं प्रजा-पतौ। तेन इदं प्रख्यापितम् आत्म-विद्या-गौरवम्॥ Having gone there, they lived there with the vow of continence for thirty-two years, keen in rendering service (to the teacher). Prajā-pati who knew their intention asked them, ‘With what intention, i.e desiring what benefit have you been living?’ Being thus asked, they replied, ‘The wise men understand the words of your good self viz., ‘the Self …’ etc. Hence it is with the desire to know that Self that we have been living’, Though they were envious of each other prior to their approaching Prajā-pati, in view of the importance of the purpose of acquiring knowledge, they lived in the presence of Prajā-pati observing the vow of continence (Brahma-carya), abandoning the evils such as attachment and hatred, delusion and envy. By this is declared the importance of the knowledge of the Self.
Prajā-pati said to those two, ‘That which is seen in the eyes is the Self [Ātman].’ He also said: ‘This Self is immortal and fearless. It is Brahman.’ Then they asked: ‘Lord, we see something when we look in water and again when we look in a mirror. Which is it?’ Prajā-pati replied, ‘The Self is seen in all these’.✅
tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṃ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca.Tau, to those two; prajā-patiḥ ha uvāca, Prajā-pati said; yaḥ eṣaḥ puruṣaḥ, that person which; akṣiṇi dṛśyate, is seen in the eye; eṣaḥ ātmā iti, that is the Self; ha uvāca, [then] he said; etat a-mṛtam, that is immortal; a-bhayam, [and] fearless; etat brahma iti, that is Brahman; atha, then [they asked]; bhagavaḥ, Lord; yaḥ ayam apsu parikhyāyate, that which is seen in water; yaḥ ca ayam ādarśe, and that which is in a mirror; katamaḥ eṣaḥ iti, which is it; eṣaḥ, this [Self]; u eva eṣu parikhyāyate, is that which is seen; sarveṣu anteṣu, in all these; iti ha uvāca, he said.
तौ एवं तपस्विनौ शुद्ध-कल्मषौ योग्यौ उपलक्ष्य प्रजा-पतिः उवाच ह – यः एषः अक्षिणि पुरुषः निवृत्त-चक्षुर्भिः मृदित-कषायैः दृश्यते योगिभिः द्रष्टा, एषः आत्मा अपहत-पाप्मादि-गुणः, यम् अवोचं पुरा अहं यद् विज्ञानात् सर्व-लोक-काम-अवाप्तिः। एतद् अमृतं भूम-आख्यम्। अतः एव अभयम्। अतः एव ब्रह्म वृद्धतमम् इति। Prajā-pati, having seen the (two) ascetics as being free from impurities and fit, said, ‘The Puruṣa seen in the eye is that which those ascetics, who have withdrawn their senses (from all objects) and whose evils such as attachment and hatred have been destroyed, perceive as ‘the seer’. The Self which I had described earlier, through whose knowledge one attains all the worlds and (fulfils) all the desires, is endowed with sinlessness etc. as attributes. This is the immortal called Bhūman. Hence it is fearless, and being fearless, it is Brahman, the oldest.अथ एतत् प्रजा-पतिना उक्तम् अक्षिणि पुरुषः दृश्यते इति वचः श्रुत्वा छाया-रूपं पुरुषं जगृहतुः। गृहीत्वा च दृढी-करणाय प्रजा-पतिं पृष्टवन्तौ – अथ यः अयं हे भगवः अप्सु परिख्यायते परिसमन्तात् ज्ञायते, यः च अयम् आदर्शे आत्मनः प्रतिबिम्ब-आकारः परिख्यायते खङ्गादौ च, कतमः एषः एषां भगवद्भिः उक्तः, किं वा एकः एव सर्वेषु इति। When they heard Prajā-pati speak. ‘The Puruṣa seen in the eye’, they misunderstood it as the reflected image in the eye. And, having thus (mis) understood, they asked Prajā-pati in order to confirm it, ‘O revered sir, that which is seen in water everywhere and that which is seen in a mirror as the form of one’s own reflection, as also in the sword etc., of all these which is the Self spoken of by your good self? Or is the Self one and the same in all these?एवं पृष्टः प्रजा-पतिः उवाच – एषः उ एव यः चक्षुषि द्रष्टा मया उक्तः इति। एतद् मनसि कृत्वा एषु सर्वेषु अन्तेषु मध्येषु परिख्यायते इति ह उवाच। Being asked thus, Prajā-pati said, ‘That which is spoken of by me as ‘the seer’ in the eye, is the Self.
[•Here Prajā-pati has pointed out a vital truth. ‘I have said that ‘the seer’ who sees through the eye is the Self, but you misunderstood it as ‘the seen’.’•]
Keeping this idea in his mind, he said: ‘This is seen inside all these and in the middle’.ननु कथं युक्तं शिष्ययोर्विपरीतग्रहणमनुज्ञातुं प्रजापतेः विगतदोषस्य आचार्यस्य सतः? (Doubt): How could Prajā-pati, in spite of being a preceptor absolutely free from evil, ever compromise with the misconception of his pupils?सत्यमेवम्, नानुज्ञातम्। (Reply): The truth is that he has not thus compromised with it.कथम्? (Doubt): How?आत्मन्यध्यारोपितपाण्डित्यमहत्त्वबोद्धृत्वौ हि इन्द्रविरोचनौ, तथैव च प्रथितौ लोके। तौ यदि प्रजापतिना ‘मूढौ युवां विपरीतग्राहिणौ’ इत्युक्तौ स्याताम्। ततः तयोश्चित्ते दुःखं स्यात्। तज्जनिताच्च चित्तावसादात् पुनःप्रश्नश्रवणग्रहणावधारणं प्रति उत्साहविघातः स्यात्। अतो रक्षणीयौ शिष्याविति मन्यते प्रजापतिः। गृह्णीतां तावत्, तदुदशरावदृष्टान्तेन अपनेष्यामीति च। (Reply): Both Indra and Virocana had attributed erudition, greatness and knowership to themselves and they were well-known, in the world. If they were told by Prajā-pati, ‘You two are ignorant and understand things in the wrong way’, it would have created distress in them and when thus sunk down in spirit, there would be the loss of enthusiasm in them in asking question, in hearing, in catching the idea and in understanding it. Hence Prajā-pati thinks that the pupils are to be guided properly. What they have grasped thus, I shall set right by the demonstration with a pan containing water.ननु न युक्तम् एष उ एव इत्यनृतं वक्तुम्। (Doubt): But it is not proper to speak false as, ‘It is this itself’.न च अनृतमुक्तम्। (Reply): Prajā-pati has not uttered anything false.कथम्? (Doubt): How?आत्मनोक्तः अक्षिपुरुषः मनसि संनिहिततरः शिष्यगृहीताच्छायात्मनः। सर्वेषां चाभ्यन्तरः “सर्वान्तरः” (BrhU.3.5.1) इति श्रुतेः। तमेवावोचत् एष उ एव इति। अतो नानृतमुक्तं प्रजापतिना॥ (Reply): The person in the eye spoken of by Prajā-pati stands much nearer to the mind than that which is grasped by the pupils as the reflected image, as evidenced by the śruti, ‘The Self is inside all’. This alone Prajā-pati has said in the words, ‘It is this itself’. Therefore, Prajā-pati has not uttered anything false.
[Prajā-pati said:] ‘Look at yourselves in a vessel full of water. If you have any doubts about the Self then let me know.’ They then looked at themselves in the water, and Prajā-pati asked, ‘What do you see?’ They replied, ‘We see the reflection of our whole self, including even our hair and nails’.✅
udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti tau hocatuḥ sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpamiti.Uda-śarāve ātmānam avekṣya, look at yourself in a vessel filled with water; yat ātmanaḥ na vijānīthaḥ, what you do not understand about the Self; tat me prabrūtam iti, tell me what it is; tau ha uda-śarāve avekṣāñ-cakrāte, [then] they looked [at themselves] in the water; tau ha prajā-patiḥ uvāca, Prajā-pati said to them; kim paśyathaḥ iti, what do you see; tau ha ucatuḥ, the two of them said; āvām, we both; bhagavaḥ, Lord; sarvam eva idam ātmānam paśyāvaḥ, see the whole of our self; prati-rūpam, a reflection; ā-lomabhyaḥ, from the hair; ā-nakhebhyaḥ, to the nails.
तथा च तयोर्विपरीतग्रहणनिवृत्त्यर्थं हि आह – It is to get rid of their misconception that he said –उद-शरावे उदक-पूर्णे शरावादौ आत्मानम् अवेक्ष्य अनन्तरं यत् तत्र आत्मानं पश्यन्तौ न विजानीथः तद् मे मम प्रब्रूतम् आचक्षीयाथाम् – इति उक्तौ तौ ह तहा एव उद-शरावे अवेक्षांचक्राते अवेक्षणं चक्रतुः। तथा कृतवन्तौ। तौ ह प्रजा-पतिः उवाच – किं पश्यथः? इति। ‘After having looked into a pan of water, whatever you do not know of the Self, you tell me’. Being instructed thus, they both looked into a pan of water, as instructed. Then Prajā-pati asked them, ‘What do you see?’ननु तद् मे प्रब्रूतम् इति उक्ताभ्याम् उद-शरावे अवेक्षणं कृत्वा प्रजा-पतये न निवेदितम् – इदम् आवाभ्यां न विदितम् इति। अनिवेदिते च अज्ञान-हेतौ ह प्रजा-पतिः उवाच – किं पश्यथः इति। तत्र कः अभिप्रायः? इति। (Doubt): But when instructed, ‘Tell me that’, they both, after looking into the water-pan, did not do anything like saying to Prajā-pati, ‘This we do not understand’. As such, in spite of no proof of their ignorance being brought to notice, what is the drift in Prajā-pati’s saying, ‘What do you see?’उच्यते – न एव तयोः इदम् आवयोः अविदितम् इति आशङ्का अभूत्, छाया-आत्मनि आत्म-प्रत्ययः निश्चितः एव आसीत्। येन वक्ष्यति “तौ ह शान्त-हृदयौ प्रवव्रजतुः” (ChanU.8.8.3) इति। न हि अनिश्चिते अभिप्रेतार्थे प्रशान्त-हृदयत्वम् उपपद्यते। तेन न ऊचतुः इदम् आवाभ्याम् अविदितम् इति। विपरीत-ग्राहिणौ च शिष्यौ अनुपेक्षणीयौ इति स्वयम् एव पप्रच्छ – किं पश्यथः इति। विपरीत-निश्चय-अपनयाय च वक्ष्यति “साधु-अलं-कृतौ” (ChanU.8.8.2) इति एवमादि। (Reply): This shall be explained. They had no such doubt as, ‘This we do not understand’. The notion of the Self in the reflected image was a settled fact with them. That is why it shall be said later on ‘They both returned with composure in their minds’. Composure of mind is not possible when the object desired is not decidedly known. That is why they did not say, ‘This we do not understand’. And the pupils who grasp things in the wrong way are not to be neglected. Hence, Prajā-pati, of his own accord, said, ‘What do you see?’ Again, in order to remove the misconception, he will say, ‘well-adorned’ etc.तौ ह ऊचतुः – सर्वम् एव इदम् आवां भगवः आत्मानं पश्यावः आ लोमभ्यः आ नखेभ्यः प्रतिरूपम् इति। यथा एव आवां हे भगवः लोम-नखादिमन्तौ स्वः, एवम् एव इदं लोम-नखादि-सहितम् आवयोः प्रतिरूपम् उद-शरावे पश्यावः इति॥ They said, ‘Revered sir, we see this our self, our very image in its fulness (perhaps with just a loincloth), from the hairs to the (finger- and toe-) nails’; as we are endowed ourselves with hairs and nails, so do we see our reflection together with hairs and nails in the pan of water.
Prajā-pati said to them, ‘After getting well-dressed and putting on fine clothes and making yourselves neat and clean, then look into the pan of water.’ So the two of them got well-dressed in fine clothes, and made themselves neat and clean. Then they looked into the water. Prajā-pati asked, ‘What do you see?’✅
tau ha prajāpatiruvāca sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti.Tau ha prajā-patiḥ uvāca, Prajā-pati said to them; sādhu-alaṅkṛtau, well-dressed; su-vasanau, wearing fine clothes; pariṣkṛtau bhūtvā, having become neat and clean; uda-śarāve avekṣethām iti, look into the vessel of water; sādhu-alaṅkṛtau bhūtvā, having become well-dressed; su-vasanau, wearing fine clothes; pariṣkṛtau, neat and clean; tau ha uda-śarāve avekṣāñ-cakrāte, they looked in the vessel of water; tau ha prajā-patiḥ uvāca, Prajā-pati said to them; kim paśyathaḥ iti, what do you see?
तौ ह पुनः प्रजा-पतिः उवाच छाया-आत्म-निश्चय-अपनयाय – साधु-अलङ्-कृतौ यथा स्व-गृहे सु-वसनौ महा-अर्ह-वस्त्र-परिधानौ परिष्कृतौ छिन्न-लोम-नखौ च भूत्वा उद-शरावे पुनः ईक्षेथाम् इति। इह च न आदि-देश – ‘यद् अज्ञातं तद् मे प्रब्रूतम्’ इति।
कथं पुनः अनेन साध्वलंकारादि कृत्वा उद-शरावे अवेक्षणेन तयोः छाया-आत्म-ग्रहः अपनीतः स्यात्? Again Prajā-pati, in order to remove their settled notion that the reflected image is the Self, said, ‘Just as you are in your own houses, even so well-adorned and dressed in costly clothes, with your hairs and nails cut, look again into the water-pan. This time he did not say, ‘Whatever you have not understood, tell me’. By getting themselves well-adorned etc. and by looking again into the pan filled with water, how would their (mis) conception of the reflection to be the Self become removed?साध्वलंकार-सुवसनादीनाम् आगन्तुकानां छाया-करत्वम् उद-शरावे यथा शरीर-सम्बद्धानाम्, एवं शरीरस्य अपि छाया-करत्वं पूर्वं बभूव इति गम्यते। शरीरैक-देशानां च लोम-नखादीनां नित्यत्वेन अभिप्रेतानाम् अखण्डितानां छाया-करत्वं पूर्वम् आसीत्। छिन्नेषु च न एव लोम-नखादि-च्छाया दृश्यते। अतः लोम-नखादिवच्-छरीरस्य अपि आगम-अपायित्वं सिद्धम् इति उद-शरावादौ दृश्यमानस्य तन्-निमित्तस्य च देहस्य अनात्मत्वं सिद्धम्। उद-शरावादौ छाया-करत्वात्, देह-सम्बद्धअलंकारादिवत्। Just as there is the reflection of the adornment, costly clothes etc. which are called āgantuka (those that come and go, ‘adventitious’), in the pan filled with water, even so, there had been the reflection earlier of the body. Thus it is understood. There appeared earlier the reflection of the body as such, with hairs and nails uncut, i.e. hairs and nails that seemed to be a permanent feature of the body. And when the hairs and nails were cut, their reflection was not seen. Hence, as in the case of hairs and nails, the appearance and disappearance of the body, too, become proved. Similarly, the fact that the body which causes the reflection in the pan of water is non-Self becomes proved, like the adornments etc. put on the body. They are also causes of reflection in the pan of water.न केवलम् एतावत् एतेन, यावत् किंचिद् आत्मीयत्व-अभिमतं सुख-दुःख-राग-द्वेष-मोहादि च कादाचित्कत्वात् नख-लोमादिवद्-अनात्मा इति प्रत्येतव्यम्। एवम् अशेष-मिथ्या-ग्रह-अपनय-निमित्ते साध्वलंकारादि-दृष्टान्ते प्रजा-पतिना उक्ते, श्रुत्वा तथा कृतवतोः अपि छाया-आत्म-विपरीत-ग्रहः न अपजगाम यस्मात्, तस्मात् स्व-दोषेण एव केनचित् प्रतिबद्ध-विवेक-विज्ञानौ इन्द्र-विरोचनौ अभूताम् इति गम्यते। तौ पूर्ववद् एव दृढ-निश्चयौ पप्रच्छ – किं पश्यथः? इति॥ Not this much alone is known from this illustration. Whatever is regarded as belonging to the Self, such as happiness, sorrow, attachment, repulsion, delusion and the like, inasmuch as they exist only for a period of time, as is the case with nails and hairs, should be understood as non-Self. Thus since their misconception that the Self is the reflected image did not disappear even after having heard and acted up to the illustration given in ‘well-adorned’ etc. as suggested by Prajā-pati with a view to remove it entirely, therefore, it should be understood that the power of discrimination and knowledge of Indra and Virocana has been retarded by an evil of their own. Prajā-pati said to them who were firm in their conviction, ‘What do you see’.
The two of them said, ‘Revered sir, just as we are well-dressed in fine clothes, and neat and clean, in the same way, these two reflections are well-dressed in fine clothes, and neat and clean.’ Prajā-pati said: ‘That is the Self. It is immortal and fearless. It is Brahman.’ The two of them left then, happy in mind.✅
tau hocaturyathaivedamāvāṃ bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ.Tau ha ucatuḥ, they both said; bhagavaḥ, sir; yathā eva, just as; idam āvām, we two here; sādhu-alaṅkṛtau, well-dressed; su-vasanau, wearing fine clothes; pariṣkṛtau svaḥ, are neat and clean; evam eva, like this; bhagavaḥ, lord; imau, these two [reflections]; sādhu-alaṅkṛtau, well-dressed; su-vasanau, wearing fine clothes; pariṣkṛtau iti, neat and clean; iti ha uvāca, [Prajā-pati] said; eṣaḥ ātmā, this is the Self; etat amṛtam, this is immortal; a-bhayam, fearless; etat brahma iti, this is Brahman; tau, both of them; śānta-hṛdayau pravavrajatuḥ, left happy in mind.
तौ तथा एव प्रतिपन्नौ, यथा एव इदम् इति पूर्ववत्, यथा साधु-अलंकारादि-विशिष्टौ आवां स्वः, एवम् एव इमौ छायात्मानौ – इति सुतरां विपरीत-निश्चयौ बभूवतुः। यस्य आत्मनः लक्षणम् “यः आत्मापहत-पाप्मा” (ChanU.8.7.1) इत्युक्त्वा पुनः तद्विशेषम् अन्विष्यमाणयोः “यः एषः अक्षिणि पुरुषः दृश्यते” (ChanU.8.7.4) इति साक्षाद्-आत्मनि निर्दिष्टे, तद्-विपरीत-ग्रह-अपनयाय उद-शरावम् असाध्वलंकार-दृष्टान्ते अपि अभिहिते, आत्म-स्वरूप-बोधाद् विपरीत-ग्रहः न अपगतः। They understood it in that manner itself. As before, just as we are particularly well-adorned etc., so, too, are these two reflected images. Thus they became rooted in the misconception in all manner. Having spoken of the characteristics of the Self as ‘devoid of sin’ etc., the Self was again directly pointed out by saying, ‘This Puruṣa that is seen in the eye’, when they two were again inquiring into It for wider knowledge, and subsequently, although for the removal of their misconception of the Self, the illustration such as the ‘pan of water’ and ‘well-adorned person’ was given, they were not free from their misconception still.अतः स्व-दोषेण केनचित् प्रतिबद्ध-विवेक-विज्ञान-सामर्थ्यौ इति मत्वा यथा अभिप्रेतम् एव आत्मानं मनसि निधाय एषः आत्मा इति ह उवाच एतद् अमृतम् अभयम् एतद् ब्रह्म इति प्रजा-पतिः पूर्ववत्। न तु तद्-अभिप्रेतम् आत्मानम्। Hence, thinking that their power of discrimination ahd understanding must have been retarded by some sort of defect of their own, Prajā-pati said, ‘This is the Self’, based on the conception of the Self he had in his mind. ‘This is the immortal, the fearless, this is Brahman’, added Prajā-pati as before. But it was not about the self they had imagined.“यः आत्मा” (ChanU.8.7.1) इत्याद्यात्म-लक्षण-श्रवणेन अक्षि-पुरुष-श्रुत्या च उद-शरावादि-उपपत्त्या च संस्कृतौ तावत्। मद्-वचनं सर्वं पुनः पुनः स्मरतोः प्रतिबन्ध-क्षयात् च स्वयम् एव आत्म-विषये विवेकः भविष्यति इति मन्वानः पुनः ब्रह्मचर्य-आदेशे च तयोः चित्त-दुःख-उत्पत्तिं परिजिहीर्षन् कृतार्थ-बुद्धितया गच्छतौ अपि उपेक्षितवान् प्रजापतिः। He thought: ‘By hearing of the characteristics of the Self viz. “The Self that is devoid of sin” etc. and with the aid of the śruti such as, “The Puruṣa seen in the eye”, and by means of the reasoning arising from, “The pan filled with water”, they would become enlightened. Now, by remembering again all what I had said, the obstacles being vanished, there will naturally emerge in them the discrimination regarding the Self. With a view to avoid the afflictions that might be caused to them, if they were asked again to observe celibacy, Prajā-pati did not mind, even if they had returned with an air of accomplishment.तौ ह इन्द्र-विरोचनौ शान्त-हृदयौ तुष्ट-हृदयौ कृतार्थ-बुद्धी इत्यर्थः। न तु शमः एव। शमः चेत् तयोः जातः विपरीत-ग्रहः विगतः अभविष्यत्। प्रवव्रजतुः गतवन्तौ॥ Indra and Virocana became composed in mind, i.e. satisfied in heart, that is to say, became possessed of an air of accomplishment. But really, it was not tranquillity, for if it were tranquillity, they should have returned with their misconception vanished.
Seeing them leave, Prajā-pati said to himself: ‘They are going without realizing or knowing anything about the Self. Anyone among them, whether a god or a demon, who will understand the teaching this way [thinking the body to be the Self] will be lost.’ Virocana, the king of the demons, went back to the demons happy in mind and explained to them the upaniṣad: ‘The body is the Self, and in this world it should be worshipped and taken care of. If the body is worshipped and well taken care of in this world, one attains both this world and the next.’✅
tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṃ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṃ paricarannubhau lokāvavāpnotīmaṃ cāmuṃ ceti.Tau ha anu-īkṣya, having observed them; prajā-patiḥ uvāca, Prajā-pati said; an-upalabhya ātmānam, without realizing the Self; an-anuvidya, without knowing; vrajatah, they have left; yatare, whoever among these two [gods or demons]; etat upaniṣadaḥ bhaviṣyanti, will understand this teaching this way; devāḥ vā asurāḥ vā, whether gods or demons; te parābhaviṣyanti iti, they will be destroyed; saḥ ha virocanaḥ, that Virocana; śānta-hṛdayaḥ eva, with a happy mind; asurān jagāma, went to the demons; tebhyaḥ, to them; etām upaniṣadam ha provāca, explained the meaning of this upaniṣad; ātmā eva ha iha mahayyaḥ, the body is an object of worship in this world; ātmā paricaryaḥ, the body should be well taken care of; ātmānam eva iha mahayan, by treating the body with due respect in this world; ātmānam paricaran, by taking good care of it; ubhau lokau, both worlds; imam ca amum ca, this and the other; avāpnoti iti, one attains.
एवं तयोः गतयोः इन्द्र-विरोचनयोः राज्ञोः भोग-आसक्तयोः यथोक्त-विस्मरणं स्यात् इति आशङ्क्य अप्रत्यक्षं प्रत्यक्ष-वचनेन च चित्त-दुःखं परिजिहीर्षुः – Anticipating whether Indra and Virocana, the pleasure-loving kings who were returning, will have the forgetfulness of what was spoken of earlier, Prajā-pati, being desirous of indirectly removing their mental affliction by means of a direct utterance, said:तौ दूरं गच्छन्तौ अन्वीक्ष्य ‘यः आत्म-अपहत-पाप्मा’ इत्यादि-वचनवत् एतद् अपि अनयोः श्रवण-गोचरत्वम् एष्यति इति मत्वा उवाच प्रजापतिः – अनुपलभ्य यथोक्त-लक्षणम् आत्मानम् अननुविद्य स्वात्म-प्रत्यक्षं च अकृत्वा विपरीत-निश्चयौ च भूत्वा इन्द्र-विरोचनौ एतौ व्रजतः गच्छेयाताम्। अतः यतरे देवाः वा असुराः वा, किं-विशेषितेन, एतद्-उपनिषदः आभ्यां या गृहीता आत्म-विद्या सा इयम् उपनिषत् येषां देवानाम् असुराणां वा, ते एतद्-उपनिषदः एवं-विज्ञानाः एतद्-निश्चयाः भविष्यन्ति इत्यर्थः। ते किम्? पराभविष्यन्ति श्रेयो-मार्गात् पराभूताः बहिर्-भूताः विनष्टाः भविष्यन्ति इत्यर्थः। Prajā-pati having seen them at a distance, spoke thinking that, like his earlier declaration, ‘The Self is devoid of sin’; these words also might fall into their ears. Indra and Virocana, without having perceived the Self of the characteristics described above, without having known It, i.e. without having made It an object of their direct knowledge, are going with a wrong conviction. Hence whosoever it may be, be they gods or demons, whatever doctrine or whatever knowledge of the Self they acquire, through that doctrine will they be understanding the Self, be they gods or demons; they will become possessed of that doctrine, that knowledge and that conviction. This is the meaning. Will they fall from the path leading to auspiciousness, will they go out from it, will they get ruined? This is the idea.स्व-गृहं गच्छतोः सुरासुर-राजयोः यः असुर-राजः, सः ह शान्त-हृदयः एव सन् विरोचनः असुरान् जगाम। गत्वा च तेभ्यः असुरेभ्यः शरीर-आत्म-बुद्धिः या उपनिषत् ताम् एताम् उपनिषदं प्रोवाच उक्तवान् – देहमात्रम् एव आत्मा पित्रा उक्त इति। तस्माद् आत्मा एव देहः इह लोके महय्यः पूजनीयः, तथा परिचर्यः परिचर्यणीयः, तथा आत्मानम् एव इह लोके देहं महयन् परिचरन् च उभौ लोकौ अवाप्नोति इमं च अमुं च। इह-लोक-पर-लोकयोः एव सर्वे लोकाः कामान् च अन्तर्-भवन्ति इति राज्ञः अभिप्रायः॥ Of the two kings of gods and demons who returned home, Virocana, the king of demons, composed in mind, approached the demons. Having approached them, he preached to them that doctrine according to which the notion of the Self consists in the body. (He added:) ‘The Self spoken of by our father (Prajā-pati) is but the body’. Therefore, it is the self in the form of the body that is to be worshipped here and also to be served. The one who worships the body as the self in this world and also serves it, acquires both the worlds – here and hereafter. The term ‘here and hereafter’ includes all the worlds and all the desirable objects. This is the view of the king of demons.
This is why in this world even today people say, ‘Oh, he is a demon,’ if that person is devoid of the feeling of charity, has no respect for others, and never cares to perform a sacrifice, because the demons have the idea that the body is the Self. When a person dies they decorate the body with all kinds of offerings, new clothes, and jewellery, for they think that by this, the person will conquer the other world.✅
tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇāṃ hyeṣopaniṣatpretasya śarīraṃ bhikṣayā vasanenālaṃkāreṇeti saṃskurvantyetena hyamuṃ lokaṃ jeṣyanto manyante.Tasmāt, this is why; api adya, till today; iha, here in this world; a-dadānam, one incapable of giving anything in charity; a-śraddadhānam, one who has no respect for others; a-yajamānam, one who never performs a sacrifice; āhuḥ, they say; āsuraḥ bata iti, ‘Oh, he is like a demon’; asurānām hi eṣaḥ upaniṣat, because this knowledge is suited for the demons; pretasya, of a dead person; śarīram, the body; bhikṣayā, with gifts [flowers, food, drink, etc.]; vasanena, with clothes; alaṅkāreṇa iti, with jewellery; saṃskurvanti, they decorate; hi, for; etena, in this way; annum lokam, the other world; jeṣyantaḥ, they will win; manyante, they think.
तस्मात् तत्-संप्रदायः अद्य अपि अनुवर्तते इति इह लोके अ-ददानं दानम् अकुर्वाणम् अविभाग-शीलम् अ-श्रद्-दधानं सत्-कार्येषु श्रद्धा-रहितं यथा-शक्ति-अयजमानम् अयजन-स्वभावम् आहुः आसुरः खलु अयं यतः एवं-स्वभावः बत इति खिद्यमानाः आहुः शिष्टाः। असुराणां हि यस्मात् अश्रद्दधानतादि-लक्षणा एषा उपनिषत्। Therefore the custom of the demons exists even in these days. Hence, in this world, he who does not give in charity, i.e. who is not inclined to distribute his wealth, who has no faith in doing righteous acts, and who does not perform any sacrifice to the extent of his means, about him the wise say regretfully, ‘Because he is a demon, his nature is such’. For, the doctrine characterised by a lack of faith in righteous acts, etc. indeed belongs to the demons.तया उपनिषदा संस्कृताः सन्तः प्रेतस्य शरीरं कुणपं भिक्षया गन्ध-माल्य-अन्नादि-लक्षणया वसनेन वस्त्रादिना आच्छादनादि-प्रकारेण अलंकारेण ध्वज-पताकादि-करणेन इति एवं संस्कुर्वन्ति। एतेन कुणप-संस्कारेण अमुं प्रेत्य प्रतिपत्तव्यं लोकं जेष्यन्तः मन्यन्ते॥ Being influenced by the teaching of the above doctrine, they cremate the body of the deceased with enjoyable things consisting of perfume, garland and food, covering it with clothes and adorning it with flag, banner etc. By such a cremation of the dead body, they think that they will attain the other world.
But even before Indra returned to the gods, a doubt arose in his mind: ‘When the body is well decorated, the reflection is also well decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the reflection is also neat and clean. Again, suppose a person is blind. Then the reflection will show a blind body. Or if the body is lame, the reflection will show a lame body. Or if the body is hurt in some way, the reflection will show the same. Then again, if the body is destroyed, the reflection is gone. I don’t see that anything good will come from this’.✅
atha hendro'prāpyaiva devānetadbhayaṃ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti.Atha, but; indraḥ, Indra, the king of the gods; ha a-prāpya eva, even before getting back; devān, to the gods; etat bhayam dadarśa, saw this fear [i.e., doubt]; yathā eva, just as; asmin śarīre sādhu-alaṅkṛte, with this body being well decorated; khalu ayam, this [reflection of the body]; sādhu-alaṅkṛtaḥ bhavati, is also well decorated; su-vasane su-vasanaḥ, when the body is in fine clothes, the reflection is wearing fine clothes; pariṣkṛte pariṣkṛtaḥ, when the body is neat and clean, the reflection is neat and clean; evam eva, like this; asmin andhe, if [the body] is blind; ayam andhaḥ bhavati, this [reflection] is of a blind person; srāme srāmaḥ, if the body is lame, the reflection is of a lame person; parivṛkṇe parivṛkṇaḥ, if the body is hurt, the reflection is of an injured body; asya śarīrasya eva nāśam anu, on the body’s destruction; eṣaḥ naśyati, this [reflection] is destroyed; aham atra bhogyam na paśyāmi iti, I see nothing good in this.
अथ ह किल इन्द्रः अप्राप्य एव देवान् दैव्याः अक्रौर्यादि-सम्पदाः युक्तत्वात् गुरोः वचनं पुनः पुनः स्मरन् एव गच्छन् एतद् वक्ष्यमाणं भयं स्वात्म-ग्रहण-निमित्तं ददर्श दृष्टवान्। उद-शराव-दृष्टान्तेन प्रजा-पतिना यद्-अर्थः न्यायः उक्तः, तद्-एक-देशः मघवतः प्रत्यभात् बुद्धौ, येन छायाआत्म-ग्रहणे दोषं ददर्श। But Indra, even before reaching the gods, – for he is endowed with godly qualities of being free from hard-heartedness – since he went along remembering again and again the words of the teacher, foresaw the risk involved in the understanding of his own Self. The evidence which Prajā-pati cited through the illustration of the pan of water became flashed to some extent in the intellect of Indra. Hence he found his grasp of the reflected self defective.कथम्? यथा एव खलु अयम् अस्मिन् शरीरे साध्वलंकृते छाया-आत्मा अपि साध्वलंकृतः भवति, सु-वसने च सु-वसनः, परिष्कृते परिष्कृतः यथा नख-लोमादि-देह-अवयव-अपगमे छाया-आत्मा अपि परिष्कृतः भवति नख-लोमादि-रहितः भवति। एवम् एव अयं छाया-आत्मा अपि अस्मिन् शरीरे नख-लोमादिभिः देह-अवयवत्वस्य तुल्यत्वात् अन्धे चक्षुषः अपगमे अन्धः भवति, स्रामे स्रामः। स्रामः किल एक-नेत्रः तस्य अन्धत्वेन गतत्वात्, चक्षुर्-नासिका वा यस्य सदा स्रवति सः स्रामः। परिवृक्णः छिन्न-हस्तः छिन्न-पादः वा। स्रामे परिवृक्णे वा देहे छाया-आत्म अपि तथा भवति। तथा अस्य देहस्य नाशम् अनु एषः नश्यति। अतः न अहम् अत्र अस्मिन् छाया-आत्म-दर्शने देह-आत्म-दर्शने वा भोग्यं फलं पश्यामि इति॥ How? Just as when this body is well-adorned the reflected self, too, becomes well-adorned, when well-dressed (it becomes) well-dressed, when well-groomed, that is to say, when the hair, nail etc. are removed, the reflected self, too, becomes well-groomed without nail, hair etc., in the same way, when the body becomes blind, i.e. without eyes, the reflected self becomes blind, since it is equal to a part of the body, like nail, hair etc. When the body becomes srāma (disabled) it (the reflected-Self) becomes srāma. A person who has only one eye is called srāma. Since the one-eyed also can be regarded as blind, he who has his eye(s) constantly flowing or nose blowing, is said to be a srāma. Parivṛkṇa is one whose leg or hand is broken. When the body becomes one-eyed or crippled, the reflected self, too, becomes so. Similarly, when the body perishes, it also perishes.
Indra returned with fuel in hand. Prajā-pati asked: ‘Indra, you left with Virocana happy in mind. What has made you come back?’ Indra replied: ‘Lord, when the body is well decorated, the reflection is also well decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the reflection is also neat and clean. Again, suppose a person is blind. Then the reflection will show a blind body. Or if the body is lame, the reflection will show a lame body. Or if the body is hurt in some way, the reflection will show the same. Then again, if the body is destroyed, the reflection is gone. I don’t see anything good in this’.✅
sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṃ bhagavo'smiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti.Saḥ, he [Indra]; punaḥ eyāya, again went back; samit-pāṇiḥ, with fuel in hand; tam, to him; prajā-patiḥ ha uvāca, Prajā-pati said; maghavan, O Maghavan [Indra]; yat prāvrājīḥ, you left; śānta-hṛdayaḥ, satisfied; sārdham virocanena, along with Virocana; kim icchan, what do you want; punaḥ āgamaḥ iti, that you have come back again; saḥ ha uvāca, he [Indra] said; bhagavaḥ, lord; yathā eva, just as; asmin śarīre sādhu-alaṅkṛte, with this body being well decorated; khalu ayam, this [reflection of the body]; sādhu-alaṅkṛtah bhavati, is also well decorated; su-vasane su-vasanaḥ, when the body is in fine clothes, the reflection is wearing fine clothes; pariṣkṛte pariṣkṛtaḥ, when the body is neat and clean, the reflection is neat and clean; evam eva, like this; asmin andhe, if [the body] is blind; ayam andhaḥ bhavati, this [reflection] is of a blind person; srāme srāmaḥ, if the body is lame, the reflection is of a lame person; parivṛkṇe parivṛkṇaḥ, if the body is hurt, the reflection is of an injured body; asya śarīrasya eva nāśam anu, on the body’s destruction; eṣaḥ naśyati, this [reflection] is destroyed; aham atra bhogyam na paśyāmi iti, I see nothing good in this.
एवं दोषं देह-च्छाया-आत्म-दर्शने अध्यवस्य – Having thus made up his mind that the doctrine of the ‘Body-Reflection-Self’ is defective,सः समित्-पाणिः ब्रह्म-चर्यं वस्तुं पुनः एयाय। तं ह प्रजा-पतिः उवाच – मघवन् यत् शान्त-हृदयः प्राव्राजीः प्रगतवान् असि विरोचनेन सार्धं किम् इच्छन् पुनः आगमः इति। विजानन् अपि पुनः पप्रच्छ इन्द्र-अभिप्राय-अभिव्यक्तये – “यद् वेत्थ तेन मा उपसीद” (ChanU.7.1.1) इति यद्वत्। तथा च स्वाभिप्रायं प्रकटम् अकरोत् – यथा एव खलु अयम् इत्यादि। एवम् एव इति च अन्वमोदत प्रजा-पतिः। In this doctrine of the reflected self or in the doctrine of the identity of the body with the Self, I find nothing beneficial. Thus having discerned evil in the perception of identity of the reflected image with the Self, he came back again with fuel in hand to live the life of a Brahma-carī. Prajā-pati said to him, ‘O Indra, you had gone away with Virocana, composed in mind. Desiring what have you come back?’ Though Prajā-pati knew it, he asked about it in order to know the intention of Indra. ‘You approach me telling what you know already’. Such was the attitude (of Prajā-pati) and accordingly, when Indra expressed his view in such words as, ‘Just as this (reflection)’ etc., Prajā-pati complimented him by saying, ‘This is indeed so’.ननु तुल्येऽक्षिपुरुषश्रवणे, देहच्छायाम् इन्द्रोऽग्रहीदात्मेति देहमेव तु विरोचनः, तत्किंनिमित्तम्? (Doubt): When the instruction ‘the Puruṣa seen in the eye’ is heard by both alike, how is it that Indra conceived the reflection of the body as the Self, and Virocana conceived the body itself as the Self?तत्र मन्यते। यथा इन्द्रस्य उदशरावादिप्रजापतिवचनं स्मरतो देवानप्राप्तस्यैव आचार्योक्तबुद्ध्या छायात्मग्रहणं तत्र दोषदर्शनं च अभूत्, न तथा विरोचनस्य। किं तर्हि, देहे एव आत्मदर्शनम्। नापि तत्र दोषदर्शनं बभूव। तद्वदेव विद्याग्रहणसामर्थ्यप्रतिबन्धदोषाल्पत्वबहुत्वापेक्षम् इन्द्रविरोचनयोश्छायात्मदेहयोर्ग्रहणम्। इन्द्रोऽल्पदोषत्वात् ‘दृश्यते’ इति श्रुत्यर्थमेव श्रद्दधानतया जग्राह। (Reply): Here the wise think thus: Indra who remembered the pan of water etc., as explained by Prajā-pati, had conceived through the idea expounded by the preceptor that the Self consisted in the reflection of the body and he also perceived the evil in that conception before he reached the gods. But that was not the case with Virocana. Then what? He had the perception that the body itself was the Self and he found no evil in it. Similarly, with regard to the capability in acquiring knowledge, there was a defect in the form of obstacle of a higher or lower degree on the part of Indra and Virocana, owing to which Indra conceived the reflection of the body as the Self and Virocana conceived the body itself as the Self. Indra whose defect was of a lower degree understood the passage, ‘This that is seen’ (ChanU.8.7.4) in the (strict) sense of the śruti, being endowed with faith (śraddhā).इतरः छायानिमित्तं देहं हित्वा श्रुत्यर्थं लक्षणया जग्राह – प्रजापतिनोक्तोऽयमिति, दोषभूयस्त्वात्। यथा किल नीलानीलयोरादर्शे दृश्यमानयोर्वाससोर्यन्नीलं तन्महार्हमिति च्छायानिमित्तं वास एवोच्यते न च्छया – तद्वदिति विरोचनाभिप्रायः। स्वचित्तगुणदोषवशादेव हि शब्दार्थावधारणं तुल्येऽपि श्रवणे ख्यापितं ‘दाम्यत दत्त दयध्वम्’ इति दकारमात्रश्रवणाच्छ्रुत्यन्तरे। निमित्तान्यपि तदनुगुणान्येव सहकारीणि भवन्ति॥ But the other (Virocana) on whom the defect hanged heavily, having given up the meaning of the śruti, conceived the body, the basis of reflection, as the Self, thinking, ‘this alone is spoken of by Prajā-pati’. Having seen in a mirror the reflection of two garments, blue and non-blue in colour, if anyone says that the bluish one is very costly, it is (assuredly) the garment which is the cause of the reflection that is thus spoken of and not the reflection. Such was the view of Virocana. It has been declared that even though the word heard is the same, the comprehension of its meaning depends on the purity or impurity of one’s own mind, as evidenced by another śruti (BrhU.5.2.3) where, by the mere hearing of the syllable da, the meaning is comprehended as dāmyata (have restraint – to the gods), datta (give in charity – to the humans) and dayadhvam (show compassion – to the demons). Even the sources (nimittas, the reasons) become (only) auxiliary (saha-kārīs) to one’s comprehension only in accordance with one’s (mental) qualities.
Prajā-pati said: ‘Indra, it is so. I will explain the matter to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajā-pati said to him:✅
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca.Evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajāpati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; vasa, stay here; aparāṇi dvā-triṃśatam, another thirty-two; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi dvā-triṃśatam varṣāṇi, for another thirty-two years; uvāsa, lived there; tasmai ha uvāca, [Prajāpati] said to him.
एवम् एव एषः मघवन्, सम्यक्त्वया अवगतम्, न छाया आत्मा – इति उवाच प्रजा-पतिः। यः मया उक्त आत्मा प्रकृतः, एतम् एव आत्मानं तु ते भूयः पूर्वं व्याख्यातम् अपि अनुव्याख्यास्यामि। यस्मात् स-कृद् व्याख्यातं दोष-रहितानाम् अवधारण-विषयं प्राप्तम् अपि न अग्रहीः। अतः केनचिद् दोषेण प्रतिबद्ध-ग्रहण-सामर्थ्यस्त्वम्। अतः तत्-क्षपणाय वस अपराणि द्वा-त्रिं-शतं वर्षाणि – इति उक्त्वा तथा उषितवते क्षपित-दोषाय तस्मै ह उवाच॥ This is exactly so, O Indra. It has been understood by you rightly. The Self does not consist in the reflection, said Prajā-pati. The Self under discussion, though spoken of earlier by me, I shall explain further to you, for, though it will be understood by the pure-hearted if explained once, you could not grasp it. Hence, on account of some sort of defect, your power of grasping has been retarded. So, for its rectification, live here for another thirty-two years. To him who, when thus advised, lived for another thirty-two years, getting rid of all the defects, Prajā-pati said:
‘That person who goes about being worshipped in dreams is the Self. It is immortal and fearless. It is Brahman.’ Indra then left happy in mind. But even before he returned to the gods, a doubt arose in his mind: ‘A person may be blind, but when he is dreaming he is not blind. He may be lame, but when he is dreaming he is not lame. There may be some defects in his body, but his dream body is not affected by them’…✅
ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa tadyadyapīdaṃ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati.Yaḥ eṣaḥ, this [person] who; svapne mahīyamānaḥ, [appearing to be] worshipped in dreams; carati, goes about; eṣaḥ ātmā, this is the Self; iti ha uvāca, [Prajā-pati] said; etat a-mṛtam a-bhayam, it is immortal and fearless; etat brahma iti, it is Brahman; saḥ ha śānta-hṛdayaḥ pravavrāja, he left happy in mind; ha a-prāpya eva, even before getting back; devān, to the gods; etat bhayam dadarśa, saw this fear [i.e., doubt]; yadi api, even if; tat idam śarīram, this body; andham bhavati, is blind; saḥ an-andhaḥ bhavati, this [dream body] is not blind; yadi srāmam a-srāmaḥ, if [the body] is lame, the [dream body] is not lame; na eva eṣaḥ asya doṣena duṣyati, nor is this [dream body] affected by the defects [of the body].
यः आत्म-अपहत-पाप्मादि-लक्षणः “यः एषः अक्षिणि” (ChanU.8.7.4) इत्यादिना व्याख्यातः एषः सः। कः असौ? The Self that is characterised as ‘devoid of sin’ etc. and that has been described as ‘The Puruṣa that is seen in the eye’ (ChanU.8.7.4), is this. What is that?यः स्वप्ने महीयमानः स्त्र्यादिभिः पूज्यमानः चरति अनेक-विधान् स्वप्न-भोगान् अनुभवति इत्यर्थः। एषः आत्मा इति ह उवाच इत्यादि समानम्। सः ह एवम् उक्तः इन्द्रः शान्त-हृदयः प्रवव्राज। सः ह अप्राप्य एव देवान् पूर्ववद् अस्मिन् अपि आत्मनि भयं ददर्श। कथम्? तद् इदं शरीरं यदि अपि अन्धं भवति, स्वप्न-आत्मा यः अन्-अन्धः सः भवति। यदि स्रामम् इदं शरीरम्, अस्रामः च सः भवति। न एव एषः स्वप्न-आत्मा अस्य देहस्य दोषेण दुष्यति॥ ‘That which moves about in dream adored, i.e. adored by women and others experiencing a variety of dream-pleasures, is the Self’, said he. The rest is same as before. When told thus, Indra went away composed in mind. Even before reaching the gods, he saw, as before, this risk with regard to the Self. How? Even if this body becomes blind, that which is the dream-self remains without blindness. Even if this body is one-eyed, that (dream-self) does not become one-eyed. ‘The dream-self does not become tainted by the defect of the body.
2. ‘…The body may be killed but the other is not killed. Nor is the dream body lame if the body is lame. Nevertheless, in dreams it may seem as if people are killing him; it may seem as if people are chasing him; it may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this’. 3. Indra returned with fuel in hand. Prajā-pati asked: ‘Indra, you left happy in mind. What has made you come back?’ Indra replied: ‘Lord, a person may be blind, but when he is dreaming he is not blind. He may be lame, but when he is dreaming he is not lame. There may be some defects in his body, but his dream body is not affected by them.’ 4. ‘The body may be killed but the other is not killed. Nor is the dream body lame if the body is lame. Nevertheless, in dreams it may seem as if people are killing him; it may seem as if people are chasing him; it may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this.’ Prajā-pati said: ‘Indra, it is so. I will explain the matter to you again. Stay here another thirty-two years.’ Indra lived another thirty-two years there. Then Prajā-pati said to him:✅
2. na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmīti.Asya vadhena na hanyate, [the dream body] is not killed when [the body] is killed; na asya srāmyeṇa srāmaḥ, nor is it lame with [the body’s] lameness; tu, nevertheless; enam eva ghnanti, as if they are killing him; vicchādayanti iva, as if they are chasing him; a-priyavettā iva bhavati, as if there is something unpleasant; api roditi iva, as if he is even weeping; aham atra bhogyam na paśyāmi iti, I see nothing good in this.3. sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṃ bhagavaḥ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati.Saḥ, he [Indra]; punaḥ eyāya, again went back; samit-pāṇiḥ, with fuel in hand; tam, to him; prajā-patiḥ ha uvāca, Prajā-pati said; maghavan, O Maghavan [Indra]; yat prāvrājīḥ, you left; śānta-hṛdayaḥ, satisfied; kim icchan, what do you want; punaḥ āgamaḥ iti, that you have come back again; saḥ ha uvāca, he [Indra] said; bhagavaḥ, lord; yadi api, even if; tat idam śarīram, this body; andham bhavati, is blind; saḥ an-andhaḥ bhavati, this [dream body] is not blind; yadi srāmam a-srāmaḥ, if [the body] is lame, the [dream body] is not lame; na eva eṣaḥ asya doṣena duṣyati, nor is this [dream body] affected by the defects [of the body].4. na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca.Asya vadhena na hanyate, [the dream body] is not killed when [the body] is killed; na asya srāmyeṇa srāmaḥ, nor is it lame with [the body’s] lameness; tu, nevertheless; enam eva ghnanti, as if they are killing him; vicchādayanti iva, as if they are chasing him; a-priyavettā iva bhavati, as if there is something unpleasant; api roditi iva, as if he is even weeping; aham atra bhogyam na paśyāmi iti, I see nothing good in this; evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajā-pati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; vasa, stay here; aparāṇi dvā-triṃśatam, another thirty-two; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi dvā-triṃśatam varṣāṇi, for another thirty-two years; uvāsa, lived there; tasmai ha uvāca, [Prajā-pati] said to him.
न अपि अस्य वधेन सः हन्यते छाया-आत्मवत्। न च अस्य स्राम्येण स्रामः स्वप्न-आत्मा भवति। यद् अध्याय-आदौ आगममात्रेण उपन्यस्तम् – “न अस्य जरया एतद् जीर्यति” (ChanU.8.1.5) इत्यादि, तद् इह न्यायेन उपपादयितुम् उपन्यस्तम्। Like the reflected self, this is not slain when the body is slain, nor does the dream-Self become one-eyed when the body is one-eyed. What is said at the outset of this chapter on the authority of the scripture viz. ‘With the old age of the body, this does not become decayed’, is brought in here for being established logically.न तावद् अयं छाया-आत्मवद् देह-दोष-युक्तः, किंतु घ्नन्ति तु एव एनम्। एव-शब्दः इव-अर्थे। घ्नन्ति इव एनं केचन इति द्रष्टव्यम्, न तु घ्नन्ति एव इति, उत्तरेषु सर्वेषु इव-शब्द-दर्शनात्। Unlike the reflected-self, this does not associate itself with the defect of the body, Yet it is as though someone kills it. Here the word eva is used in the sense of iva (as though), for, in all the sentences that follow, the word iva is seen used. Even if this is slain, as it were, by someone, this is not slain.नास्य वधेन हन्यत इति विशेषणात् घ्नन्ति त्वेवेति चेत्। नैवम्। प्रजापतिं प्रमाणीकुर्वतः अनृतवादित्वापादनानुपपत्तेः। ‘एतदमृतम्’ इत्येतत्प्रजापतिवचनं कथं मृषा कुर्यादिन्द्रः तं प्रमाणीकुर्वन्। If it is held that since there is the qualifying expression, ‘yet it is as though they kill this’, someone slays it, that is not proper, for it is not logical to say that one (like Indra) who has accepted Prajā-pati as the authority should attribute falsehood to his words. How could Indra, having accepted Prajā-pati as the authority, treat his words viz. ‘This is the immortal’ (ChanU.8.7.4) as falsehood?ननु च्छायापुरुषे प्रजापतिनोक्ते “अस्य शरीरस्य नाशमन्वेष नश्यति” (ChanU.8.9.2) इति दोषमभ्यदधात्, तथेहापि स्यात्। (Doubt): But, in the reflected-self spoken of by Prajā-pati, Indra pointed out the defect viz. ‘When it (the body) perishes, this, too, perishes’ (ChanU.8.9.2). Similar could be the case here also.नैवम्। कस्मात्? “य एषोऽक्षिणि पुरुषो दृश्यते” (ChanU.8.7.4) इति न च्छायात्मा प्रजापतिनोक्त इति मन्यते मघवान्। कथम्? अपहतपाप्मादिलक्षणे पृष्टे यदि च्छायात्मा प्रजापतिनोक्त इति मन्यते, तदा कथं प्रजापतिं प्रमाणीकृत्य पुनः श्रवणाय समित्पाणिर्गच्छेत्? जगाम च। तस्मात् न च्छायात्मा प्रजापतिनोक्त इति मन्यते। तथा च व्याख्यातम् – द्रष्टा अक्षिणि दृश्यत इति। (Reply): This is not so. Why? Indra thinks that it is not the reflected-self that was referred to by Prajā-pati when he said, ‘This Puruṣa seen in the eye’. Why? When asked about the Self characterised by such terms as ‘devoid of sin’, if he had thought that it was the reflected-self that was spoken of by Prajā-pati, why did he go over to him again holding him as the authority, with fuel in hand, to hear him? Admittedly he had gone. Therefore, he thinks that the reflected-self was not spoken of by Prajā-pati. Accordingly, it has been interpreted that ‘The seer seen in the eye’ is meant.तथा विच्छादयन्ति इव विद्रावयन्ति इव, तथा च पुत्रादि-मरण-निमित्तम् अप्रिय-वेत्ता इव भवति। अपि च स्वयम् अपि रोदिति इव। Similarly, it is as though people put this to flight; this becomes conscious, as it were, of the unpleasantness resulting from son’s death etc. Moreover, this is even weeping, as it were.ननु अप्रियं वेत्त्येव, कथं वेत्तेव इति उच्यते? (Doubt): This really is conscious of unpleasantness. Then why say, ‘this becomes conscious, as it were’.न, अमृताभयत्ववचनानुपपत्तेः, “ध्यायतीव” (BrhU.4.3.7) इति च श्रुत्यन्तरात्। (Reply): No, for it is not consistent with such terms as ‘immortal, fearless’, and also since there is another śruti-text, ‘It meditates, as it were’ (BrhU.4.3.7).ननु प्रत्यक्षविरोध इति चेत्? (Doubt): Does it not contradict direct experience?न, शरीरात्मत्वप्रत्यक्षवद्भ्रान्तिसम्भवा। (Reply): No, for, like direct perception of the body being the Self, this, too, springs up from delusion.तिष्ठतु तावद् अप्रिय-वेत्ता इव न वेति। न अहम् अत्र भोग्यं पश्यामि। स्वप्न-आत्म-ज्ञाने अपि इष्टं फलं न उपलभे इत्यभिप्रायः। Leave alone the issue whether conscious of the unpleasantness or not. The assertion, ‘I find nothing beneficial in this’ goes to show that even from the knowledge of the dream-Self, the desired effect is not forthcoming. This is the drift.एवम् एव एषः तव अभिप्रायेण इति वाक्य-शेषः, आत्मनः अमृता-अभय-गुणवत्त्वस्या अभिप्रेतत्वात्। This is indeed so, according to your view. Thus should the sentence be completed. But according to me, the Self is endowed with the attributes such as ‘immortal’, ‘fearless’.द्विः उक्तम् अपि न्यायतः मया, यथावद् न अवधारयति, तस्मात् पूर्ववत् अस्य अद्य अपि प्रतिबन्ध-कारणम् अस्ति इति मन्वानः तत्-क्षपणाय वस अपराणि द्वा-त्रिं-शतं वर्षाणि ब्रह्म-चर्यम् इति आदिदेश प्रजा-पतिः। तथा उषितवते क्षपित-कल्मषाय आह॥ ‘Though I had instructed him logically, he has not understood it properly. Therefore, the cause of obstacle exists still, as before’. Thinking thus Prajā-pati, with a view to remove it, commanded, ‘Live here again in Brahma-carya for another thirty-two years. To Indra who thus lived there as advised, with all evils being destroyed, Prajā-pati said:
1. Prajā-pati said: ‘When the self is sleeping, with all its organs inactive, it is free from worry and has no dreams. This is what the Self is like [i.e., it is spotless]. It is immortal and fearless. It is Brahman.’ Indra left happy in mind. But even before he got back to the gods, he was troubled by a doubt: ‘When the self is in deep sleep, it is not able to recognize itself as “I am so-and-so,” as it does when it is awake. Not only that, it does not even recognize beings around it. It is as if the self has been obliterated. I don’t see that anything good will come from this’. 2. Indra returned with fuel in hand. Prajā-pati asked: ‘Indra, you left happy in mind. What has made you come back?’ Indra replied: ‘Lord, when the self is in deep sleep, it is not able to recognize itself as “I am so-and-so,” as it does when it is awake. Not only that, it does not even recognize beings around it. It is as if the self has been obliterated. I don’t see anything good coming from this’.✅
1. tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha khalvayamevaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti.Yatra tat etat, when this [self]; suptaḥ, is sleeping; samastaḥ, all organs inactive; samprasannaḥ, free from worry; svapnam na vijānāti, does not have any dreams; eṣaḥ ātmā, this is the Self [free from sin]; iti ha uvāca, [Prajā-pati] said; etat a-mṛtam a-bhayam, it is immortal and fearless; etat brahma iti, it is Brahman; saḥ ha śānta-hṛdayaḥ pravavrāja, he [Indra] left happy in mind; a-prāpya eva devān, but even before getting back to the gods; saḥ etat bhayam dadarśa, he saw this fear [i.e., difficulty]; ayam, this [self]; nāha khalu samprati, does not while [at that time, in deep sleep]; evam, in this way [i.e., as when awake]; ātmānam jānāti, know itself; ayam aham asmi iti, I am so-and-so; na eva imāni bhūtāni, nor even all these beings; vināśam eva apītaḥ bhavati, as if he becomes obliterated; na aham atra bhogyam paśyāmi iti, I don’t see any good in this.2. sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṃ bhagava evaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti.Saḥ, he [Indra]; punaḥ eyāya, again went back; samit-pāṇiḥ, with fuel in hand; tam, to him; prajā-patiḥ ha uvāca, Prajā-pati said; maghavan, O Maghavan [Indra]; yat prāvrājīḥ, you left; śānta-hṛdayaḥ, satisfied; kim icchan, what do you want; punaḥ āgamaḥ iti, that you have come back again; saḥ ha uvāca, he [Indra] said; bhagavaḥ, lord; ayam, this [self]; nāha khalu samprati, does not [nāha = na aha = na eva] while [in deep sleep]; evam, in this way [i.e., as when awake]; ātmānam jānāti, know itself; ayam aham asmi iti, I am so-and-so; na eva imāni bhūtāni, nor even all these beings; vināśam eva apītaḥ bhavati, as if he becomes obliterated; na aham atra bhogyaṃ paśyāmi iti, I don’t see anything good coming from this.
पूर्ववद् “एतं तु एव ते” (ChanU.8.10.4) इत्यादि उक्त्वा – ‘To you I shall (explain it further)’. Saying thus, as before,तद् यत्र एतत् सुप्तः इत्यादि व्याख्यातं वाक्यम्। अक्षिणि यः द्रष्टा स्वप्ने च महीयमानः चरति सः एषः सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानाति, एषः आत्मा इति ह उवाच एतद् अमृतम् अभयम् एतद् ब्रह्म इति स्व-अभिप्रेतम् एव। The sentence beginning with ‘when one is fast asleep’ etc. has already been explained (ChanU.8.6.3). ‘The Puruṣa who is the seer in the eye and who moves adored in dream, is this Self that is fast asleep and serene and that experiences no dream’, said Prajā-pati. ‘He is the immortal, the fearless; he is Brahman’. Thus he made his view clear.मघवान् तत्र अपि दोषं ददर्श। कथम्? नाह न एव सुषुप्त-स्थः अपि आत्मा खलु अयं सम्प्रति सम्यग् इदानीं च आत्मानं जानाति न एवं जानाति। कथम्? अयम् अहम् अस्मि इति। नः एव इमानि भूतानि च इति। यथा जाग्रति स्वप्ने वा। अतः विनाशम् एव विनाशम् इव इति पूर्ववद् द्रष्टव्यम्। अपीतः अपिगतः भवति। विनष्टः इव भवति इत्यभिप्रायः। Even in this Indra found a defect. How? The Self remaining in sleep certainly does not know itself rightly in that state, does not know as such. How? As, ‘This one I am’. Nor does it know these other beings as it knows during the waking or dream states. Hence he has gone to (the state of) destruction, as it were. The word eva in vināśam eva is to be meant as iva as before. Thus, he has become lost as it were. This is the drift.ज्ञाने हि सति ज्ञातुः सद्-भावः अवगम्यते, न असति ज्ञाने। न च सुषुप्तस्य ज्ञानं दृश्यते। अतः विनष्टः इव इत्यभिप्रायः। न तु विनाशम् एव आत्मनः मन्यते अमृत-अभय-वचनस्य प्रामाण्यम् इच्छन्॥ Consciousness (jñāna) being present, the knower knows to be existent, not when consciousness is absent. Consciousness is not seen in one in deep sleep. Hence he has become lost, as it were. This is the drift. But he (Indra) does not think of the destruction of the Self as such, for the authority of the words such as ‘immortal’ and ‘fearless’ appeals to him.
Prajā-pati said: ‘Indra, it is so. I will explain the matter to you again – that and none other than that. Stay here another five years.’ Indra lived there another five years. The total time Indra spent thus was one hundred and one years. This is what sages refer to when they say, ‘Indra lived with Prajā-pati for one hundred and one years practising brahma-carya.’ Then Prajā-pati said to him:✅
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśataṃ sampeduretattadyadāhurekaśataṃ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca.Evam eva eṣaḥ, it is like that; maghavan, O Maghavan; iti ha uvāca, [Prajā-pati] said; etam tu eva bhūyaḥ anuvyākhyāsyāmi, I will explain it once again; te, to you; na u eva anyatra etasmāt that and none other than that; vasa, stay here; aparāṇi pañca, another five; varṣāṇi iti, years; saḥ, he [Indra]; ha aparāṇi pañca varṣāṇi, for another five years; uvāsa, lived there; tāni eka-śatam sampeduḥ, one hundred and one [years] were completed; etat tat yat āhaḥ, this is what it is when people say; maghavān prajā-patau brahma-caryam uvāsa, Indra lived with Prajā-pati practising brahma-cārya; eka-śatam ha vai varṣāṇi iti, one hundred and one years; tasmai ha uvāca, [Prajā-pati] said to him.
पूर्ववद् – Same as before.एवम् एव इति उक्त्वा आह – यः मया उक्तः त्रिभिः पर्यायैः तम् एव एतं नो एव अन्यत्र एतस्माद् आत्मनः अन्यं कंचन, किं तर्हि, एतम् एव व्याख्यास्यामि। स्वल्पः तु दोषः तव अवशिष्टः, तत्-क्षपणाय वस अपराणि अन्यानि पञ्च वर्षाणि – इति उक्तः सः तथा चकार। तस्मै मृदित-कषायादि-दोषाय स्थान-त्रय-दोष-सम्बन्ध-रहितम् आत्मनः स्व-रूपम् अपहत-पाप्मत्वादि-लक्षणं मघवते तस्मै ह उवाच। ‘This is indeed so’. Saying thus, he added, ‘What has been described by me through three courses is this alone and none other whatsoever than this Self. I shall (now) explain what it is. A little of the evil still remains with you. Live here for another five years to get rid of it’. He lived there as advised. To him that Indra who has become free from the taint of evil, Prajā-pati described the nature of the Self that is devoid of any association with the evils of the three states and that is endowed with the characteristics ‘devoid of sin’ etc.तानि एक-शतं वर्षाणि सम्पेदुः सम्पन्नानि बभूवुः। यद् आहुः लोके शिष्टाः – एक-शतं ह वै वर्षाणि मघवान् प्रजापतौ ब्रह्म-चर्यम् उवास इति। तद् एतद् द्वा-त्रिं-शतम् इत्यादिना दर्शितम् इति आख्यायिकातः अपसृत्य श्रुत्या उच्यते। एवं किल तद् इन्द्रत्वाद् अपि गुरुतरम् इन्द्रेण अपि महता यत्नेन एकोत्तर-वर्ष-शत-कृत-आयासेन प्राप्तम् आत्म-ज्ञानम्। अतः न अतः परं पुरुष-अर्थ-अन्तरम् अस्ति इति आत्म-ज्ञानं स्तौति॥ Those hundred and one years became years of accomplishment. Hence, in this world the wise say, ‘Verily for a hundred and one years Indra lived with Prajā-pati in celibacy’. Keeping back from the narrative, the śruti speaks independently of what has been shown by the number ‘thirty-two’ etc. Thus indeed it is more important than the very status of Indra, for even by Indra, this knowledge of the Self could be acquired only through a great and persistent effort of one hundred and one years. Hence, there is no greater goal of life than it. Thus is the knowledge of the Self eulogised.
Indra, this body is mortal. It has been captured by death. Yet it is the base [adhiṣṭhāna] of the Self [Ātman], which is immortal and formless. One who has a body is subject to both happiness and unhappiness. In fact, there is no end to happiness and unhappiness so long as one has a body. But when a person is free from the body, nothing good or bad can touch him.✅
maghavanmartyaṃ vā idaṃ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ.Maghavan, O Maghavan [Indra]; martyam vai idam śarīram, this body is mortal [subject to death]; āttam mṛtyunā, it has been captured by death; tat, that [body]; asya a-mṛtasya a-śarīrasya ātmanaḥ adhiṣṭhānam, is the foundation of this immortal and formless Self; āttaḥ vai sa-śarīraḥ priya-apriyābhyām, one who has a body is subject to good and evil; sa-śarīrasya sataḥ, for one who has a body; priya-apriyayoḥ apahatiḥ na asti, there is no end to good and evil; a-śarīram vāva santam, but one who is without a body; priya-apriye na spṛśataḥ, is not touched by good and evil.
मघवन् मर्त्यं वै मरण-धर्मि इदं शरीरम्। यद् मन्यसे अक्षि-आधारादि-लक्षणः सम्प्रसाद-लक्षणः आत्मा मया उक्तः विनाशम् एव ‘अपीतः भवति’ इति। शृणु तत्र कारणम् – यद् इदं शरीरं वै यत् पश्यसि तद् एतत् मर्त्यं विनाशि। तत् च आत्तं मृत्युना ग्रस्तं सततम् एव। कदाचिद् एव म्रियते इति मर्त्यम् इति उक्ते न तथा संत्रासः भवति, यथा ग्रस्तम् एव सदा व्याप्तम् एव मृत्युना इति उक्ते – इति वैराग्यार्थं विशेषः इति उच्यते – आत्तं मृत्युना इति। कथं नाम देह-अभिमानतः विरक्तः सन् निवर्तत इति। शरीरम् इति अत्र सह इन्द्रिय-मनोभिः उच्यते। O Indra, this body is mortal, i.e. endowed with the attribute of mortality. If you think that the Self described by me as the support of the eye and as serene, goes to destruction, as it were, hear the reason of it. The body that you see is mortal, i.e. perishable. And that (body) is ever held by death. The word ‘mortal’ is used in the sense that it will die one day. In that case there will not be so much fear as when one says that it is always held, pervaded, by death. Hence, in order to arouse dispassion it is said specifically that it is ever held by death, (for the object is) how the one identifying oneself with the body can be set free from it. Here the body itself is spoken of as inclusive of the senses and the mind.तत् शरीरम् अस्य सम्प्रसादस्य त्रि-स्थानतया गम्यमानस्य अमृतस्य मरणादि-देह-इन्द्रिय-मनो-धर्म-वर्जितस्य इत्येतत्। अमृतस्य इति अनेन एव अशरीरत्वे सिद्धे पुनः अशरीरस्य इति वचनं वाय्वादिवत् सावयवत्व-मूर्तिमत्त्वे मा भूताम् इति। आत्मनः भोग-अधिष्ठानम्। आत्मनः वा सतः ईक्षितुः तेजो-अब्-अन्नादि-क्रमेण उत्पन्नम् अधिष्ठानम्। जीव-रूपेण प्रविश्य सद् एव अधितिष्ठति अस्मिन् इति वा अधिष्ठानम्। This body is the seat of the serene one that is immortal, that is known as being associated with the three states (waking etc., but is devoid of the attributes such as mortality and the rest which belong to the body, senses and mind. The bodilessness of the Self is derived from the word a-mṛtasya (of the immortal). But the use again as a-śarīrasya (of the bodiless) is to avoid thinking that it has parts and forms like air etc. It is the seat (adhiṣṭhāna) of enjoyment of the Self. Or it is the seat that has arisen in the succession of fire, water and food through the reflection of the Self that is Sat. Or since Sat itself, having entered in it in the form of Jīva, occupies it, it is the seat.यस्य इदम् ईदृशं नित्यम् एव मृत्यु-ग्रस्तं धर्माधर्म-जनितत्वात् प्रियवद् अधिष्ठानम्, तद्-अधिष्ठितः तद्वान् स-शरीरः भवति। अशरीर-स्व-भावस्य आत्मनः तद् एव अहं शरीरं शरीरम् एव च अहम् – इति अविवेकाद् आत्म-भावः स-शरीरत्वम्। अतः एव स-शरीरः सन् आत्तः ग्रस्तः प्रियाप्रियाभ्याम्। प्रसिद्धम् एतत्। He (the Self) who has such a seat as this which is ever held by death and which, being the product of good and evil, is the source of pleasantness and unpleasantness, who occupies it and who is associated with it, is sa-śarīra (embodied). That fact of the Self of the nature of bodilessness becoming embodied consists in Its identification with the body through the non-discrimination such as, ‘I indeed am the body and the body indeed is myself’. Hence it is well-known that the embodied Self is held by pleasant and unpleasant (experiences).तस्य च न वै स-शरीरस्य सतः प्रियाप्रिययोः बाह्य-विषय-संयोग-वियोग-निमित्तयोः ‘बाह्य-विषय-संयोग-वियोगौ मम’ इति मन्यमानस्य अपहतिः विनाशः उच्छेदः संतति-रूपयोः न अस्ति इति। तं पुनः देहाभिमानाद् अशरीर-स्वरूप-विज्ञानेन निवर्तित-अविवेक-ज्ञानम् अशरीरं सन्तं प्रियाप्रिये न स्पृशतः। स्पृशिः प्रत्येकं सम्बध्यतः इति, प्रियं न स्पृशति अप्रियं न स्पृशति इति वाक्य-द्वयं भवति। “न म्लेच्छा-अशुचि-अधार्मिकैः सह संभाषेत” (GautSmr.1.9.17) इति यद्वत्। धर्माधर्म-कार्ये हि ते। अशरीरता तु स्व-रूपम् इति तत्र धर्माधर्मयोः असम्भवात् तत्-कार्य-भावः दूरतः एव इति अतः न प्रियाप्रिये स्पृशतः। In the case of the embodied Self that thinks, ‘The union and separation of external objects is mine’, there can be no end to, no cessation of, the pleasant and the unpleasant experiences arising from the union and separation of the external objects and assuming the form of an uninterrupted flow. But pleasantness and unpleasantness do not touch him who, by means of the knowledge of the (Self’s) bodiless nature, has ceased from the non-discriminative knowledge resulting from the identification with the body, and has become bodiless (by conviction). Since the verb ‘touch’ has particular bearing on ‘pleasant’ and ‘unpleasant’, there shall be two sentences viz. ‘Pleasantness does not touch him; unpleasantness does not touch him’. This is like saying, ‘Speak not with a barbarian, an impure and unrighteous man’. They (pleasantness and unpleasantness) are the effects of virtue and vice. But bodilessness is the nature of the Self. Hence the question of virtue and vice does not arise here. As such, their effects viz. pleasantness and unpleasantness do not touch (affect) it.ननु यदि प्रियमप्यशरीरं न स्पृशतीति, यन्मघवतोक्तं सुषुप्तस्थो विनाशमेवापीतो भवतीति, तदेवेहाप्यापन्नम्। (Doubt): If pleasantness and unpleasantness do not affect the bodiless Self, then what Indra has said in the words, ‘The man who is fast asleep has gone to destruction, as it were’, is applicable here also.नैष दोषः, धर्माधर्मकार्ययोः शरीरसम्बन्धिनोः प्रियाप्रिययोः प्रतिषेधस्य विवक्षितत्वात् – अशरीरं न प्रियाप्रिये स्पृशत इति। आगमापायिनोर्हि स्पर्शसब्दो दृष्टः – यथा शीतस्पर्श उष्णस्पर्श इति, न त्वग्नेरुष्णप्रकाशयोः स्वभावभूतयोरग्निना स्पर्श इति भवति। तथा अग्नेः सवितुर्वा उष्णप्रकाशवत् स्वरूपभूतस्य आनन्दस्य प्रियस्यापि नेह प्रतिषेधः, “विज्ञानमानन्दं ब्रह्म” (BrhU.3.9.28) “आनन्दो ब्रह्म” (TaitU.3.6.1) इत्यादिश्रुतिभ्यः। इहापि भूमैव सुखमित्युक्तत्वात्। (Reply): This is no defect, for what is meant here is the denial of pleasantness and unpleasantness – the effects of good and evil associated with the body. Pleasantness and unpleasantness do not affect the bodiless Self. The word sparśa (touch) is seen used to denote those that come and go, as in śīta-sparśa (feeling cold) uṣṇa-sparśa (feeling hot) etc. Heat and light which are the attributes of fire are not touched (felt) by fire itself. Similarly, as the heat and light of fire and the sun are not denied, no denial is made here of the bliss or pleasantness also which is the very nature of the Self, as evidenced by the śrutis, ‘Brahman is knowledge, Bliss’ (BrhU.3.9.28), ‘Brahman is Bliss’ (TaitU.3.6.1) etc., and also since it is declared in this Upaniṣad, ‘That which is infinite indeed is happiness’ (ChanU.7.23.1).ननु भूम्नः प्रियस्य एकत्वे असंवेद्यत्वात् स्वरूपेणैव वा नित्यसंवेद्यत्वात् निर्विशेषतेति न इन्द्रस्य तदिष्टम्, “नाह खल्वयं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामि” (ChanU.7.11.2) इत्युक्तत्वात्। तद्धि इन्द्रस्येष्टम् – यद्भूतानि च आत्मानं च जानाति, न च अप्रियं किंचिद्वेत्ति, स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान् येन ज्ञानेन। (Doubt): But inasmuch as the Infinite and the pleasant are identical, the pleasantness is not an object of knowledge. Or if pleasantness is the nature of the Infinite itself, it is ever known. Since it is then indistinguishable, this is not what Indra likes, as is evidenced by his saying, ‘Certainly this one does not know himself as “This one I am”, nor these beings. He has gone to destruction, as it were. I find nothing beneficial in this’ (ChanU.7.11.2). That knowledge indeed is liked by Indra by which the Self can know all the beings and Itself, without being aware of anything unpleasant, attain all the worlds and enjoy all desirable things.सत्यमेतदिष्टमिन्द्रस्य – इमानि भूतानि मत्तोऽन्यानि, लोकाः कामाश्च सर्वे मत्तो अन्ये, अहमेषां स्वामीति। न त्वेतदिन्द्रस्य हितम्। हितं च इन्द्रस्य प्रजापतिना वक्तव्यम्। व्योमवदशरीरात्मतया सर्वभूतलोककामात्मत्वोपगमेन या प्राप्तिः, तद्धितमिन्द्राय वक्तव्यमिति प्रजापतिना अभिप्रेतम्। न तु राज्ञो राज्याप्तिवदन्यत्वेन। तत्रैवं सति कं केन विजानीयादात्मैकत्वे इमानि भूतान्ययमहमस्मीति। (Reply): True. ‘All these beings are different from me; all these worlds and desires are different from me. I am their master’. Thus Indra desired. But this is not beneficial to Indra. What is beneficial to him is to be said by Prajā-pati. The view of Prajā-pati is that it is to be shown that the attainment of what constitutes the Self of the entire world of beings and desires through the knowledge of the nature of bodilessness which is like Ākāśa, is beneficial to Indra. It is not to be accomplished by means of something different, like the annexation of the territory by a king. Under such circumstances, when the Self has become identical, who will know through whom, ‘These are beings’, ‘This I am’.नन्वस्मिन्पक्षे “स्त्रीभिर्वा यानैर्वा” (ChanU.8.12.3) “स यदि पितृलोककामः” (ChanU.8.2.1) “स एकधा भवति” (ChanU.7.26.2) इत्याद्यैश्वर्यश्रुतयोऽनुपपन्नाः। (Doubt): According to this view, the śruti-passages pointing to prosperity such as ‘Rejoicing with women or vehicles’, (ChanU.8.12.3). ‘If he becomes desirous of the world of the fathers’ (ChanU.8.2.1), ‘He is one’ (ChanU.7.26.2) would become irrelevant.न, सर्वात्मनः सर्वफलसम्बन्धोपपत्तेरविरोधात् – मृद इव सर्वघटकरककुण्डाद्याप्तिः। (Reply): No, because, for one who has become the All-Self (Sarva-ātmā), the possibility to associate with all effects is unopposed, even as clay has access to everything in the form of a jar, a water-pot (of an ascetic), a bowl etc.ननु सर्वात्मत्वे दुःखसम्बन्धोऽपि स्यादिति चेत्। (Doubt): But, in one’s becoming the All-Self, there can be the contact even with pain.न, दुःखस्याप्यात्मत्वोपगमादविरोधः। आत्मन्यविद्याकल्पनानिमित्तानि दुःखानि – रज्ज्वामिव सर्पादिकल्पनानिमित्तानि। सा च अविद्या अशरीरात्मैकत्वस्वरूपदर्शनेन दुःखनिमित्ता उच्छिन्नेति दुःखसम्बन्धाशङ्का न सम्भवति। (Reply): No, there is no contradiction, inasmuch as it is a settled fact that pain, too, becomes identified with the Self. Sufferings in the Self are imagined through causes arising from ignorance, even as snake etc. arise on a rope due to imagination resulting from ignorance. And that ignorance forming the cause of pain becomes extirpated consequent on the perception of the nature of identity of the bodilessness with the Self. Hence no doubt can arise here with regard to the contact with pain.शुद्धसत्त्वसङ्कल्पनिमित्तानां तु कामानाम् ईश्वरदेहसम्बन्धः सर्वभूतेषु मानसानाम्। पर एव सर्वसत्त्वोपाधिद्वारेण भोक्तेति सर्वाविद्याकृतसंव्यवहाराणां पर एव आत्मा आस्पदं नान्योऽस्तीति वेदान्तसिद्धान्तः। The mental aspirations caused by will (saṅkalpa) arising out of a pure mind, has relationship with all creatures through the body of Īśvara. Inasmuch as the Supreme itself, being the primary cause of all beings, is the enjoyer, the supreme Self itself is the basis of all the dealings caused by ignorance and none else. This is the settled doctrine of the texts of Vedānta.‘य एषोऽक्षिणि पुरुषो दृश्यते’ इति च्छायापुरुष एव प्रजापतिना उक्तः, स्वप्नसुषुप्तयोश्च अन्य एव, न परोऽपहतपाप्मत्वादिलक्षणः, विरोधात् इति केचिन्मन्यन्ते। छायाद्यात्मनां च उपदेशे प्रयोजनमाचक्षते। आदावेव उच्यमाने किल दुर्विज्ञेयत्वात्परस्य आत्मनः अत्यन्तबाह्यविषयासक्तचेतसः अत्यन्तसूक्ष्मवस्तुश्रवणे व्यामोहो मा भूदिति। Some think (as follows:). The Statement, ‘This Puruṣa seen in the eye’ etc. spoken of by Prajā-pati was with regard to the reflected self, itself. Similarly, in dream and deep sleep also, a different Puruṣa has been described, not the Supreme characterised as ‘devoid of sin’ etc., since it involves a contradiction. And they point out the usefulness of the instruction regarding the reflected self, for since the supreme Self is extremely hard to understand, if the extremely subtle thing is explained at the very out set there may occur, while listening, some (sort of) embarrassment in those whose minds are deeply attached to external objects.यथा किल द्वितीयायां सूक्ष्मं चन्द्रं दिदर्शयिषुः वृक्षं कंचित्प्रत्यक्षमादौ दर्शयति – पश्य अमुमेष चन्द्र इति, ततोऽन्यं ततोऽप्यन्यं गिरिमूर्धानं च चन्द्रसमीपस्थम् – एष चन्द्र इति, ततोऽसौ चन्द्रं पश्यति, एवमेतत् ‘य एषोऽक्षिणि’ इत्याद्युक्तं प्रजापतिना त्रिभिः पर्यायैः, न पर इति। चतुर्थे तु पर्याये देहान्मर्त्यात्समुत्थाय अशरीरतामापन्नो ज्योतिःस्वरूपम्। यस्मिन्नुत्तमपुरुषे स्त्रयादिभिर्जक्षत्क्रीडन् रममाणो भवति, स उत्तमः पुरुषः पर उक्त इति च आहुः। A man who wants to show the indistinct moon on the second day,
[•The moon on the second day of its appearance in the western sky is called Candra rekha (i.e. moon bearing the semblance of a narrow line). Its form then is therefore indistinct.•]
points at first to a tree seen directly and says, ‘Look, this is the moon’. Thereafter, he shows another and again another and then the top of the hill that exists near the moon and says, ‘This is the moon’. Then the other sees the moon. Similarly, what Prajā-pati has explained in such words as, ‘This seen in the eye’, in three ways is not about the Supreme. But (he who is referred to) at the fourth time in, ‘He who, having risen from the mortal body and having attained the bodilessness in the form of the highest light in the excellent Puruṣa, lives sporting with women, eating with them and rejoicing, is the excellent Puruṣa’ (ChanU.8.12.3), is the Supreme spoken of above. Thus they say further.सत्यम्, रमणीया तावदियं व्याख्या श्रोतुम्। न तु अर्थोऽस्य ग्रन्थस्य एवं सम्भवति। कथम्? ‘अक्षिणि पुरुषो दृश्यते’ इत्युपन्यस्य शिष्याभ्यां छायात्मनि गृहीते तयोस्तद्विपरीतग्रहणं मत्वा तदपनयाय उदशरावोपन्यासः “किं पश्यथः” (ChanU.8.8.1) इति च प्रश्नः साध्वलंकारोपदेशश्च अनर्थकः स्यात्, यदि छायात्मैव प्रजापतिना ‘अक्षिणि दृश्यते’ इत्युपदिष्टः। किंच यदि स्वयमुपदिष्ट इति ग्रहणस्याप्यपनयनकारणं वक्तव्यं स्यात्। स्वप्नसुषुप्तात्मग्रहणयोरपि तदपनयकारणं च स्वयं ब्रूयात्। न च उक्तम्। तेन मन्यामहे न अक्षिणि च्छायात्मा प्रजापतिना उपदिष्टः। True, the above interpretation is very pleasant to hear, but it cannot be the interpretation of this text. Why? If Prajā-pati had described the reflected-self (chāyā-ātmā) by saying, ‘The Puruṣa seen in the eye’, on seeing that the reflected-self has been grasped by the (two) disciples from what he had described, his attempt, after having realised their erroneous conception, to remove it, the explanation regarding the pan of water, the question such as, ‘What do you see?’, and the advice to look (at themselves) after having become well-adorned, will be meaningless. Moreover, the reason will have to be cited for removing that conception, if he had instructed so himself. Again, even in the case of conception of the Self in the states of dream and deep-sleep, the reason for the removal of that conception also will have to be cited. But this is not what he had said. As such, we assume that the reflection in the eye has not been described as the Self by Prajā-pati.किं चान्यत्, अक्षिणि द्रष्टा चेत् ‘दृश्यते’ इत्युपदिष्टः स्यात्, तत इदं युक्तम्। ‘एतं त्वेव ते’ इत्युक्त्वा स्वप्नेऽपि द्रष्टुरेवोपदेशः। स्वप्ने न द्रष्टोपदिष्ट इति चेत्। न, ‘अपि रोदितीव’ ‘अप्रियवेत्तेव’ इत्युपदेशात्। न च द्रष्टुरन्यः कश्चित्स्वप्ने महीयमानश्चरति। “अत्रायं पुरुषः स्वयंज्योतिः” (BrhU.4.3.9) इति न्यायतः श्रुत्यन्तरे सिद्धत्वात्। Moreover, there is another factor. If he had instructed that it is the seer that is seen in the eye, then this will become proper. Even in the case of dream the seer has been described by saying, ‘I shall explain this further, to you.’ If it is held that the seer in dream has not been spoken of, that is not correct since there are the instructions, ‘This is even weeping, as it were’, ‘conscious of the unpleasant, as it were’ (ChanU.8.10.2). Moreover, none other than the seer moves about in dream, being adorned, as could be seen logically presented in another śruti, ‘In this state the man becomes the light himself’ (BrhU.4.3.9).यद्यपि स्वप्ने सधीर्भवति, तथापि न धीः स्वप्नभोगोपलब्धिं प्रति करणत्वं भजते। किं तर्हि, पटचित्रवज्जाग्रद्वासनाश्रया दृश्यैव धीर्भवतीति न द्रष्टुः स्वयंज्योतिष्ट्वबाधः स्यात्। Though in dream the Self is endowed with the internal organ, it does not resort to the senses for the perception of dream-objects. What then does it do? Like a picture drawn on a canvas, it only remains as an object of perception, depending upon the impression of the waking state. Hence in that state there is no discontinuance of the self-luminosity of the seer.किंचान्यत्, जाग्रत्स्वप्नयोर्भूतानि च आत्मानं च जानाति – इमानि भूतान्ययमहमस्मीति। प्राप्तौ सत्यां प्रतिषेधो युक्तः स्यात् – नाह खल्वयमित्यादि। तथा चेतनस्यैव अविद्यानिमित्तयोः सशरीरत्वे सति प्रियाप्रिययोरपहतिर्नास्तीत्युक्त्वा तस्यैवाशरीरस्य सतो विद्यायां सत्यां सशरीरत्वे प्राप्तयोः प्रतिषेधो युक्तः “अशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः” (ChanU.8.12.1) इति। एकश्चात्मा स्वप्नबुद्वान्तयोर्महामत्स्यवदसङ्गः संचरतीति श्रुत्यन्तरे सिद्धम्। Besides, there is yet another reason. In the waking and dream states, since the seer knows the beings and himself as, ‘These are beings’, ‘This one I am’, the negation, ‘This one does not know himself nor these beings’ (in deep sleep) (ChanU.8.11.2) etc. is logical. Similarly, after saying that, when the conscious Being becomes embodied the pleasant and unpleasant experiences do not come to an end, the denial in respect of the same Self that has attained incorporeity on the acquisition of knowledge, of the pleasant and unpleasant experiences incurred while possessing the body by saying, ‘Pleasantness and unpleasantness do not touch one who is bodiless’, is but logical. It can be seen from another śruti (BrhUEng.4.3.18) that the same Self moves about in the dream and waking states, unattached like a big fish.यच्चोक्तं सम्प्रसादः शरीरात्समुत्थाय यस्मिन्स्त्र्यादिभिः रममाणो भवति सोऽन्यः सम्प्रसादादधिकरणनिर्दिष्ट उत्तमः पुरुष इति, तदप्यसत्। चतुर्थेऽपि पर्याये ‘एतं त्वेव ते’ इति वचनात्। यदि ततोऽन्योऽभिप्रेतः स्यात्, पूर्ववत् ‘एतं त्वेव ते’ इति न ब्रूयान्मृषा प्रजापतिः। And the assertion that the abode called the excellent person in which the serene person (in deep sleep), after rising from the body, remains sporting with women etc. is distinct from the serene person, too, is wrong, since there are the words ‘This is indeed so’ (ChanU.8.11.3) in the fourth stage also. If in his opinion it is a person different from the above one, he (Prajā-pati) would not have said, as done earlier, ‘I shall explain this further to you’ which statement would be wrong.किंचान्यत्, तेजोबन्नादीनां स्रष्टुः सतः स्वविकारदेहशुङ्गे प्रवेशं दर्शयित्वा प्रविष्टाय पुनः तत्त्वमसीत्युपदेशः मृषा प्रसज्येत। तस्मिंस्त्वं स्त्र्यादिभिः रन्ता भविष्यसीति युक्त उपदेशोऽभविष्यत् यदि सम्प्रसादादन्य उत्तमः पुरुषो भवेत्। तथा भूम्नि “अहमेव” (ChanU.7.25.2) इत्यादिश्य ‘आत्मैवेदं सर्वम्’ इति नोपसमहरिष्यत्, यदि भूमा जीवादन्योऽभविष्यत्, “नान्योऽतोऽस्ति द्रष्टा” (BrhU.3.7.23) इत्यादिश्रुत्यन्तराच्च। सर्वश्रुतिषु च परस्मिन्नात्मशब्दप्रयोगो नाभविष्यत् प्रत्यगात्मा चेत्सर्वजन्तूनां पर आत्मा न भवेत्। तस्मादेक एव आत्मा प्रकरणी सिद्धः। There is yet another reason. Sat (Existence) that has created fire, water and food, after showing entry into the body which is its own modification, instructed him who has entered thus, ‘That thou art’. This would become false, if the excellent person were different from the serene person. If the excellent person were different from the serene person, then the instruction, ‘In It you will rejoice with women’ etc. would have been proper. If Bhūman (Infinite) were different from the Jīva, then after instructing, ‘This one indeed I am’ (ChanU.7.25.2), with regard to Bhūman, it would not have been concluded by saying, ‘The Self alone is all this’. Also this is evidenced by another śruti-text, ‘There is no other seer but Him’ (BrhU.3.7.23). If the inner Self in all beings is not the supreme Self Itself, the word Self would not have been used for the supreme Self in all the śrutis. Therefore it is proved that the Self discussed in this section is but One.न च आत्मनः संसारित्वम्, अविद्याध्यस्तत्वादात्मनि संसारस्य। न हि रज्जुशुक्तिकागगनादिषु सर्परजतमलादीनि मिथ्याज्ञानाध्यस्तानि तेषां भवन्तीति। एतेन सशरीरस्य प्रियाप्रिययोरपहतिर्नास्तीति व्याख्यातम्। यच्च स्थितमप्रियवेत्तेवेति नाप्रियवेत्तैवेति सिद्धम्। एवं च सति सर्वपर्यायेषु ‘एतदमृतमभयमेतद्ब्रह्म’ इति प्रजापतेर्वचनम्, यदि वा प्रजापतिच्छद्मरूपायाः श्रुतेर्वचनम्, सत्यमेव भवेत्। न च तत्कुतर्कबुद्ध्या मृषा कर्तुं युक्तम्, ततो गुरुतरस्य प्रमाणान्तरस्यानुपपत्तेः। Nor does the Self have transmigratory existence as transmigration is only attributed to the Self due to ignorance. Snake, silver, dirt etc. attributed through false notion to a rope, mother-of-pearl, Ākāśa etc. respectively are not there in them. Thus the fact that for the embodied one, there is no end to pleasantness and unpleasantness stands explained. The expression ‘conscious of unpleasantness, as it were’, does not mean ‘really conscious of unpleasantness’. That is why on all occasions Prajā-pati had said, ‘This is the immortal, the fearless; this is Brahman’. Or the śruti-passage in the form of utterance of Prajā-pati will ever remain true. It is not desirable to make it false through fallacious argument, for there can be no other valid proof than the śruti-texts.ननु प्रत्यक्षं दुःखाद्यप्रियवेत्तृत्वमव्यभिचार्यनुभूयत इति चेत्। न, जरादिरहितो जीर्णोऽहं जातोऽहमायुष्मान्गौरः कृष्णो मृतः – इत्यादिप्रत्यक्षानुभववत्तदुपपत्तेः। सर्वमप्येतत्सत्यमिति चेत्। अस्त्येवैतदेवं दुरवगमम्, येन देवराजोऽप्युदशरावादि-दर्शिताविनाशयुक्तिरपि मुमोहैवात्र ‘विनाशमेवापीतो भवति’ इति। If it is held that the perception of unpleasantness such as sorrow occurs directly without exception, it is not so, for it happens only like the direct experiences of, ‘I am free from old age, I am weak, I am born, I am endowed with long life, I am fair, I am dark, I am dear’ etc. If, again, it is held that all these are true, truly it is a fact which is so very difficult to understand, owing to which even the king of the gods had the delusion that ‘the Self undergoes destruction’, even when shown the evidence of Its indestructibility through the illustration of a pan of water, etc.तथा विरोचनो महाप्राज्ञः प्राजापत्योऽपि देहमात्रात्मदर्शनो बभूव। तथा इन्द्रस्य आत्मविनाशभयसागरे एव वैनाशिका न्यमज्जन्। तथा सांख्या द्रष्टारं देहादिव्यतिरिक्तमवगम्यापि त्यक्तागमप्रमाणत्वात् मृत्युविषये एव अन्यत्वदर्शने तस्थुः। तथा अन्ये काणादादिदर्शनाः कषायरक्तमिव क्षारादिभिर्वस्त्रं नवभिरात्मगुणैर्युक्तमात्मद्रव्यं विशोधयितुं प्रवृत्ताः। तथा अन्ये कर्मिणो बाह्यविषयापहृतचेतसः वेदप्रमाणा अपि परमार्थसत्यमात्मैकत्वं सविनाशमिव इन्द्रवन्मन्यमाना घटीयन्त्रवत् आरोहावरोहप्रकारैरनिशं बम्भ्रमन्ति। किमन्ये क्षुद्रजन्तवो विवेकहीनाः स्वभावत एव बहिर्विषयापहृतचेतसः। Similarly, Virocana who was highly intelligent, although a son of Prajā-pati, had the perception that the Self consisted in the mere body. Likewise, the Vaināśikas become drowned in the dreadfulness of the ocean of destruction of the Self which thought was shared by Indra. Similarly, the Sāṅkhyas, in spite of being aware that the seer is distinct from the body etc., inasmuch as they deny the authority of the Vedas, remain still tied to the notion of difference leading to mortality. In the same way, the other philosophers like the followers of Kaṇāda are engaged in purifying the substance called the Self which has nine qualities, like somebody washing a cloth that has become red with dust, by using ashes. Similarly, some others who are the performers of sacrifices, whose minds are given up to external pleasures and who, even after recognising the authority of the Vedas, think, like Indra, of the supreme Reality, the unity of the Self, as leading to destruction, go up and come down, day and night, like a water-drawing device. What then to speak of the other low creatures devoid of discrimination, whose minds are naturally given up to external pleasures?तस्मादिदं त्यक्तसर्वबाह्यैषणैः अनन्यशरणैः परमहंसपरिव्राजकैः अत्याश्रमिभिर्वेदान्तविज्ञानपरैरेव वेदनीयं पूज्यतमैः प्राजापत्यं च इमं सम्प्रदायमनुसरद्भिः उपनिबद्धं प्रकरणचतुष्टयेन। तथा अनुशासति अद्यापि ‘त एव नान्ये’ इति॥ Therefore, by those alone who have abandoned all longings for external pleasures, who turn to nothing (but the Self) for refuge, who are ascetics known as Parama-haṃsas moving about as mendicants, who have transcended the four stages of life, who are devoted to the knowledge borne by the Vedānta-texts, who are highly adored, and who adhere to the procedure laid down by Prajā-pati, is to be comprehended this principle of the Self expounded in four sections. Accordingly, even today they alone impart instruction in this and none else.
The air is formless. So also are clouds, lightning, and thunder. All these arise from the sky and assume their respective forms due to the heat of the sun…✅
aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyante.A-śarīraḥ vāyuḥ, air is formless; abhram vidyut stanayitnuḥ, light clouds, lightning, and thunder; etāni, all these; a-śarīrāṇi, are formless; tat yathā, just as; etāni, all these; amuṣmāt ākāśāt, from the sky; samutthāya, arise; param jyotiḥ upasampadya, attain the great light [i.e., are exposed to the heat of the sun in summer]; svena rūpeṇa abhiniṣpadyante, appear in their respective forms [in the rainy season].
तत्र अ-शरीरस्य सम्प्रसादस्य अविद्यया शरीरेण अविशेषतां स-शरीरताम् एव सम्प्राप्तस्य शरीरात् समुत्थाय स्वेन रूपेण यथा अभिनिष्पत्तिः, तथा वक्तव्या इति दृष्टान्तः उच्यते – In this regard, it is to be said how the bodiless serene Being, having assumed a body and become identified with it due to ignorance, could, after rising from the body, attain its own nature. Hence follows an illustration.अशरीरः वायुः, अविद्यमानं शिरः-पाण्यादिमच्-छरीरम् अस्य इति अशरीरः। किंच अभ्रं विद्युत् स्तनयित्नुः इति एतानि च अशरीराणि। तत् तत्र एवं सति वर्षादि-प्रयोजन-अवसाने यथा, अमुष्माद् इति भूमिष्ठा श्रुतिः द्यु-लोक-सम्बन्धिनम् आकाश-देशं व्यपदिशति। एतानि यथोक्तानि आकाश-समान-रूपताम् आपन्नानि स्वेन वाय्वादि-रूपेण अगृह्यमाणानि आकाशाख्यतां गतानि। Air is bodiless. Since it has no body with head, hands etc. it is bodiless. Moreover, cloud, lightning, thunder, etc. are bodiless. As these rise from the sky when the purpose of the rain etc. is served, (they become bodiless). By the word ‘that’ the śruti, which is on the earth, indicates the sky that is connected with the heavenly region. When the air etc. mentioned above attain a form similar to the sky, they become designated as sky, their recognition in their own form being rendered impossible.यथा सम्प्रसादः अविद्या-अवस्थायां शरीर-आत्म-भावम् एव आपन्नः, तानि च तथा-भूतानि अमुष्मात् द्यु-लोक-सम्बन्धिनः आकाश-देशात् समुत्तिष्टन्ति वर्षणादि-प्रयोजन-अभिनिर्वृत्तये। कथम्? शिशिर-अपाये सावित्रं परं ज्योतिः प्रकृष्टं ग्रैष्मकम् उपसम्पद्य सावित्रम् अभितापं प्राप्य इत्यर्थः। आदित्य-अभितापेन पृथग्-भावम् आपादिताः सन्तः स्वेन स्वेन रूपेण पुरो-वातादि-वायु-रूपेण स्तिमित-भावं हित्वा अभ्रम् अपि भूमि-पर्वत-हस्त्यादि-रूपेण विद्युद् अपि स्वेन ज्योतिर्-लता-आदि-चपल-रूपेण स्तनयित्नुः अपि स्वेन गर्जित-अशनि-रूपेण इति एवं प्रावृड्-आगमे स्वेन स्वेन रूपेण अभिनिष्पद्यन्ते॥ Just as the serene one, in a state of ignorance, becomes identified with the body, so do these (air etc.) that have assumed their respective forms, rise from the yonder sky which is connected with the heavenly region for serving the purposes of monsoon etc. How? When the winter is over, the intense radiation of the sun becomes productive of excessive sultriness. That is to say, having absorbed the intense heat of the sun and having come to possess their own distinct forms on account of intense heat, each becomes established in its own form. Then, giving up the inert state, the air assumes the form of the preceding wind etc. and the cloud (assumes the shape) of the earth, mountain, elephant etc. The lightning assumes its own mobile forms as a creeper of light etc. and the thunderbolt appears in its form of roaring, and as a flash of lightning. Thus, at the approach of monsoon, each gets ready in its own form.
…In the same way, the joyful self arises from the body and, attaining the light of the Cosmic Self, appears in his own form. This is the Parama-ātman, the Cosmic Self. He then freely moves about eating, playing, or enjoying himself with women, carriages, or relatives, not remembering at all the body in which he was born. Just as horses or bullocks are harnessed to carriages, similarly prāṇa [life] remains harnessed to the body [due to karma].✅
evamevaiṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanaṃ smarannidaṃ śarīraṃ sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ.Evam eva, just like that; eṣaḥ samprasādaḥ, this serene one [i.e., the individual self, after attaining Self-knowledge]; asmāt śarīrāt, from this body; samutthāya, arising; param jyotiḥ, the radiance of the Cosmic Self; upasampadya, attains; svena rūpeṇa abhiniṣpadyate, appears in his own form; saḥ uttama-puruṣaḥ, this is the Supreme Being; saḥ tatra paryeti, he goes about; jakṣat krīḍan ramamāṇaḥ, eating, playing, and enjoying himself; strībhiḥ vā, with women; yānaiḥ vā, or in carriages; jñātibhiḥ vā, or with relatives; na smaran, not remembering; upajanam idam śarīram, this body in which he was born; yathā, just as; saḥ prayogyaḥ, an animal [a horse or bullock]; ācaraṇe yuktaḥ, is harnessed to a carriage [or chariot]; evam eva, like that; ayam prāṇaḥ, this life; asmin śarīre yuktaḥ, is harnessed to the body.
यथा अयं दृष्टान्तः – As is shown by (the above) illustration,वाय्वादीनाम् आकाशादि-साम्य-गमनवद् अविद्यया संसार-अवस्थायां शरीर-साम्यम् आपन्नः अहम् अमुष्य पुत्रः जातः जीर्णः मरिष्ये – इति एवं-प्रकारं प्रजा-पतिना इव मघवान् यथोक्तेन क्रमेण न असि त्वं देहेन्द्रियादि-धर्मा तत् त्वम् असि इति प्रतिबोधितः सन् सः एषः सम्प्रसादः जीवः अस्मात् शरीराद् आकाशाद् इव वाय्वादयः समुत्थाय देहादि-विलक्षणम् आत्मनः रूपम् अवगम्य देहात्म-भावनां हित्वा इत्येतत्, स्वेन रूपेण सद्-आत्मना एव अभिनिष्पद्यते इति व्याख्यातं पुरस्तात्। It has been explained earlier that, just as the air etc. become one with the sky etc., so does the Jīva become one with the body during transmigration, owing to ignorance, thinking, ‘I am born as the son of so and so’, ‘I have become worn-out’, ‘I shall die’, and that this Jīva, the serene person, having realised in the order in which Indra was instructed by Prajā-pati, in such words as, ‘You are not possessed of the attributes of the body and senses, but you are That’, having risen from the body, as air from the sky, and, having understood the nature of the Self that is distinct from the body, i.e. having abandoned the notion of identity of the body with the Self, attains Sat, its own Self.सः येन स्वेन रूपेण सम्प्रसादः अभिनिष्पद्यते – प्राक् प्रतिबोधात् तद्-भ्रान्ति-निमित्तात् सर्पः भवति यथा रज्जुः, पश्चात् कृत-प्रकाशा रज्ज्वात्मना स्वेन रूपेण अभिनिष्पद्यते। एवं च सः उत्तम-पुरुषः उत्तमः च असौ पुरुषः च इति उत्तम-पुरुषः। सः एव उत्तम-पुरुषः। अक्षि-स्वप्न-पुरुषौ व्यक्तौ, अव्यक्तः च सुषुप्तः समस्तः सम्प्रसन्नः अशरीरः च स्वेन रूपेण इति। एषाम् एव स्वेन रूपेण अवस्थितः क्षराक्षरौ व्याकृताव्याकृतौ अपेक्ष्य उत्तम-पुरुषः। कृत-निर्वचनः हि अयं गीतासु। With what nature of its own does the serene person join? A rope which on account of delusion appeared as a snake prior to the dawn of discrimination, becomes merged into its own form as rope when seen in the light. So too, is that excellent person. One who is excellent and a person as well, is said to be an excellent person. The person in the eye and the dream-self are distinct, but the person in deep sleep is indistinct, absorbed, serene, and bodiless, in his natural form. Of these, compared to the person that is perishable and imperishable (appearing as) distinct and indistinct, the person that remains in his natural form is the excellent one. This has been explained in the Gītā also.सः सम्प्रसादः स्वेन रूपेण तत्र स्वात्मनि स्वस्थतया सर्वात्म-भूतः पर्येति क्वचिद् इन्द्राद्यात्मना जक्षत् हसन् भक्षयन् वा भक्ष्यान् उच्चावचान् ईप्सितान् क्वचिद् मनोमात्रैः सङ्कल्पाद् एव समुत्थितैः ब्राह्म-लौकिकैः वा क्रीडन् स्त्र्यादिभिः रममाणः च मनसा एव, न उपजनम्, स्त्री-पुंसयोः अन्योन्य-उपगमेन जायते इति उपजनम् आत्म-भावेन वा आत्म-सामीप्येन जायते इति उपजनम् इदं शरीरम्, तद् न स्मरन्। तत्-स्मरणे हि दुःखम् एव स्यात्, दुःखात्मकत्वात् तस्य। That serene person, having become the All-Self (Sarva–ātmā) centred in himself, moves about in himself in his own nature. Now he laughs assuming the form of Indra and others or relishes various kinds of much desired food; now rejoices with desirable objects which belong to the world of Brahman and which have arisen from a mere mental imagination, i.e. through will (saṅkalpa); or rejoicing mentally itself with women etc. without remembering (i.e. not minding) the body – this body is called upajana because it comes into being due to upagama, i.e. mutual close contact of man and woman, or it is so called because of its coming into being in the form of the Self or in the proximity of the Self, for its very remembrance is productive of pain, because it is of the nature of pain.नन्वनुभूतं चेत् न स्मरेत् असर्वज्ञत्वं मुक्तस्य। (Doubt): If he does not remember the body already borne, the liberated man cannot be omniscient.नैष दोषः। येन मिथ्याज्ञानादिना जनितम् तच्च मिथ्याज्ञानादि विद्यया उच्छेदितम्, अतस्तन्नानुभूतमेवेति न तदस्मरणे सर्वज्ञत्वहानिः। न हि उन्मत्तेन ग्रहगृहीतेन वा यदनुभूतं तदुन्मादाद्यपगमेऽपि स्मर्तव्यं स्यात्। तथेहापि संसारिभिरविद्यादोषवद्भिः यदनुभूयते तत्सर्वात्मानमशरीरं न स्पृशति, अविद्यानिमित्ताभावात्। (Reply): This is no defect, for the false knowledge etc. on account of which the body has come into being will become destroyed by knowledge. Then the question of experience of the body does not arise. As such, its non-remembrance does not constitute an obstacle to omniscience. What had been experienced by one while one was mad or under the influence of an evil spirit, is not to be remembered even after becoming free from such madness etc. Such is the case here also. What had been experienced by those who are in the transmigratory existence or who are possessed of the evil of ignorance, does not touch the All-Self, the bodiless, inasmuch as there does not exist the cause viz. ignorance.ये तु उच्छिन्नदोषैर्मृदितकषायैः मानसाः सत्याः कामा अनृतापिधाना अनुभूयन्ते विद्याभिव्यङ्ग्यत्वात्, त एव मुक्तेन सर्वात्मभूतेन सम्बध्यन्त इति आत्मज्ञानस्तुतये निर्दिश्यन्ते। अतः साध्वेतद्विशिनष्टि – “य एते ब्रह्मलोके” (ChanU.8.12.6) इति। यत्र क्वचन भवन्तोऽपि ब्रह्मण्येव हि ते लोके भवन्तीति सर्वात्मत्वाद्ब्रह्मण उच्यन्ते। The very mental longings that are true and that are perceived as being covered by the untrue by those who are free from evils and whose attachment, hatred etc. have come to an end, on account of their having been revealed by knowledge, become united with the liberated soul who has become the All-Self. This is specifically mentioned to eulogise the knowledge of the Self. Hence, the utterance, ‘The desired objects which are in the world of Brahman’ (ChanU.8.12.6) is but proper, for wherever they be, they are said to be in the Brahman-world itself, Brahman being the All-Self.ननु कथमेकः सन् नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा कामांश्च ब्राह्मलौकिकान्पश्यन्रमते इति च विरुद्धम्, यथा एको यस्मिन्नेव क्षणे पश्यति स तस्मिन्नेव क्षणे न पश्यति च इति। (Doubt): You say, ‘Though one, (as evidenced by,)“That in which one neither sees anything else nor hears anything else, nor knows anything else is the infinite”’ (ChanU.7.24.1). yet, ‘He rejoices on seeing the desired objects in the Brahman-world’. Is this not self-contradictory? It is like saying that a man does not see, and that he sees at that very moment.नैष दोषः, श्रुत्यन्तरे परिहृतत्वात्। द्रष्टुर्दृष्टेरविपरिलोपात्पश्यन्नेव भवति। द्रष्टुरन्यत्वेन कामानामभावान्न पश्यति च इति। यद्यपि सुषुप्ते तदुक्तम्, मुक्तस्यापि सर्वैकत्वात्समानो द्वितीयाभावः। “केन कं पश्येत्” (BrhU.2.4.14) इति च उक्तमेव। (Reply): This is not wrong, since another śruti-passage has refuted it in the words, ‘For the sight of the seer is not lost; the seer goes on seeing’ (BrhU.2.3.23). But, since there is no desired object apart from the seer, he does not see also. Although the absence of duality has been said with regard to deep sleep, it applies equally to the liberated soul, since everything has become the one Self. And it has been said already, ‘What shall one see and through what’ (BrhU.2.4.14).अशरीर-स्वरूपः अपहत-पाप्मादि-लक्षणः सन् कथम् एषः पुरुषः अक्षिणि दृश्यते इति उक्तः प्रजा-पतिना? तत्र यथा असौ अवक्षिणि साक्षाद् दृश्यते तद्-वक्तव्यम् इति इदम् आरभ्यते। तत्र कः हेतुः अक्षिणि दर्शने इति, आह – How is it said by Prajā-pati that this person of the nature of bodilessness, devoid of sin, is seen in the eye? Here it is to be shown how it is directly seen in the eye. Hence the śruti proceeds. Now, the cause that leads to the perception in the eye is being explained.सः दृष्टान्तः यथा प्रयोग्यः, प्रयोग्य-परः वा स-शब्दः, प्रयुज्यते इति प्रयोगः, अश्वः बलीवर्दः वा। यथा लोके, आचरति अनेन इति आचरणः रथः अनोः वा तस्मिन् आचरणे युक्तः तद्-आकर्षणाय, एवम् अस्मिन् शरीरे रथ-स्थानीये प्राणः पञ्च-वृत्तिः इन्द्रिय-मनो-बुद्धि-संयुक्तः प्रज्ञात्मा विज्ञान-क्रिया-शक्ति-द्वय-संमूर्छित-आत्मा युक्तः स्व-कर्म-फल-उपभोग-निमित्तं नियुक्तः, “कस्मिन् नु अहम् उत्क्रान्ते उत्क्रान्तः भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि इति” (PrasU.6.3) ईश्वरेण राज्ञा इव सर्वाधिकारी दर्शन-श्रवण-चेष्टा-व्यापारे अधिकृतः। तस्य एव तु मात्रा एक-देशः चक्षुरिन्द्रियं रूपोपलब्धि-द्वार-भूतम्॥ Here is that illustration. The word Saḥ (in saḥ yathā prayogyaḥ) has bearing on the term prayogya. That which is yoked (or fastened) is said to be prayogyaḥ, i.e. a horse or a bullock. Ācaraṇa is that by which the people travel. It can be a chariot or a cart. Just as a horse is tied to it for pulling, so also, to this body occupying the place of a chariot, is attached the individual soul called the Prajña-ātmā that is associated with the five activities of Prāṇa and the senses, mind and intellect, and that has become dense with the dual power viz. power of knowledge and power of action, for the enjoyment of the effects of its own karma. As declared by the śruti, ‘By whose rising shall I become risen and by whose staying shall I be staying on’ (PrasU.6.3), Īśvara has authorised Prāṇa to carry on such activities as seeing and hearing, as does a king his general superintendent.
Next, this organ of vision lies inside the space in the eyes. That is where the deity presiding over the eyes [i.e., the Self] is. The eye is the instrument through which the Self sees. Next, the one who knows ‘I am smelling this’ is the Self. The organ of smell is the instrument through which the Self smells. Next, the one who knows ‘I am speaking this’ is the Self. The organ of speech is the instrument through which the Self speaks. Next, the one who knows ‘I hear this’ is the Self. The organ of hearing is the instrument through which the Self hears.✅
atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmābhivyāhārāya vāgatha yo vededaṃ śṛṇavānīti sa ātmā śravaṇāya śrotram.Atha, then; yatra etat cakṣuḥ, where this organ of vision is; ākāśam anuviṣaṇṇam, lying inside the space [in the eye]; saḥ cākṣuṣaḥ puruṣaḥ, that is the deity presiding over the eye; darśanāya cakṣuḥ, the eye is the instrument of vision; atha, then; yaḥ veda, one who knows; idam jighrāṇi iti, I smell this; saḥ ātmā, that is the Self; gandhāya ghrāṇam, the organ of smell is the instrument of smelling; atha, then; yaḥ veda, one who knows; idam abhivyāharāṇi iti, I speak this; saḥ ātmā, that is the Self; abhivyāhārāya vāk, the organ of speech is the instrument of speaking; atha, then; yaḥ veda, one who knows; idam śṛṇavāni iti, I hear this; saḥ ātmā, that is the Self; śravaṇāya śrotram, the ear is the instrument of hearing.
अथ यत्र कृष्ण-तार-उपलक्षितम् आकाशं देह-च्छिद्रम् अनुविषण्णम् अनुषक्तम् अनुगतम्, तत्र सः प्रकृतः अशरीरः आत्मा चाक्षुषः चक्षुषि भवः इति चाक्षुषः। तस्य दर्शनाय रूपोपलब्धये चक्षुः करणम्। यस्य तत् देहादिभिः संहतत्वात् परस्य द्रष्टुः अर्थे, सः अत्र चक्षुषि दर्शनेन लिङ्गेन दृश्यते परः अशरीरः असंहतः। ‘अक्षिणि दृश्यते’ इति प्रजा-पतिना उक्तं सर्वेन्द्रिय-द्वारोपलक्षणार्थम्। सर्व-विषयोपलब्धा हि सः एव इति। स्फुटोपलब्धि-हेतुत्वात् तु ‘अक्षिणि’ इति विशेष-वचनं सर्व-श्रुतिषु। ‘अहम् अदर्शम् इति तत् सत्यं भवति’ इति च श्रुतेः। Then, in that state when the eye, which is the opening in the body, merges in the space metaphorically indicated by the black pupil, the bodiless Self under discussion is said to be abiding in the eye. The sense organ called the eye is for his seeing, i.e. for him to see the forms. He, the supreme and bodiless Self, on account of being associated with the body etc. is seen in the eye to be transcendental (paraḥ), bodiless and unassociated, from the act of seeing which serves as the ground for inference. The utterance, ‘seen in the eye’, of Prajā-pati is with a view to indicate the openings of all the sensory organs. The meaning is, that indeed renders possible the perception of all objects. Inasmuch as seeing serves as a clear evidence of perception, the qualifying term akṣiṇi (in the eye) can be seen in all the śrutis, as evidenced by the passage, ‘It is true because I have seen it’.अथ अपि यः अस्मिन् देहे वेद। कथम्? ‘इदं सु-गन्धि दुर्-गन्धि वा जिघ्राणि’ इति ‘अस्य गन्धं विजानीयाम्’ इति, सः आत्मा। तस्य गन्धाय गन्ध-विज्ञानाय घ्राणम्। अथ यः वेद ‘इदं वचनम् अभिव्याहराणि’ इति, वदिष्यामि इति, सः आत्मा। अभिव्याहरण-क्रिया-सिद्धये करणं वाग्-इन्द्रियम्। अथ यः वेद – ‘इदं शृणवानि’ इति, सः आत्मा, श्रवणाय श्रोत्रम्॥ Similarly, who knows in this body and how? ‘I smell and know (whether) it smells sweet or smells foul’. It is the Self that knows thus. The nose is meant for his smelling, i.e. for his knowledge of the smell. And also he who knows ‘I speak this’ is the Self. The organ of speech is meant for the act of uttering. Similarly he who knows ‘I hear this’, is the Self. The sense of hearing is for hearing.
Then, it is the Self which knows ‘I am thinking this.’ The mind is its divine eye. The Self, now free, enjoys seeing everything it wants to see in Brahma-loka through its divine mental eye.✅
atha yo vededaṃ manvānīti sātmā mano'sya daivaṃ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate ya ete brahmaloke.Atha, next; yaḥ veda, that which knows; idam manvāni iti, I am thinking this; saḥ ātmā, that is the Self; manaḥ asya daivam cakṣuḥ, the mind is its divine eye; saḥ vai eṣaḥ, that [Self]; etena daivena cakṣuṣā manasā, with the help of the divine mental eye; etān kāmān paśyan ramate, enjoys seeing the things it likes; yaḥ ete brahma-loke, those which are in Brahma-loka.
अथ यः वेद – ‘इदं मन्वानि’ इति मनन-व्यापारम् इन्द्रिय-असंस्पृष्टं केवलं मन्वानि इति वेद, सः आत्मा। मननाय मनः। ‘यः वेद सः आत्मा’ इति एवं सर्वत्र प्रयोगात् वेदनम् अस्य स्वरूपम् इति अवगम्यते। यथा ‘यः पुरस्तात् प्रकाशयति सः अदित्यः, यः दक्षिणतः यः पश्चात् यः उत्तरतः यः ऊर्ध्वं प्रकाशयति सः आदित्यः’ इति उक्ते प्रकाश-स्वरूपः सः इति गम्यते। Then he who knows ‘I think this’ i.e. who thinks, ‘Let me undertake those actions of the mind alone that are not associated with the external senses’, is the Self. The mind is the instrument for mentation. Inasmuch as it is cited everywhere, ‘He who knows is the Self’, knowledge is said to be Its nature, even as from the description, ‘That which illumines the east is the sun and that which illumines the south, the west, the north, and the upper region, is the sun’, it becomes known that the sun is of the nature of light.दर्शनादि-क्रिया-निर्वृत्त्यर्थानि तु चक्षुरादि-करणानि। इदं च अस्य आत्मनः सामर्थ्याद् अवगम्यते। आत्मनः सत्तामात्रः एव ज्ञान-कर्तृत्वम्, न तु व्यापृततया। यथा सवितुः सत्तामात्रः एव प्रकाशन-कर्तृत्वम्, न तु व्यापृततया इति तद्वत्। The instruments such as the eye are meant to perform the act of seeing etc. And this can be understood as possible by the force of the Self. From the mere existence of the Self alone spring up knowledge and doership, but not by means of the activity (of the Self), even as the act of illumination results from the mere existence of the sun itself, but not from the activity of the sun.मनः अस्य आत्मनः दैवम् अप्राकृतम् इतर-इन्द्रियैः असाधारणं चक्षुः। चष्टे पश्यति अनेन इति चक्षुः। वर्तमान-काल-विषयाणि च इन्द्रियाणि। अतः अदैवानि तानि। मनः तु त्रि-काल-विषय-उपलब्धि-करणं मृदित-दोषं च सूक्ष्म-व्यवहितादि-सर्वोपलब्धि-करणं च इति दैवं चक्षुः उच्यते। सः वै मुक्तः स्व-रूप-आपन्नः अविद्या-कृत-देहेन्द्रिय-मनो-वियुक्तः सर्वात्म-भावम् आपन्नः सन् एषः व्योमवद् विशुद्धः सर्वेश्वरः मन-उपाधिः सन् एतेन एव ईश्वरेण मनसा एतान् कामान् सवितृ-प्रकाशवत् नित्य-प्रततेन दर्शनेन पश्यन् रमते॥ The mind is the divine (daivam), the supernatural and, compared to the other senses, the extraordinary eye of the Self. That by which one sees is called cakṣus (eye). The senses know only things that are present. Hence they are not divine. But the mind is the instrument of perception of objects of all the three periods of time (viz. the past, the present and the future) and is free from evil. It is also the means of perception of everything that is subtle and hidden. Hence it is said to be the divine eye. The soul is indeed free, being ever centred in its own nature, and ever detached from the body, senses and mind which are the products of ignorance, and having assumed the nature of the All-Self, he is as pure as the sky and is the Lord of all. Similarly, being conditioned by the mind which is the master of all the senses, he, by means of that very mind, sees, like the light of the sun, the desired objects with his vision ever diffused, and enjoys.
6. The one who [sees and enjoys] these [desired objects] in the Brahman-world, that is the Self worshipped by the gods. This is why all worlds and all desirable things are within their grasp. One who fully understands and realizes this Self [with the help of teachers and the scriptures] is able to attain whatever worlds and whatever desirable things he wants. This is what Prajā-pati taught Indra.✅
ya ete brahmaloke taṃ vā etaṃ devā ātmānamupāsate tasmātteṣāṃ sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prjāpatiruvāca prajāpatiruvāca.Yaḥ ete brahma-loke, the one who [sees and enjoys] these [desired objects] in the Brahman-world; tam vai etam devāḥ ātmānam upāsate, that is the Self which the gods worship; tasmāt, this is why; sarve ca lokāḥ, all the worlds; teṣām āttāḥ, are within the grasp of them [the gods]; sarve ca kāmāḥ, and all things they desire; sarvān ca lokān, all worlds; sarvān ca kāmān, and all things one desires; āpnoti, one attains; yaḥ tam ātmānam anuvidya, one who knows the Self; vijānāti iti, and has an assimilated understanding of it; prajā-patiḥ ha uvāca prajā-patiḥ uvāca, this is what Prajā-pati taught.
कान् कामान् इति विशिनष्टि – What all desired objects does he see? These are being specified.यः एतेब्रह्मणि लोके हिरण्य-निधिवत् बाह्य-विषय-असङ्ग-अनृतेन अपिहिताः सङ्कल्पमात्र-लभ्याः तान् इत्यर्थः। यस्माद् एषः इन्द्राय प्रजा-पतिना उक्तः आत्मा, तस्मात् ततः श्रुत्वा तम् आत्मानम् अद्यत्वे अपि देवाः उपासते। तद्-उपासनात् च तेषां सर्वे च लोकाः आत्ताः प्राप्ताः सर्वे च कामाः। यद् अर्थं हि इन्द्रः एक-शतं वर्षाणि प्रजा-पतौ ब्रह्म-चर्यम् उवास, तत् फलं प्राप्तं देवैः इति अभिप्रायः। All these enjoyments which, like a golden treasure, are covered by the unreality (a-ṛta) in the form of attachment to the external objects, are attained in the Brahman-world by mere will. Because this Self has been taught to Indra by Prajā-pati, therefore, having heard it from him, the gods worship the Self even today. And, as a result of that worship, they have attained all the worlds and all the desired objects. The drift is that the result of the purpose with which Indra lived with Prajā-pati, leading a life of a Brahma-carī for one hundred and one years, was reaped by the gods.तदि उक्तं देवानां महा-भाग्यत्वात्, न तु इदानीं मनुष्याणाम् अल्प-जीवितत्वाद् मन्दतर-प्रज्ञत्वात् च सम्भवति इति प्राप्ते, इदम् उच्यते – सः सर्वान् च लोकान् आप्नोति सर्वान् च कामान् इदानीं-तनः अपि। कः असौ? इन्द्रादिवत् यः तम् आत्मानम् अनुविद्य विजानाति इति ह सामान्येन किल प्रजा-पतिः उवाच। अतः सर्वेषाम् आत्म-ज्ञानं तत्-फल-प्राप्तिः च तुल्या एव भवति इत्यर्थः। द्विः वचनं प्रकरण-समाप्त्यर्थम्॥ As for the gods, being extremely lucky, this is reasonable, but it cannot happen in the case of men of the modern age who are short-lived and dull-witted. If anyone thinks so (in order to remove that doubt), it is said that even the man of the present age can attain all the worlds and all the desired objects. Who is he? He who, like Indra, has known that Self and realized it. Thus has Prajā-pati said in a general way. Hence, the meaning is that for all, the knowledge of the Self and the result thereof are equal. The repetition (of ‘thus spoke Prajā-pati’) is suggestive of the end of the section.
From the dark [difficult to know Brahman in one’s heart] may I attain the diverse [Brahma-loka]. From the diverse [Brahma-loka] may I attain the dark [Brahman in my heart, as identical to limitless Brahman itself]. Like a horse shaking its fur [to remove the (non-intrinsic) dirt], I will shake off whatever spot I may have on my character. Like the moon freeing itself from the mouth of Rāhu [the (non-intrinsic) eclipse shadow, and regaining its brightness], I will, having accomplished everything, lay down this body and attain that eternal Brahma-loka.✅
śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāmītyabhisaṃbhavāmīti.Śyāmāt śabalam prapadye, from the dark may I attain the diverse; śabalāt śyāmam prapadye, from the diverse may I attain the dark; aśvaḥ romāṇi iva, as a horse [shakes] its fur; pāpam vidhūya, I will shake off any shortcomings [I have]; candraḥ iva rāhoḥ mukhāt pramucya, as the moon gets free from the mouth of Rāhu; dhūtvā śarīram, laying down the body; kṛta-ātmā, having accomplished everything; a-kṛtam, eternal; brahma-lokam, Brahma-loka; abhisambhavāmi iti abhisambhavāmi iti, I will attain, I will attain.
श्यामात् शबलं प्रपद्ये इत्यादि-मन्त्र-आम्नायः पावनः जप-अर्थः च ध्यान-अर्थः वा। श्यामः गम्भीरः वर्णः, श्यामः इव श्यामः, हार्दं ब्रह्म अत्यन्त-दुरवगाह्यत्वात् तत् हार्दं ब्रह्म ज्ञात्वा ध्यानेन तस्मात् श्यामात् शबलं, शबलः इव शबलः अरण्यादि-अनेक-काम-मिश्रत्वाद् ब्रह्म-लोकस्य शाबल्यं, तं ब्रह्म-लोकं शबलं प्रपद्ये मनसा शरीर-पाताद् वा ऊर्ध्वं गच्छेयम्। यस्माद् अहं शबलाद् ब्रह्म-लोकात् नाम-रूप-व्याकरणाय श्यामं प्रपद्ये हार्द-भावं प्रपन्नः अस्मि इत्यभिप्रायः। अतः तम् एव प्रकृति-स्वरूपम् आत्मानं शबलं प्रपद्ये इत्यर्थः। The Veda mantras such as, ‘From the dark, I attain to the variegated’ are sacred. They can be made use of in japa (muttered prayer) or meditation. śyāma is dark colour. Again, śyāma is that Brahman located in the heart. Because Brahman seated in the heart is extremely hard to understand, it is like śabala (variegated). Having known through meditation that Brahman located in the heart, I shall, from it, attain mentally to the Brahman-world (śabalam) or I shall attain to it after the fall of the body. The variegated nature of the Brahman-world is caused by its association with many desired objects such as the lakes Ara and Ṇya, for it is to manifest myself in name and form that I, from the variegated aspect of the Brahman-world, attained to Brahman seated in the heart. This is the drift. The idea, therefore, is that I shall attain to the variegated, the Self that is my original nature.कथं शबलं ब्रह्म-लोकं प्रपद्ये? इति उच्यते – अश्वः इव स्वानि लोमानि [र-कार = ल-कार] विधूय कम्पनेन श्रमं पांसु-आदि च रोमतः अपनीय यथा निर्मलः भवति, एवं हार्द-ब्रह्म-ज्ञानेन विधूय पापं धर्माधर्माख्यं चन्द्रः इव च राहु-ग्रस्तः तस्माद् राहोः मुखात् प्रमुच्य भास्वरः भवति यथा, एवं धूत्वा प्रहाय शरीरं सर्व-अनर्थ-आश्रयम् इह एव ध्यानेन कृत-आत्मा कृत-कृत्यः सन् अकृतं नित्यं ब्रह्म-लोकम् अभिसम्भवामि इति। द्विः वचनं मन्त्र-समाप्त्यर्थम्॥ How do I attain the Brahman-world that is variegated? This is being explained. Just as a horse shakes off its own hairs to find relief from exhaustion and to get the dust etc. removed from its hairs and becomes clean, so also, having cast off evils known as merit and demerit or just as the moon liberates itself from the grip of Rāhu (the eclipse shadow) and becomes bright, having abandoned the body which is the seat of all evils and having become an accomplished person, here alone by means of meditation, I shall attain to the eternal Brahman-world. The repetition is meant to show the end of the mantra.
That which is described as space manifests names and forms. These names and forms are within Brahman. Brahman is immortal; it is the Self. May I attend the court of Prajā-pati. May I attain the fame [of having gained this teaching] of a brāhmaṇa, and also of a prince and a merchant [eligible for this teaching]. I wish to have real fame. I want to be famous among all famous people. May I not have to be born again and have a body covered with blood and dirt, which is toothless [and at the same time always wanting to eat].✅
ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛtaṃ sa ātmā prajāpateḥ sabhāṃ veśma prapadye yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśoviśāṃ yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ śyetamadatkamadatkaṃ śyetaṃ lindu mābhigāṃ lindu mābhigām.Ākāśaḥ vai nāma, that which is described as ‘space’; nāma-rūpayoḥ nirvahitā, is manifest through names and forms; te, those [names and forms]; yat antarā, are within that; tat brahma, that is Brahman; tat a-mṛtam, that [Brahman] is immortal; saḥ ātmā, it is the Self [the inmost being in everyone]; prapadye, may I be able to enter; sabhām veśma, the court; prajā-pateḥ, of Prajā-pati; aham bhavāmi yaśaḥ brāhmaṇānām, may I attain the fame of a brāhmaṇa; yāśaḥ rājñām, the fame of a prince; yaśaḥ viśam, the fame of a merchant; aham yaśaḥ anuprāpatsi, I wish to have real fame; saḥ ha aham yaśasām yaśaḥ, I want to be famous among all famous people; mā abhigām, may I not be born again [repeated to end this section]; śyetam a-datkam a-datkam śyetam lindu, [so that I may not return] to the reddish (śyeta), slimmy (lindu), and toothless (a-datka) [vagina].
‘आकाशः वै’ इत्यादि ब्रह्मणः लक्षण-निर्देशार्थम् आ ध्यानाय – The mantra beginning with ‘That which is indeed called Ākāśa’ is meant to indicate the characteristic of Brahman for the purposes of meditation.आकाशः वै नाम श्रुतिषु प्रसिद्धः आत्मा। आकाशः इव अशरीरत्वात् सूक्ष्मत्वात् च। सः च आकाशः नाम-रूपयोः स्वात्मस्थयोः जगद्-बीज-भूतयोः सलिलस्य इव फेन-स्थानीययोः निर्वहिता निर्वोढा व्याकर्ता। ते नाम-रूपे यद् अन्तरा यस्य ब्रह्मणो अन्तरा मध्ये वर्तेते, तयोः वा नाम-रूपयोः अन्तरा मध्ये यद् नाम-रूपाभ्याम् अस्पृष्टं यद् इत्येतत्। तद् ब्रह्म नाम-रूप-विलक्षणं नाम-रूपाभ्याम् अस्पृष्टं तथा अपि तयोः निर्वोढृ। एवं-लक्षणं ब्रह्म इत्यर्थः। इद एव मैत्रेयी-ब्राह्मणेन उक्तम्। चिन्-मात्र-अनुगमात् सर्वत्र चित्-स्वरूपता एव इति गम्यते एक-वाक्यता। That which is indeed called Ākāśa is the Self well-known in the śrutis, for it is bodiless and subtle like Ākāśa. And that Ākāśa (which is the Self) is the revealer of name and form (nāma-rūpa) that abide in it and that are the seed of the universe, as water is the source of foam. That in which name and form exist, i.e. that Brahman within which name and form exist or that which exists within name and form without the contact of name and form, is that Brahman that is not touched by name and form, and that is different from them; still it is their revealer, meaning such is the characteristic of Brahman. This very fact has been mentioned in the Maitreyī Brāhmaṇa (of the Bṛhad-āraṇyaka). Since pure Consciousness (cinmātra) is meant everywhere (in the Upaniṣads) Brahman is Consciousness (cit-svarūpatā). Thus this leads to the same idea.कथं तद् अवगम्यते? इति आह – सः आत्मा। आत्मा हि नाम सर्व-जन्तूनां प्रत्यक्-चेतनः स्व-संवेद्यः प्रसिद्धः। तेन एव स्वरूपेण उन्नीय [=ज्ञेय] अशरीरः व्योमवत् सर्वगतः आत्मा ब्रह्म इति अवगन्तव्यम्। तत् च आत्मा ब्रह्म अमृतम् अमरण-धर्मा। How can it be known? This is being explained. That is the Self. It is well-known that the Self indeed is the inner consciousness (pratyak-cetana) of all the creatures and that It is self-knowing (sva-saṃvedya). By ascertaining the Self to be of that nature itself, It – bodiless and all-pervasive like Ākāśa – should be realised as Brahman. And that Self which is Brahman is immortal, i.e. endowed with the attributes of immortality.अतः ऊर्ध्वं मन्त्रः। प्रजा-पतिः चतुर्-मुखः। तस्य सभां वेश्म प्रभु-विमितं वेश्म प्रपद्ये गच्छेयम्। किंच यशः अहं यशः नाम आत्मा अहं भवामि ब्राह्मणानाम्। ब्राह्मणाः एव हि विशेषतः तम् उपासते ततः तेषां यशः भवामि। तथा राज्ञां, विशां च। ते अपि अधिकृताः एव इति तेषाम् अपि आत्मा भवामि। तद् यशः अहम् अनुप्रापत्सि अनुप्राप्तुम् इच्छामि। सः ह अहं यशसाम् आत्मनां देहेन्द्रिय-मनो-बुद्धि-लक्षणानाम् आत्मा। After this follows the mantra. Prajā-pati is the name of Brahmā having four faces. May I attain to his assembly hall named Prabhu-vimita. Moreover, I am the pride (yaśas, fame), i.e. the self called pride of the Brāhmaṇas, for the Brāhmaṇas alone worship Him (Self) in the particular manner. Hence may I become their pride. Similarly, I am also the pride of the Kṣatriyas (Rājas) and the Vaisyas (the Viś), for they, too, are competent (to study the Vedas). Hence may I become their self also. I wish to attain their pride. I, such as these, am the Self of the selves – the pride of prides –, having the characteristics such as the body, senses, mind and intellect.किम् अर्थम् अहम् एवं प्रपद्ये? इति उच्यते – श्येतं वर्णतः पक्व-बदर-समं रोहितम्। तथा अदत्कं दन्त-रहितम् अपि अदत्कं भक्षयितृ स्त्री-व्यञ्जनं तत्-सेविनां तेजो-बल-वीर्य-विज्ञान-धर्माणाम् अपहन्तृ विनाशयितृ इत्येतत्। यद् एवं-लक्षणं श्येतं लिन्दु पिच्छलं तद् मा अभिगां मा अभिगच्छेयम्। द्विः वचनम् अत्यन्त-अनर्थ-हेतुत्व-प्रदर्शनार्थम्॥ Why should I attain thus? This is being explained. Śyeta is reddish colour resembling that of a ripe jujube (fruit). Similarly, a-datkam (toothless); eating even though toothless; the female organ (is meant here) – the brilliance, strength, vigour, knowledge and righteousness of those who betake themselves to it (i.e. to woman, to rebirth) are destroyed by it. To this having such characteristics as shown above, reddish and slippery, let me not ever go. The repetition (of ‘let me not ever go’) is meant to show that rebirth is the source of untold misery.
Brahmā taught this knowledge of the Self to Prajā-pati, and Prajā-pati taught it to Manu. Manu, in his turn, taught it to all human beings. A young man goes to live at his teacher’s house and serves him, and when he is free he studies the Vedas in the prescribed manner. After finishing all his studies, he goes back home and marries. But he continues to study the scriptures in a sacred place. He also teaches his children and disciples in such a way that they will be religious. He keeps all his senses under control and avoids violence unless he is at a holy place [where an animal sacrifice may take place]. This is how he lives his whole life. Then after death he goes to Brahma-loka, and he is not born again, he is not born again.✅
tadhaitadbrahmā prajāpatayai uvāca prajāpatirmanave manuḥ prajābhyaḥ ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi sampratiṣṭhāpyāhiṃsansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṃ vartayanyāvadāyuṣaṃ brahmalokamabhisampadyate na ca punarāvartate na ca punarāvartate.Tat ha etat, this [knowledge of the Self, which has so long been discussed]; brahmā prajā-pataye uvāca, Brahmā taught Prajā-pati [i.e., to Kaśyapa]; prajā-patiḥ manave, Prajā-pati [taught] Manu; manuḥ prajābhyaḥ, Manu [taught] his own children [i.e., to all human beings]; ācārya-kulāt vedam adhītya, [a young man] having studied the Veda at the house of the teacher; yathā-vidhānam, strictly according to the prescribed rules; guroḥ karma atiśeṣena, during the interval after offering services to the teacher; abhisamāvṛtya ācārya-kulāt, returns home from the teacher’s house; kutmbe, and marries; śucau deṣe, in a holy place; sva-adhyāyam adhīyānaḥ, studying the scriptures regularly and as the occasion demands; dhārmikān vidadhāt, teaching his children and disciples to be truly religious; ātmani sarva-indriyāṇi sampratiṣṭhāpya, withdrawing all organs into himself; a-hiṃsan sarva-bhūtāni, practising non-injury to all living beings; anyatra tīrthebhyaḥ, except at a holy place [where an animal sacrifice may take place]; saḥ khalu evam vartayan, he lives in this way; yāvat āyuṣam, to the end of his life; brahma-lokam abhisampadyate, goes to Brahma-loka; na ca punaḥ āvartate na ca punaḥ āvartate, and he does not return, he does not return [to this world again].
तद् ह एतत् आत्म-ज्ञानं स-उपकरणम् ‘ओम् इति एतद् अक्षरम्’ इत्याद्यैः सह-उपासनैः तद्-वाचकेन ग्रन्थेन अष्टा-ध्यायी-लक्षणेन सह ब्रह्मा हिरण्य-गर्भः परमेश्वरः वा तद्-द्वारेण प्रजा-पतये कश्यपाय उवाच। असौ अपि मनवे स्व-पुत्राय, मनुः प्रजाभ्यः इति एवं श्रुत्यर्थ-सम्प्रदाय-परम्परया आगतम् उपनिषद्-विज्ञानम् अद्य अपि विद्वत्सु अवगम्यते। Brahmā, Hiraṇya-garbha or Parama-īśvara, expounded to Kaśyapa Prajā-pati this knowledge of the Self (Ātma-jñānam) through this text consisting of eight chapters which describes it along with its means (Sama, dama etc. TatB.5–, SVSSS.94–) and also with upāsanas (meditations or worship) beginning with, ‘This syllable Om (Om ityetad akṣaram, ChanU.1 – 5)’ etc. He expounded it to Manu, his son, and Manu to his progeny. Thus, this knowledge which has come down through tradition in accordance with the procedure enjoined by the śruti, is found even today among the enlightened ones.यथा इह षष्ठादि-अध्याय-त्रये प्रकाशिता आत्म-विद्या स-फला अवगम्यते, तथा कर्मणां न कश्चन अर्थः इति प्राप्ते, तदानर्थक्य-प्राप्ति-परिजिहीर्षया इदं कर्मणः विद्वद्भिः अनुष्ठीयमानस्य विशिष्ट-फलवत्त्वेन अर्थवत्त्वम् उच्यते – The knowledge of the Self revealed through the three chapters beginning from the sixth (ChanU.6 – 8) is known to be fruitful, but karma does not have a purpose – (one might think so). In such a situation, with a desire to avoid karma being treated as useless, the purpose of karma which is being performed by the knowers of the injunctions, and which yields excellent results, is being explained.आचार्य-कुलाद् वेदम् अधीत्य सह-अर्थतः अध्ययनं कृत्वा यथा-विधानं यथा-स्मृति-उक्तैः नियमैः युक्तः सन् इत्यर्थः। सर्वस्य अपि विधेः स्मृति-उक्तस्य उपकुर्वाणकं प्रति कर्तव्यत्वे गुरु-शुश्रूषायाः प्राधान्य-प्रदर्शनार्थम् आह – गुरोः कर्म यत् कर्तव्यं तत् कृत्वा कर्म-शून्यः यः अतिशिष्टः कालः तेन कालेन वेदम् अधीत्य इत्यर्थः। एवं हि नियमवता अधीतः वेदः कर्म-ज्ञान-फल-प्राप्तये भवति, ना अन्यथा इत्यभिप्रायः। Having studied the Veda at the house of the preceptor together with its meaning, i.e. having made the study with strict observance of the disciplines insisted on by the smṛtis – for a Brahma-carī in the state of pupilage has to perform all the duties enjoined by the smṛtis and so it is said with a view to show the importance of service to be rendered to the teacher that, after having performed his duty to the teacher, the pupil should study the Veda during (any) interval. The idea is that the Veda studied thus, in accordance with the injunctions, alone leads to the attainment of the results of karma and knowledge and not in any other manner.अभिसमावृत्य धर्म-जिज्ञासां समापयित्वा गुरु-कुलात् निवृत्य न्यायतः दारान् आहृत्य कुटुम्बे स्थित्वा गार्ह-स्थ्ये विहिते कर्मणि तिष्ठन् इत्यर्थः। तत्र अपि गार्हस्थ्य-विहितानां कर्मणां स्व-अध्यायस्य प्राधान्य-प्रदर्शनार्थम् उच्यते – शुचौ विविक्ते अ-मेध्यादि-रहिते देशे यथावद् आसीनः स्व-अध्यायम् अधीयानः नैत्यकम् अधिकं च यथा-शक्तिः ऋगादि-अभ्यासं च कुर्वन् धार्मिकान् पुत्रान् शिष्यान् च धर्म-युक्तान् विदधत् धार्मिकत्वेन तान् नियमयन् आत्मनि स्व-हृदये हार्दे ब्रह्मणि सर्वेन्द्रियाणि सम्प्रतिष्ठाप्य उपसंहृत्य इन्द्रिय-ग्रहणात् कर्माणि च संन्यस्य अहिंसन् हिंसां पर-पीडाम् अकुर्वन् सर्व-भूतानि स्थावर-जङ्गमानि भूतानि अ-पीडयन् इत्यर्थः। Having come back from the teacher’s house, i.e. having returned after satisfying the desire to know the path of Dharma and having got married according to the custom, one should perform the karma enjoined for the householder, living with his own family. Here also, in order to show the importance of the study of the Vedas included in the duties meant for the householder, it is said, ‘at a clean place’, i.e. having seated in a lonely place that is free from dirt and having studied the Vedas, i.e. having practised the Ṛks etc. as laid down by the rules and according to the daily routine, or for a longer period if one is able to do so, having trained the sons and disciples to be righteous, i.e. having established them in righteousness, having fixed all the senses in Brahman in the heart or having restrained them, and having given up all karmas, too, through the restraint of the senses, practising non-injury (A-hiṃsā) in respect of all creatures, i.e. abstaining from inflicting injury to any being, moving or unmoving. This is the meaning.भिक्षा-निमित्तम् अटनादिना अपि पर-पीडा स्याद् इति अतः आह – अन्यत्र तीर्थेभ्यः। तीर्थं नाम शास्त्र-अनुज्ञा-विषयः, ततः अन्यत्र इत्यर्थः। सर्वाश्रमिणां च एतत् समानम्। तीर्थेभ्यः अन्यत्र अहिंसा एव इति अन्ये वर्णयन्ति। कुटुम्बे एव एतत् सर्वं कुर्वन्, सः खलु अधिकृतः, यावद्-आयुषं यावज्-जीवम् एवं यथोक्तेन प्रकारेण एव वर्तयन् ब्रह्म-लोकम् अभिसम्पद्यते देह-अन्ते। न च पुनः आवर्तते शरीर-ग्रहणाय, पुनः आवृत्तेः प्राप्तायाः प्रतिषेधात्। अर्चिरादिना मार्गेण कार्य-ब्रह्म-लोकम् अभिसम्पद्य यावद् ब्रह्म-लोक-स्थितिः तावत् तत्र एव तिष्ठति प्राक्ततः न अवर्तते इत्यर्थः। द्विः अभ्यासः उपनिषद्-विद्या-परिसमाप्त्यर्थः॥ Since the wandering for alms (Bhikṣā), too, leads to giving injury to others, it is said, ‘except in places which have the sanction of the scripture’. Tīrtha means the place where begging of alms is permitted by the scripture. Beyond that there should be no wandering for alms. This applies equally to all the āśramas (stages of life). Others say that the meaning of this is that in places other than Tīrthas, non-violence should be observed (not stepping on creatures during rainy season, etc.). He who is fit and who performs all this, living with his family itself, i.e. leading the life throughout in the manner described above, attains the Brahman-world when the body falls. He does not come back again for taking birth. This is said to deny the possibility of coming back. Having gone through the path of the light etc. and having attained the world of Brahman, he remains there alone until such time as the Brahman-world exists, meaning he does not have to come back before the final dissolution. The repetition (of ‘does not ever return’) is meant to show the end of the doctrine of the Upaniṣad.
