Upanisad Reader

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Upaniṣad Reader
Translations from Originals

Īśāvāsya Upaniṣad Kena Upaniṣad Kaṭha Upaniṣad Praśna Upaniṣad Muṇḍaka Upaniṣad Māṇḍūkya Upaniṣad Taittirīya Upaniṣad Aitareya Upaniṣad Chāndogya Upaniṣad Bṛhad-āraṇyaka Upaniṣad

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Format by A.K. Aruna, 2024 ver.2.1: 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. These Phrases complete each of the ten Upaniṣads on this site. The format is to facilitate knowing their Mantras in the easiest style, as well as giving the reader a close glimpse into the flow of expression of each of the speakers in these Upaniṣads. A link marked with a 🔗 will open the matching Upaniṣad Sanskrit text with Śaṅkara commentary (if available). The red symbol≅if hovered over with a mouse or clicked will display the transliteration of each line of the mantras, for the benefit of those who cannot read the Devanagari as well as those who need help with certain consonant conjuncts or peculiar Vedic characters. Additionally, in the Phrases the red symbol≅will display their transliteration.
The Chāndogya 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.

by A.K. Aruna
First Update to HTML Jan 2018 with Creative Commons International License:
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ओं, स॒ ह ना॑व् अवतु। स॒ ह नौ॑ भुनक्तु। स॒ह वी॒र्यं॑ करवावहै। ते॒ज॒स्विना॒व् अधी॑तम् अस्तु॒ मा वि॑द्विषा॒वहै᳚। ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥
Om; tad, ha, asmad, √av. Tad, ha, asmad, √bhuj. Saha, vīrya, √kṛ. Tejasvin, adhīta, √as, mā, vi-√dviṣ. Om, śānti, śānti, śānti.

सः ह नौ अवतु। सः ह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनौ [=तेजस्विनोः आवयोः] अधीतं अस्तु (अथवा, नौ अधीतं तेजस्वि अस्तु)। मा विद्विषावहै। ओम् शान्तिः शान्तिः शान्तिः॥

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ई॒शा वा॒स्य॑मि॒दꣳ सर्वं॒ यत्किञ्च॒ जग॑त्यां॒ जग॑त्।
तेन॑ त्य॒क्तेन॑ भुञ्जीथा॒ मा गृ॑धः॒ कस्य॑स्वि॒द् धन॑म्॥IsU.1 🔗॥≅

● ईशा वास्यम् इदं सर्वम् ≅ All this is to be (known as) pervaded by the Lord (Īś, the all-pervading ātman, self, within all),
○ यद् किञ्च जगत्यां जगत् ≅ whatever moves (comes and goes) in the universe.
● तेन त्यक्तेन ≅ By that renunciation (giving up identity with everything but the Lord) भुञ्जीथाः ≅ may you enjoy.
○ मा गृधः ≅ Do not covet कस्यस्विद् धनम् ≅ a wealth of anyone (or anything).

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कु॒र्वन्ने॒वेह कर्मा॑णि जिजीवि॒षेच्छ॒तꣳ समाः॑।
ए॒वं त्वयि॒ नान्यथे॒तो॑ऽस्ति॒ न कर्म॑ लिप्यते॒ नरे॑॥IsU.2 🔗॥≅

● कुर्वन् एव इह कर्माणि ≅ (Short of that vision) doing just (one’s) duties (enjoined by the Lord’s scripture) here,
○ जिजीविषेत् ≅ one may desire to live शतं समाः ≅ a hundred years (a long life).
● एवं त्वयि ≅ When you are in that way (full of desires) न अन्यथा इतः अस्ति ≅ there is no other way than this (one’s enjoined duties),
○ न कर्म लिप्यते ≅ (as) that action (enjoined by scripture) does not stick नरे ≅ to a person (does not add more karma-phala, it is meant to neutralize the worst affects of past karma).

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अ॒सुर्या॒ नाम॒ ते लो॒का अ॒न्धेन॒ तमसाऽऽवृ॑ताः।
ताꣳस्ते प्रेत्या॒भिग॑च्छन्ति॒ ये के चा॑त्म॒हनो॒ जनाः॑॥IsU.3 🔗॥≅

● असुर्याः नाम ते लोकाः ≅ (In contrast to the first vision above) inauspicious are (all) those worlds
○ अन्धेन तमसा आवृताः ≅ enveloped by blind darkness (natural ignorance and personal confused projections).
● तान् ते प्रेत्य अभिगच्छन्ति ≅ Dying, they go to (remain in) those (worlds, within saṃsāra),
○ ये के च आत्म-हनः जनाः ≅ who are people that have lost sight of their (limitless) self (the Lord within the heart).

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अने॑ज॒देकं मन॑सो॒ जवी॑यो॒
नैन॑द्दे॒वा आ॑प्नुव॒न्पूर्व॒मर्ष॑त्।
तद्धाव॑तो॒ऽन्यानत्ये॑ति॒ तिष्ठ॒त्
तस्मि॑न्न॒पो मा॑त॒रिश्वा॑ दधाति॥IsU.4 🔗॥≅

● अन्-एजत् ≅ It (the self, ātman, the Lord within all) does not move (transmigrate, etc.), एकं ≅ is one non-dual, मनसः जवीयस् ≅ and (as all-pervasive consciousness-being itself) is faster than the mind.
○ न एनद् देवाः आप्नुवन् ≅ The deities (senses) do not reach it, पूर्वम् अर्षत् ≅ as it has already pervaded (everywhere).
● तद् धावतः अन्यान् अत्येति तिष्ठत् ≅ Standing still it outstrips those who run.
○ तस्मिन् ≅ Within it, अपः मातरि-श्वा दधाति ≅ the wind (prāṇa, ‘the breath within the Mother’) sustains all activities (ap).

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तदे॑जति॒ तन्नै॑जति॒ तद्दू॒रे तद्व॑न्ति॒के।
तद॒न्तर॑स्य॒ सर्व॑स्य॒ तदु॒ सर्व॑स्यास्य बाह्य॒तः॥IsU.5 🔗॥≅

● तद् एजति ≅ It (as though) moves तद् न एजति ≅ and does not move (being dimensionless).
○ तद् दूरे ≅ It (as though) is far तद् वन्तिके ≅ and near.
● तद् अन्तर् अस्य सर्वस्य ≅ It (as though) is within all this (which appears as other)
○ तद् उ सर्वस्य अस्य बाह्यतस् ≅ and it is outside of all this.

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यस्तु सर्वा॑णि भू॒तान्या॒त्मन्ये॒वानु॒पश्य॑ति।
स॒र्व॒भू॒तेषु॑ चा॒त्मानं॒ ततो॒ न विजु॑गुप्सते॥IsU.6 🔗॥≅

● यः तु सर्वाणि भूतानि ≅ Towards all beings the one who
○ आत्मनि एव अनुपश्यति ≅ indeed sees in keeping (with the teaching) as only being within oneself,
● सर्व-भूतेषु च आत्मानम् ≅ and (sees) oneself in all beings,
○ ततस् ≅ from this (vision) न विजुगुप्सते ≅ one would not think to have to protect (oneself, as there is no other).

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यस्मि॒न्सर्वा॑णि भू॒तान्या॒त्मैवाभू॑द्विजान॒तः।
तत्र॒ को मोहः॒ कः शोक॑ एक॒त्वम॑नु॒पश्य॑तः॥IsU.7 🔗॥≅

● यस्मिन् सर्वाणि भूतानि ≅ When all beings
○ आत्मा एव अभूद् ≅ oneself alone has become (is), विजानतः ≅ for the one who thus knows,
● तत्र कः मोहः ≅ then what confusion, कः शोकः ≅ what sorrow (could there be),
○ एकत्वम् अनुपश्यतः ≅ for the one who in keeping (with the teaching) sees the oneness.

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स पर्य॑गाच्छु॒क्र॑मका॒यम॑व्र॒णम्
अस्नावि॒रꣳ शु॒द्धमपा॑पविद्धम्।
क॒विर्म॑नी॒षी प॑रि॒भूः स्व॑य॒म्भूर्या॑थातथ्य॒तो
ऽर्था॒न् व्य॑दधाच्छाश्व॒तीभ्यः॒ समा॑भ्यः॥IsU.8 🔗॥≅

● सः पर्यगात् ≅ That (Lord) is all-pervading, शुक्रम् ≅ shining, अ-कायम् ≅ bodiless, अ-व्रणम् ≅ woundless,
○ अ-स्नाविरं ≅ sinewless, शुद्धम् ≅ pure, अ-पाप-विद्धम् ≅ untouched by karma demerit (or merit),
● कविः ≅ the all-seer, मनीषी ≅ Lord of the mind, परिभूः ≅ all-manifesting, स्वयम्-भूः ≅ self-existing, याथातथ्यतः ≅ (and) according to their natures
○ अर्थान् व्यदधात् ≅ has variously distributed the duties (of everyone and thing) शाश्वतीभ्यः समाभ्यः ≅ throughout the perennial years (every cycle of universe manifestations).

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अ॒न्धं तमः॒ प्रवि॑शन्ति॒ येऽवि॑द्यामु॒पास॑ते।
ततो॒ भूय॑ इव॒ ते तमो॒ य उ॑ वि॒द्याया॑ꣳ र॒ताः॥IsU.9 🔗॥≅

● अन्धं तमस् प्रविशन्ति ≅ They enter (remain) in blind darkness (ignorance of the self)
○ ये अविद्याम् उपासते ≅ who worship a-vidyā (ritual without meditation on the cosmic deity involved).
● ततः भूयस् इव ते तमस् ≅ Others (remain in) as though greater darkness (ignorance of self, because they think they know),
○ ये उ विद्यायां रताः ≅ who revel in vidyā (meditation on the cosmic deity Virāṭ alone without doing the ritual).

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अ॒न्यदे॒वाहुर्वि॒द्यया॒ऽन्यदा॑हु॒रवि॑द्यया।
इति॑ शुश्रुम॒ धीरा॑णां॒ ये न॒स्तद्वि॑चचक्षि॒रे॥IsU.10 🔗॥≅

● अन्यद् एव आहुः विद्यया ≅ They say vidyā (meditation) is one thing,
○ अन्यद् आहुः अविद्यया ≅ (and) they say a-vidyā (ritual) is another
● इति शुश्रुम ≅ thus we have heard धीराणाम् ≅ from the discerning
○ ये नः तद् विचचक्षिरे ≅ who have explained that to us.

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वि॒द्यां चावि॑द्यां च॒ यस्तद्वेदो॒भय॑ꣳ स॒ह।
अवि॑द्यया मृ॒त्युं ती॒र्त्वा वि॒द्यया॒ऽमृत॑मश्नुते॥IsU.11 🔗॥≅

● विद्यां च ≅ Vidyā (meditation) अविद्यां च ≅ and a-vidyā (ritual),
○ यः तद् वेद उभयं ≅ the one who knows both सह ≅ are (to be done) together,
● अविद्यया ≅ (then) by ritual मृत्युं तीर्त्वा ≅ one transcends death (for an ageless time in heaven),
○ विद्यया ≅ (and eventually becoming qualified) by meditation अमृतम् अश्नुते ≅ one attains freedom from time (until the end of this time-space manifestation cycle in brahma-loka).

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अ॒न्धं तमः॒ प्रवि॑शन्ति॒ येऽस॑म्भूतिमु॒पास॑ते।
ततो॒ भूय॑ इव॒ ते तमो॒ य उ॒ सम्भू॑त्याꣳ र॒ताः॥IsU.12 🔗॥≅

● अन्धं तमस् प्रविशन्ति ≅ They enter (remain) in blind darkness (ignorance),
○ ये असम्भूतिम् उपासते ≅ who worship (meditate on) a-sambhūti (the unmanifest).
● ततस् भूयस् इव ते तमस् ≅ Others (remain in) as though greater darkness (ignorance, thinking they know Om),
○ ये उ सम्भूत्यां रताः ≅ who indeed revel in (meditate on) sambhūti (the manifest, here the lower aspect of Om, the total subtle body, Hiraṇya-garbha).

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अ॒न्यदे॒वाहुः स॑म्भ॒वाद॒न्यदा॑हु॒रस॑म्भवात्।
इति॑ शुश्रुम॒ धीरा॑णां॒ ये न॒स्तद्वि॑चचक्षि॒रे॥IsU.13 🔗॥≅

● अन्यद् एव आहुः सम्भवात् ≅ They say sambhūti (the first manifest) is one thing,
○ अन्यद् आहुः असम्भवात् ≅ (and) they say a-sambhūti (the unmanifest) is another,
● इति शुश्रुम ≅ thus we have heard धीराणाम् ≅ from the discerning,
○ ये नः तद् विचचक्षिरे ≅ who have explained that to us.

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(अ-)सम्भू॑तिं च विना॒शं च॒ यस्तद्वेदो॒भय॑ꣳ स॒ह।
वि॒ना॒शेन॑ मृ॒त्युं ती॒र्त्वासम्भूत्या॒ऽमृत॑मश्नुते॥IsU.14 🔗॥≅

● सम्भूतिं च ≅ [A-]sambhūti (the [un]manifest, perhaps because of ‘विचचक्षिरेऽसम्भूतिं’) विनाशं च ≅ and vināśa (i.e., sambhūti, the first manifest that can be destroyed),
○ यः तद् वेद उभयं ≅ the one who knows both सह ≅ are (to be meditated) together (successively)
● विनाशेन ≅ (then) by (meditation on) vināśa (sambhūti, the first manifest) मृत्युं तीर्त्वा ≅ one transcends death (in brahma-loka),
○ असम्भूत्या ≅ (and eventually) by (meditation on) a-sambhūti (the unmanifest) अमृतम् अश्नुते ≅ attains freedom from time (as the unmanifest).

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हि॒र॒ण्मये॑न॒ पात्रे॑ण स॒त्यस्यापि॑हितं॒ मुख॑म्।
तत्त्वं पू॑ष॒न्नपावृ॑णु स॒त्यध॑र्माय दृ॒ष्टये॥IsU.15 🔗॥≅

● हिरण्मयेन पात्रेण ≅ By a golden orb (the bright sun)
○ सत्यस्य अपिहितं मुखम् ≅ the face of truth (brahman) is (as though) hidden.
● तत्त्वं पूषन् अपावृणु ≅ O Puṣan (sun deity, the nourisher), please unveil this truth (by impelling and clarifying my mind)
○ सत्य-धर्माय ≅ for (me) whose nature is that same truth दृष्टये ≅ to behold.

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पूष॑न्नेकर्षे यम सूर्य॒ प्राजा॑पत्य॒
व्यू॑ह॒ र॒श्मीन् समू॑ह॒ तेजः॒।
यत्ते॑ रू॒पं कल्या॑णतमं॒ तत्ते॑ पश्यामि
यो॒ऽसाव॒सौ पुरु॑षः॒ सो॒ऽहमस्मि॥IsU.16 🔗॥≅

● पूषन्, एकर्षे ≅ O Pūṣan, the single traveler, यम ≅ the controller, सूर्य ≅ the shinning heavenly sun, प्राजापत्य ≅ born of Prajā-pati,
○ व्यूह रश्मीन् ≅ remove (Your) rays, समूह तेजस् ≅ gather up (Your) (blinding) brilliance
● यद् ते रूपं कल्याणतमं तद् ते ≅ (so that) this beautiful form of Yours पश्यामि ≅ I (may) behold.
○ यः असौ असौ पुरुषः ≅ Whosoever is that puruṣa (the brahman as though behind Your orb, where my senses cannot go), सः अहम् अस्मि ≅ that I am.

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वा॒युरनि॑लम॒मृत॒मथे॒दं भस्मा॑न्त॒ꣳ शरी॑रम्।
ओं क्रतो॒ स्मर॑ कृ॒तꣳ स्म॑र॒ क्रतो॒ स्मर॑ कृ॒तꣳ स्म॑र॥IsU.17 🔗॥≅

● वायुः ≅ This (my) life force अन्-इलम् अ-मृतम् ≅ to the immortal cosmic life force
○ अथ ≅ now (may it merge) इदं भस्मान्तं शरीरम् ≅ (and) this body turn to ashes.
● ओं क्रतो स्मर ≅ Om, O (my) wisdom, please remember, कृतं स्मर ≅ remember what (I) have done.
○ क्रतो स्मर ≅ O (my) wisdom, please remember, कृतं स्मर ≅ remember what (I) have done.

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अग्ने॒ नय॑ सुपथा॑ रा॒ये अ॒स्मान्
विश्वा॑नि देव व॒युना॑नि वि॒द्वान्।
यु॒योध्य॒स्मज्जु॑हुरा॒णमेनो॒
भूयि॑ष्ठां ते॒ नम॑उक्तिं विधेम॥IsU.18 🔗॥≅

● अग्ने ≅ O Agṅi (Fire, the witness of our lives), नय सुपथा राये अस्मान् ≅ lead us by the good (better) path to (our karma) wealth.
○ विश्वानि, देव, वयुनानि विद्वान् ≅ O Deity, (You) are knowing all our deeds.
● युयोधि ≅ Drive away अस्मद् जुहुराणम् एनस् ≅ our crooked transgression.
○ भूयिष्ठां ते नम-उक्तिं विधेम ≅ We offer You (our) many salutations.

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प्रथमः खण्डः

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के॒नेषि॑तं पतति प्रे॒षितं॑ मनः केन॒ प्राणः॒ प्रथ॑मः प्रैति॒ युक्तः॑।
केने॑षितां वा॒चम् इ॑मां वदन्ति चक्षुः॑ श्रो॒त्रं क उ॒ देवो॑ युनक्ति॥KenU.1.1 🔗॥≅

● केन इषितम् ≅ (The student asks) Impelled by what (agent, by its mere presence) पतति प्रेषितं मनस् ≅ does the mind go directed (to its object)?
○ केन प्राणः प्रथमः प्रैति युक्तः ≅ Engaged (impelled) by whom does prāṇa move first (as the power in the organs)?
● केन इषिताम् ≅ Impelled by whom वाचम् इमां वदन्ति ≅ do these (people) utter speech?
○ चक्षुस् श्रोत्रं कः उ देवः युनक्ति ≅ And what shining being engages (impels) vision and hearing?

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श्रोत्र॑स्य श्रो॒त्रं मन॑सो म॒नो यद् वा॒चो ह वा॒चं स उ॑ प्रा॒णस्य प्रा॒णः।
च॒क्षुष॑श् च॒क्षुर् अ॑तिमुच्य धी॒राः प्रेत्या᳚स्माल् लो॒काद् अ॒मृता॑ भवन्ति॥KenU.1.2 🔗॥≅

● श्रोत्रस्य श्रोत्रं, मनसः मनस् यद् ≅ (The teacher said) Because (Yad) that (deva, consciousness, the Lord within) is the hearing of hearing, the mind of mind,
○ वाचः ह वाचम् ≅ the speech of speech, सः उ प्राणस्य प्राणः ≅ the prāṇa of prāṇa,
● चक्षुषः चक्षुस् ≅ and the sight of sight, अतिमुच्य धीराः ≅ being freed (from identification with those) the wise
○ प्रेत्य अस्मात् लोकात् ≅ when they depart from this body, अमृताः भवन्ति ≅ they are free from death.

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न त॑त्र च॒क्षुर् ग॑च्छति न॒ वाग् ग॑च्छति नो॒ मनः॒।
न विद्मो॑ न॒ विजा॑नीमो यथै॒तद् अ॑नुशिष्याद्॥
अ॒न्यद् ए॑व तद् वि॒दिता॑द् अथो अ॒विदिता॑द् अधि।
इति॑ शुश्रुम॒ पूर्वे᳚षां॒ ये न॒स् तद् व्या॑चचक्षि॒रे॥KenU.1.3 🔗॥≅

● न तत्र चक्षुस् गच्छति ≅ There (to the self-shining being, brahman, the only reality) sight does not go, न वाच् गच्छति ≅ speech does not go, न उ मनस् ≅ nor the mind.
○ न विद्मः ≅ We do not (as an object) know (this reality). न विजानीमः ≅ We do not know यथा एतद् अनुशिष्यात् ≅ in which way this (reality) is to be appropriately taught (through the senses and mind to students).
● अन्यद् एव तद् विदितात् ≅ “That (reality) is other than the known, अथ उ अविदितात् अधि ≅ and also beyond the unknown”,
○ इति शुश्रुम ≅ this we have heard. पूर्वेषां ये नः तद् व्याचचक्षिरे ≅ Those who are of the (distant) past have clearly revealed (through scripture) that (reality) to us.

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यद् वा᳚चानभ्यु॒दितं॒ येन॑ वाग् अ॒भ्यु॑द्यते᳚।
तद् ए॑व ब्रह्म त्वं विद्धि॑ ने॒दं य॒द् इद॒म् उपा॑सते॥KenU.1.4 🔗॥≅

● यद् वाचा अन्-अ्भ्युदितम् ≅ What is not revealed by speech,
○ येन वाच् अभ्युद्यते ≅ (but) by which speech is revealed,
● तद् एव ब्रह्म त्वं विद्धि ≅ you please know that alone to be brahman (the only reality).
○ न इदं ≅ This (brahman) is not यद् इदम् उपासते ≅ this (thing or concept) which those (people) meditate upon (project as a mental object).

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यन् मन॑सा न म॒नुते॑ येना॑हुर् मनो॒ मत᳚म्।
तद् ए॑व ब्रह्म त्वं विद्धि॑ ने॒दं य॒द् इद॒म् उपा॑सते॥KenU.1.5 🔗॥≅

● यद् मनसा न मनुते ≅ What does not know by the mind,
○ येन आहुः मनस् मतम् ≅ (but) by which, they say, the mind is known,
● तद् एव ब्रह्म त्वं विद्धि ≅ you please know that alone to be brahman.
○ न इदं ≅ This (brahman) is not यद् इदम् उपासते ≅ this (thing or concept) which those (people) meditate upon.

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यच् चक्षु॑षा न प॒श्यति॑ येन॒ चक्षूग्ँ॑षि पश्यति।
तद् ए॑व ब्रह्म त्वं विद्धि॑ ने॒दं य॒द् इद॒म् उपा॑सते॥KenU.1.6 🔗॥≅

● यद् चक्षुषा न पश्यति ≅ What does not see by sight,
○ येन चक्षूंषि पश्यति ≅ (but) by which one sees sights,
● तद् एव ब्रह्म त्वं विद्धि ≅ you please know that alone to be brahman.
○ न इदं ≅ This (brahman) is not यद् इदम् उपासते ≅ this (thing or concept) which those (people) meditate upon.

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यच् छ्रो॑त्रेण न शृ॒णोति॑ येन॒ श्रोत्र॑म् इदग्ँ श्रुतम्।
तद् ए॑व ब्रह्म त्वं विद्धि॑ ने॒दं य॒द् इद॒म् उपा॑सते॥KenU.1.7 🔗॥≅

● यद् श्रोत्रेण न शृणोति ≅ What does not hear by hearing,
○ येन श्रोत्रम् इदं श्रुतम् ≅ (but) by which this hearing is heard,
● तद् एव ब्रह्म त्वं विद्धि ≅ you please know that alone to be brahman.
○ न इदं ≅ This (brahman) is not यद् इदम् उपासते ≅ this (thing or concept) which those (people) meditate upon.

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यत् प्रा॑णेन न प्रा॒णिति॑ येन॒ प्राणः॑ प्रणीयते।
तद् ए॑व ब्रह्म त्वं विद्धि॑ ने॒दं य॒द् इद॒म् उपा॑सते॥KenU.1.8 🔗॥≅

● यद् प्राणेन न प्राणिति ≅ What does not perceive smell by the sense of smell (prāṇa being contextually the perception of odor related to breathing, per Ādi Śaṅkarācārya),
○ येन प्राणः प्रणीयते ≅ (but) by which this sense of smell is perceived,
● तद् एव ब्रह्म त्वं विद्धि ≅ you please know that alone to be brahman.
○ न इदं ≅ This (brahman) is not यद् इदम् उपासते ≅ this (thing or concept) which those (people) meditate upon.

द्वितीयः खण्डः

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य॒दि म॑न्यसे सु॒वेदे॑ति दहरम् ए॒वापि॑ नूनम्। (दभ्रम्)
त्वं वे॒त्थ ब्र॑ह्मणो रूपं यद् अ॑स्य त्वं यद् अ॑स्य दे॒वेषु।
अ॑थ नु मी॒माग्ँस्य॑म् एव ते म॒न्ये वि॑दितम्॥KenU.2.1 🔗॥≅

● यदि मन्यसे ≅ (The teacher said) If you think, ‘सुवेद’ इति ≅ “I know (brahman) well”, दहरम् एव अपि नूनम् ≅ then surely (you know) but little.
● त्वं वेत्थ ब्रह्मणः रूपम् ≅ You know only a form of brahman, यद् अस्य त्वम् ≅ related to you यद् अस्य देवेषु ≅ or related to the gods.
● अथ नु मीमांस्यम् एव ते ≅ So therefore you have (yet) to inquire. मन्ये विदितम् ≅ (After awhile the student replies) (Now) I think (brahman) is known.

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ना॒हं म॑न्ये सु॒वेदे॑ति नो न॒ वेदेति॒ वेद॑ च।
यो न॑स् तद् वेद॒ तद् वेद॒ नो न॒ वेदेति॒ वेद॑ च॥KenU.2.2 🔗॥≅

● न अहं मन्ये ≅ (The student continues) I do not think, ‘सुवेद’ इति ≅ “I know (brahman) well” (as related to this or that).
○ न उ ‘न वेद’ इति ≅ Neither, “I do not know (brahman as myself)”, ‘वेद’ च ≅ nor, “I know (brahman as other than myself).”
● यः नः तद् वेद ≅ The one among us who knows this (fact) तद् वेद ≅ (in this way) knows that (brahman).
○ न उ ‘न वेद’ इति ≅ (Again) neither, “I do not know brahman (as myself)”, ‘वेद’ च ≅ nor, “I know (brahman as other).”

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य॒स्याम॑तं त॒स्य म॑तं मतं य॒स्य न॒ वेद॑ सः।
अवि॑ज्ञातं विजा॒नतां विज्ञा॑तम् अवि॒जान॑ताम्॥KenU.2.3 🔗॥≅

● यस्य अमतं ≅ For whom (brahman) is not known (as other), तस्य मतम् ≅ for that one (brahman) is known.
○ मतं यस्य ≅ For whom (brahman is thought to be) known (as other), न वेद सः ≅ that one does not know.
● अविज्ञातं विजानताम् ≅ For the knowing, it is not known (wrongly).
○ विज्ञातम् अविजानताम् ≅ For the non-knowing, it is known (wrongly).

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प्र॒ति-बो॑ध-विदि॑तं मत॒म् अमृ॑तत्वं हि॒ विन्द॑ते।
आ॒त्मना॒ विन्द॑ते वी॒र्यं॒ वि॒द्यया॑ विन्दते॒ऽमृ॑तम्॥KenU.2.4 🔗॥≅

● प्रति-बोध-विदितं मतम् ≅ It (brahman, reality) is (rightly) known (when) it is known in every cognition (as ‘is-is-is,’ the ‘is’ of oneself as brahman),
○ अमृतत्वं हि विन्दते ≅ because (by that knowledge) one attains the nature of being free from death (the nature of brahman).
● आत्मना ≅ By (choosing to know brahman as) ātman (oneself), विन्दते वीर्यम् ≅ one gains the tenacity (to know, KathU.1.2.12–13).
○ विद्यया ≅ By this knowledge, विन्दते अमृतम् ≅ one attains the nature of being free from death.

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इह॑ चे॒द् अवे॑दीद् अथ स॒त्यम् अ॑स्ति न चे॒द् इहावे॑दीन् म॒हती॒ विन॑ष्टिः।
भू॒तेषु॑ भू॒तेषु॑ विचि॑त्य धी॒राः प्रेत्या᳚स्माल् लो॒काद् अ॒मृता॑ भवन्ति॥KenU.2.5 🔗॥≅

● इह चेद् अवेदीत् ≅ If here itself one comes to know (brahman, reality), अथ सत्यम् अस्ति ≅ then oneself is satya (that reality).
○ न चेद् इह अवेदीत् ≅ If here itself one does not know (brahman, infinite reality), महती विनष्टिः ≅ one’s loss is infinite.
● भूतेषु भूतेषु विचित्य धीराः ≅ The discerning, knowing (the infinite reality) in every being,
○ प्रेत्य अस्मात् लोकात् ≅ upon dying (turning away) from this world, अमृताः भवन्ति ≅ they each attain deathlessness.

तृतीयः खण्डः

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KenU.3.1. 🔗
ब्र॒ह्म ह॒ देवे᳚भ्यो विजि॑ग्ये। त॒स्य ह॒ ब्रह्म॑णो वि॒जये॒ देवा अमही॑यन्त॥≅

ब्रह्म ह देवेभ्यः विजिग्ये ≅ Brahman indeed provided victory to the gods. तस्य ह ब्रह्मणः विजये ≅ Towards the victory of that brahman, देवाः अमहीयन्त ≅ the gods were very proud of themselves.

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KenU.3.2. 🔗
त ऐक्षन्तास्मा᳚कम् एवा॒यं विजयोऽस्मा᳚कम् एवा॒यं महि॑मेति। त॒द् धैषां᳚ विज॑ज्ञौ। ते॒भ्यो ह॒ प्रादु॑र्-बभूव। त॒न् न व्य॑जानत कि॒म् इदं॒ यक्ष॑म् इति॥≅

ते ऐक्षन्त ≅ Those gods perceived, ‘अस्माकम् एव अयं विजयः’ ≅ “This victory belongs only to us”, ‘अस्माकम् एव अयं महिमा’ इति ≅ “this glory is ours alone.” तद् ह एषां विजज्ञौ ≅ Brahman understood this about them तेभ्यः ह प्रादुर्-बभूव ≅ and appeared as a form before them. तत् न व्यजानत ≅ The gods did not recognize it, ‘किम् इदं यक्षम्’ इति ≅ thinking “Who is this spirit”?

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KenU.3.3. 🔗
ते॒ऽग्निम् अ॑ब्रुवञ् ‘जा॒त-वे॑द ए॑तद् वि॒जानी॒हि कि॒म् एत॒द् यक्ष॑म्’ इति। तथे॒ति॥≅

ते अग्निम् अब्रुवन् ≅ They said to Agni (Lord Fire): ‘जात-वेदः एतद् विजानीहि, किम् एतद् यक्षम्’ इति ≅ “O Agni (Jāta-vedas), find out who this spirit is.”
‘तथा’ इति ≅ “Yes,” he said.

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KenU.3.4. 🔗
तद् अ॑भ्यद्रव॒त्। तम् अ॑भ्यवद॒त् कोऽसी᳚ति। अग्नि॒र् वा अ॒हम् अ॑स्मीत्य् अब्र॒वीज्, जा॒त-वे॑दा वा अ॒हम् अ॑स्मी॒ति॥≅

तद् अभ्यद्रवत् ≅ He hastened to it. तम् अभ्यवदत् ‘कः असि’ इति ≅ The spirit asked him, “Who are you”?
‘अग्निः वै अहम् अस्मि’ इति अब्रवीत् ≅ He replied, “I am called Agni. ‘जात-वेदा वै अहम् अस्मि’ इति ≅ I am also called Jāta-vedas.”

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KenU.3.5. 🔗
‘तस्मिग्ँ॑स् त्वयि॑ किं वी॒र्यम्’ इ॑ति। अ॒पीदग्ँ सर्वं᳚ दहे॒यं यद् इ॑दं पृथि॒व्याम् इति॑॥≅

‘तस्मिन् त्वयि किं वीर्यम्’ ≅ (Brahman in the form of this spirit) asked, “What power is in you as such”?
‘अपि इदं सर्वं दहेयं यद् इदं पृथिव्याम्’ इति ≅ (Agni replied,) “I can even burn anything on earth.”

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KenU.3.6. 🔗
तस्मै॑ तृणं नि॒दधा॑व् एतद् द॒हेति॑। त॒दुप॑प्रेयाय स॒र्व-ज॑वेन। त॒न् न श॑शाक द॒ग्धुम्। स तत॑ एव नि॒ववृ॑ते। ‘नैत॑द् अशकं वि॒ज्ञातुं॑ यद् एत॒द् यक्ष॑म्’ इति॥≅

तस्मै तृणं निदधौ ‘एतत् दह’ इति ≅ The spirit put down a blade of grass and said to him, “Burn this.” तद् उपप्रेयाय सर्व-जवेन ≅ Agni rushed at it with full force, तद् न शशाक दग्धुम् ≅ but was not able to burn it.
सः ततः एव निववृते ≅ Agni returned back from the spirit ‘न एतद् अशकं विज्ञातुं यद् एतद् यक्षम्’ इति ≅ and told the others, “I was not able to find out who this spirit is.”

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KenU.3.7. 🔗
अथ वा॒युम् अ॑ब्रुवन् ‘वा॒यव् ए॑तद् वि॒जानी॒हि कि॒म् एत॒द् यक्ष॑म्’ इति। तथे॒ति॥≅

अथ वायुम् अब्रुवन् ‘वायो एतद् विजानीहि किम् एतद् यक्षम्’ इति ≅ Then the gods said to Vāyu (Lord Air): “O Vāyu, find out who this spirit is.”
‘तथा’ इति ≅ “Yes,” he said.

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KenU.3.8. 🔗
तद् अ॑भ्यद्रव॒त्। तम् अ॑भ्यवद॒त् कोऽसी᳚ति। वायु॒र् वा अ॒हम् अस्मीत्य् अब्र॒वीन्, मा॒तरि॑-श्वा वा अ॒हम् अ॑स्मी॒ति॥≅

तद् अभ्यद्रवत् ≅ He hastened to it. तम् अभ्यवदत् ‘कः असि’ इति ≅ The spirit asked him, “Who are you”?
‘वायुः वै अहम् अस्मि’ इति अब्रवीन्, ‘मातरि-श्वा वै अहम् अस्मि’ इति ≅ He replied, “I am called Vāyu. I am also called Mātari-śvan.”

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KenU.3.9. 🔗
‘तस्मिग्ँ॑स् त्वयि॑ किं वी॒र्यम्’ इ॑ति। ‘अ॒पीदग्ँ सर्व॑म् आददी॒य यद् इ॑दं पृथि॒व्याम्’ इति॑॥≅

‘तस्मिन् त्वयि किं वीर्यम्’ इति ≅ (Brahman in the form of this spirit) asked, “What power is in you as such”?
‘अपि इदं सर्वम् आददीय यद् इदं पृथिव्याम्’ इति ≅ Vāyu replied, “I can even lift up anything on earth.”

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KenU.3.10. 🔗
तस्मै॑ तृणं नि॒दधा॑व् एतद् आ॒दत्स्वेति॑। त॒द् उप॑प्रेयाय स॒र्व-ज॑वेन। त॒न् न श॑शाकादा॒तुम्। स तत॑ एव नि॒ववृ॑ते नैत॑द् अशकं वि॒ज्ञातुं॑ यद् एत॒द् यक्ष॑म् इति॥≅

तस्मै तृणं निदधौ ‘एतद् आदत्स्व’ इति ≅ The spirit put down a blade of grass and said to him, “Lift this.” तद् उपप्रेयाय सर्व-जवेन ≅ Vāyu rushed at it with full force, तद् न शशाक आदातुम् ≅ but was not able to lift it.
सः ततः एव निववृते ≅ Vāyu returned back from the spirit, ‘न एतद् अशकं विज्ञातुं यद् एतद् यक्षम्’ इति ≅ and (perhaps glancing over at Agni first) told the others, “I was not able to find out who this spirit is.”

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KenU.3.11. 🔗
अ॒थेन्द्रम् अ॑ब्रुवन् ‘म॒घ॑वन्न् ए॒तद् वि॒जानी॒हि कि॒म् एत॒द् यक्ष॑म्’ इति। तथे॒ति। तद् अ॑भ्यद्रव॒त्। तस्मा᳚त् तिरोद॒धे॥≅

अथ इन्द्रम् अब्रुवन् ≅ Then the gods said to Indra (their leader): ‘मघवन् एतद् विजानीहि किम् एतद् यक्षम्’ इति ≅ “O Indra (Maghavan), find out who this spirit is.”
‘तथा’ इति ≅ “Yes,” he said. तद् अभ्यद्रवत् ≅ He hastened to it. तस्मात् तिरोदधे ≅ At the approach of Indra the spirit disappeared.

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KenU.3.12. 🔗
स तस्मि॑न्न् एवाका॒शे स्त्रि॒यम् आ॑जगाम ब॒हु-शो॑भमानाम् उ॒माग्ँ॑ हैम॑वतीम्। ताग्ँ॒ हो॑वाच कि॒म् एत॒द् यक्ष॑म् इति॥≅

सः तस्मिन् एव आकाशे ≅ Indra saw in that same place स्त्रियम् आजगाम बहु-शोभमानाम् ≅ that a very beautiful female had come, उमां हैमवतीम् ≅ who was Umā, the daughter of the Himālaya. तां ह उवाच ‘किम् एतद् यक्षम्’ इति ≅ Indra asked Her, “Who was that spirit”?

चतुर्थः खण्डः

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KenU.4.1. 🔗
सा ब्रह्मे॒ति हो॑वाच ‘ब्रह्मणो॒ वा ए॑तद् वि॒जये॒ मही॑यध्वम्’ इति। ततो॑ हैव वि॒दाञ्च॑कार ब्रह्मे॒ति॥≅

सा ‘ब्रह्म’ इति ह उवाच ≅ Umā replied, “It was brahman.” ‘ब्रह्मणः वै एतद् विजये महीयध्वम्’ इति ≅ “Through the victory of brahman alone have you attained glory.” ततः ह एव विदाञ्-चकार ब्रह्म इति ≅ Thereupon, Indra understood that it was indeed brahman.

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KenU.4.2. 🔗
तस्मा॒द् वा ए॒ते दे॒वा अतित॑राम् इ॒वान्या॒न् देवा॒न् यद् अ॑ग्निर् वा॒युर् इ॑न्द्रः। ते ह्य् एन॑न् नेदि॒ष्ठं पस्पृ॑शु॒स् (पस्प॑र्शु॒स्) ते ह्य् एन॑त् प्रथ॒मो वि॒दाञ्च॑कार ब्रह्मे॒ति॥≅

तस्माद् वै ≅ (The Upaniṣad continues) Because of that, एते देवाः यद् अग्निः वायुः इन्द्रः ≅ these three deities, Agni, Vāyu and Indra अतितराम् इव अन्यान् देवान् ≅ indeed excel the other gods, ते हि एनद् नेदिष्ठं पस्पृशुः ≅ since they came in closest contact to this brahman, ते हि एनद् प्रथमः विदाञ्-चकार ब्रह्म इति ≅ and since they were the first to know this (greatness within all) as brahman.

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KenU.4.3. 🔗
तस्मा॒द् वा इ॒न्द्रोऽतित॑राम् इ॒वान्या॒न् देवा॒न् स ह्य् एन॑न् नेदि॒ष्ठं पस्प॑र्श। स॒ ह्य् एन॑त् प्रथ॒मो वि॒दाञ्च॑कार ब्रह्मे॒ति॥≅

तस्मात् वै इन्द्रः अतितराम् इव अन्यान् देवान् ≅ From this we know that Indra indeed excels all the other gods, सः हि एनद् नेदिष्ठं पस्पर्श ≅ since he came in closest contact to this (brahman through Umā) (the teaching), सः हि एनद् प्रथमः विदाञ्-चकार ब्रह्म इति ≅ and since he alone was the first to know this (greatness within all) is brahman.

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KenU.4.4. 🔗
त॒स्यैष आदे॒शो यद् ए॑तद् वि॒द्युतो॒ व्यद्यु॑तद् आ३ इतीन् न्य॑मीमिषद् आ३ इत्य् अ॑धि-दै॒वतम्॥≅

तस्य एषः आदेशः ≅ This is its teaching (by analogy). यद् एतद् विद्युतः व्यद्युतद् आ इति ≅ It is like (ā) a flash of lightning, इद् न्यमीमिषत् आ ≅ even like a wink of the eye. इति अधि-दैवतम् ≅ This is adhi-daivata (a teaching concerning a form of brahman related to the gods).

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KenU.4.5. 🔗
अथाध्य्-आ॒त्मम्। य॒द् एत॒द् गच्छ॑तीव॒ च॒ म॒नोऽने॑न चैत॑द् उपस्मर॒त्य् अभी᳚क्ष्णग्ँ सङ्क॒ल्पः॥≅

अथ अधि-आत्मम् ≅ Now the adhi-ātma (a teaching concerning a form of brahman related to the individual). यद् एतद् गच्छति इव च मनः ≅ (Like Indra) it is the mind that as though approaches brahman. अतेन च एतद् उपस्मरति अभीक्ष्णम् ≅ By this mind one repeatedly recalls (the teaching on) brahman. सङ्कल्पः ≅ This is the mind’s commitment.

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KenU.4.6. 🔗
तद् ध॒ तद्-वनं᳚ नाम। तद्-व॑नम् इत्य् उ॒पासि॑तव्य॒म्। स॒ य॒ एत॑द् एवं वे॒दाभि॑ हैनग्ँ॒ सर्वा॑णि भू॒तानि॑ संवाञ्छ॒न्ति॥≅

तद् ह तद्-वनं नाम ≅ That brahman indeed is called Tad-vana (the pleasing, vanana). तद्-वनम् इति उपासितव्यम् ≅ It is to be contemplated as the pleasing. एनं ह सवाणि भूतानि अभि संवाञ्छन्ति ≅ Everyone pays homage to this one, सः यः एतद् एवं वेद ≅ who meditates (upon brahman) in this way.

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KenU.4.7. 🔗
उपनिषदं᳚ भो ब्रू॒हीति। उ॑क्ता त उप॑निषद्। ब्रा॒ह्मीं वा॒व त॒ उप॑निषदम् अब्रूमे॒ति॥≅

उपनिषदं भो ब्रूहि इति ≅ (Then the student said) “Teach me, sir, the Upaniṣad.”
उक्ता ते उपनिषद् ≅ (The teacher replied) “I have already told you the Upaniṣad.” ब्राह्मीं वाव ते उपनिषदम् अब्रूम इति ≅ “I have certainly told you the Upaniṣad directly concerning brahman.”

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KenU.4.8. 🔗
त॒स्यै तपो॒ दमः॒ कर्मे॑ति प्रति॒ष्ठा, वे॒दाः सर्वा᳚ङ्गानि, सत्यम् आ॒यत॑नम्॥≅

तस्यै तपः दमः कर्म इति प्रतिष्ठा ≅ (The teacher adds) For that Upaniṣad, prayerful discipline, mastery over behavior, and ritual are its supports (feet), वेदाः सर्व-अङ्गानि ≅ the Vedas (and their subsidiaries) are all the other limbs, सत्यम् आयतनम् ≅ and truthfulness is its abode.

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KenU.4.9. 🔗
यो॑ वा ए॒ताम् ए॒वं वे॒दाप॑हत्य पाप्मा॑नम् अनन्ते स्व॒र्गे लो॒के ज्ये॑ये प्रति॑तिष्ठति॒ प्रति॑तिष्ठति॥≅

यः वै एताम् एवम् वेद ≅ The one who in this way knows this Upaniṣad, अपहत्य पाप्मानम् ≅ shakes off all karma merit and demerit, अन्-अन्ते स्वर्गे लोके ज्येये प्रतितिष्ठति प्रतितिष्ठति ≅ and becomes established in the limitless – higher heaven abode (as brahman).

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Vallī 1.1 (1) Vallī 1.2 (2) Vallī 1.3 (3) Vallī 2.1 (4) Vallī 2.2 (5) Vallī 2.3 (6)

प्रथमोऽध्यायः प्रथमा वल्ली (१.१.१-२९ / १.१-२९)

Approaching the teaching beyond death

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KathU.1.1.1 (1.1). 🔗
उ॒शन् ह॑ वै वा॒ज-श्र॑वसः स॒र्व-वे॑दसं ददौ। त॒स्य ह॒ नचि॑केता नाम पु॒त्र आ॑स।≅

उशन् ह वै ≅ (The Upaniṣad says) Once upon a time, desiring (heavenly results), वाज-श्रवसः सर्व-वेदसं ददौ ≅ Vāja-śravasa gave away all his (earthly) wealth (in the Viśva-jit sacrifice). तस्य ह नचिकेता नाम पुत्रः आस ≅ He had a son named Naciketas.

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KathU.1.1.2 (1.2). 🔗
तग्ँ॒ ह कु॒मारग्ँ सन्तं द॒क्षिणासु नी॒यमानासु श्र॒द्धावि॑वेश सो॒ऽमन्यत।≅

दक्षिणासु नीयमानासु ≅ When the dakṣiṇās (gifts to sacrifice participants) were being taken away, तं ह कुमारं सन्तं श्रद्धा आविवेश ≅ faith overpowered the son (Naciketas), who was just a boy. सः अमन्यत ≅ He thought (thus).

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पी॒तोद॑का ज॒ग्ध-तृ॑णा दु॒ग्ध-दो॑हा निर्-इ॒न्द्रियाः।
अ॒न॒न्दा॒ नाम॒ ते लो॒कास् तान् स॒ गच्छ॑ति ता॒ दद॑त्॥KathU.1.1.3 (1.3) 🔗॥≅

● पीत-उदकाः ≅ (Naciketas thought) Which (cows for the last time) have drunk water, जग्ध-तृणाः ≅ eaten grass
○ दुग्ध-दोहाः ≅ (and) given milk, निर्-इन्द्रियाः ≅ (and) are powerless (to calve),
● अ-नन्दाः नाम ≅ joyless indeed ते लोकाः ≅ are those worlds
○ तान् सः गच्छति ताः ददत् ≅ one goes to, who is giving such (dakṣiṇās).

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स॒ होवाच पि॒तरं तत क॒स्मै मां दास्यसीति।
द्वि॒तीयं तृ॒तीयं तग्ँ हो॑वाच। मृ॒त्यवे॑ त्वा ददामीति॥KathU.1.1.4 (1.4) 🔗॥≅

● सः ह उवाच पितरम् ≅ The boy said to his father
○ ‘तत, कस्मै मां दास्यसि’ इति ≅ “O father, to whom will you give me (as dakṣiṇā)?
● द्वितीयं तृतीयम् ≅ (When the father did not bother to answer, the boy asked) twice, thrice. तं ह उवाच ≅ (Annoyed, the father impulsively) said to him,
○ ‘मृत्यवे त्वा ददामि’ इति ≅ “I give you to Lord Death.”

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ब॒हूनाम् ए॑मि प्रथमो ब॒हूनाम् ए॑मि मध्यमः।
किग्ँ॒स्विद् यमस्य॑ क॒र्त॒व्यं॒ य॒न् मया᳚द्य क॒रिष्य॑ति॥KathU.1.1.5 (1.5) 🔗॥≅

● बहूनां प्रथमः एमि ≅ (Naciketas thought) Among many (students), I am first.
○ बहूनां मध्यमः एमि ≅ Among many (others), I am middling.
● किं-स्विद् यमस्य कर्तव्यम् ≅ What could (I) do for Lord Death
○ यद् मया अद्य करिष्यति ≅ which (father) will accomplish by (giving) me now?

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अ॒नुप॑श्य य॑था पू॒र्वे॒ प्र॒तिप॑श्य त॒थाप॑रे।
स॒स्यम् इव मर्त्यः॑ पच्य॒ते॒ स॒स्यम् इवाजा॑यते॒ पुनः॑॥KathU.1.1.6 (1.6) 🔗॥≅

● अनुपश्य यथा पूर्वे ≅ (Naciketas implores his father to keep his word in gifting the boy as dakṣiṇā.) See how the forefathers (kept to their sacred word),
○ प्रतिपश्य तथा अपरे ≅ Look around at how the others (keep their word).
● सस्यम् इव ≅ Like a plant मर्त्यः पच्यते ≅ a mortal perishes (but truth never dies),
○ सस्यम् इव आजायते पुनः ≅ like a plant one is born again (from the seed of one’s deeds and words).

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वैश्वा-नरः प्रवि॑शत्य् अ॒तिथि॑र् ब्राह्म॒णो गृ॑हान्।
तस्यै॑ताग्ँ शा॒न्तिं कु॑र्वन्ति ह॒र वै॑वस्व॒तोद॑कम्॥KathU.1.1.7 (1.7) 🔗॥≅

● वैश्वा-नरः प्रविशति अ-तिथिः ≅ (Story jumps to Lord Death returning to His palace and finding Naciketas waiting for Him.) The Lord of Fire enters as a guest,
○ ब्राह्मणः गृहान् ≅ this (thirsty) brāhmaṇa (boy) to the house.
● तस्य एतां शान्तिं कुर्वन्ति ≅ (Hosts) make this peace offering to that one (the guest).
○ वैवस्वत उदकं हर ≅ O Lord Death (Vaivasvata), fetch water.

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आ॒शा-प्र॑तीक्षे स॒ङ्गतग्ँ॑ सू-नृतां चे॒ष्टा-पू॑र्ते पु॒त्र-प॒शूग्ँश् च॑ सर्वान्।
ए॒तद् वृ॑ङ्क्ते पुरु॑षस्याल्प॑-मेध॒सो॒ य॒स्यान॑श्नन् व॒सति॑ ब्राह्म॒णो गृ॑हे॥KathU.1.1.8 (1.8) 🔗॥≅

● आशा-प्रतीक्षे ≅ Hopes and expectations, सङ्गतं ≅ (the good merit of) ennobling company, सू-नृताम् ≅ noble speech,
○ च इष्टा-पूर्ते ≅ rituals, social service, पुत्र-पशून् च सर्वान् ≅ children and cattle (wealth), all
● एतद् वृङ्क्ते ≅ this he (indirectly) plucks away (to an extent) पुरुषस्य अल्प-मेधसः ≅ from the neglectful person (the host, because of the negligence) यस्य ≅ (in) whose
○ अन्-अश्नन् वसति ब्राह्मणः गृहे ≅ house a brāhmaṇa (guest) stays without eating.

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ति॒स्रो रात्रीर् यद् अवा॑त्सीर् गृ॒हे॒ मे॒ऽन॒श्नन् ब्र॑ह्मन्न् अ॒तिथि॑र् नमस्यः।
नम॑स् तेऽस्तु ब्रह्मन् स्वस्ति मे॑ऽस्तु त॒स्मात् प्रति॑ त्रीन् व॒रान् वृ॑णीष्व॥KathU.1.1.9 (1.9) 🔗॥≅

● तिस्रः रात्रीः यद् अवात्सीः गृहे ≅ (Lord Death said) Since you have stayed three nights in the house
○ मे अन्-अश्नन्, ब्रह्मन् ≅ of mine without eating, O brahman, अ-तिथिः नमस्यः ≅ as an honorable guest,
● नमस् ते अस्तु ≅ let (my) salutations be unto you. ब्रह्मन् ≅ O brahman, सु-अस्ति मे अस्तु ≅ let well-being be unto me.
○ तस्मात् ≅ Therefore, प्रति त्रीन् वरान् वृणीष्व ≅ for (the three nights) choose three boons.

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शा॒न्त-स॑ङ्कल्पः सु॒-मना॑ यथा स्याद् वी॒त-म॑न्युर् गौ॒तमो॑ माभि मृत्यो।
त्व॒त्-प्रसृ॑ष्टं मा॒भिव॑देत् प्र॒ती॒त॒ ए॒तत् त्र॑याणां प्र॒थमं॑ वरं वृणे॥KathU.1.1.10 (1.10) 🔗॥≅

● शान्त-सङ्कल्पः, सु-मनाः, यथा स्यात् ≅ (Naciketas said) May father be in this way (while I'm away) free from anxiety (and) pleased,
○ वीत-मन्युः गौतमः मा अभि ≅ (and) may (my father) Gautama (Vāja-śravasa) be without anger towards me, मृत्यो ≅ O Lord Death (Mṛtyu),
● त्वद्-प्रसृष्टं ≅ Having been sent back from You (once my duties are complete here) मा अभिवदेत् प्रतीतः ≅ may (father) greet me having (easily) recognized me (not aged or as a ghost).
○ एतद् त्रयाणां प्रथमं वरं वृणे ≅ This is the first boon I choose among the three (for my father).

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य॒था पु॑रस्ताद् भ॒विता॑ प्रतीत औ॒द्दाल॑किर् आरुणिर् म॒त्-प्रसृ॑ष्टः।
सु॒खग्ँ रात्रीः श॒यिता॑ वीत-मन्युस् त्वां द॒दृशि॑वान् मृ॒त्यु-मु॑खात् प्रमुक्तम्॥KathU.1.1.11 (1.11) 🔗॥≅

● यथा पुरस्तात् भविता ≅ (Lord Death said) He will be as before प्रतीतः ≅ having recognised (you).
○ औद्दालकिः आरुणिः ≅ (your father) Auddālaki, the son of Aruna मद्-प्रसृष्टः ≅ relieved by Me
● सुखं रात्रीः शयिता वीत-मन्युः ≅ will sleep happily during the nights without anger,
○ त्वां ददृशिवान् मृत्यु-मुखात् प्रमुक्तम् ≅ having seen you released from the jaws of death.

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स्व॒र्गे लो॒के न भ॑यं किञ्चनास्ति न त॑त्र त्वं न ज॒रया॑ बिभेति।
उ॒भे ती॒र्त्वाशना॑यापिपासे शो॒काति॒गो मोद॑ते स्व॒र्ग-लो॑के॥KathU.1.1.12 (1.12) 🔗॥≅

● स्वर्गे लोके न भयं किञ्चन अस्ति ≅ (Next Naciketas said) In heaven there is not the least fear.
○ न तत्र त्वं ≅ You (Death) are not there, न जरया बिभेति ≅ nor fear from ageing.
● उभे तीर्त्वा अशनाया-पिपासे ≅ Transcending both hunger and thirst,
○ शोक-अतिगः ≅ (and) gone beyond sorrow, मोदते स्वर्ग-लोके ≅ one rejoices in heaven.

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स त्व॒म् अग्निग्ँ स्वर्ग्य॑म् अ॒ध्येषि॑ मृत्यो प्रब्रू॑हि त्वग्ँ श्रद्दधा॒नाय॑ मह्यम्।
स्व॒र्ग-लोका अ॒मृत॑त्वं भजन्त एत॑द् द्विती॒येन वृ॒णे व॑रेण॥KathU.1.1.13 (1.13) 🔗॥≅

● सः त्वं स्वर्ग्यम् अग्निं अध्येषि ≅ The (Veda) Fire (ritual) as a means to heaven you (have studied and) know (by which you have attained a high post here), मृत्यो ≅ O Lord Death.
○ प्रब्रूहि त्वं श्रद्दधानाय मह्यं ≅ Please teach (what You know) to me who has faith (in You and the scriptures).
● स्वर्ग-लोकाः अ-मृतत्वं भजन्ते ≅ The people in heaven enjoy (a relative high degree of) immortality.
○ एतद् द्वितीयेन वृणे वरेण ≅ I choose this as the second boon (for the people).

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प्र ते॑ ब्रवीमि तद् उ मे॑ निबोध स्वर्ग्य॑म् अग्निं न॒चिके॑तः प्रजानन्।
अन॑न्त-लोकाप्तिम् अ॒थो प्र॑तिष्ठां विद्धि॑ त्वम् ए॒तं निहितं॑ गृहायाम्॥KathU.1.1.14 (1.14) 🔗॥≅

● प्र ते ब्रवीमि तद् उ ≅ (Lord Death said) I am going to teach you this (Fire) right now. मे निबोध ≅ Please learn from Me,
○ नचिकेतस् ≅ O Naciketas, स्वर्गम् अग्निं प्रजानन् ≅ (as I) am knowing this Fire for gaining heaven,
● अन्-अन्त-लोक-आप्तिम् ≅ which (by doing) is a means to the attainment of that infinite world, अथो प्रतिष्ठाम् ≅ but also its basis (the meditation deity, Virāṭ, for the highest heaven, brahma-loka).
○ विद्धि त्वम् एतं ≅ You please know well this (which is the meditation added to the ritual performance) निहितं गुहायाम् ≅ that is established in the hearts (the minds of upāsakas, meditators).

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लोका॑दिम् अ॒ग्निं तम् उ॑वाच तस्मै या॒ इष्टका या॒वती॑र् वा यथा वा।
स चा॑पि तत् प्रत्यवदद् यथोक्त॑म् अथास्य मृ॒त्युः पुनर् ए॑वाह तुष्टः॥KathU.1.1.15 (1.15) 🔗॥≅

● लोक-आदिं अग्निं तम् उवाच तस्मै ≅ (The Upaniṣad says) (Lord Death) taught him the Fire (as Virāṭ), the first (born) in the (manifest) universe.
○ याः इष्टकाः ≅ (For the Fire ritual itself, He also taught) the type of bricks, यावतीः वा ≅ how many, यथा वा ≅ and in which arrangement.
● सः च अपि तद् प्रत्यवदत् ≅ (Naciketas) then repeated the same (back to Lord Death) यथा-उक्तम् ≅ as it was taught.
○ अथ अस्य मृत्युः पुनर् एव आह तुष्टः ≅ Lord Death being pleased towards him then told more.

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तम् अ॑ब्रवीत् प्री॒यमा॑णो महात्मा व॒रं तवे॑हाद्य द॒दामि॑ भूयः।
तवै॑व ना॒म्ना भविता॑यम् अग्निः सृ॒ङ्कां चेमाम् अने॑क-रू॒पां गृ॑हाण॥KathU.1.1.16 (1.16) 🔗॥≅

● तम् अब्रवीत् प्रीयमाणः महा-आत्मा ≅ Being pleased, the wise one (Lord Death) said to him,
○ वरं तव इह अद्य ददामि भूयः ≅ I give you one more gift right here and now.
● तव एव नाम्ना भविता अयम् अग्निः ≅ By your name only this Fire will be (known from now on).
○ सृङ्कां च इमाम् अन्-एक-रूपां गृहाण ≅ Take this multifarious (gemmed) necklace also.

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त्रि-णा॑चिके॒तस् त्रिभिर् ए॑त्य सन्धिं त्रि-क॑र्म-कृ॒त् तर॑ति जन्म-मृत्यू।
ब्रह्म॑-ज-ज्ञं दे॒वम् ई॑ड्यं विदित्वा निचा॑य्येमाग्ँ शा॒न्तिम् अत्य्-अ॑न्तम् एति॥KathU.1.1.17 (1.17) 🔗॥≅

● त्रि-नाचिकेतः ≅ Having done Nācikata-fire three times, त्रिभिः एत्य सन्धिम् ≅ having the three-fold association (mother-father-teacher),
○ त्रि-कर्म-कृत् ≅ (and) having performed the three duties (ritual, scriptural studies, and charity), तरति जन्म-मृत्यू ≅ that one transcends birth and death.
● ब्रह्म-ज-ज्ञं देवम् ईड्यं विदित्वा ≅ Knowing this praiseworthy Lord (Virāṭ) who is (all-)knowing and born of Lord Brahmā (Hiraṇya-garbha, the universal subtle body),
○ निचाय्य ≅ (and) meditating (on this Virāṭ), इमां शान्तिम् अति-अन्तम् एति ≅ that one attains limitless peace which is this (that I have).

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त्रि-णा॑चिके॒तस् त्रयम् ए॑तद् विदित्वा य ए॑वं वि॒द्वाग्ँश् चिनु॑ते ना॒चिके॑तम्।
स मृत्यु॑-पाशान् पु॒रतः॑ प्रणोद्य शो॒काति॒गो मोद॑ते स्व॒र्ग-लो॑के॥KathU.1.1.18 (1.18) 🔗॥≅

● त्रि-नाचिकेतः, त्रयम् एतद् विदित्वा ≅ The Tri-Nācikata who knows the three (kind, number, and arrangement of bricks, as mentioned, etc.),
○ यः एवं विद्वान् ≅ meditating thus (upon Virāṭ as the total including oneself) चिनुते नाचिकेतम् ≅ (and) performs the Nācikata-fire (three times),
● सः मृत्यु-पाशान् पुरतस् प्रणोद्य ≅ that (worshipper and meditator) already transcending the noose of death,
○ शोक-अतिगः ≅ transcends sorrow, मोदते स्वर्ग-लोके ≅ and rejoices in (the highest) heaven (brahma-loka).

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ए॒ष ते॒ऽग्निर् नचिके॑तः स्वर्ग्यो यम् अ॑वृणी॒था द्विती॑येन वरेण।
एत॑म् अग्निं त॒वैव॑ प्रवक्ष्यन्ति ज॒नास॑स् तृती॒यं व॒रं न॒चिके॑तो वृणीष्व॥KathU.1.1.19 (1.19) 🔗॥≅

● एषः ते अग्निः, नचिकेतस्, स्वर्ग्यः ≅ This is the Fire (taught) to you for gaining heaven, O Naciketas,
○ यं अवृणीथाः द्वितीयेन वरेण ≅ that you asked as the second boon.
● एतम् अग्निं तव एव प्रवक्ष्यन्ति जनासः ≅ The people will speak of this Fire as your (name).
○ तृतीयं वरं, नचिकेतस्, वृणीष्व ≅ Ask for the third boon, O Naciketas.

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येयं प्रेते विचिकि॑त्सा मनुष्येऽस्तीत्य् ए॒के नायम् अस्ती॑ति चै॒के।
एतद् वि॑द्याम् अ॒नुशि॑ष्टस् त्वयाहं व॒राणाम् ए॑ष व॒रस् तृ॑तीयः॥KathU.1.1.20 (1.20) 🔗॥≅

● या इयं प्रेते विचिकित्सा मनुष्ये ≅ (Naciketas said) There is this doubt that when a person dies,
○ ‘अस्ति’ इति एके ≅ some (say) “It survives”, ‘न अयम् अस्ति’ इति च एके ≅ others (say) “It does not survive.”
● एतद् विद्याम् अनुशिष्टः त्वया अहम् ≅ I wish to know this (nature of the individual that can survive death), having been instructed by You.
○ वराणाम् एषः वरः तृतीयः ≅ Among the (three) boons, this is the third boon (for me).

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देवै॑र् अत्रापि विचिकि॑त्सितं पुरा न हि॑ सु-विज्ञेयम् अणुर् ए॑ष धर्मः।
अन्यं॑ वरं न॒चिके॑तो वृणीष्व मा मो॑परोत्सीर् अति मा॒ सृजै॑नम्॥KathU.1.1.21 (1.21) 🔗॥≅

● देवैः अत्र अपि विचिकित्सितं पुरा ≅ (Lord Death said) Even the deities long ago entertained doubt regarding this.
○ न हि सु-विज्ञेयम् अणुः एषः धर्मः ≅ This subtle nature (dharma of the individual) cannot be easily known.
● अन्यं वरं, नचिकेतस्, वृणीष्व ≅ O Naciketas, please choose another boon.
○ मा मा उपरोत्सीः ≅ Do not bind Me. अति मा सृज एनम् ≅ Give up this (demand) to Me.

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देवै॑र् अत्रापि वि॒चिकि॑त्सितं किल त्वं॒ च मृ॒त्यो यन् न सु॒-ज्ञेय॑म् आत्थ।
वक्ता॑ चास्य त्वा॒-दृग् अ॑न्यो न लभ्यो नान्यो॑ वरस् तुल्य ए॒तस्य॑ कश्चित्॥KathU.1.1.22 (1.22) 🔗॥≅

● देवैः अपि अत्र विचिकित्सितं किल ≅ (Naciketas said) Indeed, even the deities long ago entertained doubt regarding this.
○ त्वं च, मृत्यो, यद् न सु-ज्ञेयम् आत्थ ≅ O Lord Death, You yourself said this is not easily known.
● वक्ता च अस्य त्वा-दृक् अन्यः न लभ्यः ≅ Moreover, another teacher like You cannot be found.
○ न अन्यः वरः तुल्यः एतस्य कश्चिद् ≅ No other boon is equal to this.

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शता॑युषः पुत्र-पौ॒त्रान् वृ॑णीष्व ब॒हून् पशून् ह॒स्ति-हि॒रण्य॑म् अश्वान्।
भू॒मेर् म॒हद् आ॑यतनं वृणीष्व स्वयं॑ च जी॒व शरदो॑ यावद् इच्छसि॥KathU.1.1.23 (1.23) 🔗॥≅

● शत-आयुषः पुत्र-पौत्रान् वृणीष्व ≅ (Lord Death said) Please choose children and grandchildren with hundred year lives,
○ बहून् पशून्, हस्ति-हिरण्यम्, अश्वान् ≅ (and) plenty of cattle, elephants, gold, and horses.
● भूमेः महत् आयतनं वृणीष्व ≅ May you also choose a vast kingdom on earth.
○ स्वयं च जीव ≅ May you yourself live शरदः यावत् इच्छसि ≅ for as many years as you wish.

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ए॒तत्-तुल्यं य॒दि म॑न्यसे वरं वृणी॑ष्व वि॒त्तं चिर-जी॑विकां च।
महा॑-भूमौ न॒चिके॑तस् त्वम् एधि कामा॑नां त्वा का॒म-भा॑जं करोमि॥KathU.1.1.24 (1.24) 🔗॥≅

● एतत्-तुल्यं यदि मन्यसे वरम् ≅ If you think of (another) boon equal to this,
○ वृणीष्व वित्तं चिर-जीविकां च ≅ please choose (that) as well as the wealth and long life.
● महा-भूमौ, नचिकेतस्, त्वम् एधि ≅ O Naciketas, may you be throughout the vast earth (as its emperor).
○ कामानां त्वा काम-भाजं करोमि ≅ I am going to make you an enjoyer of (all) enjoyments.

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ये ये का॒मा दुर्-ल॑भा म॒र्त्य-लो॑के सर्वा᳚न् कामाग्ँश् छ॒न्दतः॑ प्रार्थयस्व।
इमा रामाः स॒-रथाः॑ स-तू॒र्या॒ न॒ हीदृ॑शा ल॒म्भनी॑या मनुष्यैः।
आ॒भिर् मत्-प्रत्ता॑भिः प॒रिचा॑रयस्व न॒चिक॒तो मरणं॑ मानुप्राक्षीः॥KathU.1.1.25 (1.25) 🔗॥≅

● ये ये कामाः ≅ Whichever be the pleasures दुस्-लभाः मर्त्य-लोके ≅ not attainable in the world of mortals,
○ सर्वान् कामान् ≅ all those pleasures छन्दतस् प्रार्थयस्व ≅ choose as you wish.
● इमाः रामाः ≅ Here are pleasurable partners स-रथाः स-तूर्याः ≅ with their chariots and musical instruments.
○ न हि ईदृशाः लम्भनीयाः मनुष्यैः ≅ Such (pleasurables) indeed cannot be attained by mortals.
● आभिः मद्-प्रत्ताभिः परिचारयस्व ≅ By these (pleasurables) gifted by Me, you are going to be served.
○ नचिकेतस् ≅ O Naciketas, मरणं मा अनुप्राक्षीः ≅ do not ask Me about death.

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श्वो॒-भावा मर्त्य॑स्य य॒द् अन्त॑कैतत् सर्वे॑न्द्रिया॒णां ज॒रय॑न्ति तेजः।
अपि॑ सर्वं जी॒वित॑म् अल्पम् एव तवै॑व वा॒हास् त॒व नृ॑त्य-गीते॥KathU.1.1.26 (1.26) 🔗॥≅

● श्वस्-भावाः मर्त्यस्य यद् अन्तक एतद् ≅ (Naciketas said) O Death of the mortal (martyasya antaka), (all) this is so much ephemerals (lasting only till tomorrow).
○ सर्व-इन्द्रियाणां जरयन्ति तेजस् ≅ They waste away the power of all the senses.
● अपि सर्वं जीवितम् अल्पम् एव ≅ All life is indeed a trifling.
○ तव एव वाहाः ≅ The vehicles are Yours. तव नृत्य-गीते ≅ The dance and music are Yours.

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न वि॒त्तेन॑ त॒र्पणी॑यो मनुष्यो लप्स्या॑महे वित्तम् अ॒द्राक्ष्म॑ चेत् त्वा।
जीवि॑ष्यामो या॒वद् ई॑शिष्यसि त्वं व॒रस् तु॑ मे व॒रणी॑यः स एव॥KathU.1.1.27 (1.27) 🔗॥≅

● न वित्तेन तर्पणीयः मनुष्यः ≅ Wealth cannot satisfy a person.
○ लप्स्यामहे वित्तम् ≅ I will get (enough) wealth, अद्राक्ष्म चेद् त्वा ≅ just because I have seen You.
● जीविष्यामः ≅ I will live यावत् ईशिष्यसि त्वम् ≅ as long as You (so) rule.
○ वरः तु मे वरणीयः सः एव ≅ However, the boon I have chosen is but this.

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अजी॑र्यताम् अ॒मृता॑नाम् उपेत्य जी॒र्यन् म॑र्त्यः क्व्-अ॒धः-स्थः॑ प्रजानन्। (क्व तद्-आस्थः)
अभि॑ध्यायन् व॒र्ण-र॑ति-प्रमोदान् अति॑-दीर्धे जी॒विते को रमेत॥KathU.1.1.28 (1.28) 🔗॥≅

● अ-जीर्यताम् अ-मृतानाम् उपेत्य ≅ After meeting the undecaying immortals (up here, such as Yourself),
○ जीर्यन् मर्त्यः कु-अधस्-स्थः प्रजानन् ≅ knowing (oneself) as a decaying mortal living down below (on earth),
● अभिध्यायन् वर्ण-रति-प्रमोदान् ≅ (and) thinking over these (limited) enjoyments from music and pleasuring,
○ अति-दीर्धे जीविते कः रमेत ≅ who would revel in (such) a long life (full of decay and unsatisfying)?

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यस्मि॑न्न् इदं वि॒चिकि॑त्सन्ति मृत्यो यत् सा॑म्परा॒ये म॒हति॑ ब्रूहि नस् तत्।
योऽयं॑ वरो गू॒ढम् अ॑नुप्रविष्टो नान्यं॑ तस्मान् न॒चिके॑ता वृणीते॥KathU.1.1.29 (1.29) 🔗॥≅

● यस्मिन् इदं विचिकित्सन्ति ≅ This in which people are entertaining doubts, मृत्यो ≅ O Lord Death,
○ यद् साम्पराये महति ≅ that concerns the great passage beyond, ब्रूहि नः तद् ≅ please tell that to us.
● यः अयं वरः गूढम् अनुप्रविष्टः ≅ This boon (this question) has become a mystery (to be believed or not),
○ न अन्यं तस्मात् नचिकेताः वृणीते ≅ (so I) Naciketas does not choose anything else than that (boon).

प्रथमोऽध्यायः द्वितीया वल्ली (१.२.१-२५ / २.१-२५)

Lord Death grants Naciketas the final boon

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12 mn.13 mn.14 mn.15 mn.16 mn.17 mn.18 mn.19 mn.20 mn.21 mn.22 mn.23 mn.24 mn.25

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अन्य॑च् छ्रेयोऽन्यद् उ॒तैव॑ प्रेयस् ते उ॒भे ना॒नार्थे॑ पु॒रुषग्ँ॑ सिनीतः।
तयोः॑ श्रेय आ॒ददा॑नस्य साधु भवति ही॒यतेऽर्थाद् य॑ उ प्रे॒यो वृ॑णीते॥KathU.1.2.1 (2.1) 🔗॥≅

● अन्यद् श्रेयस् ≅ (Lord Death teaches) Śreyas (the beneficial) is one अन्यद् उत एव प्रेयस् ≅ and preyas (the pleasurable) is another.
○ ते उभे नाना-अर्थे ≅ Both these two with different goals पुरुषं सिनीतः ≅ bind the person.
● तयोः श्रेयस् आददानस्य साधु भवति ≅ Between those two, śreyas (the beneficial) is effective (sādhu) for one who is pursuing (the highest goal).
○ हीयते अर्थात् यः उ प्रेयस् वृणीते ≅ The one who chooses preyas (the pleasurable) falls short of the (highest) goal.

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श्रेय॑श् च प्रेयश् च म॒नुष्य॑म् एतस् तौ स॒म्परी॑त्य वि॒विन॑क्ति धीरः।
श्रेयो॑ हि धी॒रोऽभि॑ प्रेयसो वृणीते प्रे॒यो म॒न्दो योग॑-क्षेमाद् वृणीते॥KathU.1.2.2 (2.2) 🔗॥≅

● श्रेयस् च प्रेयस् च ≅ The beneficial (śreyas) and the pleasurable (preyas) मनुष्यम् एतः ≅ confront a person.
○ तौ सम्परीत्य, विविनक्ति धीरः ≅ The discerning person examines and differentiates the two.
● श्रेयस् हि धीरः अभि प्रेयसः वृणीते ≅ The discerning person (such as yourself) chooses the beneficial over the pleasurable.
○ प्रेयस् मन्दः योग-क्षेमात् वृणीते ≅ The mediocre chooses the pleasurable out of (the desire for) acquiring and protecting (pleasurable experiences).

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स त्वं प्रि॒यान् प्रि॒य-रू॑पाग्ँश् च कामान् अभि॑ध्यायन् न॒चिके॑तोऽत्यस्राक्षीः।
नै॒ताग्ँ सृ॒ङ्कां वि॒त्तमयी॑म् अवाप्तो यस्यां॑ मज्जन्ति ब॒हवो॑ मनुष्याः॥KathU.1.2.3 (2.3) 🔗॥≅

● सः त्वं ≅ You indeed, प्रियान् प्रिय-रूपान् च कामान् ≅ the pleasing and attractive sense objects
○ अभिध्यायन् ≅ having considered, नचिकेतस् ≅ O Naciketas, अत्यस्राक्षीः ≅ discarded (them both).
● न एतां सृङ्कां वित्तमयीं अवाप्तः ≅ (You) did not accept this precious garland,
○ यस्यां मज्जन्ति बहवः मनुष्याः ≅ in which many people lose (themselves).

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दूर॑म् एते वि॒परी॑ते विषूची अवि॑द्या या च वि॒द्येति॑ ज्ञाता।
विद्या॑भीप्सिनं न॒चिके॑तसं मन्ये न॒ त्वा का॒मा बह॑वोऽलोलुपन्त॥KathU.1.2.4 (2.4) 🔗॥≅

● दूरम् एते विपरीते ≅ These two (preyas and śreyas) are widely opposed विषूची ≅ (and) diverging,
○ अविद्या या च विद्या इति ज्ञाता ≅ are (also) known as a-vidyā (ignorance) and vidyā (knowledge).
● विद्या-अभीप्सिनं नचिकेतसं मन्ये ≅ I consider Naciketas to be a seeker of knowledge,
○ न त्वा कामाः बहवः अलोलुपन्त ≅ (since) these numerous sense objects did not tempt you.

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अवि॑द्यायाम् अ॒न्तरे॑ व॒र्तमा॑नाः स्व॒यं धी॒राः प॒ण्डित॑म्-मन्यमानाः।
दन्द्र॑म्यमा॒णाः प॒रिय॑न्ति मूढा अन्धे॑नैव नी॒यमा॑ना यथान्धाः॥KathU.1.2.5 (2.5) 🔗॥≅

● अविद्यायाम् अन्तरे वर्तमानाः ≅ Steeped in ignorance,
○ स्वयं धीराः पण्डितं-मन्यमानाः ≅ considering themselves to be wise,
● दन्द्रम्यमाणाः परियन्ति मूढाः ≅ the deluded people go around continually wandering (not reaching the highest goal),
○ अन्धेन एव नीयमानाः यथा अन्धाः ≅ like the blind led by the blind (they follow each other).

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न सा॑म्परायः प्र॒ति भा॑ति बालं प्रमा॑द्यन्तं वि॒त्त-मोहे॑न मूढम्।
अ॒यं लोको ना॑स्ति प॒र इ॑ति मानी पुनः॑ पुनर् वशम् आ॒पद्य॑ते मे॥KathU.1.2.6 (2.6) 🔗॥≅

● न साम्परायः प्रति भाति बालम् ≅ The passage beyond is not clear to the immature,
○ प्रमाद्यन्तं वित्त-मोहेन मूढम् ≅ being distracted by an infatuation for (this world’s ephemeral) wealth, (remaining) deluded.
● ‘अयं लोकः, न अस्ति परः’ इति मानी ≅ Thinking, “This (the sense-objects alone) is the world, there is nothing more”,
○ पुनर् पुनर् वशम् आपद्यते मे ≅ this one again and again falls under My (Death’s) control.

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श्रवणाया॑पि ब॒हुभि॑र् यो न लभ्यः शृ॒ण्वन्तो॑ऽपि ब॒हवो॑ यं न विद्युः।
आश्च॑र्यो वक्ता कु॒शलो॑ऽस्य लब्धाश्च॑र्यो ज्ञाता कु॒शला॑नुशिष्टः॥KathU.1.2.7 (2.7) 🔗॥≅

● श्रवणाय अपि बहुभिः यः न लभ्यः ≅ This (nature of the person, the dharma, the ātman, the subject of this knowledge) is not available to many even for hearing,
○ शृण्वन्तः अपि बहवः यं न विद्युः ≅ and which many, even having heard, do not know.
● आश्चर्यः वक्ता कुशलः अस्य लब्धा ≅ The teacher of this (ātman) is a wonder (and still only) a proper (student) gets it.
○ आश्चार्यः ज्ञाता कुशल-अनुशिष्टः ≅ The one who knows, traditionally instructed by a competent (teacher) is (also) a wonder.

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न नरेणा॑वरेण प्रोक्त एष सु॒-विज्ञेयो बहुधा॑ चिन्त्यमानः।
अन॑न्य-प्रो॒क्तेऽगतिर् अ॑त्र नास्ति अ॒णीयान् ह्य् अत॑र्क्यम् अ॒णु-प्र॑माणात्॥KathU.1.2.8 (2.8) 🔗॥≅

● न नरेण अवरेण प्रोक्तः एषः ≅ This (ātman, the self) taught by an incompetent person (can) not
○ सु-विज्ञेयः ≅ be clearly known, बहुधा चिन्त्यमानः ≅ it being speculated in so many ways.
● अन्-अन्य-प्रोक्ते अ-गतिः अत्र न अस्ति ≅ Taught by one who is non-different (from it) there is no going astray.
○ अ-तर्क्यम् अणीयान् हि अणु-प्रमानात् ≅ It is beyond logic, since it is subtler than (any) subtle means of measuring.

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नैषा॑ तर्केण म॒तिर् आ॑पनेया प्रोक्ता॑न्येनैव सु॒-ज्ञाना॑य प्रेष्ठ।
यां त्वम् आ॑पः स॒त्य-धृति॑र् बतासि त्वा-दृ॑ङ् नो भूयान् न॒चिके॑तः प्रष्टा॥KathU.1.2.9 (2.9) 🔗॥≅

● न एषा तर्केण मतिः आपनेया ≅ This knowledge cannot be attained (or taught) by logic (alone).
○ प्रोक्ता अन्येन एव सु-ज्ञानाय, प्रेष्ठ ≅ Taught by another (who is competent) it is for easy understanding, O dearest one,
● यां त्वम् आपः ≅ which you got (by your boon). सत्य-धृतिः बत असि ≅ Ah, you have true resolve.
○ त्वा-दृक् नः भूयात्, नचिकेतस्, प्रष्टा ≅ May we have more seekers like you, O Naciketas.

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जाना॑म्य् अहग्ँ शेव-धिर् इ॒त्य् अनि॑त्यं न ह्य् अ॑ध्रुवैः प्रा॒प्यते॑ हि ध्रुवं तत्।
ततो॑ मया ना॒चिकेत॑श् चितोऽग्निर् अ॒नित्यै॑र् द्रव्यैः प्रा॒प्तवा॑न् अस्मि नित्यम्॥KathU.1.2.10 (2.10) 🔗॥≅

● जानामि अहं शेव-धिः इति अ-नित्यम् ≅ I (was) knowing that what is said to be held dear (the fruits of our action) are impermanent,
○ न हि अ-ध्रुवैः प्राप्यते हि ध्रुवं तद् ≅ because the permanent cannot indeed be attained by the impermanent (actions).
● ततस् मया नाचिकेतः चितः अग्निः ≅ Yet (still) I indeed piled up the Nāciketa fire
○ अ-नित्यैः द्रव्यैः प्राप्तवान् अस्मि नित्यम् ≅ (and) attained this (relative) permanence (My post in heaven) by these impermanent materials.

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काम॑स्याप्तिं ज॒गतः॑ प्रतिष्ठां क्रतो॑र् अनन्त्यम् अ॒भय॑स्य पारम्।
स्तोम॑-महद् उ॒रु-गा॑यं प्रतिष्ठां दृष्ट्वा॑ धृत्या धी॒रो न॒चिके॑तोऽत्यस्राक्षीः॥KathU.1.2.11 (2.11) 🔗॥≅

● कामस्य आप्तिं ≅ This (upper) limit of pleasure, जगतः प्रतिष्ठाम् ≅ the basis (pratiṣṭhā) of the universe,
○ क्रतोः अन्-अन्त्यम् ≅ the top goal of ritual (plus meditation), अ-भयस्य पारम् ≅ the limit of fearlessness,
● स्तोम-महत् ≅ the praised vastness, उरु-गायं ≅ the (most) widely praised, प्रतिष्ठां दृष्ट्वा ≅ having looked at this basis (pratiṣṭhā of the universe),
○ धृत्या धीरः, नचिकेतस् ≅ you being discerning, O Nacikesas have firmly, अत्यस्राक्षीः ≅ discarded (this brahma-loka as a boon for yourself).

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तं दु॒र्-दर्शं गू॒ढम् अ॑नुप्रविष्टं गुहा॑-हितं गह्वरे॒-ष्ठं पु॑राणम्।
अध्या॑त्म-यो॒गाधिगमे॑न देवं म॒त्वा धी॒रो ह॒र्ष-शोकौ॑ जहाति॥KathU.1.2.12 (2.12) 🔗॥≅

● तं दुर्-दर्शं ≅ That unseen, गूढम् अनुप्रविष्टम् ≅ hidden in the cave,
○ गुहा-हितं ≅ present in the intellect, गह्वरे-ष्ठं ≅ situated in the impenetrable (as the I, the self of the seer), पुराणम् ≅ always existing,
● अध्यात्म-योग-अधिगमेन देवम् ≅ this effulgence (deva), which (only) by resorting to the means of self enquiry (adhy-ātma-yoga)
○ मत्वा ≅ one comes to know, धीरः हर्ष-शोकौ जहाति ≅ does the discerning person give up elation and sorrow (the ups and downs of emotion).

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एत॑च् छ्रुत्वा स॒म्प॑रिगृह्य मर्त्यः प्रवृ॑ह्य ध॒र्म्यम् अणुम् ए॑तम् आप्य।
स मो॑दते मो॒दनी॑यग्ँ हि लब्ध्वा वि॒वृतग्ँ॑ सद्म न॒चिके॑तसं मन्ये॥KathU.1.2.13 (2.13) 🔗॥≅

● एतद् श्रुत्वा ≅ Having listened to this (teaching), सम्परिगृह्य मर्त्यः ≅ a mortal clearly grasping (its meaning),
○ प्रवृह्य ≅ distinguishing (the self from the not-self), धर्म्यम् अणुम् एतं आप्य ≅ (and) accepting (as oneself) this subtle basis of dharma (oneself),
● सः मोदते ≅ does this one (then) rejoice, मोदनीयं हि लब्ध्वा ≅ having obtained the (source of) joy.
○ विवृतं सद्म नचिकेतसं मन्ये ≅ I consider this abode (that is brahman, the limitless) to be open to (you) Naciketas.

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अन्य॑त्र ध॒र्माद् अन्य॑त्राधर्माद् अ॒न्यत्रास्माद् कृता॑कृतात्।
अन्य॑त्र भू॒ताच् च॑ भव्याच् च य॒त् तत् पश्य॑सि त॒द् वद॥KathU.1.2.14 (2.14) 🔗॥≅

● अन्यत्र धर्मात्, अन्यत्र अ-धर्मात् ≅ (Naciketas said) What is other than dharma (virtue) (and) other than a-dharma (vice),
○ अन्यत्र अस्मात् कृत-अकृतात् ≅ what is other than both the created and uncreated (effect and cause),
● अन्यत्र भूतात् च भव्यात् च ≅ and other than what was and what will be (past and future),
○ यद् तद् पश्यसि, तद् वद ≅ that which You see, tell that (to me).

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सर्वे॑ वेदा यत् प॒दम् आ॑मनन्ति तपाग्ँ॑सि स॒र्वाणि च॑ यद् वदन्ति।
यद् इ॑च्छन्तो ब्र॒ह्म-च॑र्यं चरन्ति तत् ते॑ पदग्ँ सं॒ग्रहे॑ण ब्र॒वीम्य् ओ॑म् इत्य् एतत्॥KathU.1.2.15 (2.15) 🔗॥≅

● सर्वे वेदाः यद् पदं आमनन्ति ≅ (Lord Death said) The abode (pada) which all the Vedas proclaim,
○ तपांसि सर्वाणि च यद् वदन्ति ≅ which all prayerful disciplines speak,
● यद् इच्छन्तः ब्रह्म-चर्यं चरन्ति ≅ (and) desiring which they take to a life of seeking brahman,
○ तद् ते पदं सङ्ग्रहेण ब्रवीमि ≅ that abode I tell to you in brief.
ओम् इति एतद् ≅ This is Om.

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एतद् ध्य् ए॒वाक्ष॑रं ब्रह्म एतद् ध्य् ए॒वाक्ष॑रं परम्।
एतद् ध्य् ए॒वाक्ष॑रं ज्ञा॒त्वा॒ यो॒ यद् इ॑च्छति त॒स्य त॑त्॥KathU.1.2.16 (2.16) 🔗॥≅

● एतद् हि एव अ-क्षरं ब्रह्म ≅ This syllable (Om) indeed alone is the imperishable brahman (Lord Brahmā).
○ एतद् हि एव अ-क्षरं परम् ≅ This syllable indeed alone is the ultimate (brahman) (neither cause, nor effect).
● एतद् हि अ-क्षरम् एव ज्ञात्वा ≅ Meditating upon and knowing (either the lower or higher aspect of brahman, respectively) this same syllable,
○ यः यद् इच्छति ≅ whichever (aspect of brahman) one seeks, तस्य तद् ≅ that one gets.

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एतद् आ॒लम्ब॑नग्ँ श्रेष्ठम् एतद् आ॒लम्ब॑नं परम्।
एतद् आ॒लम्ब॑नं ज्ञा॒त्वा॒ ब्र॒ह्म-लो॑के म॒हीय॑ते॥KathU.1.2.17 (2.17) 🔗॥≅

● एतद् आलम्बनं श्रेष्ठम् ≅ This basis (ālambana, refuge) is (for) the most śreyas (most beneficial).
○ एतद् आलम्बनं परम् ≅ This basis (ālambana, Om) is (for) the ultimate (brahman).
● एतद् आलम्बनं ज्ञात्वा ≅ Meditating upon (or, knowing) this ālambana (Om),
○ ब्रह्म-लोके महीयते ≅ one becomes exalted in brahma-loka (the highest heaven) (or, exalted as brahman manifesting as this world).

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न जा॑यते म्रियते वा विपश्चिन् ना॒यं कुत॑श्चिन् न ब॒भूव॑ कश्चित्।
अजो॑ नित्यः शा॒श्वतो॑ऽयं पुराणो न ह॑न्यते ह॒न्यमा॑ने शरीरे॥KathU.1.2.18 (2.18) 🔗॥≅

● न जायते म्रियते वा विपस्-चिद् ≅ This intelligence (vipaścit) (within) is not born nor does it die.
○ न अयं कुतस्-चिद् ≅ Neither did this come from anything, न बभूव कः-चिद् ≅ nor did it become anything else.
● अ-जः, नित्यः, शाश्वतः, अयं पुराणः ≅ This (embodied one), which is unborn, timeless, ever the same, and is always there,
○ न हन्यते हन्यमाने शरीरे ≅ is not harmed (changed) when the body is harmed (changed).

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हन्ता॑ चेन् म॒न्यते॑ हन्तुग्ँ हत॑श् चेन् म॒न्यते॑ हतम्।
उभौ तौ न वि॒जानी॑तो ना॒यग्ँ ह॑न्ति न॒ हन्य॑ते॥KathU.1.2.19 (2.19) 🔗॥≅

● हन्ता चेद् मन्यते हन्तुम् ≅ If the (embodied one) harmer thinks it is the one to be doing the harming,
○ हतः चेद् मन्यते हतम् ≅ (and) if the (embodied one) to be harmed thinks it is the one being harmed,
● उभौ तौ न विजानीतः ≅ both of them do not know.
○ न अयं हन्ति ≅ This (self, I) neither harms (acts), न हन्यते ≅ nor is harmed (acted upon).

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अ॒णोर् अणी॑यान् मह॒तो मही॑यान् आ॒त्मास्य ज॒न्तोर् निहितो॑ गुहायाम्।
तम् अ॑क्रतुः पश्यति वीत-शो॒को धा॒तु-प्र॒सादा᳚न् महि॒मान॑म् आत्मनः॥KathU.1.2.20 (2.20) 🔗॥≅

● अणोः अणीयान् ≅ Smaller than the small, महतः महीयान् ≅ (and) bigger than the big,
○ आत्मा अस्य जन्तोः निहितः गुहायाम् ≅ this (dimensionless) self is (hence) present in the heart (mind) of (every) living being.
● तम् अ-क्रतुः पश्यति ≅ A person without (small) desires sees this (self), वीत-शोकः ≅ (and) becomes free from sorrow (worry).
○ धातु-प्रसादात् ≅ From this (unbothered) clarity of the senses महिमानम् आत्मनः ≅ (one appreciates) the (unaffected) limitlessness of the self.

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आसी॑नो दूरं व्रजति श॒यानो॑ याति॒ सर्व॑तः।
क॒स् तं म॑दाम॒दं॒ दे॒वं॒ म॒दन्यो॑ ज्ञातु॒म् अर्ह॑ति॥KathU.1.2.21 (2.21) 🔗॥≅

● आसीनः दूरं व्रजति ≅ While (the body is) sitting, it (the dimensionless ātman) (as though) travels far.
○ शयानः याति सर्वतस् ≅ While (the mind is) sleeping, it (as though) goes everywhere.
● कः तं मद-अमदं देवम् ≅ The effulgent one (deva, consciousness-being) which (seems to) be the elated or depressed (mind), who
○ मद्-अन्यः ज्ञातुम् अर्हति ≅ could know other than (a discerning person such as) Me (who has this teaching)?

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अशरी॑रग्ँ श॒रीरे॑ष्व् अनवस्थेष्व् अ॒वस्थि॑तम्।
महान्तं॑ विभु॑म् आत्मा॒नं॒ म॒त्वा धी॑रो न॒ शोच॑ति॥KathU.1.2.22 (2.22) 🔗॥≅

● अ-शरीरम् शरीरेषु ≅ Bodiless amidst (all) bodies,
○ अन्-अवस्थेषु अवस्थितम् ≅ permanent amidst the impermanent (the changing),
● महान्तं ≅ this Big (i.e., brahman), विभुम् आत्मानम् ≅ all-pervading ātman (dimensionless self)
○ मत्वा ≅ knowing (contemplating), धीरः न शोचति ≅ the discerning one does not grieve (there being no source of fear).

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नाय॑म् आत्मा प्र॒वचने॑न लभ्यो न॒ मेध॑या न ब॒हुना॑ श्रुतेन।
यम् ए॑वैष वृणुते ते॒न लभ्यस् तस्यै॑ष आ॒त्मा विवृ॑णुते तनूग्ँ स्वाम्॥KathU.1.2.23 (2.23) 🔗॥≅

● न अयम् आत्मा प्रवचनेन लभ्यः ≅ This ātman is not attained by reciting (scripture),
○ न मेधया ≅ nor by memory (of scripture), न बहुना श्रुतेन ≅ nor by listening to many (scripture).
● यम् एव एषः वृणुते तेन लभ्यः ≅ What (ātman) alone one chooses (solely commits to), by that (ātman) is this (ātman) attained,
○ तस्य एषः आत्मा विवृणुते तनूं स्वाम् ≅ (since) this ātman (self-)reveals its form (as the only limitless witness-being).

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नावि॑रतो दुश्-च॒रितान् ना॑शान्तो नास॒माहि॑तः।
नाशा॑न्त॒-मान॑सो वा॒पि॒ प्र॒ज्ञाने॑नैन॒म् आप्नु॑यात्॥KathU.1.2.24 (2.24) 🔗॥≅

● न अ-विरतः दुस्-चरितात् ≅ Neither one who has not withdrawn from unhelpful (kliṣṭa) conduct (and thoughts),
○ न अ-शान्तः ≅ nor has no clarity (sattva-predominance) of the senses, न अ-समाहितः ≅ nor has no steadiness (of mind),
● न अ-शान्त-मानसः वा अपि ≅ nor has no peace of mind,
○ प्रज्ञानेन एनम् आप्नुयात् ≅ (who does not to a sufficient degree have these) can attain this (ātman) by (only) learning (scripture).

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यस्य॑ ब्र॒ह्म च॑ क्ष॒त्रं॒ च॒ उ॒भे भ॑वत ओ॒दनः॑।
मृत्यु॑र् य॒स्योप॑सेच॒नं॒ क॒ इत्था॑ वेद॒ यत्र॑ सः॥KathU.1.2.25 (2.25) 🔗॥≅

● यस्य ब्रह्म च क्षत्रं च ≅ For which (ātman) (all) the brāhmaṇas (virtuous) and kṣatriyas (brave)
○ उभे भवतः ओदनः ≅ both are food (as it were),
● मृत्युः यस्य उपसेचनम् ≅ (and) for which (ātman) Lord Death is a condiment (being endlessly consumed in the cycles of saṃsāra),
○ कः इत्था वेद ‘यत्र सः’ ≅ in that way (without sufficient qualifications for this knowledge) who (could) know “where is this (dimensionless, unseen ātman)”?

प्रथमोऽध्यायः तृतीया वल्ली (१.३.१-१७ / ३.१-१७)

Distinction of experiencer and the self. The chariot analogy.

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12 mn.13 mn.14 mn.15 mn.16 mn.17

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ऋ॒तं पि॑बन्तौ सु॒-कृत॑स्य लोके गु॒हां प्र॑विष्टौ प॒रमे॑ परार्धे।
छा॒यात॒पौ ब्र॒ह्म-वि॑दो वद॒न्ति॒ प॒ञ्चाग्न॑यो ये च त्रि॒-णाचि॑केताः॥KathU.1.3.1 (3.1) 🔗॥≅

● ऋतं पिबन्तौ सु-कृतस्य लोके ≅ (Lord Death said) In the body (loka) there are two who partake of the truth (the ordained result, karma-phala) of virtuous deeds.
○ गुहां प्रविष्टौ परमे पर-अर्धे ≅ Both have entered (are present) in the cave (heart, intellect, the mind-space), the limitless abode (ardha) (where the presence) of para (brahman) (is to be known).
● छाया-आतपौ ब्रह्म-विदः वदन्ति ≅ The knowers of brahman say these two are (distinct like) shade and light,
○ पञ्च-अग्नयः ये च त्रि-नाचिकेताः ≅ as well as (say) householders (keepers of the five agṅi-hotra fires) and three-Nāciketa ritualists.

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यः से॒तुर् ई॑जानानाम् अ॒क्षरं॑ ब्रह्म॒ यत् प॑रम्।
अभ॑यं ति॒तीर्ष॑तां पा॒रं॒ ना॒चिके॑तग्ँ श॒केम॑हि॥KathU.1.3.2 (3.2) 🔗॥≅

● यः सेतुः ईजानानाम् ≅ (Between the two) one is (like) a bridge (means to heaven) for the ritualists (and meditators via the lower Om)
○ अ-क्षरं ब्रह्म यद् परम् ≅ (and) the other (via the higher Om) which is the imperishable, ultimate brahman
● अ-भयं तितीर्षतां पारम् ≅ which is fearlessness for those who wish to cross to the shore (beyond saṃsāra),
○ नाचिकेतं शकेमहि ≅ we (being worldly, at this time) are only able (to pile up and meditate upon) the Nāciketa (ritual).

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आ॒त्मानग्ँ॒ रथि॑नं वि॒द्धि॒ शरी॑रग्ँ र॒थम् ए॑व तु। (च)
बु॒द्धिं तु॒ सा-र॑थिं वि॒द्धि॒ मनः॑ प्रग्र॒हम् ए॑व च॥KathU.1.3.3 (3.3) 🔗॥≅

● आत्मानं रथिनं विद्धि ≅ Know the ātman (the self) as the master of the chariot
○ शरीरं रथम् एव तु ≅ and the body as the chariot.
● बुद्धिं तु सा-रथिं विद्धि ≅ Know the intellect (buddhi, all firm thoughts) as the driver
○ मनः प्रग्रहम् एव च ≅ and the mind (manas, all quick, vacillating thoughts) as the reins.

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इ॒न्द्रिया॒णि ह॑यान् आ॒हु॒र् वि॒षयाग्ँ॑स् तेषु॒ गो-च॑रान्।
आ॒त्मेन्द्रि॒य-म॑नो-यु॒क्तं॒ भो॒क्तेत्य् आ॑हुर् म॒नीषि॑णः॥KathU.1.3.4 (3.4) 🔗॥≅

● इन्द्रियाणि हयान् आहुः ≅ They call the (five) sense organs as the horses,
○ विषयान् तेषु गो-चरान् ≅ (and) their (five kind of) sense objects as the paths.
● आत्म-इन्द्रिय-मनस्-युक्तम् ≅ (The ātman, master) along with the body-senses-mind (complex)
○ भोक्ता इति आहुः मनीषिणः ≅ the wise call as the experiencer.

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यस् त्व् अ॑वि॒ज्ञान॑वान् भव॑त्य् अयु॒क्तेन॑ म॒नसा॑ सदा।
त॒स्येन्द्रि॒याण्य् अ॑वश्या॒नि॒ दु॒ष्टाश्वा॑ इव॒ सा-र॑थेः॥KathU.1.3.5 (3.5) 🔗॥≅

● यः तु अ-विज्ञानवान् भवति ≅ Whereas, (for) (the intellect, driver) who lacks discernment,
○ अ-युक्तेन मनसा सदा ≅ (and thus) is ever with a mind (reins) not in control,
● तस्य इन्द्रियाणि अ-वश्यानि ≅ for that (intellect) the sense organs are unruly,
○ दुष्ट-अश्वाः इव सा-रथेः ≅ like wild horses for a chariot driver.

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यस् तु॑ वि॒ज्ञान॑वान् भव॑ति यु॒क्तेन॑ म॒नसा॑ सदा।
त॒स्येन्द्रि॒याणि॑ वश्या॒नि॒ स॒द्-अश्वा॑ इव॒ सा-र॑थेः॥KathU.1.3.6 (3.6) 🔗॥≅

● यः तु विज्ञानवान् भवति ≅ But, (for) (the intellect, driver) who has discernment
○ युक्तेन मनसा सदा ≅ (and thus) is ever with a mind (reins) in control,
● तस्य इन्द्रियाणि वश्यानि ≅ for that (intellect) the sense organs are under (its) control,
○ सत्-अश्वाः इव सा-रथेः ≅ like trained horses for a chariot driver.

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यस् त्व् अ॑वि॒ज्ञान॑वान् भवत्य् अ॒मन॑स्कः स॒दाशु॑चिः।
न स॑ त॒त् पद॑म् आप्नो॒ति॒ सग्ँ॒सारं॑ चाधि॒गच्छ॑ति॥KathU.1.3.7 (3.7) 🔗॥≅

● यः तु अ-विज्ञानवान् भवति ≅ The (jīva-ātman, individual person) who has an intellect with no discernment (of helpful from unhelpful, and self from not-self),
○ अ-मनस्कः सदा अ-शुचिः ≅ (thus) is ever without a (disciplined) mind (manas) and impure (with rajas and tamas predominance),
● न सः तद् पदं आप्नोति ≅ does not attain the goal (ultimate brahman),
○ संसारं च अधिगच्छति ≅ and remains in saṃsāra (continuous unbecoming becoming).

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यस् तु॑ वि॒ज्ञान॑वान् भव॑ति स॒-मन॑स्कः स॒दा शु॑चिः।
स तु॑ त॒त् पद॑म् आप्नो॒ति॒ य॒स्माद् भू॑यो न॒ जाय॑ते॥KathU.1.3.8 (3.8) 🔗॥≅

● यः तु विज्ञानवान् भवति ≅ Whereas, the (jīva-ātman, individual person) who has an intellect with discernment (of self from not-self),
○ स-मनस्कः सदा शुचिः ≅ (thus) is ever with a (disciplined) mind (manas) and pure (with sattva predominance).
● सः तु तद् पदम् आप्नोति ≅ That one attains (becomes) the goal (ultimate brahman, para-ātman),
○ यस्मात् भूयस् न जायते ≅ because of which this one is not born again (into saṃsāra).

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वि॒ज्ञान॒-सा-र॑थिर् य॒स् तु॒ मनः॑-प्रग्र॒हवा॑न् नरः।
सो॒ऽध्वनः॒ पार॑म् आप्नो॒ति॒ त॒द् विष्णोः᳚ पर॒मं प॒दम्॥KathU.1.3.9 (3.9) 🔗॥≅

● विज्ञान-सा-रथिः यः तु ≅ Having an intellect as chariot driver with discernment (of the self from not-self)
○ मनस्-प्रग्रहवान् नरः ≅ (and) having a controlled mind (as reins), this person
● सः अध्वनः पारम् आप्नोति ≅ reaches the far shore (the end of saṃsāra), the end of the road (as it were, since ātman is all-pervading, KathU.1.2.22).
○ तद् विष्णोः परमं पदम् ≅ That is the ultimate abode of Viṣṇu (the pervader, brahman).

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इ॒न्द्रिये॒भ्यः प॑रा ह्य् अ॒र्था॒ अ॒र्थेभ्य॑श् च प॒रं म॑नः।
मन॑स॒स् तु प॑रा बु॒द्धि॒र् बु॒द्धेर् आ॑त्मा म॒हान् प॑रः॥KathU.1.3.10 (3.10) 🔗॥≅

● इन्द्रियेभ्यः ≅ Than the sense organs, पराः हि अर्थाः ≅ the objects (of the mind) are more subtle (para, i.e., pervasive).
○ अर्थेभ्यः च ≅ Than the objects (of the mind), परं मनः ≅ the mind (manas) is more subtle.
● मनसः तु ≅ Than the mind, परा बुद्धिः ≅ the intellect (buddhi) is more subtle.
○ बुद्धेः ≅ Than the intellect, आत्मा महान् परः ≅ the mahān ātmā (the total intellect) is more subtle.

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म॒हतः॒ पर॑म् अव्य॒क्त॒म् अ॒व्य॑क्तात् पु॒रुषः॑ परः।
पु॒रुषा॒न् न प॑रं किं॒चि॒त् सा॒ काष्ठा॑ सा प॒रा ग॑तिः॥KathU.1.3.11 (3.11) 🔗॥≅

● महतः ≅ Than mahat (total intellect), परम् अ-व्यक्तम् ≅ the unmanifest is more subtle.
○ अ-व्यक्तात् ≅ Than the unmanifest, पुरुषः परः ≅ the puruṣa (the limitless self) is more subtle.
● पुरुषात् ≅ Than the puruṣa, न परं किञ्चिद् ≅ there is nothing more subtle.
○ सा काष्ठा ≅ That maximum limit, सा परा गतिः ≅ that goal, is the ultimate.

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ए॒ष स॒र्वेषु॑ भूते॒षु॒ गू॒ढो॑ऽऽत्मा न॒ प्रका॑शते।
दृ॒श्यते॒ त्व् अग्र्य॑या बु॒द्ध्या॒ सू॒क्ष्मया॑ सूक्ष्म॒-दर्शि॑भिः॥KathU.1.3.12 (3.12) 🔗॥≅

● एषः सर्वेषु भूतेषु ≅ In all beings, this
○ गूढः आत्मा न प्रकाशते ≅ self (ātman), being hidden (by ignorance), is not evident.
● दृश्यते तु अग्र्यया बुद्ध्या ≅ However, it is evident through a sharp intellect
○ सूक्ष्मया सूक्ष्म-दर्शिभिः ≅ that is subtle, by those with this subtle vision.

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य॒च्छेद् वाङ् म॑नसी प्रा॒ज्ञस् तद् य॑च्छेज् ज्ञा॒न आ॑त्मनि।
ज्ञा॒नम् आ॒त्मनि मह॑ति नि॒य॒च्छे॒त् त॒द् यच्छेच् छा॒न्त आ॑त्मनि॥KathU.1.3.13 (3.13) 🔗॥≅

● यच्छेत् वाच् मनसी प्राज्ञः ≅ (As a contemplative methodology) the discerning person should resolve (reposition one’s identity from) speech (and the other organs) into the mind (manas),
○ तद् यच्छेत् ज्ञाने आत्मनि ≅ (and) should resolve that (manas) into the intellect as one’s self,
● ज्ञानं आत्मनि महति नियच्छेत् ≅ (then) resolve one’s intellect into the mahat (the total intellect, Hiraṇya-garbha) as one’s self,
○ तद् शान्ते आत्मनि यच्छेत् ≅ (and) resolve that (mahat) into one’s peaceful self (the puruṣa, the ultimate limit).

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उत्ति॑ष्ठत जा॒ग्रत प्रा॒प्य व॑रान् नि॒बोध॑त।
क्षुर॑स्य धारा नि॒शिता॑ दुर्-अ॒त्य॒या॒ दु॒र्-गं प॑थस् तत् क॒वयो॑ वदन्ति॥KathU.1.3.14 (3.14) 🔗॥≅

● उत्तिष्ठत, जाग्रत ≅ Arise and Awake (turn to this teaching and shake off your self-confusions).
○ प्राप्य वरान् निबोधत ≅ (By) approaching a choice teacher, may you all learn.
● क्षुरस्य धारा निशिता ≅ (As) a razor sharp edge (dharā) दुर्-अत्यया ≅ is difficult to traverse,
○ कवयः पथः तद् दुर्-गं वदन्ति ≅ the wise say that this path (of self-knowledge) is dur-ga (not traversed without a fine intellect’s attention).

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अ॒शब्दम् अ॒स्पर्शम् अ॒रूपम् अ॒व्ययं तथा॑रसं नि॒त्यम् अ॑गन्धवच् च यत्।
अ॒नाद्य् अ॑नन्तं म॒हतः॑ परं ध्रु॒वं॒ नि॒चाय्य॑ तन् मृत्यु॒-मु॑खात् प्रमुच्यते॥KathU.1.3.15 (3.15) 🔗॥≅

● अ-शब्दम्, अ-स्पर्शम्, अ-रूपम्, अ-व्ययम् ≅ This (brahman) is soundless, touchless, formless, changeless,
○ तथा अ-रसं, नित्यम्, अ-गन्धवत् च यद् ≅ tasteless, timeless, odorless,
● अन्-आदि, अन्-अन्तं, महतः परं, ध्रुवम् ≅ beginningless, endless, beyond the mahat, and constant.
○ निचाय्य तद् ≅ Clearly knowing that, मृत्यु-मुखात् प्रमुच्यते ≅ one is completely freed from the jaws of death.

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ना॒चिके॒तम् उ॑पाख्या॒नं॒ मृ॒त्यु-प्रो॑क्तग्ँ स॒ना-त॑नम्।
उ॒क्त्वा श्रु॒त्वा च॑ मेधा॒वी॒ ब्र॒ह्म-लो॑के म॒हीय॑ते॥KathU.1.3.16 (3.16) 🔗॥≅

● नाचिकेतम् उपाख्यानम् ≅ This teaching received by Naciketas,
○ सना-तनं मृत्यु-प्रोक्तम् ≅ ever existing, taught by Lord Death,
● श्रुत्वा उक्त्वा च मेधावी ≅ having heard and repeating (to others), a discerning person
○ ब्रह्म-लोके महीयते ≅ becomes glorified in brahma-loka (the highest heaven).

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य इ॒मं पर॑मं गु॒ह्यं॒ श्राव॑येत् ब्र॒ह्म-सं॑सदि।
प्र॒यतः॒ श्राद्ध॑-काले॒ वा॒ त॒द् आन॑न्त्याय॒ कल्प॑ते त॒द् आन॑न्त्याय॒ कल्प॑त इ॒ति॥KathU.1.3.17 (3.17) 🔗॥≅

● यः इमं परमं गुह्यं ≅ This very same ultimate secret,
○ श्रावयेत् ब्रह्म-संसदि ≅ the one who makes this heard (and understood) in an assembly of brāhmaṇas,
● प्रयतः श्राद्ध-काले वा ≅ or at the time of śrāddha (the funeral ceremony), being purified,
○ तद् आन्-अन्त्याय कम्पते। तद् आन्-अन्त्याय कल्पते इति ≅ then it makes for infinite results, (repeat…).

द्वितीयोऽध्यायः प्रथमा वल्ली (२.१.१-१५ / ४.१-१५)

On contemplation

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प॒राञ्चि॑ खानि व्य॒तृण॑त् स्वयम्-भूः त॒स्मात् परा॑ङ् पश्यति ना॒न्तर्-आत्मन्।
क॒श्चिद् धी॑रः प्र॒त्यग्-आ॑त्मानम् ऐक्षद् आ॒वृत्त॑-चक्षुर् अ॒मृत॑त्वम् इच्छन्॥KathU.2.1.1 (4.1) 🔗॥≅

● पराञ्चि खानि व्यतृणत् स्वयम्-भूः ≅ The self-existing one (ātman) (as though, half) injured the (five) outgoing senses.
○ तस्मात् ≅ Therefore, पराङ् पश्यति, न अन्तर्-आत्मन् ≅ one (naturally) sees (only) the outside, not the self from within.
● कः-चिद् धीरः प्रत्यच्-आत्मानम् ऐक्षत् ≅ A (rare) discerning person comes to see (know) the self from within (also),
○ आवृत-चक्षुर् अ-मृतत्वम् इच्छन् ≅ having directed the attention within, seeking freedom from death (from the impermanent outside world).

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परा॑चः कामान् अ॒नुय॑न्ति बा॒ला॒स् ते॒ मृ॒त्योर् य॑न्ति वि॒तत॑स्य पाशम्।
अथ॑ धी॒रा अ॒मृत॑त्वं विदि॒त्वा॒ ध्रु॒वम् अ॑ध्रुवेष्व् इह न॒ प्रार्थ॑यन्ते॥KathU.2.1.2 (4.2) 🔗॥≅

● पराचः कामान् अनुयन्ति बालाः ≅ The immature go after pleasures outside.
○ ते मृत्योः यन्ति विततस्य पाशम् ≅ They continue towards the noose of death spread wide.
● अथ धीराः अ-मृतत्वं विदित्वा ध्रुवम् ≅ The discerning ones now knowing the permanent immortality (from within),
○ अ-ध्रुवेषु इह न प्रार्थयन्ते ≅ do not seek it here amongst the impermanent (sense objects).

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येन॑ रू॒पं र॑सं ग॒न्धं॒ श॒ब्दान् स्प॑र्शाग्ँश् च॒ मैथु॑नान्।
एते॑नै॒व वि॑जाना॒ति॒ कि॒म् अत्र॑ परि॒शिष्य॑ते॥ ए॒तद् वै तत्॥KathU.2.1.3 (4.3) 🔗॥≅

● येन ≅ By this (conscious self), रूपं, रसं, गन्धं ≅ (all) form(s), the taste(s), smell(s),
○ शब्दान्, स्पर्शान् च, मैथुनान् ≅ sounds, touches, and the pleasures from those contacts,
● एतेन एव विजानाति ≅ one knows (they exist) by this (ātman) alone.
○ अत्र किं परिशिष्यते ≅ What (then) remains here (as if apart from the self)?
एतद् वै तद् ≅ This (self taught here) is indeed (all) that (reality which you asked, that brahman).

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स्वप्नान्तं॑ जाग॑रिता॒न्तं॒ चो॒भौ ये॑नानु॒पश्य॑ति।
महान्तं॑ विभु॑म् आत्मा॒नं॒ म॒त्वा धी॑रो न॒ शोच॑ति॥KathU.2.1.4 (4.4) 🔗॥≅

● स्वप्न-अन्तं जागरित-अन्तम् ≅ (Mentally) what is within dream (and) (physically) what is within waking,
○ च उभौ येन अनुपश्यति ≅ both these one accordingly perceives (the entire universe) by which,
● महान्तं विभुम् आत्मानम् ≅ that is the Big (i.e., brahman) as the all-pervading ātman (dimensionless self, KathU.1.2.22)
○ मत्वा, धीरः न शोचति ≅ knowing, the discerning person does not grieve.

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य इ॒मं मध्व्-अ॑दं वे॒द॒ आ॒त्मानं॑ जीव॒म् अन्ति॑कात्।
ई॒शानं भूत॑-भव्य॒स्य॒ न॒ ततो विजु॑गुप्सते॥ ए॒तद् वै तत्॥KathU.2.1.5 (4.5) 🔗॥≅

● यः इमं मधु-अदं वेद ≅ The one who knows the consumer of the fruits (of action),
○ आत्मानं जीवम् ≅ the individual ātman अन्तिकात् ≅ intimately
● भूत-भव्यस्य ईशानम् ≅ as the Lord of the past and future,
○ न ततस् विजुगुप्सते ≅ thereafter would not think to have to protect (oneself, as there is no other).
एतद् वै तद् ≅ This is the one (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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यः पू॒र्वं तप॑सो जा॒तम् अ॑द्भ्यः पू॒र्वम् अ॑जायत।
गु॒हां प्र॒विश्य॑ तिष्ठ॒न्तं॒ यो॒ भूते॑भिर् व्य॒पश्य॑त॥ ए॒तद् वै तत्॥KathU.2.1.6 (4.6) 🔗॥≅

● यः तपसः पूर्वं जातम् ≅ That (Hiraṇya-garbha, the total subtle being) who was first born from tapas (from Knowledge, brahman),
○ अद्भ्यः पूर्वम् अजायत ≅ born before the waters (the elements of the universe),
● गुहां प्रविश्य तिष्ठन्तम् ≅ having entered (as it were) the cave (of the heart, the intellect) and presides
○ यः भूतेभिः व्यपश्यत ≅ amongst all beings, the one who knows (that Hiraṇya-garbha as oneself).
एतद् वै तद् ≅ This is the one (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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या प्राणे॑न सम्भ॒वत्य् अदि॑तिर् देव॒ताम॑यी।
गु॒हां प्र॒विश्य॑ तिष्ठ॒न्तीं॒ या॒ भूते॑भिर् व्य॒जाय॑त॥ ए॒तद् वै तत्॥KathU.2.1.7 (4.7) 🔗॥≅

● या प्राणेन सम्भवति ≅ She who is born as Prāṇa (Hiraṇya-garbha),
○ अदितिः देवतामयी ≅ Goddess Aditi who consists of all deities,
● गुहां प्रविश्य, तिष्ठन्तीं ≅ who having entered the cave (of the heart) and presides
○ या भूतेभिः व्यजायत ≅ amongst all beings, the one who knows (that Aditi as oneself).
एतद् वै तद् ≅ This is the one (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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अर॑ण्योर् नि॒हितो॑ जात-वे॒दा॒ ग॒र्भ इ॑व सु-भृतो ग॒र्भिणी॑भिः।
दि॒वे दि॑व ई॒ड्यो जा॒गृव॑द्भिर् ह॒विष्म॑द्भिर् म॒नुष्ये॑भिर् अग्निः॥ ए॒तद् वै तत्॥KathU.2.1.8 (4.8) 🔗॥≅

● अरण्योः निहितः जात-वेदाः ≅ (That Fire) present in all beings (as Virāṭ) which is present in the two pieces of Arṇi wood (rubbed to kindle the ritual fire),
○ गर्भः इव सु-भृतः गर्भिणीभिः ≅ (the kindled fire) protected like a fetus by pregnant women,
● दिवे दिवे ईड्यः जागृवद्भिः ≅ to be worshipped daily by the vigilant
○ हविष्मद्भिः मनुष्येभिः अग्निः ≅ ritualists and meditators – That Fire.
एतद् वै तद् ≅ This is (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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यत॑श् चोदेति सू॒र्योऽस्तं॑ यत्र च॒ गच्छ॑ति।
तं दे॒वाः स॑र्वे अ॒र्पितास् तद् उ॒ नात्ये॑ति कश्चन॥ ए॒तद् वै तत्॥KathU.2.1.9 (4.9) 🔗॥≅

● यतस् च उदेति सूर्यः ≅ From whom the sun rises,
○ अस्तं यत्र च गच्छति ≅ and into which it sets,
● तं देवाः सर्वे अर्पिताः ≅ is that (in which) are based all deities.
○ तद् उ न अत्येति कश्चन ≅ Indeed nothing exceeds that (Prāṇa, Hiraṇya-garbha).
एतद् वै तद् ≅ This is the one (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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यद् ए॑वेह तद् अमुत्र य॒द् अमु॑त्र त॒द् अन्वि॑ह।
मृ॒त्योः स॒ मृत्यु॑म् आप्नो॒ति॒ य॒ इह नाने॑व पश्यति॥KathU.2.1.10 (4.10) 🔗॥≅

● यद् एव इह ≅ As it is here (in one’s being), तद् अमुत्र ≅ so it is there (in brahman, the limitless reality).
○ यद् अमुत्र ≅ As it is there (in brahman), तद् अनु इह ≅ so it is here (in one’s being).
● मृत्योः सः मृत्युम् आप्नोति ≅ One goes from death to death,
○ यः इह नाना इव पश्यति ≅ who sees (thinks) as if there is any difference (duality) here.

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मन॑सैवेद॑म् आप्त॒व्यं॒ ने॒ह नाना॑स्ति कि॒ञ्चन।
मृ॒त्योः स॒ मृत्युं॑ गच्छ॒ति॒ य॒ इह नाने॑व पश्यति॥KathU.2.1.11 (4.11) 🔗॥≅

● मनसा एव इदम् आप्तव्यम् ≅ By the mind alone (the intellect, clarified by the teaching with a choice teacher) is this (brahman) to be attained (as one’s self).
○ न इह नाना अस्ति किञ्चन ≅ There is no difference (duality) here (in brahman, in reality) at all.
● मृत्योः सः मृत्युं गच्छति ≅ One goes from death to death,
○ यः इह नाना इव पश्यति ≅ who sees (thinks) as if there is any difference here.

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अङ्गु॑ष्ठ-मात्रः पु॒रुषो॑ मध्य॒ आत्म॑नि तिष्ठति।
ई॒शानो भूत॑-भव्य॒स्य॒ न॒ ततो विजु॑गुप्सते॥ ए॒तद् वै तत्॥KathU.2.1.12 (4.12) 🔗॥≅

● अङ्गुष्ठ-मात्रः पुरुषः ≅ The puruṣa (the one who fills everything, brahman) is (known in the cave of the heart), the size of the thumb
○ मध्ये आत्मनि तिष्ठति ≅ (and) dwells there (in that intellect) in the middle of the body,
● ईशानः भूत-भव्यस्य ≅ (yet, in fact) is the Lord of the past and future.
○ न ततस् विजुगुप्सते ≅ Thereafter one would not think to have to protect (oneself, as there is no other).
एतद् वै तद् ≅ This is the one (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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अङ्गु॑ष्ठ-मात्रः पु॒रुषो॑ ज्योतिर् इ॒वाधू॑मकः।
ई॒शानो भूत॑-भव्य॒स्य॒ स॒ एवा॑द्य स॒ उ श्वः॑॥ ए॒तद् वै तत्॥KathU.2.1.13 (4.13) 🔗॥≅

● अङ्गुष्ठ-मात्रः पुरुषः ≅ The puruṣa (as though) the size of the thumb,
○ ज्योतिः इव अ-धूमकः ≅ (may be contemplated there in the intellect) as a flame without smoke (as pure awareness).
● ईशानः भूत-भव्यस्य ≅ It is the Lord (master) of the past and future (the source of most of one’s imagined problems).
○ सः एव अद्य ≅ It alone is today. सः उ श्वस् ≅ It indeed is (right now) tomorrow (as one’s worries, to be resolved here now).
एतद् वै तद् ≅ This is (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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यथो॑दकं दुर्-गे वृ॒ष्टं प॒र्वते॑षु वि॒धाव॑ति।
ए॒वं धर्मान् पृ॑थक् पश्यं॒स् ता॒न् एवा॑नुवि॒धाव॑ति॥KathU.2.1.14 (4.14) 🔗॥≅

● यथा उदकं दुस्-गे वृष्टम् ≅ Just as the (one) water rained on a mountain
○ पर्वतेषु विधावति ≅ runs down (separately) between the slopes,
● एवं धर्मान् पृथक् पश्यन् ≅ similarly seeing (thinking) the individual natures (of the one brahman) as (seemingly) separate,
○ तान् एव अनुविधावति ≅ runs along (lives) as the separated entities only.

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यथो॑दकं शुद्धे शु॒द्धम् आ॑सिक्तं ता॒दृग् ए॑व भवति।
ए॒वं मु॒नेर् वि॑जान॒त॒ आ॒त्मा भ॑वति॒ गौत॑म॥KathU.2.1.15 (4.15) 🔗॥≅

● यथा उदकं शुद्धे शुद्धम् ≅ Just as pure water into pure (water)
○ आसिक्तं ≅ poured ता-दृक् एव भवति ≅ is but the same (one water) alone,
● एवम् मुनेः विजानतः ≅ similarly, for the contemplative one who knows,
○ आत्मा भवति ≅ one is but the (one) self (in brahman), गौतम ≅ O Naciketas (son of Gautama).

द्वितीयोऽध्यायः द्वितीया वल्ली (२.२.१-२५ / ५.१-२५)

Dwelling and pervading like sun, fire, air

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पु॒रम् ए॑का-दश-द्वारम् अ॒जस्या॑वक्र॒-चेत॑सः।
अ॒नुष्ठा॑य न॒ शोच॑ति वि॒मुक्त॑श् च वि॒मुच्य॑ते॥ ए॒तद् वै तत्॥KathU.2.2.1 (5.1) 🔗॥≅

● पुरम् एका-दश-द्वारम् ≅ (Lord Death said) As a city (is this body) with eleven gates (three below including the navel, seven on the face, and one at the, soft when young, top of the head, the fontanel)
○ अ-जस्य अ-वक्र-चेतसः ≅ belonging to the (indwelling) unborn, consciousness not deviated (by a confused intellect),
● अनुष्ठाय, न शोचति ≅ contemplating on this, one (like a king in the city) does not grieve.
○ विमुक्तः च विमुच्यते ≅ That one being already independent (like a king, Īśāna) is completely independent (here and now, while in this body).
एतद् वै तद् ≅ This is (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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हग्ँ॒सः शु॑चि॒-षद् वसु॑र् अन्तरिक्ष॒-सद् धोता॑ वेदि॒-षद् अति॑थिर् दुरोण॒-सत्।
नृ॒-षद् व॑र॒-सद् ऋ॑त॒-सद् व्यो॑म॒-सद् अ॒ब्-जा गो॒-जा ऋ॑त॒-जा अ॑द्रि॒-जा ऋ॒तं बृ॒हत्॥KathU.2.2.2 (5.2) 🔗॥≅

● हंसः शुचि-सद् ≅ This (which is everything) dwells in the heaven as the sun, वसुः अन्तरिक्ष-सद् ≅ dwells in the atmosphere as the wind,
○ होता वेदि-सद् ≅ dwells on the earth as the fire, अतिथिः दुरोण-सद् ≅ (and) dwells in the house as the guest (you).
● नृ-सद् ≅ It dwells amongst people, वर-सद् ≅ dwells amongst the deities, ऋत-सद् ≅ dwells in sacrifice, व्योम-सद् ≅ (and) dwells in space.
○ अब्-जाः ≅ It is born in waters, गो-जाः ≅ is born on the earth, ऋत-जाः ≅ is born in the sacrifice (as the accessories), अद्रि-जाः ≅ (and) originates from mountains (as rivers). ऋतं बृहत् ≅ It is the unchanging Big (brahman).

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उ॒र्ध्वं प्राण॑म् उन्नयत्य् अपा॒नं प्रत्य॑ग् अस्यति।
मध्ये॑ वा॒मन॑म् आसी॒नं॒ वि॒श्वे दे॑वा उ॒पास॑ते॥KathU.2.2.3 (5.3) 🔗॥≅

● ऊर्ध्वं प्राणम् उन्नयति ≅ The (self) draws upward (from the heart) the prāṇa (exhalation),
○ अपानं प्रत्यक् अस्यति ≅ (and) throws downward (from the heart) the apāna (inhalation).
● मध्ये वामनम् आसीनम् ≅ The adorable one who abides within (the heart, the intellect),
○ विश्वे देवाः उपासते ≅ all the deities (the sense organs) worship (offering their sense object offerings to their king).

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अ॒स्य वि॒स्रंस॑मान॒स्य॒ श॒रीर॑-स्थस्य॒ देहि॑नः।
देहा॑द् वि॒मुच्य॑मान॒स्य॒ कि॒म् अत्र॑ परि॒शिष्य॑ते॥ ए॒तद् वै तत्॥KathU.2.2.4 (5.4) 🔗॥≅

● अस्य विस्रंसमानस्य ≅ When this (self) is getting loosened,
○ शरीर-स्थस्य देहिनः ≅ residing in the body as the embodied one,
● देहात् विमुच्यमानस्य ≅ is being released from the body,
○ किम् अत्र परिशिष्यते ≅ what (could possibly) remain here (alive in the body after death)?
एतद् वै तद् ≅ This is (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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न॒ प्राणे॒न ना॑पाने॒न॒ म॒र्त्यो जी॑वति॒ कश्च॑न।
इ॒तरे॒ण तु॑ जीव॒न्ति॒ य॒स्मिन्न् ए॑ताव् उ॒पाश्रि॑तौ॥KathU.2.2.5 (5.5) 🔗॥≅

● न प्राणेन न अपानेन ≅ Neither by prāṇa nor by apāna
○ मर्त्यः जीवति कश्चन ≅ does any mortal live.
● इतरेण तु जीवन्ति ≅ Whereas, by another they live,
○ यस्मिन् एतौ उपाश्रितौ ≅ upon which they both (prāṇa and apāna) depend.

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हन्त॑ त इ॒दं प्र॑वक्ष्या॒मि॒ गु॒ह्यं ब्र॑ह्म स॒ना-त॑नम्।
यथा॑ च॒ मर॑णं प्रा॒प्य॒ आ॒त्मा भ॑वति॒ गौत॑म॥KathU.2.2.6 (5.6) 🔗॥≅

● हन्त ≅ Well now, ते इदं प्रवक्ष्यामि ≅ I will tell you about this
○ गुह्यं ब्रह्म सना-तनम् ≅ secret, ever existent brahman,
● यथा च मरणं प्राप्य ≅ and also in what way after death (of the body),
○ आत्मा भवति, गौतम ≅ this ātman continues, O Naciketas.

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योनि॑म् अ॒न्ये प्र॑पद्य॒न्ते॒ श॒रीर॑त्वाय॒ देहि॑नः।
स्थाणु॑म् अ॒न्येऽनु॑संय॒न्ति॒ य॒था-क॑र्म य॒था-श्रु॑तम्॥KathU.2.2.7 (5.7) 🔗॥≅

● योनिं अन्ये प्रपद्यन्ते ≅ Some enter a womb,
○ शरीरत्वाय देहिनः ≅ being previously identified with a body, for acquiring (another human, animal or insect) body,
● स्थाणुं अन्ये अनुसंयन्ति ≅ others take on the status of a stationary plant,
○ यथा-कर्म यथा-श्रुतम् ≅ (each one) according to (the merit or demerit of) their (mental and physical) actions and to what (subtlety of) knowledge they have been exposed.

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य ए॑ष सु॒प्तेषु॑ जाग॒र्ति॒ का॒मं का॑मं पु॒रुषो॑ निर्मिमाणः।
तद् ए॑व शु॒क्रं तद् ब्र॒ह्म तद् ए॑वामृ॒तम् उ॑च्यते।
तस्मि॑ल्ँ लो॒काः श्रि॑ताः स॒र्वे॒ त॒दु ना॑त्येति॒ कश्च॑न॥ ए॒तद् वै तत्॥KathU.2.2.8 (5.8) 🔗॥≅

● यः एषः सुप्तेषु जागर्ति ≅ This one, when (the body and senses are) asleep, which stays awake,
○ कामं कामं पुरुषः निर्मिमाणः ≅ is the person (puruṣa) fashioning various (dream) objects,
● तद् एव शुक्रं ≅ that (conscious being) indeed is pure (not tainted by experiences). तद् ब्रह्म ≅ That one is brahman.
○ तद् एव अ-मृतम् उच्यते ≅ That one alone is said to be immortal.
● तस्मिन् लोकाः श्रिताः सर्वे ≅ All the (material and subtle) worlds are fixed in that one.
○ तद् उ न अत्येति कश्चन ≅ Nothing indeed exists beyond (the extent of) that one.
एतद् वै तद् ≅ This is (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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अ॒ग्निर् य॑थैको भु॒वनं॑ प्रवि॒ष्टो॒ रू॒पं रू॑पं प्र॒ति-रू॑पो बभूव।
एक॑स् तथा सर्व-भू॒तान्त॑र्-आत्मा रू॒पं रू॑पं प्र॒ति-रू॑पो बहिश् च॥KathU.2.2.9 (5.9) 🔗॥≅

● अग्निः यथा एकः भुवनं प्रविष्टः ≅ Just as the one (nature of) fire (as heat to touch, and as light and shape to sight), present (throughout) the universe,
○ रूपं रूपं प्रति-रूपः बभूव ≅ assumes every form in keeping with each form,
● एकः तथा सर्व-भूत-अन्तर्-आत्मा ≅ so also the one self within all beings
○ रूपं रूपं प्रति-रूपः ≅ (assumes) every form in keeping with each form. बहिस् च ≅ It is also that which is the (formless) outside (like space).

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वा॒युर् य॑थैको भु॒वनं॑ प्रवि॒ष्टो॒ रू॒पं रू॑पं प्र॒ति-रू॑पो बभूव।
एक॑स् तथा सर्व-भू॒त-अन्त॑र्-आत्मा रू॒पं रू॑पं प्र॒ति-रू॑पो बहिश् च॥KathU.2.2.10 (5.10) 🔗॥≅

● वायुः यथा एकः भूवनं प्रविष्टः ≅ Just as the one (nature of) air (as motion and as the vital life force), present (throughout) the universe,
○ रूपं रूपं प्रति-रूपः बभूव ≅ assumes every form in keeping with each form,
● एकः तथा सर्व-भूत-अन्तर्-आत्मा ≅ so also the one self within all beings
○ रूपं रूपं प्रति-रूपः ≅ (assumes) every form in keeping with each form. बहिस् च ≅ It is also that which is the (formless) outside (like the expanding space).

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सूर्यो॑ यथा सर्व-लो॒कस्य॑ चक्षुर् न॒ लिप्य॑ते चाक्षुषैर् बा॒ह्य-दो॑षैः।
एक॑स् तथा सर्व-भू॒तान्त॑र्-आत्मा न॒ लिप्य॑ते लोक-दुः॒खेन॑ बाह्यः॥KathU.2.2.11 (5.11) 🔗॥≅

● सूर्यः यथा सर्व-लोकस्य चक्षुर् ≅ Just as the sun, which is (like) the eye of this entire world (as daylight),
○ न लिप्यते चाक्षुषैः बाह्य-दोषैः ≅ is not tainted by the (impurities of our) perceptions (or) by impurities of the outside objects,
● एकः तथा सर्व-भूत-अन्तर्-आत्मा ≅ so also the one self within all beings
○ न लिप्यते लोक-दुःखेन ≅ is not tainted by the problems in the world, बाह्यः ≅ (because) it subtly transcends (the objects, senses and mind, as pointed out).

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ए॒को व॑शी सर्व-भू॒तान्त॑र्-आत्मा एकं॑ रूपं ब॒हुधा॑ यः करोति। (बीजं)
तम् आ॑त्म-स्थं ये॒ऽनुप॑शन्ति धीरास् ते॒षां सु॒खं शाश्व॑तं ने॒तरे॑षाम्॥KathU.2.2.12 (5.12) 🔗॥≅

● एकः वशी सर्व-भूत-अन्तर्-आत्मा ≅ This (ātman) is the one (non-dual) controller (master), as the (one) self of the all beings.
○ एकं रूपं ≅ It is but one form, बहुधा यः करोति ≅ who only appears (by lack of discernment) as many.
● तम् आत्म-स्थं ये अनुपशन्ति धीराः ≅ The discerning in keeping (with the teaching) see (know) that one dwelling in the body (of all).
○ तेषां सुखं शाश्वतं ≅ For them (alone) there is constant joy (freedom from problems, identified with the limitless, untainted self), न इतरेषाम् ≅ not so the others (identified with the defective not-self).

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नि॒त्योऽनि॑त्यानां चे॒तन॑श् चेतनानाम् ए॒को ब॑हूनां यो वि॒दधा॑ति कामान्।
तम् आ॑त्म-स्थं ये॒ऽनुप॑शन्ति धीरास् ते॒षां शान्तिः शा॒श्वती॑ नेतरेषाम्॥KathU.2.2.13 (5.13) 🔗॥≅

● नित्यः अ-नित्यानां ≅ The timeless of the time-bound (a-nityas), चेतनः चेतनानाम् ≅ the consciousness of the conscious.
○ एकः बहूनां यः विदधाति कामान् ≅ This one (non-dual) provides (the basis for the existence and knowledge of) the pleasurable objects for all people.
● तम् आत्म-स्थं ये अनुपशन्ति धीराः ≅ The discerning in keeping (with the teaching) see (know) that one dwelling in the body (of all).
○ तेषां शान्तिः शाश्वती ≅ For them (alone) there is constant joy (freedom from problems), न इतरेषाम् ≅ not so the others (identified with the defective not-self).

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तद् ए॒तद् इ॑ति मन्यन्तेऽनि॒र्देश्यं॑ पर॒मं सु॑खम्।
कथं॑ नु तद् वि॒जानी॑यां कि॒म् उ भा॑ति वि॒भाति॑ वा॥KathU.2.2.14 (5.14) 🔗॥≅

● तत् ‘एतत्’ इति मन्यन्ते ≅ They (the wise) recognize that as “(The immediate) this (as themselves)”
○ अ-निर्देश्यं परमं सुखम् ≅ the limitless fulfillment which cannot be pointed to (as a “that”).
● कथं नु तद् विजानीयाम् ≅ How indeed can I come to know that?
○ किम् उ भाति ≅ Does it (alone) shine? विभाति ≅ Does it shine distinctly (elsewhere)? वा ≅ Or not?

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न त॑त्र सू॒र्यो भा॑ति न॒ चन्द्र॑-तारकं ने॒मा विद्यु॑तो भान्ति कु॒तोऽय॑म् अग्निः।
तम् ए॑व भान्तम् अ॒नुभा॑ति सर्वं त॒स्य भा॒सा स॒र्वम् इदं॑ विभाति॥KathU.2.2.15 (5.15) 🔗॥≅

● न तत्र सूर्यः भाति ≅ The sun does not illumine that (ātman), न चन्द्र-तारकम् ≅ nor the moon or stars.
○ न इमाः विद्युतः भान्ति ≅ These flashes of lightning do not illumine (ātman). कुतस् अयम् अग्निः ≅ What to speak of this (small) flame.
● तम् एव भान्तम्, अनुभाति सर्वम् ≅ Everything shines after that (brahman, ātman) alone which has ever been the shinning.
○ तस्य भासा ≅ By the light of that, सर्वम् इदं विभाति ≅ all this shines distinctly (elsewhere).

द्वितीयोऽध्यायः तृतीया वल्ली (२.३.१-१९ / ६.१-१९)

Brahma-ātmā as the superior root of the manifest universe

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12 mn.13 mn.14 mn.15 mn.16 mn.17 mn.18 mn.19

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ऊर्ध्व॑-मूलोऽवाक्-शाख ए॒षोऽश्व॑-त्थः स॒ना-त॑नः।
तद् ए॑व शु॒क्रं तद् ब्र॒ह्म तद् ए॑वामृ॒तम् उ॑च्यते।
तस्मि॑ल्ँ लो॒काः श्रि॑ताः स॒र्वे॒ त॒द् उ ना॑त्येति॒ कश्च॑न॥ ए॒तद् वै तत्॥KathU.2.3.1 (6.1) 🔗॥≅

● ऊर्ध्व-मूलः ≅ Whose (tap-)root is superior (in the unmanifest, a-vyakta, KathU.1.3.11), अवाक्-शाखः ≅ whose branches are inferior (in time–space, as this manifest saṃsāra),
○ एषः अ-श्व-त्थः सना-तनः ≅ this is the long-lasting Aśvattha (fig) tree (depicting saṃsāra).
● तद् एव शुक्रं ≅ (Its source is) that which is pure (whether saṃsāra is there or not) तद् ब्रह्म ≅ that is brahman.
○ तद् एव अ-मृतम् उच्यते ≅ That alone is said to be immortal.
● तस्मिन् लोकाः श्रिताः सर्वे ≅ In that are fixed all worlds.
○ तद् उ न अत्येति कश्चन ≅ Nothing indeed exists beyond (the extent of) that one.
एतद् वै तद् ≅ (And it is) this (the self taught here) which is indeed (all) that (reality which you asked, that brahman).

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यद् इ॑दं कि॒ञ्च ज॑गत् स॒र्वं॒ प्रा॒ण ए॑जति॒ निःसृ॑तम्।
म॒हद्-भयं व॒ज्रम् उद्य॑तं॒ य ए॑तद् वि॒दुर् अ॒मृता॒स् ते भ॑वन्ति॥KathU.2.3.2 (6.2) 🔗॥≅

● यद् इदं किञ्-च जगत् सर्वम् ≅ This entire universe, whatever (animate or inanimate)
○ प्राणे ≅ in the presence of prāṇa (here meaning brahman the source of prāṇa, cf. KathU.2.2.10), एजति निःसृतम् ≅ arises and moves about.
● महत्-भयं वज्रम् उद्यतम् ≅ (Because this brahman, like a king) is a great terror with an uplifted thunderbolt (keeping them in their natural jobs).
○ ये एतद् विदुः, ते अ-मृताः भवन्ति ≅ Those who know this (brahman) become timeless.

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भ॒याद् अ॒स्याग्नि॑स् तपति भ॒यात् त॑पति॒ सूर्यः॑।
भया॑द् इ॒न्द्रश् च॑ वायु॒श् च॒ मृ॒त्युर् धा॑वति पञ्च॑मः॥KathU.2.3.3 (6.3) 🔗॥≅

● भयात् अस्य अग्निः तपति ≅ (As though) out of fear of this (brahman), fire burns.
○ भयात् तपति सूर्यः ≅ Out of fear, the sun burns.
● भयात् इन्द्रः च वायुः च ≅ Out of fear, Lord Indra and Lord Vāyu,
○ मृत्युः धावति पञ्चमः ≅ (and) Lord Death as the fifth run (their jobs).

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इह॑ चे॒द् अश॑कद् बो॒द्धुं॒ प्रा॒क् शरी॑रस्य वि॒स्रसः॑।
ततः॑ स॒र्गेषु॑ लोके॒षु॒ श॒रीर॑त्वाय॒ कल्प॑ते॥KathU.2.3.4 (6.4) 🔗॥≅

● इह चेद् अशकत् बोद्धुं ≅ Unless here one becomes able to know (brahman as oneself)
○ प्राक् शरीरस्य विस्रसः ≅ before the fall of the body,
● ततः सर्गेषु लोकेषु ≅ then in the worlds of creatures
○ शरीरत्वाय कल्पते ≅ one becomes fit for taking (another) body.

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यथा॑दर्शे त॒थात्म॑नि यथा॑ स्व॒प्ने तथा॑ पि॒तृ-लो॑के।
यथा॑प्सु प॒रीव॑ ददृशे तथा॑ ग॒न्धर्व॑-लोके।
छा॒या॒त॒प॒योर् इ॑व ब्र॒ह्म-लो॑के॥KathU.2.3.5 (6.5) 🔗॥≅

● यथा आदर्शे, तथा आत्मनि ≅ As (clearly) in a (made spotless) mirror, so in the mind (with the teaching one can see brahman).
○ यथा स्वप्ने, तथा पितृ-लोके ≅ As (full of memories) in dream, so in the world of the ancestors (one sees oneself).
● यथा अप्सु परि ददृशे इव, तथा गन्धर्व-लोके ≅ As was seen (moving) in water so in the (dancing) world of the celestial musicians.
○ छाया-आतपयोः इव ब्रह्म-लोके ≅ (And clearly) like light and shade in (the difficult to attain) brahma-loka (can brahman be taught and known).

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इन्द्रि॑याणां पृ॒थग् भा॑वम् उ॒दया॑स्तमयौ च॒ यत्।
पृथग् उ॒त्पद्य॑मानानां म॒त्वा धी॒रो न॒ शोच॑ति॥KathU.2.3.6 (6.6) 🔗॥≅

● इन्द्रियाणां पृथक् भावम् ≅ The distinct nature of the sense organs (from the one, non-composite, witness ātman),
○ उदय-अस्तमयौ च यद् ≅ both (their) arising and setting (upon waking and sleep) (from the unchanging ātman) – because of this,
● पृथक् उत्पद्यमानानाम् मत्वा ≅ (and their) individual manifestation (as simply effects from the subtle elements), knowing this
○ धीरः न शोचति ≅ a discerning person does not grieve (that any of their defects and limitations pertains to oneself).

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इ॒न्द्रिये॒भ्यः प॑रं म॒नो॒ म॒नसः॑ सत्त्व॒म् उत्त॑मम्।
सत्त्वा॑द् अ॒धि म॑हान् आ॒त्मा॒ म॒हतो॑ऽव्यक्त॒म् उत्त॑मम्॥KathU.2.3.7 (6.7) 🔗॥≅

● इन्द्रियेभ्यः परं मनस् ≅ The mind (manas) is superior to the sense organs.
○ मनसः सत्त्वम् उत्तमम् ≅ The intellect (sattva, buddhi) is superior to the mind (manas).
● सत्त्वात् अधि महान् आत्मा ≅ The total intellect (mahat) is superior to the (individual) intellect.
○ महतः अ-व्यक्तम् उत्तमम् ≅ (And) the unmanifest is superior to the total intellect.

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अ॒व्यक्ता॒त् तु प॑रः पु॒रु॒षो॒ व्या॒पको॑ऽलिङ्ग॒ एव॑ च।
यं ज्ञा॑त्वा मुच्य॑ते ज॒न्तु॒र् अ॒मृत॑त्वं च॒ गच्छ॑ति॥KathU.2.3.8 (6.8) 🔗॥≅

● अ-व्यक्तात् तु परः पुरुषः ≅ The self (puruṣa) is indeed superior to the unmanifest.
○ व्यापकः ≅ It (the puruṣa, oneself) is all-pervasive (as the being and witness of all) अ-लिङ्गः एव च ≅ and attributeless (as ever the subject and never an object).
● यं ज्ञात्वा ≅ Knowing this, मुच्यते जन्तुः ≅ a mortal is (now known to be) free,
○ अ-मृतत्वं च गच्छति ≅ and attains (one’s factual nature as) timeless.

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न स॒न्दृशे॑ तिष्ठति॒ रूप॑म् अस्य॒ न चक्षु॑षा पश्यति॒ कश्च॒नैन᳚म्।
हृ॒दा म॑नी॒षा मन॑सा॒भिकॢ॑प्तो॒ य ए॑तद् वि॒दुर् अ॒मृता॒स् ते भ॑वन्ति॥KathU.2.3.9 (6.9) 🔗॥≅

● न सन्दृशे तिष्ठति रूपम् अस्य ≅ The form of this (self) does not fall within the purview (of the senses and thus the manas).
○ न चक्षुषा पश्यति कश्चन एनम् ≅ No one sees this (self) by the eyes (or other senses).
● हृदा मनीषा मनसा अभिकॢप्तः ≅ By the intellect (with the teaching) is the (nature of the self made) firmly known (which being the master of the manas, the mind follows into contemplation).
○ ये एतद् विदुः ≅ Those who know this (ātman), अ-मृताः ते भवन्ति ≅ attain (their factual nature as) timeless.

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यदा॑ प॒ञ्चाव॑तिष्ठन्ते ज्ञाना॑नि॒ मन॑सा सह।
बुद्धि॑श् च न॒ विचे॑ष्टति ता॒म् आहुः॑ पर॒मां ग॑तिम्॥KathU.2.3.10 (6.10) 🔗॥≅

● यदा पञ्च अवतिष्ठन्ते ≅ When they abide (in the self), the five
○ ज्ञानानि मनसा सह ≅ sense organs along with the (emotive identifying) manas,
● बुद्धिः च न विचेष्टति ≅ and the intellect does not waiver (from this knowledge of the self),
○ ताम् आहुः परमां गतिम् ≅ that attainment (the wise) say is ultimate.

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तां योग॑म् इति मन्यन्ते स्थि॒राम् इ॑न्द्रिय॒-धारणाम्।
अप्र॑म॒त्तस् त॑दा भवति यो॒गो हि॑ प्रभ॒वाप्य॑यौ॥KathU.2.3.11 (6.11) 🔗॥≅

● ताम् ‘योगम्’ इति मन्यन्ते ≅ That (ultimate goal) they call “Yoga” (the means, for allowing the intellect to abide in self-knowledge),
○ स्थिराम् इन्द्रिय-धारणाम् ≅ is the steady control of the organs (both of action and sensing).
● अ-प्रमत्तः तदा भवति ≅ One (should) be alert at that time,
○ योगः हि प्रभव-अप्ययौ ≅ because yoga is subject to waxing and waning (along with rajas and tamas predominance in the mind).

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नैव॑ वा॒चा न मन॑सा प्रा॒प्तुं श॑क्यो न॒ चक्षु॑षा।
अस्ती॑ति ब्रुवतो॑ऽन्य॒त्र॒ क॒थं तद् उप॑लभ्यते॥KathU.2.3.12 (6.12) 🔗॥≅

● न एव वाचा ≅ Not indeed by speech (the organs of action), न मनसा ≅ nor by the (desire and object identifying) manas,
○ प्राप्तुं शक्यः न चक्षुषा ≅ nor by the eye (the sense organs) can (this self) be grasped.
● अस्ति इति ब्रुवतः अन्यत्र ≅ Apart from saying (knowing) “It (deathless brahman) exists”,
○ कथं तद् उपलभ्यते ≅ how else can that (deathless brahman) be grasped (by one who clings as oneself to the body and the things that die)?

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अस्ती॑त्य् ए॒वोप॑लब्धव्यस् त॒त्त्व-भा॑वेन॒ चोभ॑योः।
अस्ती॑त्य् ए॒वोप॑लब्धस्य त॒त्त्व-भा॑वः प्र॒सीद॑ति॥KathU.2.3.13 (6.13) 🔗॥≅

● ‘अस्ति’ इति एव उपलब्धव्यः ≅ It is (first) to be acknowledged as “It (deathless brahman) exists”,
○ तत्त्व-भावेन च ≅ and (then it is to be known) as being the nature of all this. उभयोः ≅ Of these two,
● ‘अस्ति’ इति एव उपलब्धस्य ≅ for the one who (first) acknowledges “It (deathless brahman) exists”,
○ तत्त्व-भावः प्रसीदति ≅ then (the ātman) which already is of this nature (will eventually) bless (KathU.1.2.23).

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यदा॑ स॒र्वे प्रमु॑च्यन्ते॒ का॒मा ये॑ऽस्य हृ॒दि श्रि॑ताः।
अथ॑ म॒र्त्योऽमृ॑तो भ॒व॒त्य् अ॒त्र ब्र॑ह्म स॒मश्नु॑ते॥KathU.2.3.14 (6.14) 🔗॥≅

● यदा सर्वे प्रमुच्यन्ते ≅ When (objectively) released (from) all
○ कामाः ये अस्य हृदि श्रिताः ≅ desires which (were previously) fixed (clinging) in the heart (in the identifying manas),
● अथ मर्त्यः अ-मृतः भवति ≅ then a mortal is (now known to be) the timeless (brahman, as alone to be chosen).
○ अत्र ब्रह्म समश्नुते ≅ Here (in the heart, the buddhi) one attains brahman (alone as one’s self).

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यदा॑ स॒र्वे प्र॑भिद्य॒न्ते॒ हृ॒दय॑स्येह॒ ग्रन्थ॑यः।
अथ॑ म॒र्त्योऽमृ॑तो भ॒वत्य् ए॑तावद् ध्य् अ॒नुशा॑सनम्॥KathU.2.3.15 (6.15) 🔗॥≅

● यदा सर्वे प्रभिद्यन्ते ≅ When are broken (untethered) all
○ हृदयस्य इह ग्रन्थयः ≅ the heart’s knots (the endless confusions arising from identifying with the not-self) in this (life itself),
● अथ मर्त्यः अ-मृतः भवति ≅ then a mortal is (now known to be) the timeless (brahman).
○ एतावत् हि अनुशासनम् ≅ This much alone is the traditional teaching (in keeping with the other Upaniṣad teachings).

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शतं॑ चैका च हृ॒दय॑स्य नाड्यस् ता॒सां मूर्धा॑नम् अ॒भिनिः॑सृतैका।
तयो॑र्ध्वम् आयन्न् अ॒मृत॑त्वम् एति वि॒ष्वङ्ङ् अ॒न्या उ॒त्क्रमणे॑ भवन्ति॥KathU.2.3.16 (6.16) 🔗॥≅

● शतं च एका च हृदयस्य नाड्यः ≅ (The Upaniṣad says) There are one hundred and one nāḍīs (subtle energy paths) connected to the heart.
○ तासां मूर्धानम् अभिनिःसृता एका ≅ Of them, one nāḍī reaches to the (soft when young) top of the head (the fontanel).
● तया ऊर्ध्वम् आयन् ≅ (Upon death) going up through this (nāḍī) अ-मृतत्वम् एति ≅ the individual (identified with the travelling subtle body, the essence of the mind with its saṃskāras and animating powers) attains (the relative, or postponed) immortality (in brahma-loka).
○ विष्वङ् अन्याः ≅ The other (one hundred nāḍīs) branching out उत्क्रमणे भवन्ति ≅ become the means for going out (dying into other possible embodiments).

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अङ्गु॑ष्ठमात्रः पु॒रुषो॑ऽन्तर्-आत्मा सदा॑ जना॒नां हृ॒दये॑ सन्निविष्टः।
तं स्वाच् छ॑रीरात् प्र॒वृहे॑न् मुञ्जा॑द् इवेषीकां धैर्ये॒ण।
तं विद्याच् छु॒क्रम् अ॒मृतं॒ तं विद्याच् छु॒क्रम् अ॒मृत॑म् इति॥KathU.2.3.17 (6.17) 🔗॥≅

● अङ्गुष्ठ-मात्रः पुरुषः अन्तर्-आत्मा ≅ The subtle puruṣa (the one who fills everything, brahman) which is (known in the cave of the heart) as the size of the thumb,
○ सदा जनानां हृदये सन्निविष्टः ≅ is ever present in the heart of people.
● तं स्वात् शरीरात् प्रवृहेत् ≅ One should distinguish that (self) from one’s body,
○ मुञ्जात् इव इषीकां धैर्येण ≅ with careful attention (and respect) like (one separates) the internal pith from (the sharp tipped) muñja grass.
● तं विद्यात् शुक्रम् अ-मृतम्। तं विद्यात् शुक्रम् अ-मृतम् इति ≅ One should know that (self) to be pure and timeless, (repeat…)

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मृत्यु॑-प्रो॒क्तां नचि॑केतोऽथ लब्ध्वा विद्या॑म् ए॒तां यो॒ग-विधिं॑ च कृत्स्नम्।
ब्रह्म॑-प्राप्तो वि॒-रजो॒ऽभूद् वि॒-मृत्यु॑र् अन्योऽप्य् एवं यो॒ विद् अ॑ध्य्-आत्मम् एव॥KathU.2.3.18 (6.18) 🔗॥≅

● मृत्यु-प्रोक्तां नचिकेतस् अथ लब्ध्वा ≅ Thereupon, (for) Naciketas having acquired what was taught by Lord Death
○ विद्याम् एतां योग-विधिं च कृत्स्नम् ≅ this knowledge as well as the instruction on yoga complete,
● ब्रह्म-प्राप्तः वि-रजस् अभूत् वि-मृत्युः ≅ (he) attained brahman (and) became pure and deathless (as brahman).
○ अन्यः अपि ≅ Anyone else too एवं यः विद् अध्यात्मम् एव ≅ who in this way knows this in regard to ātman becomes that (ātman) alone.

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KathU.2.3.19 (6.19). 🔗
ओं, स॒ ह ना॑व् अवतु। स॒ ह नौ॑ भुनक्तु। स॒ह वी॒र्यं॑ करवावहै। ते॒ज॒स्विना॒व् अधी॑तम् अस्तु॒ मा वि॑द्विषा॒वहै᳚। ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥≅

ओं सः ह नौ अवतु ≅ Om. May That (Lord) protect us (the teacher and myself). सः ह नौ भुनक्तु ≅ May That (Lord) nourish us both. सह वीर्यं करवावहै ≅ May we act strong together. तेजस्विनौ अधीतम् अस्तु ≅ May our studies be brilliant. मा विद्विषावहै ≅ May we (all) not disagree.
ओं शान्तिः शान्तिः शान्तिः ≅ Om, Peace. Peace, Peace.

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Praśna 1 Praśna 2 Praśna 3 Praśna 4 Praśna 5 Praśna 6

प्रश्न-उपनिषद् प्रथमः प्रश्नः

Where do creatures come from?

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12 mn.13 mn.14 mn.15 mn.16

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PrasU.1.1 🔗
सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्…≅

सु-केशा च भारद्-वाजः ≅ Sukeśan, son of bhārad·vāja; शैब्यः च सत्य-कामः ≅ Satya-kāma, the son of Śibi; सौर्य-अयणी च गार्ग्यः ≅ Gārgya, descendent of Garga, and grandson of Sūrya; कौसल्यः च अश्वल-अयनः ≅ Kausalya, son of Aśvala; भार्गवः वैदर्भिः ≅ Bhārgava, descendent of Bhṛgu, from Vidarbha; क-बन्धी कात्य-अयनः ≅ and Ka-bandhin, descendant of Katya;

ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत् सर्वं वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादम् उपसन्नाः॥≅

ते ह एते ब्रह्म-पराः ≅ these six were intent upon brahman; ब्रह्म-निष्ठाः ≅ and engaged for brahman; परं ब्रह्म अन्वेषमाणा ≅ and (now) were desirous of traditionally inquiring into (the ultimate) brahman. एषः ह वै तद् सर्वं वक्ष्यति इति ≅ Thinking he certainly will tells us everything; ते ह समित्-पाणयः भगवन्तं पिप्पलादम् उपसन्नाः ≅ they approached the revered Pippalāda with fire kindling in hand (as a show of desire to serve the teacher).

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PrasU.1.2 🔗
तान् ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति॥≅

तान् ह सः ऋषिः उवाच ≅ To them the seer, Pippalāda, said, भूयः एव तपसा ब्रह्म-चर्येण श्रद्धया संवत्सरं संवत्स्यथ ≅ “Stay here a year more with religious discipline (tapasā), as scriptural students (brahma-caryeṇa), and with trust (śraddhayā). यथा-कामं प्रश्नान् पृच्छत ≅ Thereafter, you may ask questions as you wish. यदि विज्ञास्यामः सर्वं ह वः वक्ष्यामः इति ≅ If we know, we will answer everything.”

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PrasU.1.3 🔗
अथ कबन्धी कात्यायन उपेत्य पप्रच्छ भगवन् कुतो ह वा इमाः प्रजाः प्रजायन्त इति॥≅

अथ क-बन्धी कात्य-अयन उपेत्य पप्रच्छ ≅ After that year, Ka-bandhin, descendant of Katya, approached and asked, भगवन् कुतः ह वै इमाः प्रजाः प्रजायन्ते इति ≅ “Venerable sir, from what indeed are all these beings born”?

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PrasU.1.4 🔗
तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनम् उत्पादयते रयिं च प्राणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति॥≅

तस्मै सः ह उवाच ≅ To him the teacher said: प्रजा-कामः वै प्रजा-पतिः ≅ “Prajā-pati (the Lord of creatures) became desirous of progeny. सः तपः अतप्यत ≅ He contemplated (what He knew), सः तपः तप्त्वा ≅ and thereupon सः मिथुनम् उत्पादयते रयिं च प्राणं च ≅ He created (from Himself) a pairing (mithuna) of food (rayi) and life-energy (prāṇa), इति ≅ thinking that एतौ मे बहुधा प्रजाः करिष्यतः इति ≅ ‘these two will produce for Me the variety of creatures’.”

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PrasU.1.5 🔗
आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत् सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः॥≅

आदित्यः ह वै प्राणः ≅ The sun is indeed the life-energy (prāna, the eater, attṛ), रयिः एव चन्द्रमा रयिः वै ≅ and the moon is indeed matter (rayi) to be consumed. एतद् सर्वं यद् मूर्तं च अ-मूर्तं च ≅ Everything is only formed (material, mūrta) and unformed (subtle, a-mūrta) matter. तस्मात् मूर्तिः एव रयिः ≅ Other than the latter, material matter (mūrti) is (in turn) food (rayi) (for the subtle, a-murti).

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PrasU.1.6 🔗
अथादित्य उदयन् यत् प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान् रश्मिषु संनिधत्ते। यद् दक्षिणां यत् प्रतीचीं यद् उदीचीं यद् अधो यद् ऊर्ध्वं यद् अन्तरा दिशो यत् सर्वं, प्रकाशयति तेन, सर्वान् प्राणान् रश्मिषु संनिधत्ते॥≅

अथ आदित्यः उदयन् यद् प्राचीं दिशं प्रविशति ≅ Now, the sun rises and pervades the eastern region, तेन प्राच्यान् प्राणान् रश्मिषु संनिधत्ते ≅ by that it absorbs (sannidhatte) (becomes one with) the life-energies into its rays in the east. यद् दक्षिणाम् ≅ The same in the south, यद् प्रतीचीम् ≅ the west, यद् उदीचीम् ≅ the north, यद् अधस् ≅ as well as below, यद् ऊर्ध्वम् ≅ above, यद् अन्तरा ≅ and in-between, दिशः यद् सर्वम् ≅ in those regions, in all directions. प्रकाशयति तेन ≅ By illuminating them, सर्वान् प्राणान् रश्मिषु संनिधत्ते ≅ it absorbs all the life-energies into its rays.

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PrasU.1.7 🔗
स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते। तद् एतद् ऋचाभ्युक्तम्॥≅

सः एषः उदयते ≅ That very one (the eater) who daily rises वैश्वा-नरः ≅ is vaiśvā-nara (the fire within all), प्राणः ≅ who takes all forms as the life-energy, अग्निः ≅ and is fire itself. तद् एतद् ऋचा अभ्युक्तम् ≅ This one is indicated by the following mantra.

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विश्वरूपं हरिणं जातवेदसं
परायणं ज्योतिरेकं तपन्तम्।
सहस्ररश्मिः शतधा वर्तमानः
प्राणः प्रजानाम् उदयत्येष सूर्यः॥PrasU.1.8 🔗॥≅

● विश्व-रूपम् ≅ (They knew) the one possessed of all forms, हरिणम् ≅ full of rays, जात-वेदसम् ≅ endowed with knowledge,
○ पर-अयणम् ≅ the resort of all, ज्योतिस् एकम् ≅ the sole light तपन्तम् ≅ and the source of heat,
● सहस्र-रश्मिः ≅ that possesses thousand(s) of rays, शतधा वर्तमानः ≅ manifest in hundred(s) of (life) forms,
○ प्राणः प्रजानाम् ≅ (and) the very life (prāṇa) of all living creatures, उदयति एषः सूर्यः ≅ to be this sun that rises.

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PrasU.1.9 🔗
संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च।≅

संवत्सरो वै प्रजापतिः ≅ The saṃvatsara (year) is indeed (thus a manifestation of) Prajā-pati. तस्य अयने ≅ Of that (Prajā-pati as the year) there are two paths, दक्षिणं च उत्तरं च ≅ the southern and the northern (traversing of the sun).

तद्ये ह वै तद् इष्टापूर्ते कृतम् इत्युपासते ते चान्द्रमसम् एव लोकम् अभिजयन्ते। त एव पुनरावर्तन्ते तस्माद् एत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते। एष ह वै रयिर्यः पितृयाणः॥≅

तद् ये ह वै उपासते ≅ Concerning this, those who worship तद् ये ह वै तद् इष्टा-पूर्ते कृतम् इति ≅ that one in the form of their ritual (iṣṭa) and charity (pūrta) acts that create (merit), ते चान्द्रमसम् एव लोकम् अभिजयन्ते ≅ they go (by the southern path) to a lunar heaven alone. ते एव पुनर् आवर्तन्ते ≅ They are again reborn back here. तस्मात् एते ऋषयः ≅ Because of that, those who see the scripture (as only this much), प्रजा-कामाः ≅ who are desirous of more progeny, दक्षिणं प्रतिपद्यन्ते ≅ go along the southern path. एषः ह वै रयिः यः पितृयाणः ≅ This which is the path of the ancestors is indeed but food (rayi, the moon, the eaten).

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PrasU.1.10 🔗
अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययात्मानम् अन्विष्यादित्यम् अभिजयन्ते। एतद् वै प्राणानाम् आयतनम् एतद् अमृतम् अभयम् एतत् परायणम् एतस्मान्न पुनरावर्तन्त इत्येष निरोधः। तद् एष श्लोकः॥≅

अथ उत्तरेण आदित्यम् अभिजयन्ते ≅ However, others attain the solar heaven through the northern path तपसा ≅ by their religious disciples, ब्रह्म-चर्येण श्रद्धया ≅ their pursuit of scripture (instead of progeny) with trust, विद्यया ≅ and by meditation, आत्मानम् अन्विष्य ≅ while appropriately seeking the self (ātman, the Lord as the prāṇa within). एतद् वै प्राणानाम् आयतनम् ≅ This is the home of all prāṇas (all lives). एतद् अ-मृतम् अ-भयम् ≅ This is deathless and fearless. एतद् पर-अयणम् ≅ This is the final goal. एतस्मात् न पुनर् आवर्तन्ते इति ≅ From this there is no rebirth. एषः निरोधः ≅ There is blockage (the shut door of the solar orb, IsU.15). तद् एषः श्लोकः ≅ In regard to that, there is this verse.

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पञ्चपादं पितरं द्वादशाकृतिं
दिव आहुः परे अर्धे पुरीषिणम्।
अथेमे अन्य उ परे विचक्षणं
सप्तचक्रे षडर आहुरर्पितम् इति॥PrasU.1.11 🔗॥≅

● पञ्च-पादं ≅ Having five feet (seasons: bright spring, hot summer, monsoon, fall, and the combined late-fall and winter), पितरं ≅ the (progenitor) father, द्वा-दश-आकृतिम् ≅ having twelve forms (months),
○ दिवः आहुः परे अर्धे ≅ they say is in a region beyond the sky, पुरीषिणम् ≅ as the giver of the rains (via clouds).
● अथ इमे अन्ये उ परे विचक्षणम् ≅ But as the all-seeing, other eminent ones
○ सप्त-चक्रे षडरे आहुः ≅ say is having seven runners (horses, or seven cycling wheels), with six (seasons as) spokes, अरर्पितम् इति ≅ in which is fixed (as spokes in its hub).

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PrasU.1.12 🔗
मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्राणस्तस्माद् एत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन्॥≅

मासः वै प्रजा-पतिः ≅ The month is indeed Prajā-pati. तस्य कृष्ण-पक्षः एव रयिः ≅ The dark (waning) fortnight is His food, शुक्लः प्राणः ≅ and the bright (waxing) fortnight is His prāṇa. तस्मात् एते ऋषयः ≅ Therefore, those who see the scripture (for gaining the bright prāṇa) शुक्लः इष्टं कुर्वन्ति ≅ perform their rituals (as if it is always) in the bright fortnight. इतरे इतरस्मिन् ≅ The others perform them (as if it is always) in the other fortnight.

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PrasU.1.13 🔗
अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यम् एव तद् यद् रात्रौ रत्या संयुज्यन्ते॥≅

अहो-रात्रः वै प्रजा-पतिः ≅ Day and night are indeed Prajā-pati. तस्य अहर् एव प्राणः ≅ The day is surely His prāṇa, रात्रिः एव रयिः ≅ and the night is His food. प्राणं वै एते प्रस्कन्दन्ति ≅ (For whose who desire progeny) they waste their prāṇa (as sexual energy) ये दिवा रत्या संयुज्यन्ते ≅ when they have sex during the day, ब्रह्म-चर्यम् एव तद् यद् रात्रौ रत्या संयुज्यन्ते ≅ whereas if they have sex at night, then it is equivalent to brahma-carya (the celibacy of a religious student).

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PrasU.1.14 🔗
अन्नं वै प्रजापतिस्ततो ह वै तद् रेतस्तस्माद् इमाः प्रजाः प्रजायन्त इति॥≅

अन्नं वै प्रजापतिः ≅ Anna (food) is indeed Prajā-pati. ततः ह वै तद् रेतस् ≅ From that is the human seed. तस्मात् इमाः प्रजाः प्रजायन्ते इति ≅ From that seed are born all these progeny.

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तद् ये ह वै तत् प्रजापतिव्रतं
चरन्ति ते मिथुनम् उत्पादयन्ते।
तेषाम् एवैष ब्रह्मलोको येषां तपो
ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम्॥PrasU.1.15 🔗॥≅

● तद् ये ह वै तद् प्रजा-पति-व्रतम् ≅ In that case, that Prajā-pati vow (consisting of procreating only in the evening) those who
○ चरन्ति ≅ undertake, ते मिथुनम् उत्पादयन्ते ≅ they produce a pair (both son and daughter)
● तेषाम् एव ≅ For those alone एषः ब्रह्म-लोकः ≅ is there a (lunar) heaven within brahman, येषां तपस् ≅ who also keep to their religious disciplines,
○ ब्रह्म-चर्यम् ≅ observe chastity (during the day), येषु सत्यं प्रतिष्ठितम् ≅ in whom truthfulness abides, etcetera (for the southern path).

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तेषाम् असौ विरजो ब्रह्मलोको
न येषु जिह्मम् अनृतं न माया चेति॥PrasU.1.16 🔗॥≅

● तेषाम् असौ विरजः ब्रह्म-लोकः ≅ (Whereas) the pure (no waxing and waning) brahma-loka is there for those
○ न येषु जिह्मम् ≅ who have no dishonesty, अनृतम् ≅ (no) falsehood, न माया च इति ≅ no deception (and do as above for entering the northern path).

प्रश्न-उपनिषद् द्वितीयः प्रश्नः

Who are the deities? And who is most important?

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12 mn.13

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PrasU.2.1 🔗
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ भगवन् कत्येव देवाः प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कः पुनरेषां वरिष्ठ इति॥≅

अथ ह एनं भार्गवः वैदर्भिः पप्रच्छ ≅ Now, Bhārgava from Vidarbha asked, भगवन् कति एव देवाः प्रजां विधारयन्ते ≅ “Venerable sir, How many deities sustain a creature? कतरे एतद् प्रकाशयन्ते ≅ Which of them boast this greatness? कः पुनः एषां वरिष्ठः इति ≅ And who is superior in this to those deities”?

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PrasU.2.2 🔗
तस्मै स होवाच। आकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च। ते प्रकाश्याभिवदन्ति वयम् एतद् बाणम् अवष्टभ्य विधारयामः॥≅

तस्मै सः ह उवाच ≅ To him Pippalāda said: आकाशः ह वै एषः देवः ≅ This deity is space, वायुः अग्निः आपः पृथिवी ≅ as well as air, fire, water, earth, वाच् मनस् चक्षुर् श्रोत्रं च ≅ and speech, mind, eye, and ear. ते प्रकाश्य अभिवदन्ति ≅ Boasting, they say, वयम् एतद् बाणम् अवष्टभ्य विधारयामः ≅ “By supporting this reed (bāṇa) of a body, we sustain the creature.”

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PrasU.2.3 🔗
तान् वरिष्ठः प्राण उवाच मा मोहम् आपद्यथाहम् एवैतत् पञ्चधात्मानं प्रविभज्यैतद् बाणम् अवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः॥≅

तान् वरिष्ठः प्राणः उवाच ≅ Prāṇa (the life-force), who is superior, said to them, मा मोहम् आपद्यथ ≅ “Do not fall to this delusion. अहम् एव एतद् पञ्चधा आत्मानं प्रविभज्य ≅ I alone, dividing myself five ways एतद् बाणम् अवष्टभ्य विधारयामि इति ≅ to support this reed of a body, sustain the creature. ते अ-श्रद्दधानाः बभूवुः ≅ They did not trust (this truth).

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PrasU.2.4 🔗
सोऽभिमानाद् ऊर्ध्वम् उत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मिग्ँश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्ते।≅

सः अभिमानात् ऊर्ध्वम् उत्क्रामते इव ≅ Confidently prāṇa starts rising out of the body. तस्मिन् उत्क्रामति ≅ When he arises, अथ इतरे सर्वे एव उत्क्रामन्ते ≅ then (helplessly) all the others rise; तस्मिन् च प्रतिष्ठमाने सर्वे एव प्रातिष्ठन्ते ≅ when he settles back, every one of them settles back.

तद् यथा मक्षिका मधुकरराजानम् उत्क्रामन्तं सर्वा एवोत्क्रामन्ते तस्मिग्ँश्च प्रतिष्ठमाने सर्वा एव प्रातिष्ठन्त एवं वाङ्मनश्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति॥≅

तद् यथा सर्वाः एव मक्षिकाः ≅ In the same way all bees मधुकर-राजानम् उत्क्रामन्तं ≅ (praise) the royal bee, who arises, उत्क्रामन्ते ≅ by their rising, तस्मिन् च प्रतिष्ठमाने सर्वाः एव प्रातिष्ठन्ते ≅ and sit when (s)he sits, एवं वाच् मनस् चक्षुर् श्रोत्रं च ≅ so too speech, mind, eye, and ear, ते प्रीताः ≅ being satisfied, प्राणं स्तुन्वन्ति ≅ praise prāṇa.

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एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवान् एष वायुः।
एष पृथिवी रयिर्देवः सद् असच्चामृतं च यत्॥PrasU.2.5 🔗॥≅

● एषः अग्निः तपति ≅ This (prāṇa) as fire burns, एषः सूर्यः ≅ as the sun (it shines, tapati),
○ एषः पर्जन्यः ≅ as Parjanya (Lord of the rain-clouds, it rains), मघवान् ≅ as Maghavan (Indra, it reigns); एषः वायुः ≅ it is the wind.
● एषः पृथिवी रयिः देवः ≅ This deity is the earth and moon,
○ सद् अ-सद् च ≅ whatever has form or is formless (sad or a-sad), अ-मृतं च यत् ≅ and what is immortal.

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अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम्।
ऋचो यजूग्ँषि सामानि यज्ञः क्षत्त्रं ब्रह्म च॥PrasU.2.6 🔗॥≅

● अराः इव रथ-नाभौ ≅ Like spokes (fixed) in the hub of a wheel,
○ प्राणे सर्वं प्रतिष्ठितम् ≅ fixed in prāṇa are all these:
● ऋचः यजूंषि सामानि ≅ the Ṛg, Yajus and Sāman mantras (i.e., verse, prose, and sung forms, respectively),
○ यज्ञः क्षत्त्रं ब्रह्म च ≅ and the sacrifice along with its kṣatriyas (protectors) and brāhmaṇas (performers).

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प्रजापतिश्चरसि गर्भे त्वम् एव प्रतिजायसे।
तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्राणैः प्रतितिष्ठसि॥PrasU.2.7 🔗॥≅

● प्रजापतिः चरसि गर्भे ≅ (Prāṇa as) Prajā-pati, it is you who moves (as the father’s seed and the child) in the womb.
○ त्वम् एव प्रतिजायसे ≅ You indeed are born (in the form of all these).
● तुभ्यं, प्राण, प्रजाः तु इमाः बलिम् ≅ O prāṇa, these creatures, the oblation (the sense objects through the senses) to you (Tubhyam, as their eater)
○ हरन्ति यः प्राणैः प्रतितिष्ठसि ≅ who dwells in the form of these prāṇas (the senses), they bring (Haranti, the oblation).

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देवानाम् असि वह्नितमः पितॄणां प्रथमा स्वधा।
ऋषीणां चरितं सत्यम् अथर्वाङ्गिरसाम् असि॥PrasU.2.8 🔗॥≅

● देवानाम् असि वह्नितमः ≅ You are the best carrier of this offering to the gods,
○ पितॄणां प्रथमा स्वधा ≅ the first food offering to the ancestors.
● ऋषीणां चरितं सत्यम् ≅ The unfailing active principle within the seer-senses,
○ अथर्वाङ्गिरसाम् ≅ (called) the atharva-aṅgiras-es (the keepers, priests, of the fire, or the essences of the body which are the prāṇas), असि ≅ you are.

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इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता।
त्वम् अन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः॥PrasU.2.9 🔗॥≅

● इन्द्रः त्वं, प्राण, तेजसा ≅ O prāṇa, you are Lord Indra in prowess.
○ रुद्रः असि परिरक्षिता ≅ You are Lord Rudra in protector (mode).
● त्वम् अन्तरिक्षे चरसि ≅ You travel across the sky (when you arise),
○ सूर्यः त्वं ज्योतिषां पतिः ≅ (and) you are the sun, the Lord of the luminaries (after you set).

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यदा त्वम् अभिवर्षसि अथेमाः प्राण ते प्रजाः।
आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति॥PrasU.2.10 🔗॥≅

● यदा त्वम् अभिवर्षसि ≅ When you give forth the rains,
○ अथ इमाः, प्राण, ते प्रजाः ≅ then (all) these propagate (prajāḥ), O prāṇa (or, read ‘prāṇate,’ “then the creatures are nourished”).
● आनन्द-रूपाः तिष्ठन्ति ≅ They continue to be full of joy,
○ कामाय अन्नं भविष्यति इति ≅ (thinking) “Food will be produced to our hearts’ content.”

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व्रात्यस्त्वं प्राणैकर्षिर् अत्ता विश्वस्य सत्पतिः।
वयम् आद्यस्य दातारः पिता त्वं मातरिश्व नः॥PrasU.2.11 🔗॥≅

● व्रात्यः त्वं, प्राण ≅ You are (like) an outlaw (beyond scriptural injunctions, or, as first born, you are unanointed), O prāṇa, एक-ऋषिः ≅ the (Atharva-Veda) eka-ṛṣi fire,
○ अत्ता ≅ the (oblation) eater, विश्वस्य सत्-पतिः ≅ the good (or, existence) Lord of everything.
● वयम् आद्यस्य दातारः ≅ We are the givers of the food oblation (to you).
○ पिता त्वं मातरि-श्व नः ≅ You are our father and the one who grows in the mother (‘mātari-śvanaḥ’ or, read ‘mātar-iśvanaḥ,’ “the father of the wind [or of the embryo]”).

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या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि।
या च मनसि संतता शिवां तां कुरु मोत्क्रमीः॥PrasU.2.12 🔗॥≅

● या ते तनूः वाचि प्रतिष्ठिता ≅ The body of yours which abides in (the organ of) speech,
○ या श्रोत्रे ≅ which is in the hearing, या च चक्षुषि ≅ which is in the sight,
● या च मनसि संतता ≅ and which pervades the mind,
○ शिवां तां कुरु ≅ please make that (body of yours) calm, मा उत्क्रमीः ≅ do not let it (prematurely) ascend (out of my body).

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प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम्।
मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति॥PrasU.2.13 🔗॥≅

● प्राणस्य इदं वशे सर्वम् ≅ All this is under the control of prāṇa,
○ त्रि-दिवे यद् प्रतिष्ठितम् ≅ (and all) which exists in the third world (heaven, beyond the earth sphere and the atmosphere).
● माता इव पुत्रार् रक्षस्व ≅ Please protect (us) like a mother her children.
○ श्रीः च प्रज्ञां च विधेहि नः इति ≅ Provide us what we need (śreyas) and wisdom.

प्रश्न-उपनिषद् तृतीयः प्रश्नः

Who is this deity Prāṇa?

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PrasU.3.1 🔗
अथ हैनं कौसल्यश्चाश्वलायनः पप्रच्छ भगवन् कुत एष प्राणो जायते कथम् आयात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रातिष्ठते केनोत्क्रमते कथं बाह्यम् अभिधत्ते कथम् अध्यात्मम् इति॥≅

अथ ह एनं कौसल्यः च अश्वल-अयनः पप्रच्छ ≅ Then Kausalya, son of Aśvala, asked Pippalāda, भगवन् कुतः एषः प्राणः जायते ≅ “Venerable sir, from what is this prāṇa born? कथम् आयाति अस्मिन् शरीरे ≅ How is does it enter into this body? आत्मानं वा प्रविभज्य कथं प्रातिष्ठते ≅ How does it divide itself and remain there? केन उत्क्रमते ≅ By what (path) does it depart? कथं बाह्यम् अभिधत्ते ≅ How does it relate to the external, कथम् अध्यात्मम् इति ≅ and (that external prāṇa relate to) the internal (adhy-ātma)”?

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PrasU.3.2 🔗
तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात् तेऽहं ब्रवीमि॥≅

तस्मै सः ह उवाच ≅ To him Pippalāda said: अति-प्रश्नान् पृच्छसि ≅ You are asking a lot of questions, ब्रह्मिष्ठः असि इति ≅ but I think you are an eminent brāhmaṇa, तस्मात् ते अहं ब्रवीमि ≅ so I will answer all these questions.

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PrasU.3.3 🔗
आत्मन एष प्राणो जायते यथैषा पुरुषे च्छायैतस्मिन्नेतद् आततं मनोकृतेनायात्यस्मिञ्शरीरे॥≅

आत्मनः एषः प्राणः जायते ≅ From the (parama, limitless) ātman this prāṇa (life energy) manifests in the world. यथा एषा पुरुषे छाया ≅ In the same way a person’s shadow (chāyā) is naturally wherever the person (puruṣa) is, एतस्मिन् एतद् आततम् ≅ similarly this (thing called prāṇa) is fixed here. मनो-कृतेन आयाति अस्मिन् शरीरे ≅ It is fixed in this body owing to the (past) actions of the person’s mind.

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PrasU.3.4 🔗
यथा सम्राड् एवाधिकृतान् विनियुङ्क्त एतान् ग्रामान् एतान् ग्रामान् अधितिष्ठस्वेत्येवम् एवैष प्राण इतरान् प्राणान् पृथक्पृथग् एव संनिधत्ते॥≅

यथा सम्राज् एव अधिकृतान् विनियुङ्क्ते ≅ In the same way a king alone appoints officers एतान् ग्रामान् एतान् ग्रामान् अधितिष्ठस्व इति ≅ saying, “Over this village, over that village you rule”, एवम् एव एषः प्राणः ≅ this prāṇa इतरान् प्राणान् पृथक् पृथक् एव संनिधत्ते ≅ individually delegates the different life energies.

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PrasU.3.5 🔗
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्ये तु समानः। एष ह्येतद्धुतम् अन्नं समं नयति तस्माद् एताः सप्तार्चिषो भवन्ति॥≅

पायु-उपस्थे अपानं प्रातिष्ठते ≅ Prāṇa placed apāna below in the anus and genital organ, चक्षुः-श्रोत्रे मुख-नासिकाभ्यां प्राणः स्वयं ≅ and prāṇa (placed) itself above in the eyes and ears and from it (issues out the breath energy) through the mouth and nostrils, मध्ये तु समानः ≅ whereas in the middle is placed samāna. एषः हि एतद् हुतम् अन्नं समं नयति ≅ Since this samāna distributes equally the food offered, तस्मात् एताः सप्त-अर्चिषः भवन्ति ≅ from that samāna these seven flames (of prāṇa issue out through the mouth and the two eyes, ears, and nostrils).

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PrasU.3.6 🔗
हृदि ह्येष आत्मा। अत्रैतद् एकशतं नाडीनां तासां शतं शतम् एकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति॥≅

हृदि हि एषः आत्मा ≅ This self (as the subtle body) is surely in the heart. अत्र एतद् एक-शतं नाडीनाम् ≅ In that heart are one hundred and one of the (chief) nāḍīs (energy pathways). तासां शतं शतम् एक-एकस्याः ≅ Each one of these is divided into one hundred branches. द्वा-सप्ततिः द्वा-सप्ततिः प्रति-शाखा-नाडी-सहस्राणि भवन्ति ≅ Each of these branches is divided into seventy-two thousand sub-branches. आसु व्यानः चरति ≅ Among them moves vyāna.

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PrasU.3.7 🔗
अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापम् उभाभ्याम् एव मनुष्यलोकम्॥≅

अथ एकया ऊर्ध्वः उदानः ≅ Now then udāna when it is moving upward (through one of the nāḍīs), पुण्येन पुण्यं लोकं नयति ≅ it leads the subtle body to a virtuous world due to predominant karma merit, पापेन पापम् ≅ or due to predominant karma demerit to a non-virtuous world, उभाभ्याम् एव मनुष्य-लोकम् ≅ or by an equal mixture of both to a human world.

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PrasU.3.8 🔗
आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणम् अनुगृह्णानः। पृथिव्यां या देवता सैषा पुरुषस्यापानम् अवष्टभ्यान्तरा यद् आकाशः स समानो वायुर्व्यानः॥≅

आदित्यः ह वै बाह्यः प्राणः ≅ The sun is indeed the external prāṇa. उदयति एषः हि एनं चाक्षुषं प्राणम् अनुगृह्णानः ≅ By the sun rising, it favors (blesses) the prāṇa in the eye. पृथिव्यां या देवता सा एषा पुरुषस्य अपानम् अवष्टभ्य ≅ The earth deity (devatā) by gravity-attracting (avaṣṭabhya) apāna (is favored). अन्तरा यद् आकाशः सः समानः ≅ The intermediate space (by being in-between) (is and favors) samāna. वायुः व्यानः ≅ The wind (by its circulation movement) (is and favors) vyāna.

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PrasU.3.9 🔗
तेजो ह वाव उदानस्तस्माद् उपशान्ततेजाः पुनर्भवम् इन्द्रियैर्मनसि संपद्यमानैः॥≅

तेजः ह वाव उदानः ≅ The well known light (in general) is the (external prāṇa) called udāna. तस्मात् उपशान्त-तेजाः ≅ Therefore, one whose light (tejas within) is getting extinguished, पुनर्-भवम् इन्द्रियैः मनसि संपद्यमानैः ≅ by (the favored udāna) gathering together the subtle organs into the mind, goes to a rebirth.

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PrasU.3.10 🔗
यच्चित्तस्तेनैष प्राणम् आयाति प्राणस्तेजसा युक्तः। सहात्मना यथासङ्कल्पितं लोकं नयति॥≅

यद् चित्तः तेन एषः प्राणम् आयाति ≅ With whatever (dominant) thought one has the person enters into prāṇa. प्राणः तेजसा युक्तः ≅ That prāṇa gets associated with one’s tejas/udāna. सह आत्मना ≅ Along with the jīva-ātman (the individual identified therein), यथा-सङ्कल्पितं लोकं नयति ≅ this prāṇa leads the person to the next world according to one’s dominant thinking (saṅkalpa).

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PrasU.3.11 🔗
य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो भवति तद् एष श्लोकः॥≅

यः एवं विद्वान् प्राणं वेद ≅ When one has this knowledge of prāṇa, न ह अस्य प्रजा हीयते ≅ then the person will be blessed with a line of progeny that does not have (untimely) death. अ-मृतः भवति ≅ One gains immortality (through the above identity with prāṇa). तद् एषः श्लोकः ≅ In regard to that, there is this verse.

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उत्पत्तिम् आयतिं स्थानं विभुत्वं चैव पञ्चधा।
अध्यात्मं चैव प्राणस्य विज्ञायामृतम् अश्नुते
विज्ञायामृतम् अश्नुत इति॥PrasU.3.12 🔗॥≅

● उत्पत्तिम् ≅ The source, आयतिं ≅ the entering, स्थानम् ≅ the location,
○ विभुत्वं च एव पञ्चधा ≅ the fivefold overlordship,
● अध्यात्मं च एव प्राणस्य ≅ (the external) and the internal connections of prāṇa,
○ विज्ञाय ≅ having known, अमृतम् अश्नुते, विज्ञाय अमृतम् अश्नुते इति ≅ one achieves immortality.

प्रश्न-उपनिषद् चतुर्थः प्रश्नः

Where do creatures come from?

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PrasU.4.1 🔗
अथ हैनं सौर्यायणी गार्ग्यः पप्रच्छ भगवन्नेतस्मिन् पुरुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यति कस्यैतत् सुखं भवति कस्मिन् नु सर्वे संप्रतिष्ठिता भवन्तीति॥≅

अथ ह एनं सौर्य-अयणी गार्ग्यः पप्रच्छ ≅ Then Gārgya, descendent of Garga and grandson of Surya, asked Pippalāda, भगवन् एतस्मिन् पुरुषे कानि स्वपन्ति ≅ “Venerable sir, in this person (puruṣa), which go to sleep? कानि अस्मिन् जाग्रति ≅ In this person, which are awake? कतरः एषः देवः स्वप्नान् पश्यति ≅ Which is the bright one (the deva, deity) that sees the dream objects? कस्य एतद् सुखं भवति ≅ Which has this happiness? कस्मिन् नु सर्वे संप्रतिष्ठिताः भवन्ति इति ≅ And in what do all these get merged”?

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PrasU.4.2 🔗
तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तत् सर्वं परे देवे मनस्येकीभवति।≅

तस्मै सः ह उवाच ≅ To him Pippalāda said: यथा गार्ग्य मरीचयः अर्कस्य अस्तं गच्छतः सर्वाः ≅ O Gārgya, like all the rays (marīcis) of the setting sun एतस्मिन् तेजो-मण्डले एकी-भवन्ति ≅ appear to merge back into this glowing orb, ताः पुनः पुनः उदयतः प्रचरन्ति ≅ and again they appear to come back out from it as it rises again, एवं ह वै तद् सर्वं परे देवे मनसि एकी-भवति ≅ so too all of those (which you ask) merge back into the mind (manas), as their high deity (deva).

तेन तर्ह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते॥≅

तेन तर्हि एषः पुरुषः ≅ Hence at that time (in dream and then in deep sleep) this person (who was once wake) न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते ≅ does not hear, does not see, does not smell, does not taste, does not touch (by means of the five senses), न अभिवदते न आदत्ते न आनन्दयते न विसृजते न इयायते ≅ does not speak, does not grasp, does not sexually enjoy, does not excrete, and does not move (by means of the five organs of action). स्वपिति इति आचक्षते ≅ The others say, “He is sleeping.”

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PrasU.4.3 🔗
प्राणाग्नय एवैतस्मिन् पुरे जाग्रति। गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद् गार्हपत्यात् प्रणीयते प्रणयनाद् आहवनीयः प्राणः॥≅

प्राण-अग्नयः एव एतस्मिन् पुरे जाग्रति ≅ The prāṇas, likened to the home fires, alone remain watchful (even at night) in this (nine-gated) city of the body. गार्ह-पत्यः ह वै एषः अपानः ≅ The apāna resembles the gārha-patya fire (the kitchen fire in the western altar for daily agni-hotra), व्यानः अन्वाहार्य-पचनः ≅ and vyāna resembles the anvāhārya-pacana fire (the dakṣiṇa-agni, southern fire alter for the new-moon srāddha sacrifice). यद् गार्हपत्यात् प्रणीयते ≅ Since extracted from the gārha-patya fire, प्रणयनात् आहवनीयः प्राणः ≅ then prāṇa likewise resembles this extracted āhavanīya fire (the western altar for the śrauta rituals).

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PrasU.4.4 🔗
यद् उच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः। मनो ह वाव यजमान इष्टफलम् एवोदानः स एनं यजमानम् अहरहर्ब्रह्म गमयति॥≅

यद् उच्छ्वास-निःश्वासौ एतौ आहुती ≅ Because exhalation and inhalation are (like) the two (agni-hotra) oblations, समं नयति इति ≅ and because it strikes a balance (sama) between both, सः समानः ≅ it is (called) samāna. मनः ह वाव यजमानः ≅ The mind (manas) is the sacrificer (yajamāna). इष्ट-फलम् एव उदानः ≅ The desired result (of the daily offerings) is the udāna सः एनं यजमानम् अहर् अहर् ब्रह्म गमयति ≅ which then leads this yajamāna sacrificer daily to brahman.

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PrasU.4.5 🔗
अत्रैष देवः स्वप्ने महिमानम् अनुभवति। यद् दृष्टं दृष्टम् अनुपश्यति श्रुतं श्रुतम् एवार्थम् अनुशृणोति देश-दिग्-अन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्वं पश्यति सर्वः पश्यति॥≅

अत्रैष देवः स्वप्ने महिमानम् अनुभवति ≅ Here (in dream) the deity (the mind) (undergoes the experience) of the vastness (of the dream world). यद् दृष्टं दृष्टम् अनुपश्यति ≅ Whatever is seen (before) is seen again (in the dream); श्रुतं श्रुतम् एव अर्थम् अनुशृणोति देश-दिग्-अन्तरैः च प्रत्यनुभूतम् ≅ whatever it hears was only heard before in a different place, पुनः पुनः प्रत्यनुभवति ≅ and it experiences again and again. दृष्टं च अ-दृष्टं च श्रुतं च अ-श्रुतं च अनुभूतं च अन्-अनुभूतं च ≅ Whatever was seen and unseen, heard and unheard, experienced and not experienced, सत् च अ-सत् च सर्वं पश्यति सर्वः पश्यति ≅ and whatever is real and unreal – all this it perceives (here in dream) and being (identified with) all it sees.

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PrasU.4.6 🔗
स यदा तेजसाभिभूतो भवति। अत्रैष देवः स्वप्नान् न पश्यत्यथैतद् अस्मिञ्शरीरे एतत् सुखं भवति॥≅

सः यदा तेजसा अभिभूतः भवति ≅ Then at that time this (deity, the mind) becomes overwhelmed (and exhausted). अत्र एषः देवः स्वप्नान् न पश्यति ≅ Here the deity does not see the dream world, अथ एतद् अस्मिन् शरीरे एतद् सुखं भवति ≅ at which time in this body occurs this (unobstructed) bliss (of deep sleep).

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PrasU.4.7 🔗
स यथा सोम्य वयांसि वासोवृक्षं संप्रतिष्ठन्त एवं ह वै तत् सर्वं पर आत्मनि संप्रतिष्ठते॥≅

सः यथा सोम्य वयांसि वासो-वृक्षं संप्रतिष्ठन्ते ≅ Like this, O dear one, the birds rest in the tree that lodges them, एवं ह वै तद् सर्वं परे आत्मनि संप्रतिष्ठते ≅ so all this (following) rests in the ultimate ātman (the brahman).

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PrasU.4.8 🔗
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च≅

पृथिवी च पृथिवी-मात्रा च ≅ The gross and subtle element earth, आपः च आपो-मात्रा च ≅ the gross and subtle water, तेजः च तेजो-मात्रा च ≅ gross and subtle fire, वायुः च वायु-मात्रा च ≅ gross and subtle air, आकाशः च आकाश-मात्रा च ≅ gross and subtle space; चक्षुः च द्रष्टव्यं च ≅ vision and the seen, श्रोत्रं च श्रोतव्यं च ≅ hearing and the heard, घ्राणं च घ्रातव्यं च ≅ smelling and the smelled, रसः च रसयितव्यं च ≅ taste and the tasted, त्वच् च स्पर्शयितव्यं च ≅ touch and the touched;

वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं च अहंकारश्चाहंकर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च॥≅

वाच् च वक्तव्यं च ≅ speech and the spoken,हस्तौ च आदातव्यं च ≅ holding and the held, उपस्थः च आनन्दयितव्यं च ≅ sex and its enjoyment, पायुः च विसर्जयितव्यं च ≅ excretion and the excreted, पादौ च गन्तव्यं च ≅ locomotion and the gotten to; मनः च मन्तव्यं च ≅ mind and its content, बुद्धिः च बोद्धव्यं च ≅ intellect and its content, अहं-कारः च अहं-कर्तव्यं च ≅ I-notion and its content, चित्तं च चेतयितव्यं च ≅ memory and the recollected (including dream); तेजः च विद्योतयितव्यं च ≅ the tejas (the deva reflected in this mind) and all it reveals, प्राणः च विधारयितव्यं च ≅ and prāṇa (sūtra-ātman, in which all this is strung) and all it supports.

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PrasU.4.9 🔗
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः। स परेऽक्षर आत्मनि संप्रतिष्ठते॥≅

एषः हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञान-आत्मा पुरुषः ≅ And this puruṣa is the seer, feeler, smeller, taster, thinking, knower, doer, and knowledge itself. सः परे अ-क्षरे आत्मनि संप्रतिष्ठते ≅ This one is fixed in the ultimate, imperishable ātman (brahman).

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PrasU.4.10 🔗
परम् एवाक्षरं प्रतिपद्यते स यो ह वै तद् अच्छायम् अशरीरम् अलोहितं शुभ्रम् अक्षरं वेदयते यस्तु सोम्य। स सर्वज्ञः सर्वो भवति तद् एष श्लोकः॥≅

परम् एव अ-क्षरं प्रतिपद्यते सः ≅ One attains the ultimate immutable brahman, यः ह वै तद् अ-च्छायम् अ-शरीरम् अ-लोहितं शुभ्रम् अ-क्षरं वेदयते ≅ who simply knows that as shadowless (a-cchāya), (hence) bodiless, colorless, pure, and imperishable. यः तु सोम्य सः सर्व-ज्ञः ≅ Again, O dear one, that knower of the all सर्वः भवति ≅ becomes all. तद् एषः श्लोकः ≅ In regard to that, there is this verse.

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विज्ञानात्मा सह देवैश्च सर्वैः
प्राणा भूतानि संप्रतिष्ठन्ति यत्र।
तद् अक्षरं वेदयते यस्तु सोम्य
स सर्वज्ञः सर्वम् एवाविवेशेति॥PrasU.4.11 🔗॥ (शुभ्रम्)≅

● विज्ञान-आत्मा ≅ The one whose nature is knowledge, सह देवैः च सर्वैः ≅ along with all the deities,
○ प्राणाः ≅ the energies, भूतानि ≅ (and) the elements, संप्रतिष्ठन्ति यत्र ≅ (all these) into which they are fixed,
● तद् अ-क्षरम् ≅ that imperishable, वेदयते यः तु ≅ the one who knows, सोम्य ≅ O dear one,
○ सः सर्व-ज्ञः ≅ that one knows the all सर्वम् एव आविवेश इति ≅ and merges into this all (the brahman).

प्रश्न-उपनिषद् पञ्चमः प्रश्नः

What is the contemplation on Om?

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07

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PrasU.5.1 🔗
अथ हैनं शैब्यः सत्यकामः पप्रच्छ। स यो ह वै तद् भगवन् मनुष्येषु प्रायणान्तम् ओंकारम् अभिध्यायीत कतमं वाव स तेन लोकं जयतीति॥≅

अथ ह एनं शैब्यः सत्य-कामः पप्रच्छ ≅ Then Satya-kāma, the son of Śibi, asked Pippalāda, सः यः ह वै तद् भगवन् मनुष्येषु ≅ “Venerable sir, The (rare) one among all these people, प्रायण-अन्तम् ओंकारम् अभिध्यायीत ≅ who intently meditates upon that well-known Om until death, कतमं वाव सः तेन लोकं जयति इति ≅ gains which world by that.”

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PrasU.5.2 🔗
तस्मै स होवाच। एतद्वै सत्यकाम परं चापरं च ब्रह्म यद् ओंकारः। तस्माद् विद्वान् एतेनैवायतनेनैकतरम् अन्वेति॥≅

तस्मै सः ह उवाच ≅ To him Pippalāda said: एतद् वै सत्य-काम परं च अ-परं च ब्रह्म यद् ओंकारः ≅ O Satya-kāma, Om is this very brahman, the higher and the lower aspect. तस्मात् विद्वान् ≅ Therefore, the discerning person एतेन एव आयतनेन एकतरम् अन्वेति ≅ with this one support (āyatana) alone attains either one of these two.

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PrasU.5.3 🔗
स यद्येकमात्रम् अभिध्यायीत स तेनैव संवेदितस्तूर्णम् एव जगत्याम् अभिसंपद्यते। तम् ऋचो मनुष्यलोकम् उपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानम् अनुभवति॥≅

स यदि एक-मात्रम् अभिध्यायीत ≅ Should one intently meditate upon the first sound (the “a” component of “o”, representing Virāṭ), सः तेन एव संवेदितः तूर्णम् एव जगत्याम् अभिसंपद्यते ≅ by this alone the discerning one quickly is reborn here on earth. तम् ऋचः मनुष्य-लोकम् उपनयन्ते ≅ Ṛc mantras lead this one to a human embodiment. सः तत्र तपसा ब्रह्म-चर्येण श्रद्धया संपन्नः ≅ There, being endowed with religious discipline, Veda studentship, and trust in the Vedas, महिमानम् अनुभवति ≅ this one attains the greatness available there.

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PrasU.5.4 🔗
अथ यदि द्विमात्रेण मनसि संपद्यते सोऽन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम्। स सोमलोके विभूतिम् अनुभूय पुनरावर्तते॥≅

अथ यदि द्विमात्रेण ≅ If one (should intently meditate upon Om) as the second sound (the “u” component of “o,” representing the universe of the mind), मनसि संपद्यते ≅ by this one becomes identified only in the mind (the subtle body). सः अन्तर्-इक्षं यजुर्भिः उन्नीयते सोम-लोकम् ≅ Yajus mantras lead this one to the intermediate lunar heaven. सः सोम-लोके विभूतिम् अनुभूय ≅ In this lunar world one attains the greatness available there, पुनर् आवर्तते ≅ and then is reborn (back on earth).

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PrasU.5.5 🔗
यः पुनरेतं त्रिमात्रेण ओम् इत्येतेनैवाक्षरेण परं पुरुषम् अभिध्यायीत स तेजसि सूर्ये संपन्नः। यथा पादोदरस्त्वचा विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः≅

यः पुनः एतं त्रि-मात्रेण ओम् इति एतेन एव अ-क्षरेण परं पुरुषम् अभिध्यायीत ≅ Again, the one who would intently meditate upon the third sound (“m,” representing the entire manifestation of the Lord which includes the preceding two sounds and worlds) as the imperishable, ultimate puruṣa, सः तेजसि सूर्ये संपन्नः ≅ this one arrives at the brilliant solar heaven. यथा पाद-उदरः त्वचा विनिर्मुच्यते ≅ Like a snake sloughs its dead skin, एवं ह वै सः पाप्मना विनिर्मुक्तः ≅ this one is freed of karma demerit.

स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात् परात् परं पुरिशयं पुरुषम् ईक्षते। तद् एतौ श्लोकौ भवतः॥≅

सः सामभिः उन्नीयते ब्रह्म-लोकम् ≅ This one is led to brahma-loka (Hiraṇya-garbha) by Sāman mantras. एतस्मात् जीव-घनात् ≅ From this one, the totality of all jīvas, सः परात् परं पुरि-शयं पुरुषम् ईक्षते ≅ one sees (is taught to see) the ultimate puruṣa (brahman) residing in all bodies. तद् एतौ श्लोकौ भवतः ≅ In regard to that, there are these two verses.

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तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता
अन्योन्यसक्ता अनविप्रयुक्ताः।
क्रियासु बाह्याभ्यन्तरमध्यमासु
सम्यक्प्रयुक्तासु न कम्पते ज्ञः॥PrasU.5.6 🔗॥≅

● तिस्रः मात्राः ≅ The three sounds (individually) मृत्युमत्यः प्रयुक्ताः ≅ are within death (rebirth).
○ अन्य-अन्य-सक्ताः ≅ (But) joined with each other अन्-अविप्रयुक्ताः ≅ (and) not separately applied
● क्रियासु ≅ towards the three functions बाह्य-अभ्यन्तर-मध्यमासु ≅ of external, internal, and inbetween (i.e., waking, dream, deep sleep)
○ सम्यक् प्रयुक्तासु ≅ (and) properly applied, न कम्पते ज्ञः ≅ the wise person does not waver (from wisdom).

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ऋग्भिरेतं यजुर्भिरन्तरिक्षं
सामभिर्यत् तत् कवयो वेदयन्ते।
तम् ओंकारेणैवायतनेनान्वेति
विद्वान् यत् तच्छान्तम् अजरम् अमृतम् अभयं परं चेति॥PrasU.5.7 🔗॥≅

● ऋग्भिः एतं ≅ This (world) is by Ṛc mantras, यजुर्भिः अन्तर्-इक्षम् ≅ the intermediate region is by Yajus mantras,
○ सामभिः यद् ≅ (and) this other (world) is by Sāman mantras, तद् कवयः वेदयन्ते ≅ the wise seers explain that
● तम् ओं-कारेण एव ≅ is through the syllable Om alone. आयतनेन अन्वेति ≅ Through this same support merges
○ विद्वान् ≅ the wise person यद् तद् शान्तम् ≅ into that which is peaceful, अ-जरम् ≅ ageless, अ-मृतम् ≅ deathless, अ-भयम् ≅ fearless, परं च इति ≅ and is the ultimate (brahman, beyond the three-fold universe).

प्रश्न-उपनिषद् षष्ठः प्रश्नः

Who is the person of sixteen parts?

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08

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PrasU.6.1 🔗
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ। भगवन् हिरण्यनाभः कौसल्यो राजपुत्रो माम् उपेत्यैतं प्रश्नम् अपृच्छत षोडशकलं भारद्वाज पुरुषं वेत्थ।≅

अथ ह एनं सु-केशा भारद्-वाजः पप्रच्छ ≅ Then Su-keśan, son of Bharad-vāja, asked Pippalāda, भगवन् हिरण्य-नाभः कौसल्यः राज-पुत्रः ≅ “Venerable sir, Hiraṇya-nābha, a prince of Kosala, माम् उपेत्य एतं प्रश्नम् अपृच्छत ≅ approached me and asked this question, षो-डश-कलं भारद्-वाज पुरुषं वेत्थ ≅ ‘O bhārad·vāja, do you know the puruṣa of sixteen parts’?

तम् अहं कुमारम् अब्रवं नाहम् इमं वेद यद्यहम् इमम् अवेदिषं कथं ते नावक्ष्यम् इति, समूलो वा एष परिशुष्यति योऽनृतम् अभिवदति तस्मान् नार्हाम्यनृतं वक्तुम्। स तूष्णीं रथम् आरुह्य प्रवव्राज। तं त्वा पृच्छामि क्वासौ पुरुष इति॥≅

तम् अहं कुमारम् अब्रवम् ≅ To that prince I replied, न अहम् इमं वेद ≅ ‘I do not know this. यदि अहम् इमम् अवेदिषम् ≅ If I had known this, कथं ते न अवक्ष्यम् इति ≅ there is no way I would not tell you’. स-मूलः वै एषः परिशुष्यति यः अन्-ऋतम् अभिवदति ≅ I then said to him, ‘Anyone who speaks an untruth dries up, root and all. तस्मात् न अर्हामि अन्-ऋतं वक्तुम् ≅ Therefore, I cannot afford to speak an untruth’. सः तूष्णीं रथम् आरुह्य प्रवव्राज ≅ The prince silently mounted his chariot and rode away. तं त्वा पृच्छामि ≅ That same question I ask you. क्व असौ पुरुषः इति ≅ Who is this puruṣa of sixteen parts”?

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PrasU.6.2 🔗
तस्मै स होवाचेहैवान्तःशरीरे सोम्य स पुरुषो यस्मिन्नेताः षोडश कलाः प्रभवन्तीति॥≅

तस्मै स होवाच ≅ To him Pippalāda said: इह एव अन्तः-शरीरे सोम्य सः पुरुषः ≅ O dear one, Here itself inside this body – is that puruṣa (the Lord within this and all bodies), यस्मिन् एताः षो-डश कलाः प्रभवन्ति इति ≅ in whom arise these sixteen parts (kalās).

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PrasU.6.3 🔗
स ईक्षाञ्चक्रे कस्मिन्नहम् उत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामीति॥≅

सः ईक्षाञ्-चक्रे ≅ The puruṣa (remembered and) envisioned,
“कस्मिन् अहम् उत्क्रान्ते उत्क्रान्तः भविष्यामि ≅ In whose departure would I depart (from this lifeless body)? कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि इति ≅ And in whose presence would be able to remain (in this body)?”

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PrasU.6.4 🔗
स प्राणम् असृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनः। अन्नम् अन्नाद् वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च॥≅

स प्राणम् असृजत ≅ That puruṣa (the Lord) created (1) prāṇa (Hiraṇya-garbha). प्राणात् श्रद्धाम् ≅ From out of prāṇa (he created) (2) trust (śraddhā), खं वायुः ज्योतिः आपः पृथिवी ≅ (then) (3) space, (4) air, (5) fire, (6) water and (7) earth, इन्द्रियं मनः ≅ (then) (8) each sense organ (indriya), and (9) the mind. अन्नम् अन्नात् वीर्यम् ≅ Then (10) food (anna). From out of food (he created) (11) vitality (vīrya), तपः मन्त्राः कर्म लोकाः ≅ (12) religious discipline (tapas), (13) mantras, (14) karma and (15) the realms (of karma), लोकेषु च नाम च ≅ And in these worlds He created (16) the nāman (name, of these kalās and of everything else).

[Creation: PancD.1.28 Comment; BrSEng.1.3.1 L.20–30]

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PrasU.6.5 🔗
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते।≅

सः यथा इमाः नद्यः स्यन्दमानाः समुद्रायणाः ≅ It is like this, these rivers flowing to the ocean समुद्रं प्राप्य ≅ reach the ocean अस्तं गच्छन्ति ≅ and get absorbed. भिद्येते तासां नाम-रूपे समुद्रः इति ≅ Their names (nāmans) and forms (rūpas) are lost, and it is only called, “ocean.”

एवम् एवास्य परिद्रष्टुरिमाः षोडश कलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति…≅

एवम् एव अस्य परिद्रष्टुः इमाः षो-डश कलाः ≅ In this way, these sixteen parts of the all-seeing puruṣa पुरुष-अयणाः ≅ have as their abode this one puruṣa, पुरुषं प्राप्य ≅ and on reaching the puruṣa अस्तं गच्छन्ति ≅ resolve into the puruṣa.

भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तद् एष श्लोकः॥≅

भिद्येते च आसां नाम-रूपे पुरुषः इति एवं प्रोच्यते ≅ Their names (nāmans) and forms (rūpas) are lost, and it is only called, “puruṣa.” सः एषः अ-कलः अ-मृतः भवति ≅ This very one (who knows this) is this immortal, partless one (a-kala puruṣa). तद् एष श्लोकः ≅ In regard to that, there is this verse.

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अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः।
तं वेद्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथा इति॥PrasU.6.6 🔗॥≅

● अराः इव रथ-नाभौ ≅ Like spokes on a hub of a chariot wheel,
○ कलाः यस्मिन् प्रतिष्ठिताः ≅ that in which these parts are fixed,
● तं वेद्यं पुरुषम् ≅ the one to be known as the puruṣa, वेद ≅ I know (or, one [should] know).
○ यथा मा वः मृत्युः परिव्यथाः इति ≅ In this way, may you (the puruṣa), as death, not afflict all of you.

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PrasU.6.7 🔗
तान् होवाचैतावद् एवाहम् एतत् परं ब्रह्म वेद नातः परम् अस्तीति॥≅

तान् ह उवाच ≅ To them Pippalāda said, एतावत् एव अहम् एतद् परं ब्रह्म वेद ≅ “This much alone I know the ultimate brahman (reality). न अतः परम् अस्ति इति ≅ Beyond this there is nothing.”

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PrasU.6.8 🔗
ते तम् अर्चयन्तस्त्वं हि नः पिता योऽस्माकम् अविद्यायाः परं पारं तारयसीति। नमः परमऋषिभ्यो नमः परमऋषिभ्यः॥≅

ते तम् अर्चयन्तः ≅ While worshipping Pippalāda they said, त्वं हि नः पिता यः अस्माकम् अ-विद्यायाः परं पारं तारयसि इति ≅ “You indeed are our father who has ferried us across an ocean of ignorance to the far shore. नमः परम-ऋषिभ्यः ≅ Salutation to the great seers. नमः परम-ऋषिभ्यः ≅ Salutation to the great seers.”

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Khaṇḍa 1.1 Khaṇḍa 1.2 Khaṇḍa 2.1 Khaṇḍa 2.2 Khaṇḍa 3.1 Khaṇḍa 3.2

प्रथमो मुण्डकः प्रथमः खण्डः (१.१.१-९)

The lower and higher knowledge

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ब्र॒ह्मा दे॒वानां᳚ प्रथ॒मः संब॑भूव विश्व॑स्य क॒र्ता भुव॑नस्य गो॒प्ता।
स ब्र॒ह्म-वि॑द्यां स॒र्व-वि॑द्या-प्र॒तिष्ठा॒म् अथ॑र्वाय ज्ये॒ष्ठ-पु॑त्राय प्रा॒ह॥MunU.1.1.1 🔗॥≅

● ब्रह्मा देवानाम् ≅ Among the gods, Lord Brahmā (Īśvara as manifester) प्रथमः संबभूव ≅ came into being first.
○ विश्वस्य कर्ता ≅ He is the creator of this (current) universe भुवनस्य गोप्ता ≅ and the protector of all creatures.
● सः ब्रह्म-विद्यां सर्व-विद्या-प्रतिष्ठाम् ≅ The knowledge (Vidyā) of brahman (reality), which is most exalted among all forms of knowledge, He (Saḥ)
○ अथर्वाय ज्येष्ठ-पुत्राय प्राह ≅ taught to Atharva, His eldest son.

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अथ॑र्वणे यां प्र॒वदे॑त ब्रह्माथर्वा॒ तां पुरो॑वाचाङ्गि॒रे ब्र॒ह्म-वि॑द्याम्।
स भा॒रद्वा॑जाय स॒त्य-व॑हाय प्राह भा॒रद्वाजो॑ऽङ्गिरसे॒ परा॑वराम्॥MunU.1.1.2 🔗॥≅

● अथर्वणे यां प्रवदेत ब्रह्मा ≅ That same which Lord Brahmā taught to Atharvan,
○ अथर्वा तां पुरा उवाच अङ्गिरे ≅ Atharvan taught long ago to (his son) Aṅgir this ब्रह्म-विद्याम् ≅ Brahma-vidyā.
● सः भारद्-वाजाय सत्य-वहाय प्राह ≅ (Then Aṅgir) taught Satya-vaha, who was born in the family of Bharad-vāja.
○ भारद्-वाजः अङ्गिरसे पर-अवराम् ≅ Bhārad·vāja successively (Para-avaram, from the preceding to the following) taught Aṅgiras.

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MunU.1.1.3. 🔗
शौन॑को ह वै महा॑-शालोऽङ्गिर॒सं वि॒धिव॒द् उप॑सन्नः पप्रच्छ। क॒स्मिन् नु॒ भग॑वो विज्ञाते स॒र्वम् इदं॑ वि॒ज्ञातं॒ भव॑तीति।≅

शौनकः ह वै महा-शालः ≅ Saunaka, a famous householder, अङ्गिरसं विदिवत् उपसन्नः पप्रच्छ ≅ appropriately approached Aṅgiras and asked.
कस्मिन् नु भगवः विज्ञाते ≅ “Venerable sir, upon having known what सर्वम् इदं विज्ञातं भवति इति ≅ all this is (as well) known”?

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MunU.1.1.4. 🔗
त॒स्मै स॑ होवाच। द्वे॒ विद्ये॒ वेदि॑तव्ये इ॒ति ह स्म॒ यद् ब्र॑ह्म-विदो वदन्ति प॒रा चै॒वाप॑रा च।≅

तस्मै सः ह उवाच ≅ To Śaunaka, Aṅgiras replied.
द्वे विद्ये वेदितव्ये ≅ “There are two types of knowledge (Vidyā) to be known, इति ह स्म यद् ब्रह्म-विदः वदन्ति ≅ say those who know scripture — परा च एव अ-परा च ≅ unlimited and limited”.

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MunU.1.1.5. 🔗
तत्रा॑परा ऋ॒ग्-वेदो॒ यजु॑र्-वेदः सा॒म-वेदो॒ऽथर्व॑-वेदः शि॒क्षा क॑ल्पो व्याकरणं निरु॑क्तं छ॒न्दो᳚ ज्योति॒षम् इ॒ति। अथ॑ प॒रा य॒या तद् अ॒क्षरम् अधि॑गम्यते।≅

तत्र अ-परा ≅ (Aṅgiras continues) Concerning these two, the limited ऋग्-वेदः यजुर्-वेदः साम-वेदः अथेर्व-वेदः ≅ is the Ṛc Veda, Yajus Veda, Sāman Veda, and Atharva-Veda; शिक्षा कल्पः व्याकरणं निरुक्तं छन्दः ज्योतिषम् इति ≅ and the sciences of pronunciation, rituals, grammar, etymology, prosody, and (Veda) astrology.
अथ परा ≅ Then, the unlimited यया तद् अ-क्षरम् अधिगम्यते ≅ is by which one attains that imperishable (Brahman).

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यत् त॑द् अद्रेश्यम् अ॒ग्राह्यम् अ॒गोत्रम् अ॒वर्णम् अ॒चक्षुः-श्रो॒त्रं तद् अपा॑णि-पादम्।
नि॒त्यं वि॒भुं स॒र्व-ग॑तं सु॒-सू॒क्ष्मं॒ त॒द् अव्य॑यं यद् भू॑त-यो॒निं परि॑पश्यन्ति॒ धीराः᳚॥MunU.1.1.6 🔗॥≅

● यद् तद् अ-द्रेश्यम् ≅ That which is not the object of the sense organs, अ-ग्राह्यम् ≅ nor the object of the organs of action, अ-गोत्रम् ≅ nor the object of a name,
○ अ-वर्णम् ≅ which has no attributes, अ-चक्षुः-श्रोत्रं ≅ has no eyes or ears, तद् अ-पाणि-पादम् ≅ and has no hands or legs,
● नित्यं ≅ that is timeless, विभुं ≅ has become everything, सर्व-गतं ≅ is all-pervasive, सु-सूक्ष्मं तद् ≅ and is the most subtle,
○ अव्ययं यद् ≅ which is imperishable, भूत-योनिं ≅ is the source of all beings, परिपश्यन्ति धीराः ≅ (and) which the wise know clearly (as well as seeing, through this unlimited knowledge, Para-vidyā).

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यथोर्ण॑-नाभिः सृ॒जते॒ गृह्ण॑ते च य॒था पृ॑थि॒व्याम् ओष॑धयः संभवन्ति।
यथा॑ सतः पु॒रुषा॑त् केश॑-लोमा॒नि॒ त॒थाक्ष॑रात् सं॒भवती॑ह विश्वम्॥MunU.1.1.7 🔗॥≅

● यथा ऊर्ण-नाभिः सृजते गृह्णते च ≅ Just as a ceiling spider strings out (from itself alone) and consumes back (into itself alone its single thread),
○ यथा पृथिव्याम् ओषधयः संभवन्ति ≅ just as (conscious) plants come into being from the (unconscious) earth
● यथा सतः पुरुषात् केश-लोमानि ≅ (and) just as (unconscious) hair (grows) from a (conscious) living person,
○ तथा अ-क्षरात् ≅ similarly from that undiminishing (A-kṣara, Brahman) संभवति इह विश्वम् ≅ comes into (and back into) being all this varied (conscious and unconscious) universe here.

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त॒पसा॒ चीय॑ते ब्र॒ह्म॒ त॒तोऽन्न॑म् अभि॒जाय॑ते।
अन्ना᳚त् प्रा॒णो मनः॑ स॒त्यं लो॒काः कर्म॑सु चा॒मृतम्॥MunU.1.1.8 🔗॥≅

● तपसा ≅ Through Tapas (knowledge, of what was and will be) चीयते ब्रह्म ≅ Brahman expands (as this universe).
○ ततः अन्नम् अभिजायते ≅ From that Brahman is food (the eaten, the cosmic unmanifest potential).
● अन्नात् प्राणः ≅ From (unmanifest) food comes the (manifest) subtle being (Prāṇa, Hiraṇya-garbha, the eater PrasU.1.5, the common power of knowledge and action), मनः ≅ (from that) comes (all these) minds (capable of naming and distinguishing forms), सत्यम् ≅ (from that are perceived) the gross and subtle elements (Satya, what we “take as separately real” from our projections).
○ लोकाः ≅ (From that) comes the worlds and heavens कर्मसु ≅ (on which) when actions (Karma) (are performed by us) अ-मृतम् ≅ there arises a lasting result (A-mṛta, their Karma-phalas which can take many of our rebirths before fructifying in these worlds and heavens).

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यः स॑र्व-ज्ञः सर्व॑-विद् य॒स्य॒ ज्ञा॒नम॑यं॒ तपः॑।
तस्मा᳚द् एतद् ब्रह्म ना॒म रू॑पम् अन्नं च॒ जाय॑ते॥MunU.1.1.9 🔗॥≅

● यः सर्व-ज्ञः ≅ The one who knows the all सर्व-विद् ≅ (and) knows everything,
○ यस्य ज्ञानमयं तपः ≅ whose Tapas is nothing but knowledge,
● तस्माद् एतद् ब्रह्म ≅ from that (Jñāna-tapas) this (Hiraṇya-garbha) Brahman
○ नाम रूपम् अन्नं च जायते ≅ is manifest as this name and form food (consisting of our experiences).

प्रथमो मुण्डकः द्वितीयः खण्डः (१.२.१-९)

The karma and knowledge paths

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तद् ए॑तत् स॒त्यम्।
म॒न्त्रेषु॒ कर्मा᳚णि क॒वयो॒ यान्य् अ॑पश्यंस् तानि त्रे॒तायां᳚ बहु॒धा सन्त॑तानि।
तान्य् आ॑चरथ नि॒यतं॒ सत्य॑-कामा ए॒ष वः॑ पन्थाः सु॒-कृत॑स्य लोके॥MunU.1.2.1 🔗॥≅

तद् एतद् सत्यम् ≅ The truth is this:
● मन्त्रेषु कर्माणि कवयः यानि अपश्यन् ≅ These rituals which the seers (Kavis) saw in the Veda mantras,
○ तानि त्रेतायां बहुधा सन्ततानि ≅ and were spread out in the three (Vedas) in many ways,
● तानि आचरथ नियतं सत्य-कामाः ≅ may all you who desire the lasting results of Karma regularly (Nitya) perform these (rituals).
○ एषः वः पन्थाः सु-कृतस्य लोके ≅ This is the means to a well-earned realm.

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यदा॑ ले॒लाय॑ते ह्य् अर्चिः स॒मिद्धे॒ हव्य॑-वाहने।
तदा᳚ज्य-भागाव् अन्तरे॒णाहु॑तीः प्रति॒पाद॑येत्॥MunU.1.2.2 🔗॥≅

● यदा लेलायते हि अर्चिः ≅ When the flame dances
○ समिद्धे ≅ in the well lit हव्य-वाहने ≅ (Agni-hotra) fire,
● तदा आज्य-भागौ अन्तरेण ≅ then in the middle of the left and right side
○ आहुतीः प्रतिपादयेत् ≅ may one offer the oblations (throughout your life).

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यस्याग्नि॑-होत्रम् अ॒दर्शम् अ॒पौर्ण-मासम् अ॒चातुर्-मास्यम् अ॒नाग्रयणम् अति॑थि-व॒र्जितं॑ च।
अ॒हुत॑म् अवैश्व-देवम् अवि॒धिना᳚ हु॒तम् आ॒ सप्त॑मांस् तस्य लो॒कान् हि॑नस्ति॥MunU.1.2.3 🔗॥≅

● यस्य अग्नि-होत्रम् ≅ (But) for the one whom the Agni-hotra ritual is done, अ-दर्शम्, अ-पौर्ण-मासम् ≅ (if) not accompanied with the Darśya ritual nor Paurṇamāsya ritual,
○ अ-चातुर्-मास्यम्, अन्-आग्रयणम् ≅ without Cāturmāsya ritual nor Āgrayaṇa ritual, अतिथि-वर्जितं च ≅ nor blessed with guests,
● अ-हुतम् ≅ or not offered (daily), अ-वैश्व-देवम् ≅ without Viśvadeva ritual, अ-विधिना हुतम् ≅ offered without following stipulations,
○ आ सप्तमान् तस्य लोकान् हिनस्ति ≅ then all up to the seven heavens are lost to that person.

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का॒ली क॑राली च म॒नो-ज॑वा च सु-लो॑हिता॒ या च सु-धू॑म्र-वर्णा।
स्फुल्-इ॑ङ्गनी विश्व-रु॒ची च॑ देवी लेला॑यमाना इति स॑प्त जि॒ह्वाः॥MunU.1.2.4 🔗॥≅

● काली कराली च मनो-जवा च ≅ The black, the terrible, the swift-as-mind,
○ सु-लोहिता या च ≅ the crimson, सु-धूम्र-वर्णा ≅ the gray,
● स्फुल्-इङ्गनी ≅ the sparkling, विश्व-रुची च देवी ≅ and the shinning-all-over,
○ लेलायमाना इति सप्त जिह्वाः ≅ are the seven tongues of the “dancing flames” (Lelāyamānāḥ).

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ए॒तेषु॒ यश् च॑रते भ्राज॑माने॒षु॒ य॒था-का॑लं चा॒हुत॑यो ह्य् आददायन्।
तं नय॑न्त्य् ए॒ताः सूर्य॑स्य र॒श्म॒यो॒ य॒त्र देवानां᳚ पति॒र् एको॑ऽधिवासः॥MunU.1.2.5 🔗॥≅

● एतेषु यः चरते भ्राजमानेषु ≅ Into these shinning flames the one who offers
○ यथा-कालं च ≅ at the appropriate times, आहुतयः हि आददायन् ≅ these very oblations take
● तं नयन्ति एताः सूर्यस्य रश्मयः ≅ these (oblations along) the rays of the sun and lead the sacrificer
○ यत्र देवानां पतिः एकः अधिवासः ≅ to where (Lord Indra) the Lord of Devas alone presides.

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ए॒ह्य् एही॑ति तम् आ॑हुतयः सु॒-वर्च॑सः सू॒र्य॒स्य॒ र॒श्मिभि॑र् यज॒मानं॑ वहन्ति।
प्रियां वाचम् अ॒भिव॑दन्त्यो᳚ऽर्चय॒न्त्य ए॒ष वः॑ पुण्यः सु॒-कृतो॑ ब्रह्म-लोकः॥MunU.1.2.6 🔗॥≅

● एहि एहि इति तम् आहुतयः सु-वर्चसः ≅ “Come, Come” – with these words the brilliant offerings
○ सूर्यस्य रश्मिभिः यजमानं वहन्ति ≅ lead the sacrificer along the rays of the sun,
● प्रियां वाचम् अभिवदन्त्यः अर्चयन्त्यः ≅ honoring and speaking pleasing words,
○ एषः वः पुण्यः सु-कृतः ब्रह्म-लोकः ≅ “This is your well-earned, sacred realm in Brahman”.

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प्लवा॑ ह्य् एते अ॒दृढा॒ यज्ञ॑-रूपा अ॒ष्टा-दशो᳚क्तम् अ॒वरं॒ येषु॑ कर्म।
एत॑च् छ्रेयो ये॒ऽभिन॑न्दन्ति मूढा जरा॑-मृत्युं ते पुनरे॑वापि यन्ति॥MunU.1.2.7 🔗॥≅

● प्लवाः हि एते अ-दृढा यज्ञ-रूपाः ≅ These forms of the ritual are like fragile rafts.
○ अष्टा-दश उक्तम् ≅ They are said to be eighteen in number, अवरं येषु कर्म ≅ upon which inferior acts (are laid).
● एतद् श्रेयः ये अभिनन्दन्ति मूढाः ≅ The immature (Mūḍhāḥ, the short-sighted) who believe this is śreyas (our good),
○ जरा-मृत्युं ते पुनः एव अपि यन्ति ≅ they again and again only gain old age and death.

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अवि॑द्यायाम् अ॒न्तरे॑ व॒र्तमा॑नाः स्व॒यं धी॒राः प॒ण्डितं॑ मन्यमानाः।
ज॑ङ्घन्यमा॒नाः प॒रिय॑न्ति मूढा अन्धे॑नैव नी॒यमा॑ना यथान्धाः॥MunU.1.2.8 🔗॥≅

● अविद्यायाम् अन्तरे वर्तमानाः ≅ Revolving in ignorance (of real śreyas),
○ स्वयं धीराः पण्डितं मन्यमानाः ≅ thinking themselves to be discerning and learned,
● जङ्घन्यमानाः परियन्ति मूढाः ≅ these immature ones go round and round (hurting themselves),
○ अन्धेन एव नीयमानाः यथा अन्धाः ≅ like the blind being lead by the blind alone.

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अवि॑द्यायां ब॒हुधा॑ वर्त॒मा॒ना॒ व॒यं कृ॑तार्था इ॒त्य् अभि॑मन्यन्ति बा॒लाः।
यत् क॑र्मिणो न प्र॑वेदय॒न्ति॒ रा॒गा᳚त् तेनातुराः क्षी॒ण-लो॑काश् च्यवन्ते॥MunU.1.2.9 🔗॥≅

● अविद्यायां बहधा वर्तमानाः ≅ Revolving variously in ignorance,
○ वयं कृतार्थाः इति अभिमन्यन्ति बालाः ≅ the immature boast, “We have attained the goal”.
● यद् कर्मिणः ≅ Since engaged in activities न प्रवेदयन्ति रागात् ≅ out of attachment (Rāga, to short-term ends), they do not try to gain knowledge.
○ तेन आतुराः ≅ Suffering afflictions because of that, क्षीण-लोकाः च्यवन्ते ≅ when (what it took to gain) their world (loka) is exhausted, they fall back.

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इ॒ष्टा-पू॒र्तं म॑न्यमाना वरिष्ठं ना॒न्यच् छ्रे॑यो वे॒दय॒न्ते प्र॑मू॒ढाः।
नाक॑स्य पृ॒ष्ठे ते॒ सु-कृते॑ऽनुभू॒त्वेमं लो॒कं ही॑नतरं वा विशन्ति॥MunU.1.2.10 🔗॥≅

● इष्टा-पूर्तं मन्यमानाः वरिष्ठम् ≅ Thinking rituals and charities are the best (they can do),
○ न अन्यद् श्रेयः वेदयन्ते ≅ proclaiming there is no other good (Śreyas) प्रमूढाः ≅ these deluded (and deluders)
● नाकस्य पृष्ठे ते सु-कृते अनुभूत्वा ≅ after their experience at the well-earned top of heaven,
○ इमं लोकं हीनतरं वा विशन्ति ≅ they (re)enter this (human) embodiment (Loka), or lower than that.

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तपः॑-श्रद्धे ये ह्य् उपव॑सन्त्य् अ॒र॒ण्ये॒ शा॒न्ता वि॑द्वांसो भै॒क्ष्य-च॑र्यां चरन्तः।
सूर्य-द्वारेण ते वि॒-रजाः᳚ प्रयान्ति यत्रा॑मृतः स पु॒रुषो॑ ह्य् अव्ययात्मा॥MunU.1.2.11 🔗॥≅

● तपः-श्रद्धे ये हि उपवसन्ति अरण्ये ≅ Those who (leave the household to) enter a disciplined life of trust (in their meditations) in the forest (as Vana-prasthas),
○ शान्ताः विद्वासः ≅ (and) those learned meditators (Vidvats) who have gained a peace of mind (even while remaining in the household), भैक्ष्य-चर्यां चरन्तः ≅ and those (learned meditators) who have taken to a wandering life of alms,
● सूर्य-द्वारेण ते वि-रजाः प्रयान्ति ≅ being freed of Rajas (and Tamas) they all enter by the solar path,
○ यत्र अ-मृतः सः पु॒रुषः हि अव्यय-आत्मा ≅ where is the immortal and imperishable person (Puruṣa, called Hiraṇya-garbha).

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प॒रीक्ष्य॑ लो॒कान् कर्म॑-चितान् ब्राह्म॒णो निर्वे॑दम् आ॒यान् ना᳚स्त्य् अकृ॒तः कृ॑तेन।
तद्-वि॑ज्ञानार्थं स गुरुम् ए॑वाभिगच्छेत् स॒मित्-पा॑णिः श्रो॒त्रियं॒ ब्रह्म॑-निष्ठम्॥MunU.1.2.12 🔗॥≅

● परीक्ष्य लोकान् कर्म-चितान् ≅ Examining the worlds gained by action ब्राह्मणः ≅ the one who has been initiated in the scripture,
○ निर्वे॑दम् आयात् ≅ being dispassionate, न अस्ति अ-कृतः कृतेन ≅ (thinking) the uncreated (reality) is not by action
● तद्-विज्ञान-अर्थं सः गुरुम् एव अभिगच्छेत् ≅ should, for clearly knowing that (brahman, reality) approach a teacher
○ समित्-पाणिः ≅ with sacrificial sticks in hand, श्रोत्रियं ≅ one who indeed is steeped in the scriptures ब्रह्म-निष्ठम् ≅ and established in Brahman.

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तस्मै॑ स वि॒द्वान् उ॒पस॑न्नाय स॒म्यक् प्र॑शान्त-चित्ताय श॒मान्वि॑ताय।
येना॑क्षरं पुरु॑षं वे॒द॒ स॒त्यं प्रो॑वाच तां॒ तत्त्व॑तो ब्र॒ह्म-वि॑द्याम्॥MunU.1.2.13 🔗॥≅

● तस्मै सः विद्वान् उपसन्नाय सम्यक् ≅ The wise person to that (student) who has properly approached,
○ प्रशान्त-चित्ताय ≅ whose mind is peacefully settled (to seek an appropriate teacher through sufficient discernment and dispassion) शम-अन्विताय ≅ (and) is qualified with discipline of mind (Śama, Dama, etcetera, to learn from that teacher),
● येन अ-क्षरं पुरुषं वेद सत्यं ≅ (the knowledge) by which one comes to know the imperishable (A-kṣara) Puruṣa that is the reality and truth (Satya, of even Hiraṇya-garbha)
○ प्रोवाच तां तत्त्वतः ब्रह्म-विद्याम् ≅ may thoroughly (Tattvataḥ) teach the knowledge to gain Brahman.

द्वितीयो मुण्डकः प्रथमः खण्डः (२.१.१-१०)

Everything is the puruṣa

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10

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तद् ए॑तत् स॒त्यम्।
यथा᳚ सु-दी॒प्तात् पा॑वकाद् वि॒स्फुल्-इ॑ङ्गाः सहस्रशः प्रभवन्ते स-रू॒पाः।
तथा᳚क्षराद् वि॒विधाः सो॑म्य भा॒वाः॒ प्र॒जाय॑न्ते तत्र चै॒वापि॑ यन्ति॥MunU.2.1.1 🔗॥≅

तद् एतद् सत्यम् ≅ The truth is this:
● यथा सु-दीप्तात् पावकात् ≅ Just as from a well lit fire विस्फुल्-इङ्गाः ≅ sparks (“outward expansions”)
○ सहस्रशः प्रभवन्ते ≅ by the thousands arise स-रूपाः ≅ having the very same nature (they are both nothing but fire itself),
● तथा अ-क्षरात् ≅ similarly from the imperishable (A-kṣara, Puruṣa), विविधाः, सोम्य, भावाः ≅ O pleasing one, varieties of entities (having the very same nature)
○ तत्र च एव अपि यन्ति ≅ (appear as though to) arise, प्रजायन्ते ≅ and go back only into it.

[Creation: PancD.1.28 Comment; BrSEng.1.3.1 L.20–30]

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दि॒व्यो ह्य् अ॑मूर्तः पुरु॑षः स-बा॒ह्या᳚भ्यन्तरो ह्य् अ॒जः।
अप्रा॑णो ह्य् अमनाः॑ शुभ्रो॒ ह्य् अ॒क्षरा᳚त् पर॒तः प॑रः॥MunU.2.1.2 🔗॥≅

● दिव्यः हि अ-मूर्तः पुरुषः ≅ That (imperishable) Puruṣa is shinning (Divya, revealing), therefore is formless (A-mūrta, not the revealed).
○ स-बाह्य-अभ्यन्तरः हि ≅ Therefore, it is indeed both outside and inside (all forms), अ-जः ≅ (therefore) it is unborn (as a particular form).
● अ-प्राणः हि अ-मनाः ≅ Therefore, it is free from (an individual) Prāṇa and mind, शुभ्रः हि ≅ (and) is pure (nothing but itself alone).
○ अ-क्षरात् परतः परः ≅ It is superior to the other A-kṣara (called A-vyakta, the beginningless, the Lord Brahmā, as the unmanifest potential for every manifestation cycle of the universe, KathU.1.2.16).

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एतस्मा᳚ज् जाय॑ते प्रा॒णो॒ म॒नः॒ सर्वे᳚न्द्रियाणि॒ च।
खं वायुर् ज्योतिर् आपः पृथिवी विश्व॑स्य धा॒रिणी॥MunU.2.1.3 🔗॥≅

● एतस्मात् ≅ From this (A-kṣara, Para Brahman) जायते प्राणः ≅ (like from the fire) arises Prāṇa,
○ मनः, सर्व-इन्द्रियाणि च ≅ mind and all the organs (of knowledge and action),
● खं, वायुः, ज्योतिः, आपः ≅ (the subtle and physical elements) space, air, fire, water,
○ पृथिवी ≅ (and) earth विश्वस्य धारिणी ≅ which sustains all (the life forms).

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अग्नि॑र् मू॒र्धा चक्षु॑षी च॒न्द्र-सू॑र्यौ दिशः॒ श्रोत्रे᳚ वाग् वि॒वृता᳚श् च वे॒दाः।
वा॒युः प्रा॒णो हृ॒दयं॒ विश्व॑म् अस्य प॒द्भ्यां पृ॑थि॒वी ह्य् ए॑ष सर्व-भू॒तान्त॑र्-आत्मा॥MunU.2.1.4 🔗॥≅

● अग्निः मूर्धा ≅ (Physically as Virāṭ, the universal person has) the bright heavens (Agni) as the head, चक्षुषी चन्द्र-सूर्यौ ≅ the moon and sun as eyes,
○ दिशः श्रोत्रे ≅ the space (directions) as ears, वाच् विवृताः च वेदाः ≅ the well known Vedas as the organ of speech,
● वायुः प्राणः ≅ the air as the life-breath, हृदयं विश्वम् ≅ the universe as the heart,
○ अस्य पद्भ्यां पृथिवी हि ≅ and earth as His feet — एषः सर्व-भूतान्तर्-आत्मा ≅ this is the (one) self in relation to all beings (within).

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तस्मा᳚द् अग्निः स॒मिधो॒ यस्य॑ सूर्यः सो॒मा᳚त् पर्जन्य ओ॒षध॑यः पृथि॒व्याम्।
पुमान् रे॑तस् सिञ्चति योषि॑तायां ब॒ह्वीः प्र॒जाः पुरुषा᳚त् संप्रसू॒ताः॥MunU.2.1.5 🔗॥≅

● तस्मात् ≅ From that (A-kṣara, Para Brahman, as Virāṭ) अग्निः समिधः यस्य सूर्यः ≅ (arises) the heavens of which the fuel is the sun.
○ सोमात् पर्जन्यः ≅ From the moon (arises) the rain clouds. ओषधयः पृथिव्याम् ≅ From the plants on earth
● पुमान् रेतस् ≅ (arises) the male seed सिञ्चति योषितायाम् ≅ which is planted into the female womb.
○ बह्वीः प्रजाः ≅ (In this way) all the varieties of living beings पुरुषात् संप्रसूताः ≅ arise from this (one) Puruṣa (alone).

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तस्मा᳚द् ऋ॒चः साम॒ यजूं᳚षि दी॒क्षा य॒ज्ञाश् च॑ सर्वे क्र॒तवो॒ दक्षि॑णाश् च।
संव॑त्-सरश् च य॒जमा॑नश् च लो॒काः सो॒मो यत्र॒ पव॑ते॒ यत्र॒ सूर्यः॑॥MunU.2.1.6 🔗॥≅

● तस्मात् ≅ From that (A-kṣara, Para Brahman, as Virāṭ) ऋचः साम यजूंषि ≅ the Ṛc, Sāman, and Yajus (Mantras), दीक्षाः ≅ the consecration rituals,
○ यज्ञाः च सर्वे ≅ all Yajñas (which would not have an animal sacrifice) क्रतवः ≅ and rituals which do (called Kratus, involving a sacrificial post, Yūpa), दक्षिणाः च ≅ the ritual gifts,
● संवत्-सरः च ≅ the year, यजमानः च ≅ the sacrificer, लोकाः ≅ and the all the worlds and heavens,
○ सोमः यत्र ≅ where the moon पवते यत्र सूर्यः ≅ and the sun sanctify the way.

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तस्मा᳚च् च देवा ब॒हुधा॑ संप्रसू॒ताः॒ सा॒ध्या म॑नुष्याः प॒शवो॑ वयांसि।
प्राणा॑पानौ व्री॒हि-य॑वौ त॒प॒श् च॒ श्र॒द्धा स॒त्यं ब्र॒ह्म-च॑र्यं विधिश् च॥MunU.2.1.7 🔗॥≅

● तस्मात् च ≅ From that (A-kṣara, Para Brahman, as Virāṭ) देवाः बहुधा संप्रसूताः ≅ arise the variety of deities,
○ साध्याः, मनुष्याः, पशवः, वयासि ≅ the Sādhyas class of celestials, humans, animals and birds,
● प्राण-अपानौ ≅ the out and in life-breaths, व्रीहि-यवौ ≅ rice and barley, तपस् च ≅ religious discipline,
○ श्रद्धा ≅ trust, सत्यं ≅ truth, ब्रह्म-चर्यं ≅ the sole pursuit in the Vedas, विधिः च ≅ and religious methods and mandates.

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स॒प्त प्रा॒णाः प्र॒भव॑न्ति॒ तस्मा᳚त् स॒प्तार्चिषः॑ स॒मिधः॑ स॒प्त हो॒माः।
स॒प्त इ॒मे लो॒का येषु॒ चर॑न्ति प्रा॒णा गु॒हाश॑या॒ निहि॑ताः स॒प्त स॑प्त॥MunU.2.1.8 🔗॥≅

● सप्त प्राणाः प्रभवन्ति तस्मात् ≅ From that (A-kṣara, Para Brahman, as Virāṭ) arise the seven (apertures in the head for) Prāṇas (two eyes, two ears, two nostrils, and one mouth),
○ सप्त अर्चिषः ≅ their seven (Prāṇa) flame-like (Vṛttis, functions, of vision, hearing, smelling, and tasting), समिधः सप्त होमाः ≅ their fuel-like (sense objects: sights, sounds, smells and tastes, which incite the senses) and the seven oblations (sense objects which again are offered into these sensory flames).
● सप्त इमे लोकाः येषु चरन्ति ≅ These apertures and paths are the worlds in which these sensory flames operate.
○ प्राणाः गुहाशयाः निहिताः सप्त सप्त ≅ (In sleep) all these seven by seven sensory Prāṇas (apertures, etcetera) rest in the cave of the heart (the intellect alone).

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अतः॑ समु॒द्रा गि॒रय॑श् च॒ सर्वे॒ऽस्मात् स्यन्द॑न्ते॒ सिन्ध॑वः॒ सर्व॑-रूपाः।
अत॑श् च॒ सर्वा॒ ओष॑धयो॒ रस॑श् च॒ येनै॑ष भू॒तैस् ति॑ष्ठते ह्य् अन्तर्-आ॒त्मा॥MunU.2.1.9 🔗॥≅

● अतः ≅ From that (A-kṣara, Para Brahman, as Virāṭ) समुद्राः गिरयः च सर्वे ≅ (arise) all the oceans and mountains.
○ अस्मात् ≅ From this one (through those), स्यन्दन्ते सिन्धवः सर्व-रूपाः ≅ flow all the varieties of rivers.
● अतः च ≅ From this one (through those), सर्वाः ओषधयः रसः च ≅ (arise) all the plants and their sap (rasa),
○ येन ≅ by which (nourishing juice) एषः भूतैः तिष्ठते हि अन्तर्-आत्मा ≅ the subtle body (Antar-ātman) indeed remains (here on earth) amongst the (physical) elements).

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पुरु॑ष ए॒वेदं विश्वं॑ कर्म॒ तपो॑ ब्रह्म॒ परा॑मृतम्।
एत॑द् यो वेद नि॒हितं॒ गुहा॑यां सोऽवि॑द्या-ग्र॒न्थिं विकिरती॑ह सोम्य॥MunU.2.1.10 🔗॥≅

● पुरुषः एव इदं विश्वम् ≅ That Puruṣa alone is all this (given world).
○ कर्म तपस् ≅ (Also what you may choose to do, such as) ritual (and) religious discipline, ब्रह्म पर-अ-मृतम् ≅ (as well as the means to know these) the Veda (A-para Brahman) is the ultimate (Para), imperishable Brahman.
● एतद् यः वेद ≅ The one who knows (all) this निहितं गुहायाम् ≅ as fixed (Nihita, present) within the cave of the heart (within the intellect, as oneself),
○ सः अ-विद्या-ग्रन्थिं विकिरति ≅ that one cuts the knot of ignorance इह, सोम्य ≅ here itself (while still living), O pleasing one (MunU.1.1.3).

द्वितीयो मुण्डकः द्वितीयः खण्डः (२.२.१-९)

Omkāra contemplation

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आविः॑ सन्निहितं गु॒हा-च॑रं नाम मह॑त् पदम् अ॒त्रैत॒त् सम॑र्पितम्।
ए॒जत् प्रा॒णन् निमि॑षच् च य॒द् एत॒ज् जा᳚नथ स॒द् अस॒द् वरे᳚ण्यम्।
परं वि॒ज्ञाना᳚द् यद् व॒रिष्ठं॒ प्रजा॑नाम्॥MunU.2.2.1 🔗॥≅

● आविः सन्निहितम् ≅ The shinning one, present here itself गुहा-चरं नाम ≅ as the well known active one in the cave of the heart (the “I”)
○ महत् पदम् ≅ is (in fact) the limitless abode अत्र एतद् समर्पितम् ≅ in which (all) this is fixed,
● एजत् ≅ anything that moves, प्राणत् ≅ breathes, निमिषत् च ≅ or winks,
○ यद् एतद् जानथ ≅ May you know this which सद् अ-सद् ≅ is (at once) formed and formless, वरेण्यम् ≅ the most desirable,
● परं विज्ञानात् यद् वरिष्ठं प्रजानाम् ≅ and, for all people, is beyond (their own) various means of knowing, yet is what they all choose.

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य॒द् अर्चि॑मद् यद् अ॒णुभ्यो᳚ऽणु॒ च यस्मिँ॑ल् लो॒का निहि॑ता लो॒किन॑श् च।
त॒द् एत॒द् अक्ष॑रं ब्र॒ह्म॒ स प्रा॑णस् तद् उ॒ वाङ् म॑नः।
तद् ए॑तत् स॒त्यं तद् अमृ॑तं तद् वे॑द्ध॒व्यं सोम्य॑ विद्धि॥MunU.2.2.2 🔗॥≅

● यद् अर्चिमत् ≅ What is shining यद् अणुभ्यः अणु च ≅ and is the subtle among the subtle,
○ यस्मिन् लोकाः निहिताः ≅ and in which are fixed (present) all the worlds लोकिनः च ≅ and dwellers in these worlds,
● तद् एतद् ≅ that is this very अ-क्षरं ब्रह्म ≅ immutable (A-kṣara) Brahman (reality, the abode of all).
○ सः प्राणः ≅ That is Prāṇa, तद् उ वाक् मनः ≅ and that is speech and mind.
● तद् एतद् सत्यं ≅ That is the truth (Satya) here. तद् अ-मृतम् ≅ That is the immortal.
○ तद् वेद्धव्यम् ≅ That which is to be known, सोम्य, विद्धि ≅ O pleasing one, please know (as yourself).

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धनु॑र् गृही॒त्वौप॑निषदं म॒हास्त्रं॒ शरं॒ ह्य् उपा॑सा-नि॒शितं॒ सन्ध॑यीत।
आय॑म्य तद्-भा॒व-ग॑तेन चे॒तसा॒ लक्ष्यं᳚ तद् ए॑वाक्ष॒रं सोम्य॑ विद्धि॥MunU.2.2.3 🔗॥≅

● धनुः गृहीत्वा ≅ Taking hold of the bow, उपनिषदं महा-अस्त्रम् ≅ the great “weapon” (Astra, which is wielded at a distance) gained from this teaching (Upaniṣad),
○ शरं हि उपासा-निशितं सन्धयीत ≅ one should fix on it (Sandhayīta) an arrow sharpened through Upāsā (meditation).
● आयम्य ≅ Drawing it back तद्-भाव-गतेन चेतसा ≅ by means of a mind totally intent on that (target),
○ लक्ष्यं तद् एव अ-क्षरं, सोम्य, विद्धि ≅ one should hit (Viddhi) that target alone which is the immutable one, O pleasing one.

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प्रण॑वो धनुः॒ शरो॒ ह्य् आ᳚त्मा ब्रह्म॑ त॒ल्-लक्ष्य॑म् उच्यते।
अप्र॑म॒त्तेन॑ वेद्ध॒व्यं॒ श॒रव॑त् तन्म॒यो भ॑वेत्॥MunU.2.2.4 🔗॥≅

● प्रणवः धनुः ≅ Om (Oṃ-kāra, Praṇava) is the bow. शरः हि आत्मा ≅ Ātman is the arrow.
○ ब्रह्म तल्-लक्ष्यम् उच्यते ≅ Brahman is said to (as though) be its target (Lakṣya, the implied meaning of Om).
● अ-प्रमत्तेन वेद्धव्यम् ≅ Without indifference it is to be understood.
○ शरवत् ≅ Like the arrow, तन्मयः भवेत् ≅ one should become one with that (like the arrow with the target, the Ātman with Brahman).

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यस्मि᳚न् द्यौः पृथि॒वी चान्त॑रिक्षम् ओ॒तं मनः॒ सह॒ प्राणै॑श् च स॒र्वैः।
तम् ए॑वैकं जा॒नथ॒ आत्मा॑नम् अ॒न्या वाचो॑ विमु॒ञ्चथा॑मृतस्यैष॒ सेतुः॑॥MunU.2.2.5 🔗॥≅

● यस्मिन् द्यौः पृथिवी च अन्तरिक्षम् ≅ The heavens, the earth and the space between are in this (Brahman)
○ ओतम् ≅ woven (as an expanded form that is only the thread which is its reality), मनः सह प्राणैः च सर्वैः ≅ along with the mind and all the Prāṇas.
● तम् एव एकं जानथ ≅ May you know that non-dual (Eka) आत्मानम् ≅ to be oneself.
○ अन्याः वाचः ≅ Any words (or ideas) that differ विमुञ्चथ ≅ give them up. अ-मृतस्य एषः सेतुः ≅ This alone is the bridge (Setu, across the ocean of Saṃsāra) to the immortal.

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अरा॑ इव रथ-ना॒भौ संह॑ता य॒त्र ना॒ड्यः स एषो᳚ऽन्तश् च॑रते बहु॒धा जाय॑मानः।
ओम् इत्य् ए॑वं ध्या॒यथ आत्मा॑नं स्व्-अ॒स्ति वः॒ पारा॑य॒ तम॑सः॒ पर॑स्तात्॥MunU.2.2.6 🔗॥≅

● अराः इव रथ-नाभौ संहताः यत्र नाड्यः ≅ Where (Yatra, in the heart, the intellect) all the Nāḍīs (energy pathways, PrasU.3.6) are fixed, like spokes in the hub of a chariot wheel,
○ सः एषः अन्तः चरते ≅ (where) this very (Ātman seemly) moves about बहुधा जायमानः ≅ as all these becoming forms,
● ओम् इति एवं ध्यायथ आत्मानम् ≅ may you meditate upon this Ātman in this way (as explained here) using “Om”.
○ सु-अस्ति वः ≅ May this be auspicious to all of you पाराय ≅ for (reaching) the far shore तमसः परस्तात् ≅ beyond the darkness (ignorance).

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यः स॑र्व-ज्ञः सर्व॑-विद् य॒स्यैष महि॒मा भुवि॑।
दिव्ये॑ ब्र॒ह्म-पु॑रे ह्य् एष व्यो॒म्न्य् आत्मा॒ प्रति॑ष्ठितः॥(2.2.7) 🔗॥≅

● यः सर्व-ज्ञः ≅ This (Ātman, Brahman) is (by nature) knowing the all सर्व-विद् ≅ and knowing everything (in detail).
○ यस्य एषः महिमा भुवि ≅ All this on earth is its glory,
● दिव्ये ब्रह्म-पुरे हि ≅ In the shining “city of Brahman” (the place where Brahman can be known),
○ एषः व्योम्नि आत्मा प्रतिष्ठितः ≅ in this space (Vyoman, in the heart, in the intellect) this Ātman abides.

मनो॑मयः प्राण-श॒रीर॒-नेता॒ प्रति॑ष्ठितोऽन्ने॒ हृद॑यं॒ सन्नि॑धाय।
तद् वि॑ज्ञानेन प॒रिप॑श्यन्ति धीरा आन॑न्द-रू॒पम् अमृतं॑ यद् विभाति॥MunU.2.2.7(2.2.8) 🔗॥≅

● मनोमयः ≅ The individual (Jīva) who has the mind as a limiting adjunct) प्राण-शरीर-नेता ≅ who is the leader of the subtle body,
○ प्रतिष्ठितः अन्ने ≅ abides in this food-body हृदयं सन्निधाय ≅ providing the basis (existence-consciousness) for the heart (intellect).
● तद् विज्ञानेन ≅ By assimilated knowledge of that (Brahman), परिपश्यन्ति धीराः ≅ the discerning clearly see
○ आनन्द-रूपम् अ-मृतम् ≅ that immortal one as the nature of Ānanda (fulfillment) यद् विभाति ≅ which always shines.

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भि॒द्यते॒ हृद॑य-ग्रन्थिश् छि॒द्यन्ते॒ सर्व॑-संशयाः।
क्षीय॑न्ते चास्य॑ कर्मा॒णि॒ त॒स्मिन् दृ॑ष्टे प॒राव॑रे॥MunU.2.2.8(2.2.9) 🔗॥≅

● भिद्यते हृदय-ग्रन्थिः ≅ The knots of the heart (the endless confusions arising from identifying with the not-self) are broken (untethered),
○ छिद्यन्ते सर्व-संशयाः ≅ all doubts (regarding the meaning and implications of the teaching) are removed,
● क्षीयन्ते च अस्य कर्माणि ≅ and one’s Karma wastes away (unclaimed as being only “mine”),
○ तस्मिन् दृष्टे ≅ (can only happen) once one knows as clear as seeing पर-अवरे ≅ this (Brahman) as both the Para (the one and only ultimate reality) and the Apara (the lower effects as nothing but that same Para).

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हि॒र॒ण्म॒ये प॑रे को॒शे॒ वि॒-रजं॑ ब्रह्म॒ निष्-क॑लम्।
तच् छु॑भ्रं ज्योति॑षां ज्योति॒स् तद् यद् आ᳚त्म-विदो॒ विदुः॑॥MunU.2.2.9(2.2.10) 🔗॥≅

● हिरण्मये ≅ In the shinning, परे कोशे ≅ most (interior) Kośa (location, the Ānandamaya-kośa, PrasU.4.6 & TaitU.2.5.1)
○ वि-रजम् ≅ is that free from impurities ब्रह्म निष्-कलम् ≅ and partless Brahman.
● तद् शुभ्रम् ≅ It is pure, ज्योतिषां ज्योतिः ≅ the light of lights.
○ तद् यद् आत्म-विदः विदुः ≅ Those who know Ātman, they know that (Brahman).

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न त॑त्र सू॒र्यो भा॑ति न॒ चन्द्र॑-तारकं ने॒मा विद्यु॑तो भान्ति कु॒तोऽय॑म् अग्निः।
तम् ए॑व भान्तम् अ॒नुभा॑ति सर्वं त॒स्य भा॒सा स॒र्वम् इदं॑ विभाति॥MunU.2.2.10(2.2.11) 🔗॥≅

● न तत्र सूर्यः भाति ≅ The sun does not illumine that (Ātman), न चन्द्र-तारकम् ≅ nor does the moon or stars.
○ न इमाः विद्युतः भान्ति ≅ These flashes of lightning do not illumine (Ātman). कुतस् अयम् अग्निः ≅ What to speak of this (small) flame.
● तम् एव भान्तम्, अनुभाति सर्वम् ≅ Everything shines after that (Brahman, ātman) alone which has ever been the shinning (Bhāntam).
○ तस्य भासा ≅ By the light of that, सर्वम् इदं विभाति ≅ all this shines distinctly (elsewhere).

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ब्रह्मै॑वेदम् अ॒मृतं॒ पुरस्ता᳚द् ब्रह्म प॒श्चा᳚द् ब्रह्म द॒क्षिण॑त॒श् चोत्त॑रेण।
अध॑श् चो॒र्ध्वं च प्रसृ॑तं ब्रह्मै॑वेदं वि॒श्वम् इ॑दं॒ वरि॑ष्ठम्॥MunU.2.2.11(2.2.12) 🔗॥≅

● ब्रह्म एव इदम् अ-मृतं पुरस्तात् ≅ The immortal Brahman alone is (all) this in front (Purastāt).
○ ब्रह्म पश्चात् ≅ Brahman (alone) is (all) this in back (Paścsāt). ब्रह्म दक्षिणतः च ≅ Brahman (alone) is (all) this to the right (Dakṣiṇataḥ) उत्तरेण ≅ and to the left (Uttareṇa).
● अधः च उर्ध्वं च प्रसृतं ब्रह्म एव इदम् ≅ Brahman alone pervades (all) this below (Adhas) and above (Urdhva).
○ विश्वम् इदम् ≅ This (Brahman) universe is the (reality Ānanda) वरिष्ठम् ≅ which everyone chooses.

तृतीयो मुण्डकः प्रथमः खण्डः (३.१.१-१०)

Like two birds, the jiva and puruṣa

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द्वा सु॑-पर्णा स॒-युजा॑ सखाया स॒मानं᳚ वृ॒क्षं परि॑षस्वजा॒ते।
तयो॑र् अन्यः पि॒प्पलं᳚ स्वाद्व् अ॒त्त्य् अन॑श्नन्न् अ॒न्यो अ॒भि चा॑कशीति॥MunU.3.1.1 🔗॥≅

● द्वा सु-पर्णा ≅ Two beautifully winged birds सखाया ≅ are (always born) together स-युजा ≅ as companions (and as having the same name, “I,” Sa-khāya, Samāna-ākhyāna).
○ समानं वृक्षं परिषस्वजाते ≅ Both are perched on the same tree (of Saṃsāra, depicted as the Peepal tree).
● तयोः ≅ Of the two, अन्यः पिप्पलं स्वादु अत्ति ≅ one enjoys the pleasant fruit (of action) of the Peepal tree.
○ अन्-अश्नन् अन्यः अभि चाकशीति ≅ The other simply witnesses without experiencing.

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समा॑ने वृक्षे पु॒रुषो॑ निम॒ग्नो॒ऽनी॒शया᳚ शोचति॒ मुह्य॑मानः।
जुष्टं᳚ य॒दा पश्यत्य् अ॒न्यम् ई॑शम् अस्य म॒हिमा᳚नम् इति वी॒त-शो॑कः॥MunU.3.1.2 🔗॥≅

● पुरुषः निमग्नः ≅ On the same tree, समाने वृक्षे ≅ one person is depressed (Nimagna),
○ अन्-ईशया ≅ (and) without lordship (over hardly anything), शोचति मुह्यमानः ≅ this deluded one grieves.
● जुष्टं यदा पश्यति अन्यम् ईशम् ≅ When this one knows as clear as seeing the other one, the worshipful (Juṣṭa) Lord (Īsa)
○ अस्य महिमानम् इति ≅ as “the one who has (all) the glory”, वीत-शोकः ≅ this one becomes free from grief.

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यदा॑ पश्यः पश्यते॒ रुक्म॑-वर्णं कर्ता᳚रम् ई॒शं पुरु॑षं ब्र॒ह्म-यो॑निम्।
त॒दा वि॒द्वान् पु॒ण्य-पा॑पे वि॒धू॒य॒ नि॒र्-अञ्ज॑नः पर॒मं साम्य॑म् उपैति॥MunU.3.1.3 🔗॥≅

● यदा पश्यः ≅ When the experiencer (the individual) पश्यते ≅ knows as clear as seeing रुक्म-वर्णम् ≅ the shinning
○ कर्तारम् ईशं पुरुषं ≅ person (Puruṣa, him or herself as the) Lord who is the (only) doer ब्रह्म-योनिम् ≅ (and) as the source of even Lord Brahmā,
● तदा विद्वान् ≅ then this wise one, पुण्य-पापे विधूय ≅ shaking off (as “mine”) (all) Karma merit and demerit,
○ निर्-अञ्जनः ≅ is freed of impurities, परमं साम्यम् उपैति ≅ (and) attains ultimate sameness (oneness).

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प्रा॒णो ह्य् ए॒ष यः॑ सर्व-भू॒तैर् वि॑भाति वि॒जान॒न् विद्वा᳚न् भवते॒ नाति॑-वादी।
आत्म॑-क्रीड आ॒त्म-र॑तिः क्रि॒यावा॒न् एष ब्र॒ह्म-वि॑दां वरिष्ठः॥(आत्म-रति-क्रियावान्)MunU.3.1.4 🔗॥≅

● प्राणः हि एषः ≅ This (Lord) indeed is Prāṇa (the life-energy) यः सर्व-भूतैः विभाति ≅ which sustains all life forms.
○ विजानन् ≅ Clearly knowing this, विद्वान् भवते न अति-वादी ≅ the wise person no longer is one who speaks (or thinks) differently (Ati-vādin).
● आत्म-क्रीडः ≅ This one in the self only (physically) plays, आत्म-रतिः ≅ in the self only (mentally) revels, क्रियावान् ≅ while (the body and mind are) engaged (in the Lord’s manifestation).
○ एषः ब्रह्म-विदां वरिष्ठः ≅ This is the one to choose (as a teacher) among those who know the Veda.

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स॒त्येन॑ लभ्यस् त॒पसा॒ ह्य् एष॑ आत्मा स॒म्यग्-ज्ञा॑नेन ब्र॒ह्म-च॑र्येण नित्यम्।
अ॒न्तः-श॑रीरे ज्यो॒तिर्म॑यो हि॒ शु॒भ्रो॒ यं॒ प॑श्यन्ति य॒तयः॒ क्षीण॑-दोषाः॥MunU.3.1.5 🔗॥≅

● सत्येन लभ्यः तपसा हि एषः आत्मा ≅ This Ātman (self) is indeed attained by Satya (truthfulness, to this teaching mentally and vocally), by Tapas (religious discipline),
○ सम्यग्-ज्ञानेन ≅ as well as by Samyak jñāna (clear knowledge) ब्रह्म-चर्येण ≅ and Brahma-carya (pursuit solely for the teaching), नित्यम् ≅ Nitya (all of these with persistence).
● अन्तः-शरीरे ज्योतिर्मयः हि शुभ्रः ≅ Indeed, as the light in the heart,
○ यं पश्यन्ति ≅ those who can know this as clear as seeing यतयः क्षीण-दोषाः ≅ would be those who put in the effort (Yatis) and free themselves from defects.

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स॒त्यम् ए॑व जयते ना॒नृतं॒ सत्ये॑न पन्था वि॒ततो॒ देव॑-यानः।
येना॑क्रमन्त्य् ऋ॒षयो॒ ह्य् आप्त॑-कामा यत्र॑ तत् स॒त्यस्य॒ पर॑मं निधा॒नम्॥MunU.3.1.6 🔗॥≅

● सत्यम् एव जयते ≅ (Even relatively) (by) truth alone one wins, न अन्-ऋतम् ≅ never (by) untruth (short of the truth, factually or absolutely).
○ सत्येन पन्थाः विततः देव-यानः ≅ The path leading to the celestials is covered by Satya (truthfulness).
● येन ≅ By this (Satya) आक्रमन्ति ऋषयः हि आप्त-कामाः ≅ the wise who complete their desires ascend
○ यत्र तद् सत्यस्य परमं निधानम् ≅ to wherever is the final goal of that truth.

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बृह॑च् च तद् दि॒व्यम् अचि॑न्त्य-रूपं सू॒क्ष्माच् च॑ तत् सू॒क्ष्मत॑रं विभाति।
दू॒रात् सु॑-दूरे त॒द् इहा॑न्तिके च प॒श्य॑त्स्व् इहैव निहितं॑ गुहायाम्॥MunU.3.1.7 🔗॥≅

● बृहत् च तद् दिव्यम् ≅ That limitless (Brahman) is the shining one (in the intellect, MunU.3.1.5), अ-चिन्त्य-रूपम् ≅ not available as a form of thought (to be lit up),
○ सूक्ष्मात् च तद् सूक्ष्मतरं विभाति ≅ yet variously reveals (itself) (Vibhāti) as the subtlest of the subtle (in each and every thought).
● दूरात् सु-दूरे तद् ≅ Existing very far from what is remote (in distance or time) इह अन्तिके च ≅ and close to (i.e., closer than) here (than every thought right now).
○ पश्यत्सु इह एव निहितं गुहायाम् ≅ it exists (as though) hidden here itself in the conscious intellect.

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न चक्षु॑षा गृ॒ह्यते॒ नापि॑ वाचा ना॒न्यैर् दे॒वैस् तप॑सा॒ कर्म॑णा वा।
ज्ञान॑-प्रसादेन वि॒शुद्ध॑-सत्त्वस् त॒तस् तु॑ तं प॒श्यते॒ निष्-क॑लं ध्यायमानः॥MunU.3.1.8 🔗॥≅

● न चक्षुषा गृह्यते ≅ It is not attained by the eye, न अपि वाचा ≅ nor by speech,
○ न अन्यैः देवैः ≅ nor by the other Devas (senses), तपसा कर्मणा वा ≅ nor by prayerful discipline or ritual.
● ज्ञान-प्रसादेन ≅ By the blessing that is knowledge (alone) विशुद्ध-सत्त्वः ≅ does one become free from the clouds (of doubts) in the mind (Sattva).
○ ततः तु ≅ From that (clarity in knowledge), तं पश्यते निष्-कलं ध्यायमानः ≅ contemplating (if necessary to further subside unconscious sources of doubts), one comes to know as clear as seeing that partless one (Brahman, MunU.2.2.9).

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एषो॑ऽणुर् आ॒त्मा चे॒तसा॒ वेदि॑तव्यो यस्मिन् प्रा॑णः प॒ञ्चधा॒ संवि॑वेश।
प्रा॒णैश् चि॑त्तं सर्व॑म् ओ॒तं प्र॒जानां᳚ यस्मि॑न् विशु॒द्धे विभव॑त्य् एष आत्मा॥MunU.3.1.9 🔗॥≅

● एषः अणुः आत्मा चेतसा वेदितव्यः ≅ This subtle Ātman has to be understood (only) by the mind (Cetas),
○ यस्मिन् ≅ while one is (alive) in this (body) where प्राणः पञ्चधा संविवेश ≅ the Prāṇa has entered fivefold.
● प्राणैः चित्तं सर्वम् ≅ The entire mind along with the Prāṇas ओतं प्रजानाम् ≅ of living beings is woven (Ota, MunU.2.2.5) (in this subtle Ātman, in consciousness).
○ यस्मिन् विशुद्धे ≅ When this mind is free of confusions and doubts (Viśuddha, free of obstacles to knowledge, MunU.2.2.8), विभवति एषः आत्मा ≅ this Ātman reveals itself.

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यं यं लो॑कं म॒नसा॒ संवि॑भाति विशु॑द्ध-स॒त्त्वः काम॑यते यांश् च॑ कामान्।
तं तं लो॒कं जय॑ते तां॒श् च॒ का॒मांस् तस्मा᳚द् आ॒त्म-ज्ञं ह्य् अ॑र्चयेद् भू॒ति-का॑मः॥MunU.3.1.10 🔗॥≅

● यं यं लोकम् ≅ Whatever experience मनसा संविभाति ≅ is revealed by the mind,
○ विशुद्ध-सत्त्वः कामयते यान् च कामान् ≅ (and) whatever desires it entertains (Kāmayate), the one whose mind is free from confusions and doubts
● तं तं लोकं जयते ≅ wins over (has already attained the Ānanda, fulfillment, MunU.2.2.7, of) that experience तान् च कामान् ≅ and those desires.
○ तस्मात् ≅ Therefore, आत्म-ज्ञं हि अर्चयेत् भूति-कामः ≅ (all) those desirous of prosperity (Bhūti) praise the one who knows oneself.

तृतीयो मुण्डकः द्वितीयः खण्डः (३.२.१-११)

This knowledge has to be chosen

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11

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स वे॑दैतत् प॒रमं॒ ब्रह्म॑ धाम य॒त्र वि॒श्वं निहि॑तं भाति॒ शुभ्र᳚म्।
उपा॑सते पुरु॑षं ये॒ ह्य् अ॒कामा᳚स् ते शु॒क्रम् ए॒तद् अ॑तिवर्तन्ति॒ धीराः᳚॥MunU.3.2.1 🔗॥≅

● सः वेद ≅ That (wise) one knows एतद् परमं ब्रह्म धाम ≅ Brahman as this ultimate abode (Dhāman),
○ यत्र विश्वं निहितं ≅ in which is fixed the universe, भाति शुभ्रम् ≅ and which (always) reveals (itself) with clarity (Śubhra).
● उपासते पुरुषं ये हि अ-कामाः ≅ Those who are free from all (other) desires (A-kāmāḥ) respectfully approach (Upāsate, as students) that person,
○ ते शुक्रम् एतद् अतिवर्तन्ति धीराः ≅ (and) being discerning (Dhīrāḥ), they (too) cross over to this (far shore of) clarity (Śukra).

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का॒मान् यः का॒मयते म॒न्यमानः स॒ काम॑भिर् जायते॒ तत्र त॑त्र।
पर्या᳚प्त-कामस्य कृ॒तात्म॑नस् तु इ॒हैव॑ सर्वे प्र॒विली॑यन्ति कामाः᳚॥MunU.3.2.2 🔗॥≅

● कामान् यः कामयते मन्यमानः ≅ The one who dwells on (Manyamāna) and desires objects
○ सः कामभिः जायते तत्र तत्र ≅ is born again and again in wherever place has those desirable objects.
● पर्याप्त-कामस्य कृत-आत्मनः तु ≅ Whereas, for the one who has fulfilled all desires (Paryāpta-kāmasya) (by) having discovered the (already fulfilled) Ātman,
○ इह एव ≅ here itself सर्वे प्रविलीयन्ति कामाः ≅ all desires dissolve (are absorbed within the fulfillment of Ātman).

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नाय॑म् आत्मा प्र॒वचने॑न लभ्यो न॒ मेध॑या न ब॒हुना॑ श्रुतेन।
यम् ए॑वैष वृणुते ते॒न लभ्यस् तस्यै॑ष आ॒त्मा विवृ॑णुते तनूं स्वाम्॥MunU.3.2.3 🔗॥≅

● न अयम् आत्मा प्रवचनेन लभ्यः ≅ This Ātman is not attained by reciting (scripture),
○ न मेधया ≅ nor by memory (of scripture), न बहुना श्रुतेन ≅ nor by listening to many (scriptures).
● यम् एव एषः वृणुते ≅ What (Ātman) alone one chooses (solely commits to), तेन लभ्यः ≅ by that (Ātman) is this (Ātman) attained,
○ तस्य एषः आत्मा विवृणुते ≅ (since) this Ātman (self-)reveals तनूं स्वाम् ≅ its form (as the only limitless witness-being).

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नाय॑म् आत्मा ब॒ल-ही॑नेन लभ्यो न च॑ प्रमा॒दात् त॒पसो॒ वाप्य् अ॑लिङ्गात्।
एतै॑र् उपायैर् य॒तते॒ यस् तु॑ वि॒द्वांस् तस्यै॑ष आ॒त्मा वि॒शते॒ ब्रह्म॑ धाम॥MunU.3.2.4 🔗॥≅

● न अयम् आत्मा बल-हीनेन लभ्यः ≅ This Ātman is not attained by one who lacks the strength (of commitment),
○ न च प्रमादात् ≅ nor by one who is inattentive, तपसः वा अपि अ-लिङ्गात् ≅ nor by one whose discipline (Tapas, of studentship to this teaching) that does not show the mark (A-liṅga) (of renunciation towards all other pursuits).
● एतैः उपायैः यतते यः तु विद्वान् ≅ Whereas, the discerning one who makes effort through these means (Upāyas),
○ तस्य ≅ for him or her, एषः आत्मा विशते ≅ the self (Ātman) (as though) enters ब्रह्म धाम ≅ (as not other than) Brahman as the (ultimate) abode (Dhāman).

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स॒म्प्राप्यै॑नम् ऋ॒षयो॒ ज्ञान॑-तृप्ताः कृ॒तात्मा॑नो वी॒त-रा॑गाः प्रशा॒न्ताः।
ते सर्व-गं॑ सर्व॑तः प्रा॒प्य॒ धी॒रा यु॑क्तात्मा॒नः स॒र्वम् ए॒वावि॑शन्ति॥MunU.3.2.5 🔗॥≅

● सम्प्राप्य एनम् ≅ Having completely attained this (Brahman), ऋषयः ज्ञान-तृप्ताः ≅ the sages were satisfied in knowledge.
○ कृत-आत्मानः ≅ Their mind being prepared, वीत-रागाः ≅ they were free of attachments प्रशान्ताः ≅ and naturally cheerful.
● ते सर्व-गं सर्वतः प्राप्य धीराः ≅ Having gained everywhere the all-pervasive, those wise ones,
○ युक्त-आत्मानः ≅ being (always) united in (contemplation of the limitless) Ātman, सर्वम् एव आविशन्ति ≅ become everything.

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वे॒दा॒न्त॒-वि॒ज्ञान॒-सु-नि॑श्चिता॒र्थाः सन्न्या॑स-यो॒गाद् यत॑यः शुद्ध॒-सत्त्वाः᳚।
ते ब्र॑ह्म-लो॒केषु॒ परा᳚न्त-काले॒ परा॑मृताः॒ परि॑मुच्यन्ति॒ सर्वे᳚॥MunU.3.2.6 🔗॥≅

● वेदान्त-विज्ञान-सु-निश्चितार्थाः ≅ They reach a well ascertained understanding of the Vedānta (Upaniṣad) teaching,
○ सन्न्यास-योगात् यतयः ≅ those who make (proper) effort due to the (above) means (Yoga, Upāyas) that show a renunciation (of all other pursuits), शुद्ध-सत्त्वाः ≅ (and) who have (thus) gained a clarity of mind (MunU.3.1.8).
● ते ब्रह्म-लोकेषु परान्त-काले ≅ Into this abode (Loka) that is Brahman, when the (physical and subtle body’s) time is finished, they
○ पर-अमृताः परिमुच्यन्ति सर्वे ≅ all (these wise people) are completely free (from rebirth), being the ultimate immortal (Brahman only).

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गताः॑ कलाः प॒ञ्च-द॑श प्रतिष्ठा दे॒वाश् च॑ सर्वे प्रति॑-देवतासु।
कर्मा॑णि वि॒ज्ञान॒मय॑श् च आ॒त्मा परे॑ऽव्यये सर्व ए॒की-भ॑वन्ति॥MunU.3.2.7 🔗॥≅

● गताः कलाः पञ्च-दश ≅ The fifteen parts (of the Puruṣa) merge back प्रतिष्ठाः ≅ into their separate respective (cosmic) bases,
○ देवाः च सर्वे ≅ and all the senses प्रति-देवतासु ≅ into each of their presiding deities (space, etcetera, TatB.20),
● कर्माणि ≅ and (all one’s) Karma विज्ञानमयः च आत्मा ≅ and (their owner) the “I” (Vijñānamaya Ātman, the intellect which includes the I-notion),
○ परे अ-व्यये सर्वे एकी-भवन्ति ≅ all these merge back to one (Ekī-bhavanti) in the highest imperishable one (into the total unmanifest, A-kṣara A-vyakta).

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यथा॑ नद्यः स्य॒न्दमा॑नाः समु॒द्रेऽस्तं᳚ गच्छन्ति॒ नाम॑-रूपे विहाय।
त॒था वि॒द्वान् नाम॑-रूपाद् वि॒मुक्तः॒ परा॑त् परं पुरुषम् उ॒पैति॑ दिव्यम्॥MunU.3.2.8 🔗॥≅

● यथा नद्यः स्यन्दमानाः समुद्रे ≅ Like flowing rivers into the ocean
○ अस्तं गच्छन्ति ≅ get absorbed, नाम-रूपे विहाय ≅ losing their names (Nāmans) and forms (Rūpas).
● तथा विद्वान् ≅ In this way, the wise person नाम-रूपात् विमुक्तः ≅ is freed from these names and forms,
○ परात् परं पुरुषम् उपैति दिव्यम् ≅ (and) attains the shinning, ultimate Puruṣa (Brahman) which is superior to that (A-kṣara A-vyakta).

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स यो॑ ह वै तत् प॒रमं॒ ब्रह्म॑ वेद ब्रह्मै॒व भ॑वति नास्या᳚ब्रह्म॑वित् कु॒ले भ॑वति। ()
तर॑ति शो॒कं तर॑ति पा॒प्मानं गुहा-ग्रन्थिभ्यो᳚ विमुक्तो॒ऽमृतो भ॑वति॥MunU.3.2.9 🔗॥≅

● सः यः ह वै तद् परमं ब्रह्म वेद ≅ The very person who comes to know that ultimate Brahman (reality),
○ ब्रह्म एव भवति ≅ is (at this time finally known to be) that Brahman alone. न अस्य अ-ब्रह्म-वित् कुले भवति ≅ In his or her lineage there is none who could not be a knower of Brahman.
● तरति पाप्मानम् ≅ This one crosses beyond sorrow तरति शोकम् ≅ and everything unwanted (Pāpmāna).
○ गुहा-ग्रन्थिभ्यः विमुक्तः ≅ Freed from the knots (confusions) of the heart, अ-मृतः भवति ≅ this one is now free of death.

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तद् ए॑तद् ऋ॒चाभ्युक्त᳚म्।
क्रिया॑वन्तः श्रोत्रि॑या ब्रह्म-नि॒ष्ठाः स्व॑यं जुह्वत ए॒क-र्षिं᳚ श्रद्ध॒यन्तः॑।
तेषा॑म् एवैतां ब्र॒ह्म-वि॑द्यां वदेत शिरो॑-व्रतं वि॒धिव॒द् यैस् तु॑ चीर्णम्॥MunU.3.2.10 🔗॥≅

तद् एतद् ऋचा अभ्युक्तम् ≅ The following has been stipulated by a Rik mantra:
● क्रियावन्तः ≅ (Only) to those who adhere to their duties, श्रोत्रियाः ≅ have studied their (family) Veda (in the case of this Upaniṣad, this would usually be the connected Atharva Veda), ब्रह्म-निष्ठाः ≅ are committed to (the study of) Brahman,
○ स्वयं जुह्वते एक-ऋषिं श्रद्धयन्तः ≅ (and) with trust (in this teaching, Śraddhayantaḥ) have themselves daily performed the Eka-ṛṣi ritual (the name for Agni-hotra in Atharva Veda),
● तेषाम् एव ≅ for them definitely एतां ब्रह्म-विद्यां वदेत ≅ this teaching of Brahman can be told.
○ शिरस्-व्रतं विधिवत् यैः तु चीर्णम् ≅ Along with those also who have performed Śiras-vrata vow.

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तद् ए॒तत् स॑त्यम् ऋ॒षि॒र् अ॒ङ्गिराः पुरो॑वाच नै॒तद् अ॒चीर्ण॑-व्रतोऽधी॒ते।
नमः॑ परम-ऋषिभ्यो॒ नमः॑ परम-ऋषिभ्यः॥MunU.3.2.11 🔗॥≅

● तद् एतद् सत्यम् ≅ This is the truth ऋषिः अङ्गिराः ≅ which the seer Angiras
○ पुरा उवाच ≅ told long ago. न एतद् अ-चीर्ण-व्रतः अधीते ≅ One who has not completed (the equivalent of) this vow does not study this (in detail, though it may be recited or heard).
● नमः परम-ऋषिभ्यः नमः परम-ऋषिभ्यः ≅ Salutations to the great seers (repeated).

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mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12

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ManU.1 🔗
ओम् इत्य् एतद् अक्षरम् इदं सर्वं तस्योपव्याख्यानं भूतं भवद् भविष्यद् इति सर्वम् ओं-कार एव। यच् चान्यत् त्रि-कालातीतं तद् अप्य् ओं-कार एव॥≅

ओम् इति एतद् अ-क्षरम् इदम् सर्वम् ≅ This very syllable “Om” is all this. तस्य उपव्याख्यानम् ≅ Here is an exposition of that Om. भूतं भवत् भविष्यत् इति सर्वम् ओं-कारः एव ≅ All this past, present and future is only Oṃ-kara. यद् च अन्यद् त्रि-काल-अतीतं तद् अपि ओं-कारः एव ≅ Anything else that is beyond time is also only Oṃ-kara.

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ManU.2 🔗
सर्वं ह्य् एतद् ब्रह्मायम् आत्मा ब्रह्म सोऽयम् आत्मा चतुष्-पात्॥≅

सर्वं हि एतद् ब्रह्म ≅ All this is indeed brahman. अयम् आत्मा ब्रह्म ≅ This self (ātman, yourself) is Brahman. सः अयम् आत्मा चतुष्-पाद् ≅ This self (ātman) which is that brahman is endowed with four quarters.

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ManU.3 🔗
जागरित-स्थानो बहिः-प्रज्ञः सप्ताङ्ग एकोन-विंशति-मुखः स्थूल-भुग् वैश्वा-नरः प्रथमः पादः॥≅

वैश्वा-नरः प्रथमः पादः ≅ The first quarter (pāda) is called “vaiśvā-nara” (the one who dwells in the common world). जागरित-स्थानः ≅ Its realm is the waking state. बहिः-प्रज्ञः ≅ It is consciousness identified with the external. सप्त-अङ्गः ≅ It has seven limbs एक-उन-विंशति-मुखः ≅ and nineteen openings, स्थूल-भुज् ≅ and is the experiencer of gross (sense) objects.

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ManU.4 🔗
स्वप्न-स्थानोऽन्तः-प्रज्ञः सप्ताङ्ग एकोन-विंशति-मुखः प्रविविक्त-भुक् तैजसो द्वितीयः पादः॥≅

तैजसः द्वितीयः पादः ≅ The second quarter is called “taijasa” (the one who dwells in the light of the mind). स्वप्न-स्थानः ≅ Its realm is the dream state. अन्तः-प्रज्ञः ≅ It is consciousness identified with the internal. सप्त-अङ्गः ≅ It has seven (dream projected) limbs (the head, eyes, mouth, prāṇa, body, bladder and feet – representing the heavens, sun, fire, air, space, water and earth) एक-उन-विंशति-मुखः ≅ and nineteen (dream projected) openings (the five organs each of sensing and of action, the five prāṇas, plus the four forms of thinking, namely, mind, intellect, I-notion and memory), प्रतिविक्त-भुज् ≅ and is the experiencer of the other (subtle) objects.

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ManU.5 🔗
यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्। सुषुप्त-स्थान एकी-भूतः प्रज्ञान-घन एवानन्दमयो ह्य् आनन्द-भुक् चेतो-मुखः प्राज्ञस् तृतीयः पादः॥≅

प्राज्ञः तृतीयः पादः ≅ The third quarter is called “prājña” (prakarṣeṇa jānāti, the potential to know without any object to know) यत्र सुप्तः ≅ where, being asleep (to waking or dream), न कञ्चन कामं कामयते ≅ one desires no desirable object, न कञ्चन स्वप्नं पश्यति ≅ and sees no dream object, तद् सुषुतम् ≅ that is deep sleep. सुषुप्त-स्थानः ≅ Its realm is the deep sleep state. एकी-भूतः ≅ It is merged into one. प्रज्ञान-घनः एव ≅ It is an impenetrable mass of consciousness alone, आनन्दमयः हि आनन्द-भुज् ≅ a saturated state of bliss, hence it is the experiencer of this bliss state. चेतो-मुखः ≅ And it is ceto-mukha (the opening into the other two states of experience).

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ManU.6 🔗
एष सर्वेश्वर एष सर्व-ज्ञ एषोऽन्तर्-याम्य् एष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम्॥≅

एषः सर्व-ईश्वरः ≅ (From the cosmic perspective relating to all three states) This third quarter of Om is the Lord (Īśvara) of all. एषः सर्व-ज्ञः ≅ This one is omniscient. एषः अन्तर्-यामी ≅ This one is the inner ruler. एषः योनिः ≅ This one is the source (material cause) of all, सर्वस्य प्रभव-अप्ययौ हि भूतानाम् ≅ as well as (the efficient cause of) its manifestation and its dissolution of all beings.

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ManU.7 🔗
नान्तः-प्रज्ञं न बहिः-प्रज्ञं नोभयतः-प्रज्ञं न प्रज्ञान-घनं न प्रज्ञं नाप्रज्ञम्।≅

चतुर्थं मन्यन्ते ≅ They consider the fourth (caturtha, “quarter,” so to speak) न अन्तः-प्रज्ञं न बहिः-प्रज्ञम् ≅ to be consciousness not identified with the internal (dream), nor identified with the external (waking), न उभयतः-प्रज्ञम् ≅ nor identified with the in-between (deep sleep). न प्रज्ञान-घनम् ≅ It is not an impenetrable mass of consciousness, न प्रज्ञं न अ-प्रज्ञम् ≅ because it is neither a consciousness of something or nothing, nor a non-consciousness of anything.

अदृश्यम् अव्यवहार्यम् अग्राह्यम् अलक्षणम् अचिन्त्यम् अव्यपदेश्यम् एकात्म-प्रत्यय-सारं प्रपञ्चोपशमं शान्तं शिवम् अद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः॥≅

अ-दृश्यम् ≅ It is neither an object of the organs of sensing, अ-व्यवहार्यम् ≅ nor transactionable, अ-ग्राह्यम् ≅ nor an object of action, अ-लक्षणम् ≅ nor an object of inference, अ-चिन्त्यम् ≅ nor an object of the mind, अ-व्यपदेश्यम् ≅ nor an object of a name (describable in words). एक-आत्म-प्रत्यय-सारम् ≅ Yet it is the continuing essence of the one and only I-notion. प्रपञ्च-उपशमम् ≅ It is the calm of the five-fold universe, शान्तम् ≅ and thus the calm (of the mind). शिवम् ≅ Therefore, it is auspicious. अ-द्वैतम् ≅ It is non-dual, सः आत्मा ≅ but is the very self सः विज्ञेयः ≅ which is to be known.

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ManU.8 🔗
सोऽयम् आत्माध्यक्षरम् ओं-कारोऽधि-मात्रं पादा मात्रा मात्राश् च पादा अ-कार उ-कारो म-कार इति॥≅

सः अयम् आत्मा अधि-अक्षरम् ≅ This was the self related to the syllable “Om”. ओं-कारः अधि-मात्रम् ≅ Now Om-kāra with reference to each component sound. पादाः मात्राः मात्राः च पादाः ≅ The quarters are the component sounds, and the component sounds are the quarters. अ-कारः उ-कारः म-कारः इति ≅ These component sounds are indicated by the letters ‘a’, ‘u’, and ‘m’.

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ManU.9 🔗
जागरित-स्थानो वैश्वा-नरोऽकारः प्रथमा मात्राप्तेर् आदिमत्त्वाद् वाप्नोति ह वै सर्वान् कामान् आदिश् च भवति य एवं वेद॥≅

अ-कारः प्रथमा मात्रा ≅ The letter ‘a’ is the first sound. जागरित-स्थानः ≅ It stands for (the first quarter) the waking world वैश्वा-नरः ≅ and the waking person (the one who dwells in the common world). आप्तेः ≅ Because (‘a’, phonetically the basic sound of all other sounds is) āpti (it “pervades” language and the entire physical world). आदिमत्वात् वा ≅ Moreover because ādimat (it is “first,” the “first” sound in “Om,” and vaiśvā-nara as Virāṭ is the “first” form of the person at creation). यः एवं वेद ≅ The meditator who knows in this way आप्नोति ह वै सर्वान् कामान् ≅ obtains all he or she desires, आदिः च भवति ≅ and becomes first among others.

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ManU.10 🔗
स्वप्न-स्थानस् तैजस उ-कारो द्वितीया मात्रोत्कर्षाद् उभयत्वाद् वोत्कर्षति ह वै ज्ञान-सन्ततिं समानश् च भवति नास्याब्रह्म-वित् कुले भवति य एवं वेद॥≅

उ-कारः द्वितीया मात्रा ≅ The letter ‘u’ is the second sound. स्वप्न-स्थानः ≅ It stands for (the second quarter) the dream world तैजसः ≅ and the dreamer (the one who dwells in the light of the mind). उत्कर्षात् ≅ Because (‘u’ is) utkarṣa (it “raises over” and swallows ‘a’ into ‘o’, and as Hiraṇya-garbha swallows Virāṭ). उभयत्वात् वा ≅ Moreover because it is ubhaya
(it is “in-between” the sound “Om,” and as Hiraṇya-garbha is between Virāṭ and Īśvara). यः एवं वेद ≅ The meditator who knows in this way उत्कर्षति ह वै ज्ञान-सन्ततिम् ≅ raises up the continuity of knowledge, समानः च भवति ≅ becomes moderate (getting along between others), न अस्य अ-ब्रह्म-विद् कुले भवति ≅ as well as none in his lineage would not raise enough to be knowers of brahman.

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ManU.11 🔗
सुषुप्त-स्थानः प्राज्ञो म-कारस् तृतीया मात्रा मितेर् अपीतेर् वा मिनोति ह वा इदं सर्वम् अपीतिश् च भवति य एवं वेद॥≅

म-कारः तृतीया मात्रा ≅ The letter ‘m’ is the third sound. सुषुप्त-स्थानः ≅ It stands for (the third quarter) the deep sleep प्राज्ञः ≅ and the deep sleeper (the potential to know without any object to know). मितेः ≅ Because ‘m’ is miti (it “measures,” by having all the preceding sounds flow into the closed mouth “m” then reopens with a following “Om,” and all flows into Īśvara and re-emerges upon the next manifestation or individually the next dream or waking experience). अपीतेः वा ≅ Moreover because all this is apīti (the “dissolution,” the silence of the closed mouth “m” into which the sounds “dissolve,” as well as Īśvara into which the entire universe “dissolves”). यः एवं वेद ≅ The meditator who knows in this way मिनोति ह वै इदं सर्वम् ≅ properly measures (minoti) the value and reality of all this, अपीतिः च भवति ≅ and will go into dissolution.

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ManU.12 🔗
अमात्रश् चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवम् ओङ्-कार आत्मैव संविशत्य् आत्मनात्मानं य एवं वेद॥≅

अ-मात्रः चतुर्थः ≅ The fourth (caturtha, “so called” quarter) has no letter (a-mātra, and has no measure). अ-व्यवहार्यः ≅ It is not transactionable. प्रपञ्च-उपशमः ≅ It is the calm of the five-fold universe (and thus the calm of the mind). शिवः ≅ Therefore, it is auspicious. अ-द्वैतः ≅ It is non-dual. एवम् ओं-कारः आत्मा एव ≅ Thus it is the very self (ātman) which is Om. यः एवं वेद ≅ The one who knows in this way संविशति आत्मना आत्मानम् ≅ “enters” (so to speak) ātman as ātman.

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1 Śikṣāvallī 2 Brahmānandavallī 3 Bhṛguvallī

शीक्षावल्ली (१.)

anu.1.01 anu.1.02 anu.1.03 anu.1.04 anu.1.05 anu.1.06 anu.1.07 anu.1.08 anu.1.09 anu.1.10 anu.1.11 anu.1.12

TaitU.1.1

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TaitU.1.1.1 🔗
ओं शं नो॑ मि॒त्रः शं वरु॑णः। शं नो॑ भवत्व् अर्य॒मा।
शं न॒ इन्द्रो॒ बृह॒स्-पतिः॑। शं नो॒ विष्णु॑र् उरु-क्र॒मः॥≅

● ओं शं नः मित्रः शं वरुणः ≅ Om, May Mitra (the Friend) bless us.
○ शं नः भवतु अर्यमा ≅ May Varuṇa (the Encompasser) bless us. May Aryaman (the Intimate) bless us.
● शं नः इन्द्रः बृहस्-पतिः ≅ May Indra (the Chief) bless us. May Bṛhas-pati (Devotion) bless us.
○ शं नः विष्णुः उरु-क्रमः ≅ May Viṣṇu (the Active), with long strides bless us.

नमो॒ ब्रह्म॑णे। नम॑स् ते वायो। त्वम् ए॒व प्र॒त्यक्षं॒ ब्रह्मा॑सि। त्वाम् ए॒व प्र॒त्यक्षं॒ ब्रह्म॑ वदिष्यामि। ऋ॒तं व॑दिष्यामि। स॒त्यं व॑दिष्यामि।≅

नमः ब्रह्मणः ≅ Salutations unto Brahman (as Hiraṇya-garbha, Intelligence). नमः ते वायो ≅ O Lord Vāyu (the Deity of Movement), salutations unto You. त्वम् एव प्रत्यक्षं ब्रह्म असि ≅ You indeed are the perceptible brahman. त्वाम् एव प्रत्यक्षं ब्रह्म वदिष्यामि ≅ I would call You the perceptible brahman. ऋतं वदिष्यामि ≅ I would call You Ṛta (Honesty, the Cosmic Order). सत्यं वदिष्यामि ≅ I would call You Satya (Truth, Reality).

तन् माम् अ॑वतु। तद् व॒क्तार॑म् अवतु। अव॑तु॒ माम्। अव॑तु व॒क्तार᳚म्॥≅

तन् माम् अवतु ≅ May He (brahman, as prāṇa, the life-energy) protect me. तद् वक्तारम् अवतु ≅ May He protect my teacher. अवतु माम् ≅ Protect me (after the teaching). अवतु वक्तारम् ≅ (Keep) protecting the teacher.

ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥≅

ओं शान्तिः ≅ Om, Peace (amongst the deities, ādhi-daivaka), शान्तिः ≅ Peace (amongst the environment around, ādhi-bhautika), शान्तिः ≅ Peace (within us, ādhi-ātmika).

TaitU.1.2

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TaitU.1.2.1 🔗
शीक्षां व्या᳚ख्यास्या॒मः। वर्णः॒ स्वरः। मात्रा॒ बलम्। साम॑ संता॒नः। इत्य् उक्तः शी᳚क्षाध्या॒यः॥≅

शीक्षां व्याख्यास्यामः ≅ We shall now expound the elements of phonetics: वर्णः स्वरः ≅ The letter (varṇa), the intonation (svara), मात्राः बलम् ≅ the length (mātrā), the effort (bala), साम संतानः ≅ the modulation (sāman), and the flow (santāna). इति उक्तः शीक्षा-अध्यायः ≅ Thus has been taught the lesson on phonetics.

TaitU.1.3

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TaitU.1.3.1 🔗
स॒ह नौ॒ यशः। स॒ह नौ ब्र॑ह्म-व॒र्चसम्।≅

सह नौ यशः ≅ May there be fame (yaśas) for both of us (student and teacher). सह नौ ब्रह्म-वर्चसम् ≅ May there be scriptural brilliance (brahma-varcasa) for both of us.

अथातः संहिताया उपनिषदं व्या᳚ख्यास्या॒मः। पञ्चस्व् अधि-क॑रणे॒षु। अधि-लोकम् अधि-ज्यौतिषम् अधि-विद्यम् अधि-प्रज॑म् अध्य्-आ॒त्मम्। ता महासग्ँ∙हिता इ॑त्याच॒क्षते।≅

अथ अतः संहितायाः उपनिषदं व्याख्यास्यामः ≅ Now, therefore, we will expound the sacred teaching (upaniṣad) on conjunction (saṃhitā), पञ्चसु अधि-करणेषु ≅ in five locations (adhi-karaṇas): अधि-लोकम् अधि-ज्यौतिषम् ≅ with reference to the worlds (lokas), to the luminaries (jyotis), अधि-विद्यम् अधि-प्रजम् अधि-आत्मम् ≅ to knowledge (vidyā), to progeny (prajā), and to one’s body (ātman). ताः महा-संहिताः इति आचक्षते ≅ These are called the great conjunctions.

अथा॑धि-लो॒कम्। पृथिवी पू᳚र्व-रू॒पम्। द्यौर् उत्त॑र-रूपम्। आका॑शः सं॒धिः॥≅

अथ अधि-लोकम् ≅ Now, in regard to the worlds: पृथिवी पूर्व-रूपम् ≅ The Earth is the previous letter (varṇa), द्यौः उत्तर-रूपम् ≅ the heavens is the latter letter, आकाशः संधिः ≅ (intermediary) space (ākāṣa) is the junction (sandhi).

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TaitU.1.3.2 🔗
वायुः॑ संधा॒नम्। इत्य् अ॑धि-लो॒कम्।≅

वायुः संधानम् ≅ And vāyu (air) is the linking medium (sandhāna). इति अधि-लोकम् ≅ Thus is (the sacred teaching) in regard to the worlds.

अथा॑धि-ज्यौ॒तिषम्। अग्निः पू᳚र्व-रू॒पम्। आदित्य उत्त॑र-रू॒पम्। आ॑पः सं॒धिः। वैद्युतः॑ संधा॒नम्। इत्य् अ॑धि-ज्यौ॒तिषम्। अथा॑धि-वि॒द्यम्। आचार्यः पू᳚र्व-रू॒पम्॥≅

अथ अधि-ज्यौतिषम् ≅ Now, in regard to the luminaries: अग्निः पूर्व-रूपम् ≅ Fire (agni) is the previous letter, आदित्य उत्तर-रूपम् ≅ the sun (āditya) is the latter letter, आपः संधिः ≅ water (clouds) is the junction, वैद्युतः संधानम् ≅ and lightning is the linking medium. इति अधि-ज्यौतिषम् ≅ Thus is (the sacred teaching) in regard to the luminaries.
अथ अधि-विद्यम् ≅ Now, with in regard to knowledge: आचार्यः पूर्व-रूपम् ≅ The teacher (ācārya) is the previous letter.

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TaitU.1.3.3 🔗
अन्ते-वास्य् उत्त॑र-रू॒पम्। वि॑द्या सं॒धिः। प्रवचनग्ँ॑ संधा॒नम्। इत्य् अ॑धि-वि॒द्यम्।≅

अन्ते-वासि उत्तर-रूपम् ≅ The student (anti-vāsin) is the latter letter, विद्या संधिः ≅ knowledge (vidyā) is the junction, प्रवचनं संधानम् ≅ and the teaching (pravacana) is the linking medium. इति अधि-विद्यम् ≅ Thus is (the sacred teaching) in regard to knowledge.

अथाधि॒-प्रजम्। माता पू᳚र्व-रू॒पम्। पितोत्त॑र-रू॒पम्। प्र॑जा सं॒धिः। प्रजननग्ँ॑ संधा॒नम्। इत्य् अधि॒-प्रजम्॥≅

अथ अधि-प्रजम् ≅ Now, with regard to progeny: माता पूर्व-रूपम् ≅ Mother is the previous letter, पिता उत्तर-रूपम् ≅ father is the latter letter, प्रजा संधिः ≅ progeny is the junction, प्रजननं संधानम् ≅ and procreation is the linking medium. इति अधि-प्रजम् ≅ Thus is (the sacred teaching) in regard to progeny.

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TaitU.1.3.4 🔗
अथाध्य्-आ॒त्मम्। अधरा हनुः पू᳚र्व-रू॒पम्। उत्तरा हनुर् उत्त॑र-रू॒पम्। वाक् सं॒धिः। जिह्वा॑ संधा॒नम्। इत्य् अध्य्-आ॒त्मम्। इतीमा म॑हासग्ँ॒हिताः।≅

अथ अधि-आत्मम् ≅ Now, in regard to one’s body (ātman): अधरा हनुः पूर्व-रूपम् ≅ The lower jaw is the previous letter, उत्तरा हनुः उत्तर-रूपम् ≅ the upper jaw is the latter letter, वाच् संधिः ≅ the organ of speech (vāc) is the junction, जिह्वा संधानम् ≅ and the tongue is the linking medium, इति अधि-आत्मम् ≅ Thus is (the sacred teaching) in regard to one’s body. इति इमाः महा-संहिताः ≅ These are the great conjunctions.

य एवम् एता महासग्ँ∙हिता व्याख्या॑ता वे॒द। संधीयते प्रज॑या प॒शुभिः। ब्रह्म-वर्चसेनान्नाद्येन सु-वर्गेण॑ लोके॒न॥≅

यः एवम् एताः महा-संहिताः व्याख्याताः वेद ≅ The one who knows (meditates upon) these great conjunctions so expounded संधीयते प्रजया पशुभिः ≅ is united with progeny, wealth, ब्रह्म-वर्चसेन अन्नाद्येन ≅ scriptural brilliance, food and everything connected to it, सु-वर्गेण लोकेन ≅ and a heavenly world.

TaitU.1.4

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TaitU.1.4.1 🔗
यश् छन्द॑साम् ऋष॒भो वि॒श्व-रू॑पः। छन्दो॒भ्योऽध्य् अ॒मृता᳚त् संब॒भूव॑।
स मेन्द्रो॑ मे॒धया᳚ स्पृणोतु। अ॒मृत॑स्य देव॒ धार॑णो भूयासम्।≅

● यः छन्दसाम् ऋषभः विश्व-रूपः ≅ That which is prominent amongst all Veda mantras (Chandas) and is all forms (namely, Om-kara, ChanU.2.23.2–3 and ManU.1), छन्दोभ्यः अधि अ-मृतात् संबभूव ≅ and which manifests from the perennially eternal Vedas.
● सः मा इन्द्रः मेधया स्पृणोतु ≅ May that (Om) as Indra (the Lord of the indriyas) bless me with intelligence (medhā, retention of what is known), अ-मृतस्य देव धारणः भूयासम् ≅ O Lord, may I become the upholder of the eternal (Vedas).

शरी॑रं मे॒ विच॑र्षणम्। जि॒ह्वा मे॒ मधु॑मत्तमा। कर्णा᳚भ्यां॒ भूरि॒ विश्रु॑वम्।
ब्रह्म॑णः को॒शो॑ऽसि मे॒धया पि॑हितः। श्रु॒तं मे॑ गोपाय। आ॒वह॑न्ती वितन्वा॒ना॥≅

● शरीरं मे विचर्षणम् ≅ May my body be active (in this pursuit of knowledge). जिह्वा मे मधुमत्तमा ≅ May my tongue be most sweet (with truth). कर्णाभ्यां भूरि विश्रुवम् ≅ With my ears may I listen more (to the teaching).
● ब्रह्मणः कोशः असि मेधया पिहितः ≅ You (Om) are the locus (kośa) of brahman, (seemingly) veiled in the intellect. श्रुतं मे गोपाय ≅ May You protect what I have heard. आवहन्ती वितन्वाना ≅ May You be (Śrī) the one who brings prosperity (in the following way).

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TaitU.1.4.2 🔗
कु॒र्वा॒णाचीर॑म् आ॒त्मनः॑। वासाग्ँ॑सि॒ मम॒ गाव॑श् च। अ॒न्न॒-पा॒ने च॑ सर्व॒दा। ततो॑ मे॒ श्रिय॒म् आव॑ह।
लो॒म॒शां प॒शुभिः॑ स॒ह स्वाहा᳚। आमा॑यन्तु ब्रह्म-चा॒रिणः॒ स्वाहा᳚।≅

● कुर्वाणा अ-चीरम् आत्मनः वासांसि मम गावः च ≅ Who quickly brings about clothes for this body and cows for me, अन्न-पाने च सर्वदा ≅ as well as food and water all around, ततः मे श्रियम् आवह ≅ from this, may You bring me śrī (wealth)
● लोमशां पशुभिः सह स्वाहा ≅ Along with woolly livestock (sheep, etcetera). Svāhā (with blessing, may this offering be accepted by You)! आ मा यन्तु ब्रह्म-चारिणः स्वाहा ≅ May students come to me. Svāhā!

विमा॑यन्तु ब्रह्म-चा॒रिणः॒ स्वाहा᳚। प्रमा॑यन्तु ब्रह्म-चा॒रिणः॒ स्वाहा᳚।
दमा॑यन्तु ब्रह्म-चा॒रिणः॒ स्वाहा᳚। शमा॑यन्तु ब्रह्म-चा॒रिणः॒ स्वाहा᳚॥≅

● वि मा आयन्तु ब्रह्म-चारिणः स्वाहा ≅ May the students come from various directions. Svāhā! प्र मा आयन्तु ब्रह्म-चारिणः स्वाहा ≅ May the students come with intelligence (pramā). Svāhā!
● दम-आयन्तु ब्रह्म-चारिणः स्वाहा ≅ May the students come with dama (discipline over their senses). Svāhā! शम-आयन्तु ब्रह्म-चारिणः स्वाहा ≅ May the students come with śama (discipline over their mind). Svāhā!

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TaitU.1.4.3 🔗
यशो॒ जने॑ऽसानि॒ स्वाहा᳚। श्रेया॒न् वस्य॑सोऽसानि॒ स्वाहा᳚।
तं त्वा॑ भग॒ प्रवि॑शानि॒ स्वाहा᳚। स मा॑ भग॒ प्रवि॑श॒ स्वाहा᳚।
तस्मि᳚न् स॒हस्र॑-शाखे। नि भ॑गा॒हं त्वयि॑ मृजे॒ स्वाहा᳚।≅

● यशः जने असानि स्वाहा ≅ May I be famous among the people. Svāhā! श्रेयान् वस्यसः असानि स्वाहा ≅ May I be wealthier than the wealthy. Svāhā!
● तं त्वा भग प्रविशानि स्वाहा ≅ O Lord (Bhagavān), may I merge into You. Svāhā! सः मा भग प्रविश स्वाहा ≅ O Lord, may You merge into me. Svāhā!
● तस्मिन् सहस्र-शाखे। नि भग अहं त्वयि मृजे स्वाहा ≅ O Lord, may I purify myself in You with thousands of forms. Svāhā!

यथापः॒ प्रव॑ता॒ यन्ति॑। यथा॒ मासा॑ अहर्-ज॒रम्। ए॒वं मां ब्र॑ह्म-चा॒रिणः॑। धात॒राय॑न्तु स॒र्वतः॒ स्वाहा᳚।
प्र॒ति॒वे॒शो॑ऽसि॒ प्र मा॑ भाहि॒ प्र मा॑ पद्यस्व॥≅

यथा आपः प्रवता यन्ति ≅ Just as the waters (naturally) go along the slopes, यथा मासाः अहर्-जरम् ≅ just as the months (regularly) go into the year (ahar-jara), एवं मां ब्रह्म-चारिणः धातः आयन्तु सर्वतः स्वाहा ≅ in this way, O Lord (Dhātṛ) may the students come to me (naturally and regularly) from everywhere. Svāhā!
प्रतिवेशः असि ≅ You are the resting place. प्र मा भाहि ≅ Reveal Yourself to me. प्र मा पद्यस्व ≅ Please enter into me.

TaitU.1.5

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TaitU.1.5.1 🔗
भूर् भुवः॒ सुव॒र् इति॒ वा ए॒तास् ति॒स्रो व्याहृ॑तयः। तासा॑मु ह स्मै॒तां च॑तु॒र्थीम्। माहा॑चमस्यः॒ प्रवे॑दयते। मह॒ इति॑। तद् ब्रह्म॑। स आ॒त्मा।≅

भूर् भुवः सुवर् इति वै एताः तिस्रः व्याहृतयः ≅ “Bhūr Bhavaḥ Suvaḥ” These indeed are the three vyāhṛtis (declarations, by the Lord at the start of creation). तासाम् उ ह स्म एतां चतुर्थीं माहा-चमस्यः प्रवेदयते ≅ Along with them, long ago sage Māhā-camasya revealed a fourth vyāhṛti, महः इति ≅ “Mahaḥ”. तद् ब्रह्म ≅ That (mahat) is (to be meditated upon as) brahman. सः आत्मा ≅ That (mahat) is its ātman (body).

अङ्गा᳚न्य॒न्या दे॒वताः᳚। भूर् इति॒ वा अ॒यं लो॒कः। भुव॒ इत्य् अ॒न्तरि॑क्षम्। सुव॒र् इत्य् अ॒सौ लो॒कः॥≅

अङ्गानि अन्याः देवताः ≅ These other deities (the three vyāhṛtis) are its limbs. भूर् इति वै अयं लोकः ≅ (Upon) “Bhū” is this world (seen and unseen). भुवस् इति अन्तर्-इक्षम् ≅ (Upon) “Bhuvas” is (to be meditated, is to be envisioned as encompassing) the intermediary space (seen and unseen). सुवर् इति असौ लोकः ≅ (Upon) “Suvar” is (to be meditated, is to be envisioned as encompassing) that yonder (unseen) world (heaven).

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TaitU.1.5.2 🔗
मह॒ इत्य् आ॑दि॒त्यः। आ॒दि॒त्येन॒ वाव सर्वे॑ लो॒का मही॑यन्ते। भूर् इति॒ वा अ॒ग्निः। भुव॒ इति॑ वा॒युः। सुव॒र् इत्य् आ॑दि॒त्यः।≅

महः इति आदित्यः ≅ (Upon) “Mahat” is (to be meditated, is to be envisioned as encompassing) the sun (āditya). आदित्येन वाव सर्वे लोकाः महीयन्ते ≅ By the sun alone all the (three) worlds are (seen as) vast. भूर् इति वै अग्निः ≅ (Upon) “Bhū” is (to be meditated the devatā) Fire (Agni, here). भुवस् इति वायुः ≅ (Upon) “Bhuvas” is (to be meditated the devatā) Wind (Vāyu, in between). सुवर् इति आदित्यः ≅ (Upon) “Suvar” is (to be meditated the devatā) Sun (Āditya, yonder).

मह॒ इति॑ च॒न्द्रमाः᳚। च॒न्द्रम॑सा॒ वाव सर्वा॑णि॒ ज्योतीग्ँ॑षि॒ मही॑यन्ते। भूर् इति॒ वा ऋचः॑। भुव॒ इति॒ सामा॑नि। सुव॒र् इति॒ यजूग्ँ॑षि॥≅

महः इति चन्द्रमाः ≅ (Upon) “Mahat” is (to be meditated the devatā) Moon (Candramas). चन्द्रमसा वाव सर्वाणि ज्योतींषि महीयन्ते ≅ With the moon indeed all the luminaries (at night are seen as) vast. भूर् इति वै ऋचः ≅ (Upon) “Bhū” is (to be meditated) Ṛc Veda. भुवस् इति सामानि ≅ (Upon) “Bhuvas” is (to be meditated) Sāman Veda. सुवर् इति यजूंषि ≅ (Upon) “Suvar” is (to be meditated) Yajus Veda.

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TaitU.1.5.3 🔗
मह॒ इति॒ ब्रह्म॑। ब्रह्म॑णा॒ वाव सर्वे॑ वे॒दा मही॑यन्ते। भूर् इति॒ वै प्रा॒णः। भुव॒ इत्य् अ॑पा॒नः। सुव॒र् इति॑ व्या॒नः।≅

महः इति ब्रह्म ≅ (Upon) “Mahat” is (to be meditated) brahman (Om). ब्रह्मणा वाव सर्वे वेदाः महीयन्ते ≅ By this brahman indeed all the Vedas are glorified. भूर् इति वै प्राणः ≅ (Upon) “Bhū” is (to be meditated) the out-breath (prāṇa). भुवस् इति अपानः ≅ (Upon) “Bhuvas” is (to be meditated) the in-breath (apāna). सुवर् इति व्यानः ≅ (Upon) “Suvar” is (to be meditated) circulation-energy (vyāna).

मह॒ इत्य् अन्न᳚म्। अन्ने॑न॒ वाव सर्वे᳚ प्रा॒णा मही॑यन्ते।≅

महः इति अन्नम् ≅ (Upon) “Mahat” is (to be meditated) food (anna). अन्नेन वाव सर्वे प्राणा महीयन्ते ≅ By food indeed all the prāṇas are made great.

ता वा ए॒ताश् चत॑स्रश् चतु॒र्धा। चत॑स्रश् चतस्रो॒ व्याहृ॑तयः।
ता यो वेद॑। स वे॑द॒ ब्रह्म॑। सर्वे᳚ऽस्मै दे॒वा ब॒लिम् आव॑हन्ति॥≅

ताः वै ए॒ताः चतस्रः व्याहृतयः ≅ These four vyāhṛtis indeed चतुर्धा चतस्रः चतस्रः ≅ (are to be meditated) in the four different ways four each. ताः यः वेद ≅ The one who knows (meditates) on these four vyāhṛtis सः वेद ब्रह्म ≅ (will come to) know brahman, सर्वे अस्मै देवाः बलिम् आवहन्ति ≅ and all the deities will bring offerings to this meditator.

TaitU.1.6

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TaitU.1.6.1 🔗
स य ए॒षो᳚ऽन्तर्-हृ॑दय आका॒शः। तस्मि॑न्न् अ॒यं पुरु॑षो मनो॒मयः॑। अमृ॑तो हिर॒ण्मयः॑।≅

सः यः एषः अन्तर्-हृदये आकाशः ≅ This very (shinning) space in the heart तस्मिन् अयं परुः मनोमयः अ-मृतः हिरण्मयः ≅ upon this is (to be meditated) the immortal person, Hiraṇya-garbha, consisting of all minds.

अन्त॑रेण॒ तालु॑के। य ए॒ष स्तन॑ इवाव॒लम्ब॑ते। से᳚न्द्र-यो॒निः। यत्रा॒सौ के॑शा॒न्तो वि॒वर्त॑ते। व्य॒पोह्य॑ शीर्ष-कपा॒ले।≅

अन्तरेण तालुके ≅ (From that space in the heart arising up) between the two sides of the palate, यः एषः स्तनः इव अवलम्बते ≅ where hangs down like a teat (the uvula, between the tonsils at the throat), यत्र असौ केश-अन्तः विवर्तते ≅ and where is the roots of the hairs, व्यपोह्य शीर्ष-कपाले ≅ piercing out through the skull of the head सा इन्द्र-योनिः ≅ this is the Indra-yoni (the source path for reaching Indra).

भूर् इत्य् अ॒ग्नौ प्रति॑तिष्ठति। भुव॒ इति॑ वा॒यौ॥≅

भूर् इति अग्नौ प्रतितिष्ठति ≅ (After death) one is fixed (merged) in Agni symbolized by “Bhū”, भुवस् इति वायौ ≅ in Vāyu symbolized by “Bhuvas”.

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TaitU.1.6.2 🔗
सुव॒र् इत्य् आ॑दि॒त्ये। मह॒ इति॒ ब्रह्म॑णि। आ॒प्नोति॒ स्वारा᳚ज्यम्। आ॒प्नोति॒ मन॑स॒स्-पति᳚म्। वाक्-प॑ति॒श् चक्षु॑ष्-पतिः। श्रोत्र॑-पतिर् वि॒ज्ञान॑-पतिः।≅

सुवर् इति आदित्ये ≅ (Fixed, merged) in Āditya (the sun) symbolized by “Suvar,”, महः इति ब्रह्मणि ≅ and finally into brahman (Hiraṇya-garbha, the total mind) symbolized by “Mahat”. आप्नोति स्वा-राज्यम् ≅ There, this one attains independent rulership आप्नोति मनसस्-पतिम् ≅ as the lord of all minds, वाक्-पतिः चक्षुष्-पतिः श्रोत्र-पतिः विज्ञान-पतिः ≅ the lord of speech, the lord of sight, the lord of hearing, and the lord of intelligence.

ए॒तत् ततो॑ भवति। आ॒का॒श-श॑रीरं॒ ब्रह्म॑। स॒त्यात्म॑ प्रा॒णारा॑मं॒ मन॑ आनन्दम्। शान्ति॑-समृद्धम् अ॒मृत᳚म्।
इति॑ प्राचीन-यो॒ग्योपा᳚स्स्व॥≅

एतद् ततः भवति ≅ And beyond that आकाश-शरीरं ब्रह्म ≅ as brahman (Hiraṇya-garbha) whose body is space, सत्य-आत्म ≅ whose body is truth or reality (satya), प्राण-आरामं ≅ whose pleasure ground is prāṇa, मन-आनन्दम् ≅ whose joy is this mind, शान्ति-समृद्धम् अ-मृतम् ≅ who is peace and prosperity, and eternal.
इति प्राचीन-योग्य उपास्स्व ≅ O Ancient Yogin, may you thus meditate (do this upāsana).

TaitU.1.7

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TaitU.1.7.1 🔗
पृ॒थि॒व्य् अ॑न्तरि॑क्षं॒ द्यौर् दिशो॑ऽवान्तर-दि॒शः। अ॒ग्निर् वा॒युर् आ॑दि॒त्यश् च॒न्द्रमा॒ नक्ष॑त्राणि। आप॒ ओष॑धयो॒ वन॒स्-पत॑य आका॒श आ॒त्मा। इत्य् अ॑धिभू॒तम्।≅

पृथिवी अन्तर्-इक्षं द्यौः दिशः अवान्तर-दिशः ≅ The earth, atmosphere, heavens, the four main quarters (east, etcetera), and four intermediary quarters (south-east, etcetera); अग्निः वायुः आदित्यः चन्द्रमा नक्षत्राणि ≅ the fire, air, sun, moon and stars (devatā-pāṅktam); आपः ओषधयः वनस्-पतयः आकाशः आत्मा ≅ the waters, plants, trees, space and Ātman (Virāṭ). इति अधि-भूतम् ≅ These are in regard to the external (adhi-bhūta).

अथाध्य्-आ॒त्मम्। प्रा॒णो व्या॒नो॑ऽपा॒न उ॑दा॒नः स॑मा॒नः। चक्षुः॒ श्रोत्रं॒ मनो॒ वाक् त्वक्। चर्म॑ माग्ँ॒सग्ँ स्नावास्थि॑ म॒ज्जा।≅

अथ अधि-आत्मम् ≅ Now, in regard to the internal (adhi-ātman). प्राणः व्यानः अपान उदानः समानः ≅ Prāṇa, vyāna, apāna, udāna, and samāna; चक्षुः श्रोत्रं मनः वाच् त्वच् ≅ the sight, hearing, mind, speech, the sense of touch; चर्म मांसं स्नाव अस्थि मज्जा ≅ skin, flesh, tendon, bone, and marrow.

ए॒तद् अ॑धिवि॒धाय॒ ऋषि॒र् अवो॑चत्। पाङ्क्तं॒ वा इ॒दग्ँ सर्व᳚म्। पाङ्क्ते॑नै॒व पाङ्क्तग्ँ॑ स्पृणो॒तीति॑॥≅

एतद् अधिविधाय ऋषिः अवोचत् ≅ Having divided like this, the sage said, पाङ्क्तं वै इदं सर्व ≅ “Every one of these is a fivefold grouping (pāṅkta). पाङ्क्तेन एव पाङ्क्तं स्पृणोति इति ≅ By the (internal, adhi-ātman) fivefold groupings is gained (in meditation) the (matching external, adhi-bhūta) fivefold groupings”.

TaitU.1.8

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TaitU.1.8.1 🔗
ओम् इति॒ ब्रह्म॑। ओम् इती॒दग्ँ सर्व᳚म्।≅

ओम् इति ब्रह्म ≅ (Upon) “Om” (one should meditate as) brahman. (Hiraṇya-garbha). ओम् इति इदं सर्वम् ≅ Since Om is all this.

ओम् इत्य् ए॒तद् अ॑नुकृतिर् ह स्म॒ वा अ॒प्य् ओ श्रा॑व॒येत्य् आश्रा॑वयन्ति। ओम् इति॒ सामा॑नि गायन्ति। ओं शोम् इति॑ श॒स्त्राणि॑ शंसन्ति।≅

ओम् इति एतद् अनुकृतिः ह स्म वै ≅ Om indeed is a well known expression of agreement (anukṛti). अपि ओ श्रावय इति आश्रावयन्ति ≅ Moreover, they make the person recite, “O śrāvaya” (“O, make [the gods] hear…”). ओम् इति सामानि गायन्ति ≅ They start a Sāma mantra with “Om”. ओं शोम् इति शस्त्राणि शंसन्ति ≅ They recite the (Ṛc) scriptures with “Oṃ śom… (= Oṃ śam).”

ओम् इत्य् अ॑ध्व॒र्युः प्र॑तिग॒रं प्रति॑गृणाति। ओम् इति॒ ब्रह्मा॒ प्रसौ॑ति। ओम् इत्य् अ॑ग्नि-हो॒त्रम् अनु॑जानाति।≅

ओम् इति अध्वर्युः प्रतिगरं प्रतिगृणाति ≅ The adhvaryu (Yajus priest) acknowledges permission with “Om”. ओम् इति ब्रह्मा प्रसौति ≅ The brahman (the chief priest) sanctions with “Om”. ओम् इति अग्नि-होत्रम् अनुजानाति ≅ One permits the start of the agni-hotra with “Om”.

ओम् इति॑ ब्राह्म॒णः प्र॑व॒क्ष्यन्न् आ॑ह॒ ब्रह्मोपा᳚प्नवा॒नीति॑। ब्रह्मै॒वोपा᳚प्नोति॥≅

ओम् इति ब्राह्मणः प्रवक्ष्यन् आह ब्रह्म उपाप्नवानि इति ≅ About to start reciting, a brāhmaṇa utters “Om” (with the wish) “May I attain this brahman (Veda knowledge)”. ब्रह्म एव उपाप्नोति ≅ This one does indeed attain this brahman (śabda-brahman)”.

TaitU.1.9

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TaitU.1.9.1 🔗
ऋतं च स्वाध्याय-प्रव॑चने॒ च। सत्यं च स्वाध्याय-प्रव॑चने॒ च। तपश्च स्वाध्याय-प्रव॑चने॒ च। दमश्च स्वाध्याय-प्रव॑चने॒ च। शमश्च स्वाध्याय-प्रव॑चने॒ च।≅

ऋतं च स्व-अध्याय-प्रवचने च ≅ Ṛta (honesty to the teaching) with study (svādhyāya) and practice or teaching (pravacana) (of this). सत्यं च स्व-अध्याय-प्रवचने च ≅ Satya (truth or reality) with svādhyāya and pravacana (of this). तपः च स्व-अध्याय-प्रवचने च ≅ Tapas (religious discipline) with svādhyāya and pravacana (of this). दमः च स्व-अध्याय-प्रवचने च ≅ Dama (mastery over senses) with svādhyāya and pravacana (of this). शमः च स्व-अध्याय-प्रवचने च ≅ Śama (mastery over mind) with svādhyāya and pravacana (of this).

अग्नयश्च स्वाध्याय-प्रव॑चने॒ च। अग्नि-होत्रं च स्वाध्याय-प्रव॑चने॒ च। अतिथयश्च स्वाध्याय-प्रव॑चने॒ च। मानुषं च स्वाध्याय-प्रव॑चने॒ च।≅

अग्नयः च स्व-अध्याय-प्रवचने च ≅ Maintaining the fire rituals with svādhyāya and pravacana (of this). अग्नि-होत्रं च स्व-अध्याय-प्रवचने च ≅ Agni-hotra (ritual) with svādhyāya and pravacana (of this). अतिथयः च स्व-अध्याय-प्रवचने च ≅ Honoring guests (atithis) with svādhyāya and pravacana (of this). मानुषं च स्व-अध्याय-प्रवचने च ≅ Social service (mānuṣa) with svādhyāya and pravacana (of this).

प्रजा च स्वाध्याय-प्रव॑चने॒ च। प्रजनश्च स्वाध्याय-प्रव॑चने॒ च। प्रजातिश्च स्वाध्याय-प्रव॑चने॒ च।≅

प्रजा च स्व-अध्याय-प्रवचने च ≅ Prajā (progeny) with svādhyāya and pravacana (of this). प्रजनः च स्व-अध्याय-प्रवचने च ≅ Prajana (procreation) with svādhyāya and pravacana (of this). प्रजातिः च स्व-अध्याय-प्रवचने च ≅ Prajāti (getting grand children) with svādhyāya and pravacana (of this).

सत्यम् इति सत्य-वचा॑ राथी॒तरः। तप इति तपो-नित्यः पौ॑रु-शि॒ष्टिः। स्वाध्याय-प्रवचने एवेति नाको॑ मौद्ग॒ल्यः। तद्धि तप॑स् तद्धि॒ तपः॥≅

सत्यम् इति सत्य-वचाः राथीतरः ≅ Satya (truth) is (foremost), thinks sage Satya-vacas, in the lineage of Rathītara. तपस् इति तपो-नित्यः पौरु-शिष्टिः ≅ Tapas (religious discipline) is (foremost), thinks sage Tapo-nitya, son of Puru-śiṣṭi. स्व-अध्याय-प्रवचने एव इति नाकः मौद्गल्यः ≅ Svādhyāya and pravacana are (foremost), thinks sage Nāka, son of Mudgalya तद् हि तपस् तद् हि तपः ≅ because these two indeed are tapas, (yes) these are tapas.

TaitU.1.10

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TaitU.1.10.1 🔗
अ॒हं वृ॒क्षस्य॒ रेरि॑वा। की॒र्तिः पृ॒ष्ठं गि॒रेरि॑व।
ऊ॒र्ध्व-पवित्रो वा॒जिनी॑व स्व॒मृत॑म् अस्मि।≅

● अहं वृक्षस्य रेरिवा ≅ “I am the prime mover of the tree (of saṃsāra, of the universe),
○ कीर्तिः पृष्ठं गिरेः इव ≅ My fame (throughout the universe) is like a mountain peak (here),
● ऊर्ध्व-पवित्रः वाजिनि ≅ I am ultimate purity, in the swift (steed-like sun),
○ इव सु-अमृतम् अस्मि ≅ like the perfect nectar.

द्रवि॑णग्ँ॒ स-व॑र्चसम्। सु-मेधा अ॑मृतो॒क्षितः।
इति त्रिशङ्कोर् वेदा॑नुव॒चनम्॥≅

● द्रविणं स-वर्चसम् ≅ I am the wealth (the satya reality, or as Virāṭ) and effulgence (the jñāna consciousness, or as Hiraṇya-garbha),
○ सु-मेधाः अ-मृतः अ-क्षितः ≅ ripe with wisdom (su-medhā), immortality, and without loss (a-kṣita)”.
इति त्रिशङ्कोः वेद-अनु-वचनम् ≅ This was declared by sage Tri-śaṅku after (anu) he knew (this teaching).

TaitU.1.11

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TaitU.1.11.1 🔗
वेदम् अनूच्याचार्योऽन्ते-वासिनम् अ॑नुशा॒स्ति।≅

वेदम् अनूच्य आचार्यः अन्ते-वासिनम् अनुशास्ति ≅ After teaching the chanting of the Veda, (the teacher) instructs the student (ante-vāsin):

सत्यं॒ वद। धर्मं॒ चर। स्वाध्याया᳚न् मा प्र॒मदः। आचार्याय प्रियं धनम् आहृत्य प्रजातन्तुं मा व्य॑वच्छे॒त्सीः।≅

सत्यं वद ≅ Speak truth. धर्मं चर ≅ Adhere to dharma. स्व-अध्यायात् मा प्रमदः ≅ Do not fail to continue these studies. आचार्यय प्रियं धनम् आहृत्य ≅ After properly rewarding the teacher, प्रजा-तन्तुं मा व्यवच्छेत्सीः ≅ may you not break the line of progeny.

सत्यान् न प्रम॑दित॒व्यम्। धर्मान् न प्रम॑दित॒व्यम्। कुशलान् न प्रम॑दित॒व्यम्। भूत्यै न प्रम॑दित॒व्यम्।
स्वाध्याय-प्रवचनाभ्यां न प्रम॑दित॒व्यम्॥≅

सत्यात् न प्रमदितव्यम् ≅ Do not neglect the truth. धर्मात् न प्रमदितव्यम् ≅ Do not neglect dharma. कशलात् न प्रमदितव्यम् ≅ Do not neglect (individual and cultural) propriety. भूत्यै न प्रमदितव्यम् ≅ Do not neglect well-being (bhūti, resources).
स्व-अध्याय-प्रवचनाभ्यां न प्रमदितव्यम् ≅ Do not neglect study and practice or teaching (svādhyāya and pravacana).

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TaitU.1.11.2 🔗
देव-पितृ-कार्याभ्यां न प्रम॑दित॒व्यम्।
मातृ॑-देवो॒ भव। पितृ॑-देवो॒ भव। आचार्य॑-देवो॒ भव। अतिथि॑-देवो॒ भव।≅

देव-पितृ-कार्याभ्यां न प्रमदितव्यम् ≅ May you not neglect the duties to the deities and ancestors.
मातृ-देवः भव ≅ Take mother as a deity. पितृ-देवः भव ≅ Take father as a deity. आचार्य-देवः भव ≅ Take the teacher as a deity. अतिथि-देवः भव ≅ Take the guest as a deity.

यान्य् अनवद्यानि॑ कर्मा॒णि। तानि सेवि॑तव्या॒नि। नो इ॑तरा॒णि। यान्य् अस्माकग्ँ सु-च॑रिता॒नि। तानि त्वयो॑पास्या॒नि॥≅

यानि अन्-अवद्यानि कर्माणि ≅ Those actions which are not faulty तानि सेवितव्यानि ≅ are to be served, न-उ इतराणि ≅ not the others. यानि अस्माकं सु-चरितानि ≅ Those actions which are considered virtuous by us (the teachers) तानि त्वया उपास्यानि ≅ are to be respectfully followed by you…,

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TaitU.1.11.3 🔗
नो इ॑तरा॒णि। ये के चास्मच् छ्रेयाग्ँ॑सो ब्रा॒ह्मणाः। तेषां त्वयासनेन प्रश्व॑सित॒व्यम्।≅

…न-उ इतराणि ≅ Not the other (actions). ये के च अस्मद् श्रेयांसः ब्राह्मणाः ≅ To those who are cultured (brāhmaṇas) or are superior (śreyas) to us तेषां त्वया आसनेन प्रश्वसितव्यम् ≅ should be given rest by a seat, etcetera.

श्रद्ध॑या दे॒यम्। अश्रद्ध॑यादे॒यम्। श्रि॑या दे॒यम्। ह्रि॑या दे॒यम्। भि॑या दे॒यम्। संवि॑दा दे॒यम्।≅

श्रद्धया देयम् ≅ Charity should be done whole heartedly (with śrad-dhā), अ-श्रद्धया अ-देयम् ≅ not without heart. श्रिया देयम् ≅ Charity should be given in keeping with one’s means (śrī), ह्रिया देयम् ≅ given with modesty, भिया देयम् ≅ given with deference, संविदा देयम् ≅ and given with understanding.

अथ यदि ते कर्म-विचिकित्सा वा वृत्त-विचिकि॑त्सा वा॒ स्यात्॥≅

अथ यदि ते कर्म-विचिकित्सा वा वृत्त-विचिकित्सा वा स्यात् ≅ Now, suppose there might be a situation where there is a doubt about karma (an action or ritual), or a doubt about vṛtta (one’s conduct or path in life)…

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TaitU.1.11.4 🔗
ये तत्र ब्राह्मणाः᳚ संम॒र्शिनः। युक्ता॑ आयु॒क्ताः। अलूक्षा धर्म॑-कामाः॒ स्युः। यथा ते॑ तत्र॑ वर्ते॒रन्। तथा तत्र॑ वर्ते॒थाः।≅

ये तत्र ब्राह्मणाः संमर्शिनः ≅ At that time and place there would be brāhmaṇas who grasp the applicable teaching (saṃmarśin), युक्ताः आयुक्ताः ≅ who themselves are experienced (yukta), अ-लूक्षाः धर्म-कामाः स्युः ≅ who are not harsh (a-lūkṣa), and who are committed to dharma.
यथा ते तत्र वर्तेरन् ≅ In whatever way they act in that situation, तथा तत्र वर्तेथाः ≅ like that you should act in your situation.

अथाभ्या᳚ख्याते॒षु। ये तत्र ब्राह्मणाः᳚ संम॒र्शिनः। युक्ता॑ आयु॒क्ताः। अलूक्षा॑ धर्म॑-कामाः॒ स्युः।
यथा ते॑ तेषु॑ वर्ते॒रन्। तथा तेषु॑ वर्ते॒थाः।≅

अथ अभ्याख्यातेषु ≅ Now in regard to others doubtfully accused.
ये तत्र ब्राह्मणाः संमर्शिनः ≅ At that time and place there would be brāhmaṇas who grasp the applicable teaching (saṃmarśin), युक्ताः आयुक्ताः ≅ who themselves are experienced (yukta), अ-लूक्षाः धर्म-कामाः स्युः ≅ who are not harsh (a-lūkṣa), and who are committed to dharma.
यथा ते तत्र वर्तेरन् ≅ In whatever way they act in that situation, तथा तत्र वर्तेथाः ≅ like that you should act in your situation.

एष॑ आदे॒शः। एष उ॑पदे॒शः। एषा वे॑दोप॒निषत्। एतद् अ॑नुशा॒सनम्।
एवम् उपा॑सित॒व्यम्। एवम् उ चैत॑द् उपा॒स्यम्॥≅

एषः आदेशः ≅ This is the instruction (ādeśa, according to Śruti). एषः उपदेशः ≅ This is the instruction (upadeśa, further according to Smṛti). एषा वेद-उपनिषत् ≅ This is the essential teaching (upaniṣad) on the Vedas. एतद् अनुशासनम् ≅ This is the (Lord’s) natural order (anuśāsana).
एवम् उपासितव्यम् ≅ In this manner upāsitavya (one should live one’s life as a worship of that Lord). एवम् उ च एतद् उपास्यम् ≅ Again, in this manner one should live worshipfully.

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TaitU.1.12.1 🔗
ओं शं नो॑ मि॒त्रः शं वरु॑णः। शं नो॑ भवत्व् अर्य॒मा।
शं न॒ इन्द्रो॒ बृह॒स्-पतिः॑। शं नो॒ विष्णु॑र् उरु-क्र॒मः॥≅

तन् माम् अ॑वतु। तद् व॒क्तार॑म् अवतु। अव॑तु॒ माम्। अव॑तु व॒क्तार᳚म्॥≅

ब्रह्मानन्दवल्ली (२.)

anu.2.01 anu.2.02 anu.2.03 anu.2.04 anu.2.05 anu.2.06 anu.2.07 anu.2.08 anu.2.09

TaitU.2.1 🔗

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ओं, स॒ ह ना॑व् अवतु। स॒ ह नौ॑ भुनक्तु। स॒ह वी॒र्यं॑ करवावहै। ते॒ज॒स्विना॒व् अधी॑तम् अस्तु॒ मा वि॑द्विषा॒वहै᳚।
ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥≅

ओं सः ह नौ अवतु ≅ Om. May That (Lord) protect us both (teacher and myself). सः ह नौ भुनक्तु ≅ May That (Lord) nourish us both. सह वीर्यं करवावहै ≅ May we act strong together. तेजस्वि नौ अधीतम् अस्तु ≅ May our studies be brilliant. मा विद्विषावहै ≅ May we both not disagree. ओं शान्तिः शान्तिः शान्तिः ≅ Om, Peace. Peace, Peace (within, around, and heavenly).

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TaitU.2.1.1 🔗
ब्र॒ह्म॒विद् आ᳚प्नोति॒ पर᳚म्। तद् ए॒षाभ्यु॑क्ता।
स॒त्यं ज्ञा॒नम् अ॑न॒न्तं ब्रह्म॑।≅

ब्रह्म-विद् आप्नोति परम् ≅ The knower of brahman attains the ultimate. तद् एषा अभ्युक्ता ≅ About that is this (mantra):
सत्यं ज्ञानम् अन्-अन्तं ब्रह्म ≅ “Reality (satya), knowledge (jñāna, consciousness), unlimited (an-anta) is brahman (that ultimate).

यो वेद॒ निहि॑तं॒ गुहा॑यां पर॒मे व्यो॑मन्। सो᳚ऽश्नुते॒ सर्वा॒न् कामा᳚न् स॒ह। ब्रह्म॑णा विप॒श्चितेति॑।≅

यः वेद निहितम् ≅ The one who knows (that brahman) as fixed (present) गुहायां परमे व्योमन् ≅ in the vast space of the intellect, सः अश्नुते सर्वान् कामान् सह ≅ that one attains simultaneously as everything desirable, ब्रह्मणा विपश्चिता इति ≅ as brahman knowing the all.

तस्मा॒द् वा ए॒तस्मा॑द् आ॒त्मन॑ आका॒शः संभू॑तः।
आ॒का॒शाद् वा॒युः। वा॒योर् अ॒ग्निः। अ॒ग्नेर् आपः॑। अ॒द्भ्यः पृ॑थि॒वी।≅

तस्मात् वै एतस्मात् आत्मनः ≅ From that (brahman) which is this ātman (self) आकाशः संभूतः ≅ arises ākāśa (space, dimension).
आकाशात् वायुः ≅ From ākāśa arises vāyu (air, movement). वायोः अग्निः ≅ From vāyu arises agni (fire – heat and light). अग्नेः आपः ≅ From agni arises āp (water, liquidity). अद्भ्यः पृथिवी ≅ From āp arises pṛthivī (earth, solidity).

[Creation: PancD.1.28 Comment; BrSEng.1.3.1 L.20–30]

पृ॒थि॒व्या ओष॑धयः। ओष॑धी॒भ्योऽन्न᳚म्। अन्ना॒त् पुरु॑षः। स वा एष पुरुषोऽन्न॑-रस॒मयः।≅

पृथिव्या ओषधयः ≅ From pṛthivī arises ośadhis (plants). ओषधीभ्यः अन्नम् ≅ From ośadhis arises anna (grains as food). अन्नात् पुरुषः ≅ From anna arises puruṣa (the physical body of a person). सः वै एषः परुषः अन्न-रसमयः ≅ This puruṣa is anna-rasa-maya (predominantly the essence of that food).

तस्येद॑म् एव॒ शिरः। अयं दक्षि॑णः प॒क्षः। अयम् उत्त॑रः प॒क्षः। अयम् आत्मा᳚। इदं पुच्छं॑ प्रति॒ष्ठा।
तद् अप्य् एष श्लो॑को भ॒वति॥≅

तस्य इदम् एव शिरः ≅ Of that (body) this (up here) is the head. अयं दक्षिणः पक्षः ≅ This (over here) is the right side (pakṣa, like a wing). अयम् उत्तरः पक्षः ≅ This (over here) is the left side. अयम् आत्मा ≅ This (here in the middle) is the ātman (the center, trunk). इदं पुच्छं प्रतिष्ठा ≅ This (here below the navel) is the puccha (support – the hips and legs, like a tail, the imagery being for meditation).
तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.2

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TaitU.2.2.1 🔗
अन्ना॒द् वै प्र॒जाः प्र॒जाय॑न्ते। याः काश् च॑ पृथि॒वीग्ँ श्रि॒ताः। अथो॒ अन्ने॑नै॒व जी॑वन्ति। अथै॑न॒द् अपि॑ यन्त्य् अन्त॒तः।≅

अन्नात् वै प्रजाः प्रजायन्ते याः काः च पृथिवीं श्रिताः ≅ All creatures which reside on Earth are born from anna (food). अथ-उ अन्नेन एव जीवन्ति ≅ Moreover, they survive by food, अथ एनद् अपि यन्ति अन्ततः ≅ and they go back into that (food) upon their death.

अन्नग्ँ॒ हि भू॒तानां॒ ज्येष्ठ᳚म्। तस्मा᳚त् सर्वौष॒धम् उ॑च्यते।≅

अन्नं हि भूतानां ज्येष्ठम् ≅ Food indeed is the elder to all creatures (an elder sibling from ākāṣa-brahman). तस्मात् सर्व-औषधम् उच्यते ≅ Because of that, it is said to be the medicine (auṣadha, the required cure for hunger) for all creatures.

सर्वं॒ वै तेऽन्न॑म् आप्नुवन्ति। येऽन्नं॒ ब्रह्मो॒पास॑ते। अन्नग्ँ॒ हि भू॒तानां॒ ज्येष्ठ᳚म्। तस्मा᳚त् सर्वौष॒धम् उ॑च्यते।≅

सर्वं वै ते अन्नम् आप्नुवन्ति ये अन्नं ब्रह्म उपासते ≅ All those who worship food as being brahman (their reality), they become food (“I am this food,” or they gain an abundance of food). अन्नं हि भूतानां ज्येष्ठम् ≅ (Again) because food is the elder to all creatures, तस्मात् सर्व-औषधम् उच्यते ≅ therefore it is said to be the medicine for all creatures.

अन्ना᳚द् भू॒तानि॒ जाय॑न्ते। जाता॒न्य् अन्ने॑न वर्धन्ते। अद्यतेऽत्ति च॑ भूता॒नि। तस्माद् अन्नं तद् उच्य॑त इ॒ति।≅

अन्नात् भूतानि जायन्ते ≅ All creatures are born from food. जातानि अन्नेन वर्धन्ते ≅ Being born, they grow by food. अद्यते अत्ति च भूतानि ≅ (Food) both is eaten and it eats the creatures (upon death, and as a food-body-eater). तस्मात् अन्नं तद् उच्यते इति ≅ Therefore, it is called “anna” (from the root ‘ad’ “to eat,”).

तस्माद् वा एतस्माद् अन्न॑-रस॒मयात्। अन्योऽन्तर आत्मा᳚ प्राण॒मयः। तेनै॑ष पू॒र्णः।≅

तस्मात् वै एतस्मात् अन्न-रसमयात् ≅ Apart from this (body-ātman) that is anna-rasa-maya (predominantly the essence of that food), अन्यः अन्तरः आत्मा प्राणमयः ≅ there is another ātman (“I”) called prāṇa-maya (predominantly life-energy). तेन एषः पूर्णः ≅ By that, this (body-ātman) is completely encompassed.

स वा एष पुरुषवि॑ध ए॒व। तस्य पुरु॑ष-वि॒धताम्। अन्व् अयं॑ पुरुष॒-विधः।≅

सः वै एषः पुरुष-विधः एव ≅ (Therefore) this (prāṇa-maya) can indeed be like a person’s body (puruṣa). तस्य पुरुष-विधताम् अनु ≅ Following the likeness of a person, अयं पुरुष-विधः ≅ this is its being like a body.

तस्य प्राण॑ एव॒ शिरः। व्यानो दक्षि॑णः प॒क्षः। अपान उत्त॑रः प॒क्षः। आका॑श आ॒त्मा। पृथिवी पुच्छं॑ प्रति॒ष्ठा।
तद् अप्य् एष श्लो॑को भ॒वति॥≅

तस्य प्राणः एव शिरः ≅ Prāṇa (breath, in and out) is its head. व्यानः दक्षिणः पक्षः ≅ Vyāna (dispersing circulation) is its right side. अपानः उत्तरः पक्षः ≅ Apāna (downward energy) is its left side. आकाशः आत्मा ≅ Ākāśa (i.e., samāna prāṇa, the digestion) is its trunk (ātman). पृथिवी पुच्छं प्रतिष्ठा ≅ Pṛthivī (i.e., udāna praṇa the subtle body ejector that by not firing allows one to stay on Earth, Pṛthivī) is its support tail (puccha, until death).
तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.3

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TaitU.2.3.1 🔗
प्रा॒णं दे॒वा अनु॒ प्राण॑न्ति। म॒नु॒ष्याः᳚ प॒शव॑श् च॒ ये। प्रा॒णो हि भू॒ताना॒म् आयुः॑। तस्मा᳚त् सर्वायु॒षम् उ॑च्यते।≅

प्राणं देवा अनु प्राणन्ति ≅ Only after prāṇa (starts enlivening this body) do the sensory devas (illumined hearing, sight, etcetera) survive here. मनुष्याः पशवः च ये ≅ So too do all people and other creatures survive. प्राणः हि भूतानाम् आयुः ≅ Since prāṇa (determines) the life span (āyus) of all beings, तस्मात् सर्व-आयुषम् उच्यते ≅ therefore it is called the “life span” of all.

सर्व॑म् ए॒व त॒ आयु॑र् यन्ति। ये प्रा॒णं ब्रह्मो॒पास॑ते। प्राणो हि भूता॑नाम् आ॒युः। तस्मात् सर्वायुषम् उच्य॑त इ॒ति।≅

सर्वम् एव ते आयुः यन्ति ये प्राणं ब्रह्म उपासते ≅ All those who worship (are intent upon) prāṇa as being brahman (their reality), they become this (one) life span (“I am this life,” or they gain a long life). प्राणः हि भूतानाम् आयुः ≅ (Again) because prāṇa (determines) the life span (āyus) of all beings, तस्मात् सर्व-आयुषम् उच्यते इति ≅ therefore it is called the “life span” of all.

तस्यैष एव शारी॑र आ॒त्मा। यः॑ पूर्व॒स्य।≅

तस्य एषः एव शारीरः आत्मा यः पूर्वस्य ≅ As it was for the previous (anna-rasa-maya) this (prāṇa-maya) becomes the embodied (śārīra) ātman (“I am this life-force, this life span”).

तस्माद् वा एतस्मा᳚त् प्राण॒मयात्। अन्योऽन्तर आत्मा॑ मनो॒मयः। तेनै॑ष पू॒र्णः। स वा एष पुरुष-वि॑ध ए॒व। तस्य पुरु॑ष-वि॒धताम्। अन्व् अयं॑ पुरुष॒-विधः।≅

तस्माद् वै एतस्मात् प्राणमयात् ≅ Apart from this (prāṇa-ātman) that is prāṇa-maya (consisting of the life energy), अन्यः अन्तरः आत्मा मनोमयः ≅ there is another ātman (“I”) called manomaya (consisting of manas). तेन एषः पूर्णः ≅ By that, this (energy-ātman) is completely encompassed. सः वै एषः पुरुष-विधः एव ≅ (Therefore) this (manomaya) can indeed be like a person’s body (puruṣa). तस्य पुरुष-विधताम् अनु ≅ Following the likeness of a person, अयं पुरुष-विधः ≅ this is its being like a body.

तस्य यजु॑र् एव॒ शिरः। ऋग् दक्षि॑णः प॒क्षः। सामोत्त॑रः प॒क्षः। आदे॑श आ॒त्मा। अथर्वाङ्गिरसः पुच्छं॑ प्रति॒ष्ठा।≅

तस्य यजुः एव शिरः ≅ Yajus (memory thought of Yajus Veda mantra) is its head. ऋच् दक्षिणः पक्षः ≅ Ṛc (memory thought of Ṛc Veda mantra) is its right side. साम उत्तरः पक्षः ≅ Sāman (memory thought of Sāma Veda mantra) is its left side. आदेशः आत्मा ≅ Ādeśa (memory thought of instruction, Veda Brāhmaṇa prose) is its trunk (ātman). अथर्व-आङ्गिरसः पुच्छं प्रतिष्ठा ≅ Atharva-aṅgiras (memory thoughts of Atharva Veda mantras and Brāhmaṇas, with its purification mantras) is its support tail (puccha)

तद् अप्य् एष श्लो॑को भ॒वति॥≅

तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.4

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TaitU.2.4.1 🔗
यतो॒ वाचो॒ निव॑र्तन्ते। अप्रा᳚प्य॒ मन॑सा स॒ह। आनन्दं ब्रह्म॑णो वि॒द्वान्। न बिभेति कदा॑चने॒ति।
तस्यैष एव शारी॑र आ॒त्मा। यः॑ पूर्व॒स्य।≅

यतः वाचः निवर्तन्ते अप्राप्य मनसा सह ≅ “From which (brahman) speech (words) along with this mind (thoughts) turn back (fall short) without obtaining आनन्दं ब्रह्मणः विद्वान् ≅ the one who instead knows (as oneself) the ānanda fullness of that brahman न बिभेति कदाचन इति ≅ does not fear at any time”.
तस्य एषः एव शारीरः आत्मा। यः पूर्वस्य ≅ As it was for the previous (prāṇa-maya) this (manomaya) becomes the embodied (śārīra) ātman (“I am this mind”).

तस्माद् वा एतस्मा᳚न् मनो॒मयात्। अन्योऽन्तर आत्मा वि॑ज्ञान॒मयः। तेनै॑ष पू॒र्णः। स वा एष पुरुष-वि॑ध ए॒व। तस्य पुरु॑ष-वि॒धताम्। अन्व् अयं॑ पुरुष॒-विधः।≅

तस्मात् वै एतस्मात् मनोमयात् ≅ Apart from this (manas-ātman) that is manomaya (consisting of the thoughts) अन्यः अन्तरः आत्मा विज्ञानमयः ≅ there is another ātman (“I”) called vijñāna-maya (consisting of intellect). तेन एषः पूर्णः ≅ By that, this (mind-ātman) is completely encompassed (clearly known). सः वै एषः पुरुष-विधः एव ≅ (Therefore) this (vijñāna-maya) can indeed be like a person’s body (puruṣa). तस्य पुरुष-विधताम् अनु ≅ Following the likeness of a person अयं पुरुष-विधः ≅ this is its being like a body.

तस्य श्र॑द्धैव॒ शिरः। ऋतं दक्षि॑णः प॒क्षः। सत्यम् उत्त॑रः प॒क्षः। यो॑ग आ॒त्मा। महः पुच्छं॑ प्रति॒ष्ठा।
तद् अप्य् एष श्लो॑को भ॒वति॥≅

तस्य श्रद्धा एव शिरः ≅ Śraddhā (conviction) is its head. ऋतं दक्षिणः पक्षः ≅ Ṛta (honesty) is its right side. सत्यम् उत्तरः पक्षः ≅ Satya (truth) is its left side. योगः आत्मा ≅ Yoga (contemplative disposition) is its trunk (ātman). मह पुच्छं प्रतिष्ठा ≅ Mahat (the total cosmic subtle body, Hiraṇya-garbha) is its support tail (puccha).
तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.5

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TaitU.2.5.1 🔗
वि॒ज्ञानं॑ य॒ज्ञं त॑नुते। कर्मा॑णि तनु॒तेऽपि॑ च। वि॒ज्ञानं॑ दे॒वाः सर्वे। ब्रह्म॒ ज्येष्ठ॒म् उपा॑सते।≅

विज्ञानं यज्ञं तनुते ≅ Vijñāna (intellect) informs (tanute, fills in) yajña (ritual) कर्माणि तनुते अपि च ≅ and intellect informs karma (actions to be done). विज्ञानं देवाः सर्वे ब्रह्म ज्येष्ठम् उपासते ≅ All the deities worship (are intent upon) jyeṣṭha vijñāna (Hiranya-garbha their elder) as being brahman (their reality).

वि॒ज्ञानं॒ ब्रह्म॒ चेद् वेद॑। तस्मा॒च् चेन् न प्र॒माद्य॑ति। श॒रीरे॑ पाप्म॑नो हि॒त्वा। सर्वान् कामान् समश्नु॑त इ॒ति।
तस्यैष एव शारी॑र आ॒त्मा। यः॑ पूर्व॒स्य।≅

विज्ञानं ब्रह्म चेद् वेद ≅ If one knows vijñāna as brahman, तस्मात् चेद् न प्रमाद्यति ≅ and thereupon does not lose sight of this, शरीरे पाप्मनः हित्वा ≅ then, abandoning (identifications with) the karma demerits of the physical body, सर्वान् कामान् समश्नुते इति ≅ one is said to attain all (mental) desirables.
तस्य एषः एव शारीरः आत्मा यः पूर्वस्य ≅ As it was for the previous (manomaya) this (vijñāna-maya) becomes the embodied (śārīra) ātman (“I am this intellect”).

तस्माद् वा एतस्माद् वि॑ज्ञान॒मयात्। अन्योऽन्तर आत्मा॑नन्द॒मयः। तेनै॑ष पू॒र्णः।≅

तस्मात् वै एतस्मात् विज्ञानमयात् ≅ Apart from this (vijñāna-ātman) that is vijñāna-maya (consisting of the intellect) अन्यः अन्तरः आत्मा आनन्दमयः ≅ there is another ātman (“I”) called ānanda-maya (consisting of various degrees of joy, whether there are thoughts or not). तेन एषः पूर्णः ≅ By that, this (intellect-ātman) is encompassed (satisfied).

स वा एष पुरुष-वि॑ध ए॒व। तस्य पुरु॑ष-वि॒धताम्। अन्व् अयं॑ पुरुष॒-विधः।≅

सः वै एषः पुरुष-विधः एव ≅ (Therefore) this (ānanda-maya) can indeed be like a person’s body (puruṣa). तस्य पुरुष-विधताम्। अनु ≅ Following the likeness of a person, this is its being like a body, अयं पुरुष-विधः ≅ this is its being like a body.

तस्य प्रिय॑म् एव॒ शिरः। मोदो दक्षि॑णः प॒क्षः। प्रमोद उत्त॑रः प॒क्षः। आन॑न्द आ॒त्मा। ब्रह्म पुच्छं॑ प्रति॒ष्ठा।
तद् अप्य् एष श्लो॑को भ॒वति॥≅

तस्य प्रियम् एव शिरः ≅ Priya (the pleasurable, ānanda-vṛtti, fullness limited through a thought) is its head. मोदः दक्षिणः पक्षः ≅ Moda (the more pleasurable) is its right side. प्रमोदः उत्तरः पक्षः ≅ Pramoda (the most pleasurable) is its left side. आनन्दः आत्मा ≅ Ānanda (joy in general) is its trunk (ātman). ब्रह्म पुच्छं प्रतिष्ठा ≅ Brahman (satyam jñānam anantam brahman) is its (so called) “support tail” (puccha, actually it is all this from ākāśa to ānanda-maya).
तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.6

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TaitU.2.6.1 🔗
अस॑न्न् ए॒व स॑ भवति। अस॒द् ब्रह्मेति॒ वेद॒ चेत्।≅

अ-सन् एव सः भवति अ-सत् ब्रह्म इति वेद चेद् ≅ “If anyone thinks that brahman (unlimited existence-knowledge) is either non-existent or unmanifest only (a-sat, or is false), that would only make that one himself or herself non-existent or unmanifest (or false).

अस्ति ब्रह्मेति॑ चेद् वे॒द। सन्तम् एनं ततो वि॑दुर् इ॒ति।≅

अस्ति ब्रह्म इति चेद् वेद ≅ If, on the other hand, one knows that brahman exists and is manifest (as the Lord, as all this), सन्तम् एनं ततः ≅ from recognizing that, then oneself exists (as brahman) and is manifest (as all this Lord), विदुः इति ≅ say those who know (brahman)”.

तस्यैष एव शारी॑र आ॒त्मा। यः॑ पूर्व॒स्य।≅

तस्य एषः एव शारीरः आत्मा यः पूर्वस्य ≅ As it was for the previous (vijñāna-maya) this (ānanda-maya, the joyful) is the embodied (śārīra) ātman.

अथातो॑ऽनुप्र॒श्नाः।
उ॒तावि॒द्वान् अ॒मुं लो॒कं प्रेत्य॑। कश्च॒न ग॑च्छ॒ती३। आहो॑ वि॒द्वान् अ॒मुं लो॒कं प्रेत्य॑। कश्चि॒त् सम॑श्नु॒ता३ उ॒।≅

अथ अतः अनुप्रश्नाः ≅ Now, from this (on how to reach the ultimate joy) there are the following questions.
उत अ-विद्वान् अमुं लोकं प्रेत्य कश्चन गच्छति ≅ After departing (from this life) does an ignorant person (who has no trust in the Veda) go to an other world (heaven) (or not)? आहो विद्वान् अमुं लोकं प्रेत्य ≅ Or rather, does one who knows (i.e., who is an āstika, has trust in the Veda) after departing (from this life) कश्चिद् समश्नुते उ ≅ go to another world (heaven) (or not)?

सो॑ऽकामयत। ब॒हु स्यां॒ प्रजा॑ये॒येति॑। स तपो॑ऽतप्यत। स तप॑स् त॒प्त्वा। इ॒दग्ँ सर्व॑म् असृजत। यद् इ॒दं किञ्च॑। तत् सृ॒ष्ट्वा। तद् ए॒वानु॒प्रावि॑शत्।≅

सः अकामयत ≅ (Regarding questions on matters within the manifestation, let us start from the beginning) It (the Lord, the Person) pulled up a desire (from the unmanifest, from past karma) बहु स्याम् ≅ “Let Me be many. प्रजायेय इति ≅ Let Me be born”. सः तपस् अतप्यत ≅ It contemplated (did tapas). सः तपस् तप्त्वा ≅ Having contemplated, इदं सर्वम् असृजत ≅ It manifested all this. यद् इदं किञ्च तद् सृष्ट्वा ≅ After manifesting whatever is there, तद् एव अनुप्राविशत् ≅ It “entered into” (as its self) that very thing.

तद् अ॑नुप्र॒विश्य॑। सच् च॒ त्यच् चा॑भवत्। नि॒रुक्तं॒ चानि॑रुक्तं च। नि॒लय॑नं॒ चानि॑लयनं च।≅

तद् अनुप्रविश्य ≅ After entering that, सत् च त्यत् च अभवत् ≅ It became the formed (sat, sensible form) and the formless (tyad, the “other”), निरुक्तं च अ-निरुक्तं च ≅ the defined and the undefined (a-nirukta), निलयनं॒ च अ-निलयनं च ≅ that which stays put (to have a form) and that which does not stay put (a-nilaya),

वि॒ज्ञानं॒ चावि॑ज्ञानं च। सत्यं चानृतं च स॑त्यम् अ॒भवत्। यद् इ॑दं कि॒ञ्च।≅

विज्ञानं च अ-विज्ञानं च ≅ what has a mind and what has not a mind (a-vijñāna), सत्यं च अन्-ऋतं च ≅ and what is real (satya brahman) and an-ṛtam (falsely taken as real). सत्यम् अभवत् यद् इदं किञ्च ≅ Satya (brahman) became all this.

तत् सत्यम् इ॑त्य् आच॒क्षते।
तद् अप्य् एष श्लो॑को भ॒वति॥≅

तद् सत्यम् इति आचक्षते ≅ They call it (the only) satya (reality).
तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.7

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TaitU.2.7.1 🔗
अस॒द् वा इ॒दम् अग्र॑ आसीत्। ततो॒ वै सद् अ॑जायत।
तद् आत्मानग्ँ स्वय॑म् अकु॒रुत। तस्मात् तत् सुकृतम् उच्य॑त इ॒ति।≅

अ-सत् वै इदम् अग्रे आसीत् ≅ “In the beginning, all this was the a-sat (unmanifest brahman). ततः वै सत् अजायत ≅ From that (unmanifest brahman) indeed arose the sat (manifest brahman).
तद् आत्मानं स्वयम् अकुरुत ≅ That (a-sat, unmanifest brahman) created its self (ātman, as sat, manifest brahman). तस्मात् तद् सु-कृतम् उच्यते इति ≅ Therefore, it is called su-kṛta (perfectly or self created, i.e. uncaused by anything else)”.

यद् वै॑ तत् सु॒कृतम्। र॑सो वै॒ सः। रसग्ँ ह्य् एवायं लब्ध्वान॑न्दी भ॒वति।≅

यद् वै तद् सु-कृतम् ≅ That which is known as the perfectly (self) created रसः वै सः ≅ is indeed that rasa (enjoyed thing), रसं हि एव अयं लब्ध्वा आनन्दी भवति ≅ because one becomes (temporarily) self-satisfied (ānandin) upon acquiring an enjoyed thing (rasa).

को ह्य् एवान्या᳚त् कः प्रा॒ण्यात्। यद् एष आकाश आन॑न्दो न॒ स्यात्। एष ह्य् एवान॑न्दया॒ति।≅

कः हि एव अन्यात् कः प्राण्यात् ≅ Indeed, who would breath in and breath out, यद् एषः आकाशे आनन्दः न स्यात् ≅ if this (hope for) satisfaction within (ākāśe ānanda) was not there. एषः हि एव आनन्दयाति ≅ This (self-created ātman) alone is that which manifests satisfaction.

य॒दा ह्य् ए॑वैष॒ एतस्मिन्न् अदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रति॑ष्ठां वि॒न्दते। अथ सोऽभयं ग॑तो भ॒वति।≅

यदा हि एव एषः एतस्मिन् अ-दृश्ये अन्-आत्म्ये अ-निरुक्ते अ-निलयने अ-भयं प्रतिष्ठां विन्दते ≅ For only when one finds the abiding-place (pratiṣṭhā) that is fearlessness (a-bhaya) in this invisible (a-dṛśya), bodiless (an-ātmya), indefinable (a-nirukta), and formless (a-nilaya, or is itself without a separate support) (brahman), अथ सः अ-भयं गतः भवति ≅ then one reaches fearlessness.

य॒दा ह्य् ए॑वैष॒ एतस्मिन्न् उद् अरम् अन्त॑रं कु॒रुते। अथ तस्य भ॑यं भ॒वति। तत् त्व् एव भयं विदुषोऽम॑न्वान॒स्य।
तद् अप्य् एष श्लो॑को भ॒वति॥≅

यदा हि एव एषः एतस्मिन् उद् अरम् अन्तरं कुरुते ≅ Indeed, when one sufficiently rises (ud aram) a notion of separation (antara) in (or from) this (brahman), अथ तस्य भयं भवति ≅ then one has fear. तद् तु एव भयं विदुषः अ-मन्वानस्य ≅ On the other hand, for a person who is learned but does not keep it in mind (or know for a fact this teaching) there is fear.
तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.8

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TaitU.2.8.1 🔗
भी॒षास्मा॒द् वातः॑ पवते। भी॒षोदे॑ति॒ सूर्यः॑। भीषास्माद् अग्नि॑श् चेन्द्र॒श् च। मृत्युर् धावति पञ्च॑म इ॒ति।≅

भीषा अस्मात् ≅ “Out of fear (bhīṣā, or rather the mandate of their nature) of that (brahman) वातः पवते भीषा उदेति सूर्यः ≅ the wind blows (the element movement moves) and the sun arises, भीषा अस्मात् अग्निः च इन्द्रः च मृत्यः धावति पञ्चमः इति ≅ similarly, Lord Fire, Lord Indra, and Lord Death as the fifth do their job (dhāvati)”.

सैषानन्दस्य मीमाग्ँ॑सा भ॒वति।≅

सा एषा आनन्दस्य मीमांसा भवति ≅ Now here is the analysis on ānanda (ānanda-brahman).

युवा स्यात् साधु-यु॑वाध्या॒यकः। आशिष्ठो दृढिष्ठो॑ बलि॒ष्ठः। तस्येयं पृथिवी सर्वा वित्तस्य॑ पूर्णा॒ स्यात्। स एको मानुष॑ आन॒न्दः।≅

युवा स्यात् साधु-युवा अध्यायकः ≅ Suppose there is a lad who is virtuous (sādhu), in his youthful prime (yuvat), a student (adhyāyaka, unencumbered by household and professional duties), आशिष्ठः दृढिष्ठः बलिष्ठः ≅ most expeditious (āśiṣṭha), most steadfast (dṛḍhiṣṭa), and most powerful (baliṣṭha). तस्य अयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् ≅ Suppose this entire earth full of wealth is his. सः एकः मानुष॑ आनन्दः ≅ That would be one unit of (maximal) human joy (ānanda).

ते ये शतं मानुषा॑ आन॒न्दाः॥≅

ते ये शतं मानुषः आनन्दाः ≅ Now, one-hundred of those joys:

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TaitU.2.8.2 🔗
स एको मनुष्य-गन्धर्वाणा॑म् आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

सः एकः मनुष्य-गन्धर्वाणाम् आनन्दः ≅ That would be the joy of a heaven music concert goer (manuṣya-gandharva), श्रोत्रियस्य च अ-काम-हतस्य ≅ as well be (included in the joy) of the one who is learned in this teaching (śrotriya) and (hence) unafflicted by any desire (a-kāma-hata).

ते ये शतं मनुष्य-गन्धर्वाणा॑म् आन॒न्दाः। स एको देव-गन्धर्वाणा॑म् आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतं मनुष्य-गन्धर्वाणाम् आनन्दाः ≅ Now, one-hundred of those joys सः एकः देव-गन्धर्वाणाम् आनन्दः ≅ would be the joy of a heaven concert patron (deva-gandharva), श्रोत्रियस्य च अ-काम-हतस्य ≅ as well be (included in the joy) of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतं देव-गन्धर्वाणा॑म् आन॒न्दाः। स एकः पितॄणां चिर-लोक-लोकाना॑म् आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतं देव-गन्धर्वाणाम् आनन्दाः ≅ Now, one-hundred of those joys सः एकः पितॄणां चिर-लोक-लोकानाम् आनन्द ≅ would be the joy of a one dwelling in ancestor heaven for a very long time, श्रोत्रियस्य च अ-काम-हतस्य ≅ as well as be included in the joy of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतं पितॄणां चिर-लोक-लोकाना॑म् आन॒न्दाः। स एक आजानजानां देवाना॑म् आन॒न्दः॥≅

ते ये शतं पितॄणां चिर-लोक-लोकानाम् आनन्दाः ≅ Now, one-hundred of those joys सः एकः आजानजानां देवानाम् आनन्दः ≅ would be the joy of a one who is one of the ājānaja devas (who gain a post as a deity in heaven through special Smṛti pūjā rituals).

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TaitU.2.8.3 🔗
श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

श्रोत्रियस्य च अ-काम-हतस्य ≅ And would as well be (included in the joy) of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतम् आजानजानां देवाना॑म् आन॒न्दाः। स एकः कर्म-देवानां देवाना॑म् आन॒न्दः। ये कर्मणा देवान् अ॑पिय॒न्ति। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतम् आजानजानां देवानाम् आनन्दाः ≅ Now, one-hundred of those joys सः एकः कर्म-देवानां देवानाम् आनन्दः ≅ would be the joy of one of the karma-devas ये कर्मणा देवान् अपियन्ति ≅ who gain a deity post in heaven through Veda yajña ritual, श्रोत्रियस्य च अ-काम-हतस्य ≅ as well as of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतं कर्म-देवानां देवाना॑म् आन॒न्दाः। स एको देवाना॑म् आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतं कर्म-देवानां देवानाम् आनन्दाः ≅ Now, one-hundred of those joys सः एकः देवानाम् आनन्दः ≅ would be the joy of one of the (thirty-three) Ṛc Veda deities), श्रोत्रियस्य च अ-काम-हतस्य ≅ as well as of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतं देवाना॑म् आन॒न्दाः। स एक इन्द्र॑स्यान॒न्दः॥≅

ते ये शतं देवानाम् आनन्दाः ≅ Now, one-hundred of those joys सः एकः इन्द्रस्य आनन्दः ≅ would be the joy of Lord Indra.

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TaitU.2.8.4 🔗
श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतम् इन्द्र॑स्यान॒न्दाः। स एको बृहस्पते॑र् आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतम् इन्द्रस्य आनन्दाः ≅ Now, one-hundred of those joys सः एकः बृहस्-पतेः आनन्दः ≅ would be the joy of Bṛhas-pati (counselor to the deities), श्रोत्रियस्य च अ-काम-हतस्य ≅ as well as of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतं बृहस्पते॑र् आन॒न्दाः। स एकः प्रजापते॑र् आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य।≅

ते ये शतं बृहस्-पतेः आनन्दाः ≅ Now, one-hundred of those joys सः एकः प्रजा-पतेः आनन्दः ≅ would be the joy of Prajā-pati (Virāṭ), श्रोत्रियस्य च अ-काम-हतस्य ≅ as well as of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

ते ये शतं प्रजापतेर्॑ आन॒न्दाः। स एको ब्रह्मण॑ आन॒न्दः। श्रोत्रियस्य चाकाम॑-हत॒स्य॥≅

ते ये शतं प्रजा-पतेः आनन्दाः ≅ Now, one-hundred of those joys सः एकः ब्रह्मणः आनन्दः ≅ would be the joy of Brahman (Lord Brahman, Hiraṇya-garbha), श्रोत्रियस्य च अ-काम-हतस्य ≅ (as well as) of the one who is learned in this teaching and hence unafflicted by any desire (śrotriya a-kāma-hata).

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TaitU.2.8.5 🔗
स यश् चा॑यं पु॒रुषे। यश् चासा॑व् आदि॒त्ये। स एकः॑।≅

सः यः च अयं पुरुषे ≅ The very one in a person (the brahma-ātman who has entered into everything including into this body here), यः च असौ आदित्ये ≅ and which is in the sun, सः एकः ≅ is one only (not many ātmans).

स य॑ एवं॒-वित्। अस्माल् लो॑कात् प्रे॒त्य।≅

सः यः एवं-विद् ≅ The one who knows in this way, अस्मात् लोकात् प्रेत्य ≅ having departed from this world,

एतम् अन्नमयम् आत्मानम् उप॑संक्रा॒मति। एतं प्राणमयम् आत्मानम् उप॑संक्रा॒मति। एतं मनोमयम् आत्मानम् उप॑संक्रा॒मति।≅

एतम् अन्नमयम् आत्मानम् उपसंक्रामति ≅ Pervades (as the one reality of) this body consisting of food (anna), एतं प्राणमयम् आत्मानम् उपसंक्रामति ≅ pervades this body consisting of energy (prāṇa), एतं मनोमयम् आत्मानम् उपसंक्रामति ≅ pervades this individual consisting of mind,

एतं विज्ञानमयम् आत्मानम् उप॑संक्रा॒मति। एतम् आनन्दमयम् आत्मानम् उप॑संक्रा॒मति।≅

एतं विज्ञानमयम् आत्मानम् उपसंक्रामति ≅ pervades this body consisting of intellect (vijñāna), एतम् आनन्दमयम् आत्मानम् उपसंक्रामति ≅ and pervades this body consisting of joy (ānanda) (or, upasaṃkrāmati could be taken as transcends at every level of subtility).

तद् अप्य् एष श्लो॑को भ॒वति॥≅

तद् अपि एषः श्लोकः भवति ≅ About that is this verse:

TaitU.2.9

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TaitU.2.9.1 🔗
यतो॒ वाचो॒ निव॑र्तन्ते। अप्रा᳚प्य॒ मन॑सा स॒ह। आनन्दं ब्रह्म॑णो वि॒द्वान्। न बिभेति कुत॑श्चने॒ति।≅

यतः वाचः निवर्तन्ते अप्राप्य मनसा सह ≅ “From which, words along with thought return having not grasped (a-prāpya), आनन्दं ब्रह्मणः विद्वान् ≅ that fullness (ānanda) of brahman the wise person (knows as one’s self). न बिभेति कुतश्चन इति ≅ This person has no fear from anything (as no second thing to fear)”.

एतग्ँ ह वाव॑ न त॒पति। किम् अहग्ँ साधु॑ नाक॒रवम्। किम् अहं पापम् अकर॑वम् इ॒ति।≅

एतं ह वाव न तपति ≅ This one is not afflicted towards any of this (the virtue or fault of these bodies, śarīras) — किम् अहं साधु न अकरवम् ≅ “Whatever good I have not done, किम् अहं पापम् अकरवम् इति ≅ or whatever bad I have done”.

स य एवं विद्वान् एते आत्मा॑नग्ँ स्पृ॒णुते। उ॒भे ह्य् ए॑वैष॒ एते आत्मा॑नग्ँ स्पृ॒णुते। य ए॒वं वेद॑।
इत्य् उ॑प॒निष॑त्॥≅

सः यः एवं विद्वान् ≅ The one who knows in this way एते आत्मानं स्पृणुते ≅ loves both these as oneself, यः एवं वेद ≅ because one who knows in this way उभे हि एव एषः एते आत्मानं स्पृणुते ≅ (cannot but) love both these as oneself (since it is a fact of this knowledge).
इति उपनिषद् ≅ This is the Upaniṣad (the sacred teaching).

भृगुवल्ली (३.)

anu.3.01 anu.3.02 anu.3.03 anu.3.04 anu.3.05 anu.3.06 anu.3.07 anu.3.08 anu.3.09 anu.3.10

TaitU.3.1

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TaitU.3.1.1 🔗
भृ॒गु॒र् वै वा॑रु॒णिः। वरु॑णं॒ पित॑र॒म् उप॑ससार। अधी॑हि भगवो॒ ब्रह्मेति॑। तस्मा॑ ए॒तत् प्रो॑वाच।≅

भृगुः वै वारुणिः ≅ Bhṛgu, the well-known son of Varuṇa, वरुणं पितरम् उपससार ≅ properly approached his father Varuṇa अधीहि भगवः ब्रह्म इति तस्मै एतद् प्रोवाच ≅ and requested, “O Venerable Sir, please teach me brahman”.

अन्नं॑ प्रा॒णं चक्षुः॒ श्रोत्रं॒ मनो॒ वाच॒म् इति॑। तग्ँ हो॑वाच।≅

तं ह उवाच ≅ To him Varuṇa said this, अन्नं प्राणम् ≅ “Food and life-energy (the eaten and the eater), चक्षुः श्रोत्रं मनः वाचम् इति ≅ also sight, hearing, mind, and speech”.

यतो॒ वा इ॒मानि॒ भूता॑नि॒ जाय॑न्ते। येन॒ जाता॑नि॒ जीव॑न्ति। यत् प्रय॑न्त्य् अ॒भिसंवि॑शन्ति। तद् विजि॑ज्ञासस्व। तद् ब्रह्मेति॑।≅

यतः वै इमानि भूतानि जायन्ते ≅ (Then he said to him,) “From which all these beings arise, येन जातानि जीवन्ति ≅ by which the arisen survive, यद् प्रयन्ति अभिसंविशन्ति ≅ and into which they go and merge. तद् विजिज्ञासस्व ≅ That is what you want to know. तद् ब्रह्म इति ≅ That (indirectly) is brahman”.

स तपो॑ऽतप्यत। स तप॑स् त॒प्त्वा॥≅

सः तपस् अतप्यत ≅ Bhṛgu contemplated this. सः तपस् तप्त्वा ≅ Having contemplated…

TaitU.3.2

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TaitU.3.2.1 🔗
अन्नं॒ ब्रह्मेति॒ व्य॑जानात्। अ॒न्नाद् ध्य् ए॑व खल्व् इ॒मानि॒ भूता॑नि॒ जाय॑न्ते। अन्ने॑न॒ जाता॑नि॒ जीव॑न्ति। अन्नं॒ प्रय॑न्त्य् अ॒भिसंवि॑श॒न्तीति॑।≅

अन्नं ब्रह्म इति व्यजानात् ≅ He (Bhṛgu) came to know anna (food, as Virāṭ) is brahman, अन्नात् हि एव खलु इमानि भूतानि जायन्ते ≅ since from food all these beings arise, अन्नेन जातानि जीवन्ति ≅ by food the arisen survive, अन्नं प्रयन्ति अभिसंविशन्ति इति ≅ and into food they go and merge.

तद् वि॒ज्ञाय॑। पुन॑र् ए॒व वरु॑णं॒ पित॑र॒म् उप॑ससार। अधी॑हि भगवो॒ ब्रह्मेति॑।≅

तद् विज्ञाय ≅ Knowing thus (yet knowing food itself has a cause), पुनर् एव वरुणं पितरम् उपससार ≅ he again approached his father Varuṇa अधीहि भगवः ब्रह्म इति ≅ and requested, “O Venerable Sir, please teach me brahman”.

तग्ँ हो॑वाच। तप॑सा॒ ब्रह्म॒ विजि॑ज्ञासस्व। तपो॒ ब्रह्मेति॑।
स तपो॑ऽतप्यत। स तप॑स् त॒प्त्वा॥≅

तं ह उवाच ≅ To him Varuṇa said this, तपसा ब्रह्म विजिज्ञासस्व ≅ “By tapas (religious discipline including inquiry and contemplation) you should know brahman. तपस् ब्रह्म इति ≅ Tapas indeed is brahman”.
सः तपस् अतप्यत ≅ Bhṛgu contemplated this. सः तपस् तप्त्वा ≅ Having contemplated…

TaitU.3.3–6

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TaitU.3.3.1 🔗
प्रा॒णो ब्र॒ह्मेति॒ व्य॑जानात्। प्रा॒णाद् ध्य् ए॑व खल्व् इ॒मानि॒ भूता॑नि॒ जाय॑न्ते। प्रा॒णेन॒ जाता॑नि॒ जीव॑न्ति। प्रा॒णं प्रय॑न्त्य् अ॒भिसंवि॑श॒न्तीति॑।≅

प्राणः ब्रह्म इति व्यजानात् ≅ He (Bhṛgu) came to know prāṇa (life-energy, as Hiraṇya-garbha) is brahman, प्राणात् हि एव खलु इमानि भूतानि जायन्ते ≅ since from life-energy all these beings arise, प्राणेन जातानि जीवन्ति ≅ by life-energy the arisen survive, प्राणं प्रयन्ति अभिसंविशन्ति इति ≅ and into life-energy they go and merge.

तद् वि॒ज्ञाय॑। पुन॑र् ए॒व वरु॑णं॒ पित॑र॒म् उप॑ससार। अधी॑ही भगवो॒ ब्रह्मेति॑।≅

तद् विज्ञाय ≅ Knowing thus (yet knowing life-energy itself has a cause), पुनर् एव वरुणं पितरम् उपससार ≅ he again approached his father Varuṇa अधीहि भगवः ब्रह्म इति ≅ and requested, “O Venerable Sir, please teach me brahman”.

तग्ँ हो॑वाच। तप॑सा॒ ब्रह्म॒ विजि॑ज्ञासस्व। तपो॒ ब्रह्मेति॑। स तपो॑ऽतप्यत। स तप॑स् त॒प्त्वा॥≅

तं ह उवाच ≅ To him Varuṇa said this, तपसा ब्रह्म विजिज्ञासस्व ≅ “By tapas (religious discipline including inquiry and contemplation) you should know brahman. तपस् ब्रह्म इति ≅ Tapas indeed is brahman”. सः तपस् अतप्यत ≅ Bhṛgu contemplated this. सः तपस् तप्त्वा ≅ Having contemplated…

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TaitU.3.4.1 🔗
मनो॒ ब्रह्मेति॒ व्य॑जानात्। मन॑सो॒ ध्य् ए॑व खल्व् इ॒मानि॒ भूता॑नि॒ जाय॑न्ते। मन॑सा॒ जाता॑नि॒ जीव॑न्ति। मनः॒ प्रय॑न्त्य् अ॒भिसंवि॑श॒न्तीति॑।≅

मनस् ब्रह्म इति व्यजानात् ≅ He (Bhṛgu) came to know manas (mind) is brahman, मनसः हि एव खलु इमानि भूतानि जायन्ते ≅ since from mind all these beings arise, मनसा जातानि जीवन्ति ≅ by mind the arisen survive, मनस् प्रयन्ति अभिसंविशन्ति इति ≅ and into mind they go and merge.

तद् विज्ञाय ≅ Knowing thus (yet knowing mind itself has a cause), पुनर् एव वरुणं पितरम् उपससार ≅ he again approached his father Varuṇa अधीहि भगवः ब्रह्म इति ≅ and requested, “O Venerable Sir, please teach me brahman”.…

तग्ँ हो॑वाच। तप॑सा॒ ब्रह्म॒ विजि॑ज्ञासस्व। तपो॒ ब्रह्मेति॑। स तपो॑ऽतप्यत। स तप॑स् त॒प्त्वा॥≅

तं ह उवाच ≅ To him Varuṇa said this, तपसा ब्रह्म विजिज्ञासस्व ≅ “By tapas (religious discipline including inquiry and contemplation) you should know brahman. तपस् ब्रह्म इति ≅ Tapas indeed is brahman”. सः तपस् अतप्यत ≅ Bhṛgu contemplated this. Having contemplated…

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TaitU.3.5.1 🔗
वि॒ज्ञानं॒ ब्रह्मेति॒ व्य॑जानात्। वि॒ज्ञाना॒द् ध्य् ए॑व खल्व् इ॒मानि॒ भूता॑नि॒ जाय॑न्ते। वि॒ज्ञाने॑न॒ जाता॑नि॒ जीव॑न्ति। वि॒ज्ञानं॒ प्रय॑न्त्य् अ॒भिसंवि॑श॒न्तीति॑।≅

विज्ञानं ब्रह्म इति व्यजानात् ≅ He (Bhṛgu) came to know vijñāna (intellect) is brahman, विज्ञानात् हि एव खलु इमानि भूतानि जायन्ते ≅ since from intellect all these beings arise, विज्ञानेन जातानि जीवन्ति ≅ by intellect the arisen survive, विज्ञानं प्रयन्ति अभिसंविशन्ति इति ≅ and into intellect they go and merge.

तद् विज्ञाय ≅ Knowing thus (yet knowing intellect itself has a cause), पुनर् एव वरुणं पितरम् उपससार ≅ he again approached his father Varuṇa अधीहि भगवः ब्रह्म इति ≅ and requested, “O Venerable Sir, please teach me brahman”.

तग्ँ हो॑वाच। तप॑सा॒ ब्रह्म॒ विजि॑ज्ञासस्व। तपो॒ ब्रह्मेति॑। स तपो॑ऽतप्यत। स तप॑स् त॒प्त्वा॥≅

तं ह उवाच ≅ To him Varuṇa said this, तपसा ब्रह्म विजिज्ञासस्व ≅ “By tapas (religious discipline including inquiry and contemplation) you should know brahman. तपस् ब्रह्म इति ≅ Tapas indeed is brahman”. सः तपस् अतप्यत ≅ Bhṛgu contemplated this. सः तपस् तप्त्वा ≅ Having contemplated…

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TaitU.3.6.1 🔗
आ॒न॒न्दो ब्र॒ह्मेति॒ व्य॑जानात्। आ॒नन्दा॒द् ध्य् ए॑व खल्व् इ॒मानि॒ भूता॑नि॒ जाय॑न्ते। आ॒न॒न्देन॒ जाता॑नि॒ जीव॑न्ति। आ॒न॒न्दं प्रय॑न्त्य् अ॒भिसंवि॑श॒न्तीति॑।≅

आनन्दः ब्रह्म इति व्यजानात् ≅ He (Bhṛgu) came to know ānanda (fullness, ānanda-maya-pratiṣṭhā) is brahman, आनन्दात् हि एव खलु इमानि भूतानि जायन्ते ≅ since from fullness all these beings arise, आनन्देन जातानि जीवन्ति ≅ by fullness the arisen survive, आनन्दं प्रयन्ति अभिसंविशन्ति इति ≅ and into fullness they merge (finally).

सैषा भा᳚र्ग॒वी वा॑रु॒णी वि॒द्या।≅

सा एषा भार्गवी वारुणी विद्या ≅ This indeed is the knowledge in the form of a dialogue between Śrī Varuṇa and his son Śrī Bhṛgu.

प॒र॒मे व्यो॑म॒न् प्रति॑ष्ठिता। स य ए॒वं वेद॒ प्रति॑तिष्ठति।≅

परमे व्योमन् प्रतिष्ठिता ≅ It is firmly established (by religious discipline including inquiry and contemplation) in the vast space of the intellect. सः यः एवं वेद प्रतितिष्ठति ≅ The one who knows thus gets firmly established (as ānanda brahman).

अन्न॑वान् अन्ना॒दो भ॑वति। म॒हान् भ॑वति। प्र॒जया॑ प॒शुभि॑र् ब्रह्म-वर्च॒सेन॑। म॒हान् की॒र्त्या॥≅

अन्नवान् अन्न-अदः भवति महान् भवति ≅ (Like for Bhṛgu) one becomes great, gains and enjoys plenty of food, प्रजया पशुभिः ≅ has good progeny and wealth, ब्रह्म-वर्चसेन ≅ is brilliant in self-confidence, महान् कीर्त्या ≅ with the far-reaching respect (of being a wise person).

TaitU.3.7

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TaitU.3.7.1 🔗
अन्नं॒ न नि॑न्द्यात्। तद् व्र॒तम्। प्रा॒णो वा अन्न᳚म्।≅

अन्नं न निन्द्यात् तद् व्रतम्। प्राणः वै अन्नम् ≅ This one would not deprecate (i.e. would revere and respect) food as a vow. प्राणः वै अन्नम् ≅ Food is indeed prāṇa (life-energy).

शरी॑रम् अन्ना॒दम्। प्रा॒णे शरी॑रं॒ प्रति॑ष्ठितम्। शरी॑रे प्रा॒णः प्रति॑ष्ठितः। तद् ए॒तद् अन्न॒म् अन्ने॒ प्रति॑ष्ठितम्।≅

शरीरम् अन्न-अदम् ≅ This body is the eater of food. प्राणे शरीरं प्रतिष्ठितम् ≅ This body is fixed in prāṇa. शरीरे प्राणः प्रतिष्ठितः ≅ Prāṇa is fixed in this body. तद् एतद् अन्नम् अन्ने प्रतिष्ठितम् ≅ Thus this food (as the body and as life-energy, as mutually the eater and the eaten) here is fixed in food.

स य ए॒तद् अन्न॒म् अन्ने प्रति॑ष्ठितं॒ वेद॒ प्रति॑तिष्ठति।≅

सः यः एतद् अन्नम् अन्ने प्रतिष्ठितं वेद ≅ The one who knows that this food here is fixed in food, प्रतितिष्ठति ≅ is oneself well-fixed.

अन्नवान् अन्न-अदः भवति महान् भवति ≅ (Again) one becomes great, gains and enjoys plenty of food, प्रजया पशुभिः ≅ has good progeny and wealth, ब्रह्म-वर्चसेन ≅ is brilliant in self-confidence, महान् कीर्त्या ≅ with the far-reaching respect (of being a wise person).

TaitU.3.8

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TaitU.3.8.1 🔗
अन्नं॒ न परि॑चक्षीत। तद् व्र॒तम्। आपो॒ वा अन्न᳚म्।≅

अन्नं न परिचक्षीत तद् व्रतम् ≅ This one would not discard food as a vow. आपः वै अन्नम् ≅ Food is indeed āp (water, a component of food).

ज्योति॑र् अन्ना॒दम्। अ॒प्सु ज्योतिः॒ प्रति॑ष्ठितम्। ज्योति॒ष्य् आपः॒ प्रति॑ष्ठिताः। तद् ए॒तद् अन्न॒म् अन्ने॒ प्रति॑ष्ठितम्।≅

ज्योतिः अन्न-अदम् ≅ Fire (in the belly) is the eater of food. अप्सु ज्योतिः प्रतिष्ठितम् ≅ Fire is fixed in water. ज्योतिषु आपः प्रतिष्ठिताः ≅ Water is fixed in fire. तद् एतद् अन्नम् अन्ने प्रतिष्ठितम् ≅ Thus this food (as water and as fire, as mutually the eater and the eaten) here is fixed in food.

स य ए॒तद् अन्न॒म् अन्ने प्रति॑ष्ठितं॒ वेद॒ प्रति॑तिष्ठति।≅

TaitU.3.9

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TaitU.3.9.1 🔗
अन्नं॑ ब॒हु कु॑र्वीत। तद् व्र॒तम्। पृ॒थि॒वी वा अन्न᳚म्।≅

अन्नं बहु कुर्वीत तद् व्रतम् ≅ This one would produce sufficient food as a vow. पृथिवी वै अन्नम् ≅ Food is indeed pṛthivī (earth, a component of food).

आ॒का॒शो᳚ऽन्ना॒दः। पृ॒थि॒व्याम् आ॑का॒शः प्रति॑ष्ठितः। आ॒का॒शे पृ॑थि॒वी प्रति॑ष्ठिता। तद् ए॒तद् अन्न॒म् अन्ने॒ प्रति॑ष्ठितम्।≅

आकाशः अन्न-अदः ≅ Space is the eater of food. पृथिव्याम् आकाशः प्रतिष्ठितः ≅ Space is fixed in earth. आकाशे पृथिवी प्रतिष्ठिता ≅ Earth is fixed in space. तद् एतद् अन्नम् अन्ने प्रतिष्ठितम् ≅ Thus this food (as earth and as space, as mutually the eater and the eaten) here is fixed in food.

स य ए॒तद् अन्न॒म् अन्ने प्रति॑ष्ठितं॒ वेद॒ प्रति॑तिष्ठति।≅

TaitU.3.10

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TaitU.3.10.1 🔗
न कंचन वसतौ प्रत्या॑चक्षी॒त। तद् व्र॒तम्। तस्माद् यया कया च विधया बह्व् अ॑न्नं प्रा॒प्नुयात्। अराध्य् अस्मा अन्नम् इ॑त्य् आच॒क्षते।≅

न कंचन वसतौ प्रत्याचक्षीत तद् व्रतम् ≅ In regard to shelter, as a vow, one should not turn away anyone. तस्मात् यया कया च विधया ≅ Therefore, in any way बहु अन्नं प्राप्नुयात् ≅ one can acquire sufficient amount of food (for guests). अराधि अस्मै अन्नम् इति आचक्षते ≅ They say, “Food has succeeded (is to be prepared) for such a person”.

एतद् वै मुखतो᳚ऽन्नग्ँ रा॒द्धम्। मुखतोऽस्मा अ॑न्नग्ँ रा॒ध्यते। एतद् वै मध्यतो᳚ऽन्नग्ँ रा॒द्धम्। मध्यतोऽस्मा अ॑न्नग्ँ रा॒ध्यते। एतद् वा अन्ततो᳚ऽन्नग्ँ रा॒द्धम्। अन्ततोऽस्मा अ॑न्नग्ँ रा॒ध्यते॥≅

एतद् वै मुखतः अन्नं राद्धम् ≅ In the beginning (of life, or in the foremost manner), the food offered मुखतः अस्मै अन्नं राध्यते ≅ is received in return. एतद् वै मध्यतः अन्नं राद्धम् ≅ In the middle (of life, or in the middling manner), the food offered मध्यतः अस्मै अन्नं राध्यते ≅ is received in return. एतद् वै अन्ततः अन्नं राद्धम् ≅ In the end (of life, or in the least manner), the food offered अन्ततः अस्मै अन्नं राध्यते ≅ is received in return.

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TaitU.3.10.2 🔗
य ए॑वं वे॒द। क्षेम इ॑ति वा॒चि। योग-क्षेम इति प्रा॑णापा॒नयोः। कर्मे॑ति ह॒स्तयोः। गतिर् इ॑ति पा॒दयोः। विमुक्तिर् इ॑ति पा॒यौ। इति मानुषीः᳚ समा॒ज्ञाः।≅

यः एवं वेद ≅ The one who knows in this way, क्षेमः इति वाचि ≅ there is preservation in respect to speech. योग-क्षेमः इति प्राण-अपानयोः ≅ There is acquiring and preservation in respect to breathing out and in. कर्म इति हस्तयोः ≅ Karma is in one’s hands. गतिः इति पादयोः ≅ Movement is there in one’s feet. विमुक्तिः इति पायौ ≅ Evacuation is there in one’s anus. इति मानुषीः समाज्ञाः ≅ These are the recognitions (the meditations, of brahman) in regard to the person.

अथ दै॒वीः। तृप्तिर् इ॑ति वृ॒ष्टौ। बलम् इ॑ति वि॒द्युति॥≅

अथ दैवीः ≅ Now in regard to the deities (are the following meditations). तृप्तिः इति वृष्टौ ≅ Satisfaction is there in the rains. बलम् इति विद्युति ≅ Strength is there in the lightning.

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TaitU.3.10.3 🔗
यश इ॑ति प॒शुषु। ज्योतिर् इति न॑क्षत्रे॒षु। प्रजातिर् अमृतम् आनन्द इ॑त्य् उप॒स्थे। सर्वम् इ॑त्य् आका॒शे।≅

यशस् इति पशुषु ≅ (Brahman is to be recognized) as fame in livestock, ज्योतिः इति नक्षत्रेषु ≅ as the light in the stars and planets, प्रजातिः अ-मृतम् ≅ procreation and its continuity, आनन्दः इति उपस्थे ≅ and the joy in the sexual organ, सर्वम् इति आकाशे ≅ and all this in space.

तत् प्रतिष्ठेत्य् उ॑पासी॒त। प्रतिष्ठा॑वान् भ॒वति।
तन् मह इत्य् उ॑पासी॒त। म॑हान् भ॒वति।
तन् मन इत्य् उ॑पासी॒त। मान॑वान् भ॒वति॥≅

तद् प्रतिष्ठा इति उपासीत ≅ One should meditate (upon brahman) as the support, प्रतिष्ठावान् भवति ≅ then one has this support.
तद् मह इति उपासीत ≅ On should meditate (upon brahman) as great, महान् भवति ≅ then one becomes great.
तद् मनस् इति उपासीत ≅ One should meditate (upon brahman) as one’s mind, मानवान् भवति ≅ then one becomes mindful.

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TaitU.3.10.4 🔗
तन् नम इत्य् उ॑पासी॒त। नम्यन्ते᳚ऽस्मै का॒माः।≅

तद् नमस् इति उपासीत ≅ One should meditate (upon brahman) as prostration (namas), नम्यन्ते अस्मै कामाः ≅ then desirables prostrate to this one.

तद् ब्रह्मेत्य् उ॑पासी॒त। ब्रह्म॑वान् भ॒वति। तद् ब्रह्मणः परिमर इत्य् उ॑पासी॒त। पर्येणं म्रियन्ते द्विषन्तः॑ सप॒त्नाः। परि ये᳚ऽप्रिया᳚ भ्रातृ॒व्याः।≅

तद् ब्रह्म इति उपासीत ≅ One should meditate (upon the Lord) as the vast (brahman), ब्रह्मवान् भवति ≅ then one becomes vast. तद् ब्रह्मणः परिमरः इति उपासीत ≅ One should meditate (upon brahman) as brahman’s (power of) blowing away (removal), परि एणं म्रियन्ते द्विषन्तः स-पत्नाः ≅ then whatever competing (distracting) thing one does not want gets blown away. परि ये अ-प्रियाः भ्रातृव्याः ≅ Any unpleasant adversarial is blown away.

स यश् चा॑यं पु॒रुषे। यश् चासा॑व् आदि॒त्ये। स एकः॑॥≅

सः यः च अयं पुरुषे ≅ The very one (the brahma-ātman) in a person (in this body), यः च असौ आदित्ये ≅ and which is in the sun, सः एकः ≅ is one only (not many ātmans).

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TaitU.3.10.5 🔗
स य॑ एवं॒वित्। अस्माल् लो॑कात् प्रे॒त्य। एतम् अन्नमयम् आत्मानम् उप॑संक्र॒म्य।≅

सः यः एवं-विद् ≅ The one who knows in this way, अस्मात् लोकात् प्रेत्य ≅ having departed from this world, एतम् अन्नमयम् आत्मानम् उपसंक्रम्य ≅ pervades (and transcends) (as the one reality of) this body consisting of food (anna),

एतं प्राणमयम् आत्मानम् उप॑संक्र॒म्य। एतं मनोमयम् आत्मानम् उप॑संक्र॒म्य। एतं विज्ञानमयम् आत्मानम् उप॑संक्र॒म्य। एतम् आनन्दमयम् आत्मानम् उप॑संक्र॒म्य।≅

एतं प्राणमयम् आत्मानम् उपसंक्रम्य ≅ pervades this body consisting of energy (prāṇa), एतं मनोमयम् आत्मानम् उपसंक्रम्य ≅ pervades this individual consisting of mind (manas), एतं विज्ञानमयम् आत्मानम् उपसंक्रम्य ≅ pervades this body consisting of intellect (vijñāna), एतम् आनन्दमयम् आत्मानम् उपसंक्रम्य ≅ and pervades this body consisting of joy (ānanda).

इमांल् लोकान् कामान्नी काम-रूप्य् अ॑नुसं॒चरन्।
एतत् साम गा॑यन्न् आ॒स्ते। हा३वु॒ हा३वु॒ हा३वु॑॥≅

इमान् लोकान् कामान्नी काम-रूपी अनुसंचरन् ≅ This one moves around (in knowledge without travel) getting food at will, taking any form at will (in this world, as all forms of the Lord are ātman’s form).
एतद् साम गायन् आस्ते ≅ Sitting, this one sings the song (sāman, i.e., happily declares), हा३वु हा३वु हा३वु ≅ “Hā u, Hā u, Hā u,…”

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TaitU.3.10.6 🔗
अ॒हम् अन्नम् अ॒हम् अन्नम् अ॒हम् अन्नम्।
अ॒हम् अन्ना॒दो२ऽ॒हम् अन्ना॒दो२ऽ॒हम् अन्ना॒दः।
अ॒हग्ँ श्लोक॒कृद् अ॒हग्ँ श्लोक॒कृद् अ॒हग्ँ श्लोक॒कृत्।≅

अहम् अन्नम् अहम् अन्नम् अहम् अन्नम् ≅ “(As a wonder) I am food. I am food, I am food.
अहम् अन्न-अदः अहम् अन्न-अदः अहम् अन्न-अदः ≅ I am the eater of food, I am the eater of food. I am the eater of food.
अहं श्लोक-कृत् अहं श्लोक-कृत् अहं श्लोक-कृत् ≅ I am the composer. I am the composer. I am the composer.

अ॒हम् अस्मि प्रथमजा ऋता३स्य॒।
पूर्वं देवेभ्योऽमृतस्य ना३भा॒यि॒।≅

अहम् अस्मि प्रथम-जाः ऋता३स्य ≅ I am the first born of this cosmic order (ṛta).
पूर्वं देवेभ्यः अ-मृतस्य ना३भायि ≅ Before the gods, I am the navel (nābhi, source) of immortality.

यो मा ददाति स इद् एवमा३वाः॒।
अ॒हम् अन्न॒म् अन्न॑म् अ॒दन्त॒म् आ३द्मि॒।≅

यः मा ददाति ≅ The one who gives me (as food), सः इद् एवम् आ३वाः ≅ protects (āvāḥ) me as this (food).
अहम् अन्नम् ≅ I am food. अन्नम् अदन्तम् आ३द्मि ≅ (As food) I eat (admi) the one eating food.

अ॒हं विश्वं॒ भु॒व॑न॒म् अभ्य॑भ॒वा३म्।
सुव॒र्ण ज्योतीः᳚। य ए॒वं वेद॑।≅

अहं विश्वं भुवनम् अभ्यभवा३म् ≅ I overcome the entire universe.
सुवर् न ज्योतीः यः एवं वेद ≅ The one who know in this way, shines (as consciousness, an-antam jñānam), like (na) the sun”.

इत्य् उ॑प॒निष॑त्॥≅

इति उपनिषद् ≅ This is the teaching (Upaniṣad).

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Khaṇḍa 1.1 (1) Khaṇḍa 1.2 (2) Khaṇḍa 1.3 (3) Khaṇḍa 2.1 (4) Khaṇḍa 3.1 (5)

ऐतरेय-उपनिषद् प्रथमोऽध्यायः प्रथमः खण्डः (१.१, १)

The cosmology

mn.01 mn.02 mn.03 mn.04

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AitU.1.1.1 (1.1) 🔗
आत्मा वा इदमेक एवाग्र आसीत्। नान्यत्किञ्चन मिषत्। स ईक्षत लोकान्नु सृजा इति॥≅

आत्मा वै इदम् एकः एव अग्रे आसीत् ≅ Ātman (the self) indeed, one only (eka), was all this in the beginning. न अन्यद् किञ्चन मिषत् ≅ There was nothing else blinking. सः ईक्षत लोकान् नु सृजै इति ≅ That one envisioned, “I now create (sṛjai = sṛje) the worlds”.

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AitU.1.1.2 (1.2) 🔗
स इमांल्लोकानसृजत। अम्भो मरीचीर्मरमापो≅

सः इमान् लोकान् असृजत ≅ That (ātman) manifested (itself) as these worlds (lokas): अम्भस् मरीचीः मरम् आपः ≅ ambhas, marīcis, mara, and āpaḥ.

…अदोऽम्भः परेण दिवं द्यौः प्रतिष्ठान्तरिक्षं मरीचयः। पृथिवी मरो या अधस्तात्ता आपः॥≅

अदः अम्भः परेण दिवं ≅ What is above (pareṇa) the heavens is called that ambhas (the Milky Way cloud). द्यौः प्रतिष्ठा ≅ Heaven is its support (base). अन्तर्-इक्षं मरीचयः ≅ (Below) that is the intermediate space called marīcis (the area of the solar luminaries’ rays). पृथिवी मरः ≅ This (surface of the) earth is called mara (where death presides). याः अधस्तात् ताः आपः ≅ Below (adhastāt) is that which is called āpas (the deep waters).

[Creation: PancD.1.28 Comment; BrSEng.1.3.1 L.20–30]

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AitU.1.1.3 (1.3) 🔗
स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति। सोऽद्भ्य एव पुरुषं समुद्धृत्यामूर्छयत्॥≅

सः ईक्षत ≅ The ātman thought, इमे नु लोकाः ≅ “Now, there are these worlds. लोक-पालान् नु सृजै इति ≅ Now, I manifest the protectors of these worlds”. सः अद्भ्यः एव पुरुषं समुद्धृत्य अमूर्छयत् ≅ (The ātman) gathered up from the water world and shaped a human form (puruṣa, Virāṭ the manifest cosmic Person).

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AitU.1.1.4 (1.4) 🔗
तमभ्यतपत्तस्याभितप्तस्य मुखं निरभिद्यत यथाण्डं मुखाद्वाग्वाचोऽग्निर्…≅

तम् अभ्यतपत् ≅ That (ātman) did tapas on (envisioned) that (cosmic human form).
तस्य अभितप्तस्य मुखं निरभिद्यत यथा अण्डम् ≅ The mouth of that envisioned form opened, like an egg. मुखात् वाच् ≅ From that mouth emerged speech (vāc). वाचः अग्निः ≅ From speech (language, from names) emerged the deity Fire (Agni, the earliest deity of the perceptible elements).

नासिके निरभिद्येतां नासिकाभ्यां प्राणः प्राणाद्वायुरक्षिणी निरभिद्येतामक्षिभ्यां चक्षुश्चक्षुष आदित्यः…≅

नासिके निरभिद्येताम् ≅ The nostrils opened. नासिकाभ्यां प्राणः ≅ From the nostrils emerged breath (prāṇa, along with the sense of smell). प्राणात् वायुः ≅ From prāṇa emerged the deity Air (Vāyu).
अक्षिणी निरभिद्येताम् ≅ The eyes opened. अक्षिभ्यां चक्षुः ≅ From these eyes emerged sight. चक्षुषः आदित्यः ≅ From sight emerged the deity Sun (Āditya).

कर्णौ निरभिद्येतां कर्णाभ्यां श्रोत्रं श्रोत्राद्दिशस्त्वङ् निरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयो हृदयं निरभिद्यत हृदयान्मनो मनसश्चन्द्रमा≅

कर्णौ निरभिद्येताम् ≅ The ears opened. कर्णाभ्यां श्रोत्रम् ≅ From the ears emerged hearing. श्रोत्रात् दिशः ≅ From hearing emerged the Directions (Diś, Space).
त्वच् निरभिद्यत ≅ The skin (tvac) opened. त्वचः लोमानि ≅ From skin emerged hairs (lomans). लोमभ्यः ओषधि-वनस्-पतयः ≅ From the hairs emerged the deity Plants (Oṣadhis) and the deity Trees (Vanas-patis).
हृदयं निरभिद्यत ≅ The heart (hṛdaya) opened. हृदयात् मनस् ≅ From the heart emerged mind (manas). मनसः चन्द्रमा ≅ From the mind emerged the deity Moon Candramas.

नाभिर्निरभिद्यत नाभ्या अपानोऽपानान्मृत्युः शिश्नं निरभिद्यत शिश्नाद्रेतो रेतस आपः॥≅

नाभिः निरभिद्यत ≅ The navel opened. नाभ्याः अपानः ≅ From the navel emerged apāna (the downward life energy). अपानात् मृत्युः ≅ From apāna emerged Death (Mṛtyu).
शिश्नं निरभिद्यत ≅ The penis opened. शिश्नात् रेतस् ≅ From the penis emerged the semen (retas, the means for future procreation). रेतसः आपः ≅ From the semen emerged the deity Waters (Āpaḥ).

ऐतरेय-उपनिषद् प्रथमोऽध्यायः द्वितीयः खण्डः (१.२, २)

mn.01 mn.02 mn.03 mn.04 mn.05

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AitU.1.2.1 (2.1) 🔗
ता एता देवताः सृष्टा अस्मिन्महत्यर्णवे प्रापतंस्तमशनायापिपासाभ्यामन्ववार्जत्ता एनमब्रुवन्नायतनं नः प्रजानीहि यस्मिन्प्रतिष्ठिता अन्नमदामेति॥≅

ताः एताः देवताः सृष्टाः ≅ These deities (Agni, Vāyu, etcetera) that have been manifested अस्मिन् महति अर्णवे प्रापतन् ≅ (then) fell back into this vast ocean (arṇava, the water world).
तम् अशनाया-पिपासाभ्याम् अन्ववार्जत् ≅ (The ātman, manifester, as though) afflicted Him (Virāṭ and thus the deities) to hunger (aśanāyā) and thirst (pipāsā). ताः एनम् अब्रुवन् ≅ They (the devatās) pleaded to this one (the ātman), आयतनं नः प्रजानीहि ≅ “Give us an abode (āyatana) यस्मिन् प्रतिष्ठिताः अन्नम् अदाम इति ≅ in which we may (be able to) eat food”.

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AitU.1.2.2 (2.2) 🔗
ताभ्यो गामानयत्ता अब्रुवन्न वै नोऽयमलमिति। ताभ्योऽश्वमानयत्ता अब्रुवन्न वै नोऽयमलमिति॥≅

ताभ्यः गाम् आनयत् ≅ For them, (the ātman) brought a cow (to inhabit as their abode). ताः अब्रुवन् ≅ They said, न वै नः अयम् अलम् इति ≅ “This is indeed not enough (alam, to fulfill all the natural desires) for us”.
ताभ्यः अश्वम् आनयत् ≅ For them, (the ātman) brought a horse. ताः अब्रुवन् ≅ They said, न वै नः अयम् अलम् इति ≅ “This is indeed not enough (alam) for us”.

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AitU.1.2.3 (2.3) 🔗
ताभ्यः पुरुषमानयत्ता अब्रुवन्सु कृतं बतेति पुरुषो वाव सुकृतम्। ता अब्रवीद्यथायतनं प्रविशतेति॥≅

ताभ्यः पुरुषम् आनयत् ≅ For them, (the ātman) brought a human form (to inhabit as their abode). ताः अब्रुवन् ≅ They said, सु कृतं बत इति ≅ “This is indeed well made (su kṛta). पुरुषः वाव सु-कृतम् ≅ The human form (in the same form as Virāṭ) indeed is well made”. ताः अब्रवीत् ≅ (The ātman) said to them, यथा आयतनं प्रविशत इति ≅ “May you each enter into your respective abode (in this human form)”.

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AitU.1.2.4 (2.4) 🔗
अग्निर्वाग्भूत्वा मुखं प्राविशद्वायुः प्राणो भूत्वा नासिके प्राविशदादित्यश्चक्षुर्भूत्वाक्षिणी प्राविशद्दिशः श्रोत्रं भूत्वा कर्णौ प्राविशन्…≅

अग्निः वाच् भूत्वा मुखं प्राविशत् ≅ The deity Agni (Fire) entered into the mouth, becoming speech. वायुः प्राणः भूत्वा नासिके प्राविशत् ≅ Vāyu (Wind deity) entered into the nostrils, becoming the sense of smell. आदित्यः चक्षुः भूत्वा अक्षिणी प्राविशत् ≅ Āditya (Sun deity) entered into the eyes, becoming the sight. दिशः श्रोत्रं भूत्वा कर्णौ प्राविशन् ≅ Diś (Space deity) entered into the ears, becoming hearing.

ओषधिवनस्पतयो लोमानि भूत्वा त्वचं प्राविशंश्चन्द्रमा मनो भूत्वा हृदयं प्राविशन्मृत्युरपानो भूत्वा नाभिं प्राविशदापो रेतो भूत्वा शिश्नं प्राविशन्॥≅

ओषधि-वनस्-पतयः लोमानि भूत्वा त्वचं प्राविशन् ≅ The deities Plants and Trees entered the skin, becoming the hairs (i.e., the sense of touch). चन्द्रमा मनस् भूत्वा हृदयं प्राविशत् ≅ Candramas (Moon deity) entered into the heart, becoming the mind (the changeable one, reflecting the light of consciousness). मृत्युः अपानः भूत्वा नाभिं प्राविशत् ≅ Death (Mṛtyu) entered into the navel, becoming apāna (the downward life-energy). आपः रेतस् भूत्वा शिश्नं प्राविशन् ≅ And the deity Āpaḥ (Waters) entered into the penis, becoming the semen (the organ for procreation of future generations).

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AitU.1.2.5 (2.5) 🔗
तमशनायापिपासे अब्रूतामावाभ्यामभिप्रजानीहीति। ते अब्रवीदेतास्वेव वां देवतास्वाभजाम्येतासु भागिन्यौ करोमीति।≅

तम् अशनाया-पिपासे अब्रूताम् ≅ To that one (the ātman), Hunger and Thirst said, आवाभ्याम् अभिप्रजानीहि इति ≅ “Please envision for us both (an abode)”. ते अब्रवीत् ≅ That (ātman) said, एतासु एव वां देवतासु आभजामि ≅ “I apportion that among these deities alone I will have you two एतासु भागिन्यौ करोमि इति ≅ be sharers along with them (when they eat)”.

तस्माद्यस्यै कस्यै च देवतायै हविर्गृह्यते भागिन्यावेवास्यामशनायापिपासे भवतः॥≅

तस्मात् यस्यै कस्यै च देवतायै हविस् गृह्यते ≅ Therefore, for whichever deity one offers oblation (food), भागिन्यौ एव अस्याम् अशनाया-पिपासे भवतः ≅ both Hunger and Thirst are indeed sharers through this (in this deity as your abode).

ऐतरेय-उपनिषद् प्रथमोऽध्यायः तृतीयः खण्डः (१.३, ३)

mn.01 mn.02 mn.03 mn.04 mn.05 mn.06 mn.07 mn.08 mn.09 mn.10 mn.11 mn.12 mn.13 mn.14

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AitU.1.3.1 (3.1) 🔗
स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति॥≅

सः ईक्षत ≅ That (ātman) envisioned, इमे नु लोकाः च लोक-पालाः च ≅ “(Having created) these worlds (lokas) and the protectors of these worlds, now अन्नम् एभ्यः सृजै इति ≅ I shall create food (anna) for them”.

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AitU.1.3.2 (3.2) 🔗
सोऽपोऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत। या वै सा मूर्तिरजायतान्नं वै तत्॥≅

सः अपः अभ्यतपत् ≅ That (ātman) envisioned (abhyatapat) the waters. ताभ्यः अभितप्ताभ्यः मूर्तिः अजायत ≅ From the waters envisioned was manifested a form (mūrti). या वै सा मूर्तिः अजायत ≅ The form which manifested अन्नं वै तद् ≅ indeed became the food.

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तदेनदभिसृष्टं पराङत्यजिघांसत्
तद्वाचाजिघृक्षत्तन्नाशक्नोद्वाचा ग्रहीतुम्।
स यद्धैनद्वाचाग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत्॥AitU.1.3.3 (3.3) 🔗॥≅

तद् एनद् अभिसृष्टं पराच् ≅ That very manifested food turned (parāñc) अति-अजिघांसत् ≅ and attempted to get way
● तद् वाचा अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with vāc (speech),
○ तद् न अशक्नोत् वाचा ग्रहीतुम् ≅ but was not able to catch it with speech.
● सः यद् ह एनद् वाचा अग्रहैष्यत् ≅ If anyone would be indeed able to catch it with speech,
○ अभिव्याहृत्य ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by speaking (abhivyāhṛtya) to food.

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तत्प्राणेनाजिघृक्षत्तन्नाशक्नोत्प्राणेन ग्रहीतुम्।
स यद्धैनत्प्राणेनाग्रहैष्यदभिप्राण्य हैवान्नमत्रप्स्यत्॥AitU.1.3.4 (3.4) 🔗॥≅

● तद् प्राणेन अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with prāṇa (with the sense of smell),
○ तद् न अशक्नोत् प्राणेन ग्रहीतुम् ≅ but was not able to catch it with smelling.
● सः यद् ह एनद् प्राणेन अग्रहैष्यत् ≅ If anyone would be indeed able to catch it with smelling,
○ अभिप्राण्य ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by smelling (adhiprāṇya) food.

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तच्चक्षुषाजिघृक्षत्तन्नाशक्नोच्चक्षुषा ग्रहीतुम्।
स यद्धैनच्चक्षुषाग्रहैष्यद्दृष्ट्वा हैवान्नमत्रप्स्यत्॥AitU.1.3.5 (3.5) 🔗॥≅

● तद् चक्षुषा अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with cakṣus (with sight),
○ तद् न अशक्नोत् चक्षुषा ग्रहीतुम् ≅ but was not able to catch it with sight.
● सः यद् ह एनद् चक्षुषा अग्रहैष्यत् ≅ If anyone would be indeed able to catch it with sight,
○ दृष्ट्वा ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by seeing food.

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तच्छ्रोत्रेणाजिघृक्षत्तन्नाशक्नोच्छ्रोत्रेण ग्रहीतुम्।
स यद्धैनच्छ्रोत्रेणाग्रहैष्यच्छ्रुत्वा हैवान्नमत्रप्स्यत्॥AitU.1.3.6 (3.6) 🔗॥≅

● तद् श्रोत्रेण अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with śrotra (with hearing),
○ तद् न अशक्नोत् श्रोत्रेण ग्रहीतुम् ≅ but was not able to catch it with hearing.
● सः यद् ह एनद् श्रोत्रेण अग्रहैष्यत् ≅ If anyone would be indeed able to catch it with hearing,
○ श्रुत्वा ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by hearing food.

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तत्त्वचाजिघृक्षत्तन्नाशक्नोत्त्वचा ग्रहीतुम्।
स यद्धैनत्त्वचाग्रहैष्यत्स्पृष्ट्वा हैवान्नमत्रप्स्यत्॥AitU.1.3.7 (3.7) 🔗॥≅

● तद् त्वचा अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with tvac (with touch),
○ तद् न अशक्नोत् त्वचा ग्रहीतुम् ≅ but was not able to catch it with touch.
● सः यद् ह एनद् त्वचा अग्रहैष्यत् ≅ If anyone would be indeed able to catch it with touching,
○ स्पृष्ट्वा ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by touching food.

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तन्मनसाजिघृक्षत्तन्नाशक्नोन्मनसा ग्रहीतुम्।
स यद्धैनन्मनसाग्रहैष्यद्ध्यात्वा हैवान्नमत्रप्स्यत्॥AitU.1.3.8 (3.8) 🔗॥≅

● तद् मनसा अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with manas (with thinking),
○ तद् न अशक्नोत् मनसा ग्रहीतुम् ≅ but was not able to catch it with thinking.
● सः यद् ह एनद् मनसा अग्रहैष्यत् ≅ If anyone would be indeed able to catch it with thinking,
○ ध्यात्वा ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by thinking about food.

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तच्छिश्नेनाजिघृक्षत्तन्नाशक्नोच्छिश्नेन ग्रहीतुम्।
स यद्धैनच्छिश्नेनाग्रहैष्यद्विसृज्य हैवान्नमत्रप्स्यत्॥AitU.1.3.9 (3.9) 🔗॥≅

● तद् शिश्नेन अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with śiśna (with the penis, by procreating),
○ तद् न अशक्नोत् शिश्नेन ग्रहीतुम् ≅ but was not able to catch it by procreating.
● सः यद् ह एनद् शिश्नेन अग्रहैष्यत् ≅ If anyone would be indeed able to catch it by procreating,
○ विसृज्य ह एव अन्नम् अत्रप्स्यत् ≅ then one would be satisfied simply by procreating food.

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AitU.1.3.10 (3.10) 🔗
तदपानेनाजिघृक्षत्तदावयत्। सैषोऽन्नस्य ग्रहो यद्वायुरन्नायुर्वा एष यद्वायुः॥≅

तद् अपानेन अजिघृक्षत् ≅ That (first born, the puruṣa) tried to catch it with apāna (the downward-energy, including ingestion and evacuation) तद् आवयत् ≅ and consumed it. सः एषः अन्नस्य ग्रहः यद् वायुः ≅ This grasper of food is what vāyu (i.e., prāṇa) is. अन्न-आयुः वै एषः यद् वायुः ≅ This one whose life-span is by food (anna-āyus) indeed is what vāyu (prāṇa) is.

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AitU.1.3.11 (3.11) 🔗
स ईक्षत कथं न्विदं मदृते स्यादिति स ईक्षत कतरेण प्रपद्या इति≅

सः ईक्षत ≅ (The ātman) envisioned, कथं नु इदं मद्-ऋते स्यात् इति ≅ “Now, how could all this be without me (mad ṛte)”? सः ईक्षत ≅ (The ātman) envisioned, कतरेण प्रपद्यै इति ≅ “With which of these should I enter (prapadyai)”?

स ईक्षत यदि वाचाभिव्याहृतं यदि प्राणेनाभिप्राणितं यदि चक्षुषा दृष्टं यदि श्रोत्रेण श्रुतं यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेनाभ्यपानितं यदि शिश्नेन विसृष्टमथ कोऽहमिति॥≅

सः ईक्षत ≅ (The ātman) envisioned, यदि वाचा अभिव्याहृतम् ≅ “If by speech there is speaking, यदि प्राणेन अभिप्राणितम् ≅ if by prāṇa there is breathing, यदि चक्षुषा दृष्टम् ≅ if by sight there is seeing, यदि श्रोत्रेण श्रुतम् ≅ if by hearing there is hearing, यदि त्वचा स्पृष्टम् ≅ if by touch there is touching, यदि मनसा ध्यातम् ≅ if by mind there is thinking, यदि अपानेन अभ्यपानितम् ≅ if by ingestion there is ingesting, यदि शिश्नेन विसृष्टम् ≅ and if by the penis there is procreating, अथ कः अहम् इति ≅ then what (purpose) am I”?

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AitU.1.3.12 (3.12) 🔗
स एतमेव सीमानं विदार्यैतया द्वारा प्रापद्यत। सैषा विदृतिर्नाम द्वास्तदेतन्नान्दनम्।≅

सः एतम् एव सीमानं विदार्य ≅ (The ātman) broke through this hairy part (of the skull, the crown) एतया द्वारा प्रापद्यत ≅ and entered through this doorway (dvār, and down into the heart). सा एषा विदृतिः नाम द्वार् ≅ That doorway is called vidṛti (the cleft, on the crown of the head). तद् एतद् नान्दनम् ≅ This entrance is a place of joy (nāndana = nandana).

तस्य त्रय आवसथास्त्रयः स्वप्ना अयमावसथोऽयमावसथोऽयमावसथ इति॥≅

तस्य त्रयः आवसथाः ≅ For this (individual) there are three abodes (right-eye/mind/heart or the father/mother/current body) त्रयः स्वप्नाः ≅ and three dreams (svapnas, the unreal “dream-like” experiences in each of the abodes). अयम् आवसथः ≅ This (right-eye or father’s body) is one abode. अयम् आवसथः ≅ This (mind or mother’s body) is another abode. अयम् आवसथः ≅ This (heart or one’s current body) is another abode. इति ≅ This is said (iti, in other Upaniṣads and in the next section).

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AitU.1.3.13 (3.13) 🔗
स जातो भूतान्यभिव्यैख्यत्किमिहान्यं वावदिषदिति। स एतमेव पुरुषं ब्रह्म ततमम् (तततमम्) अपश्यदिदमदर्शमिती३॥≅

सः जातः ≅ The (individual) having been born, भूतानि अभिव्यैख्यत् ≅ carefully enquired into all these beings किम् इह अन्यं वावदिषत् इति ≅ and wanted to speak of what here could be other (anya). सः एतम् एव पुरुषं ब्रह्म त-तमम् अपश्यत् ≅ This one indeed saw this very puruṣa (oneself) as the brahman, as the ultimate (ta-tama), इदम् अदर्शम् इती३ ≅ (exclaiming) “I have seen (come to know) this”.

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AitU.1.3.14 (3.14) 🔗
तस्मादिदन्द्रो नामेदन्द्रो ह वै नाम तमिदन्द्रं सन्तमिन्द्र इत्याचक्षते परोक्षेण। परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः॥≅

तस्मात् इदन्द्रः नाम ≅ Therefore, its name is “Idan-dra” (the one who sees all this). इदन्-द्रः ह वै नाम ≅ Idan-dra indeed is its name, तम् इदन्द्रं सन्तम् इन्द्र इति आचक्षते परोक्षेण ≅ and they call the one who is Idan-dra indirectly as “(Lord) Indra”. परोक्ष-प्रियाः इव हि देवाः ≅ Indeed, the gods seem to love indirect (names). परोक्ष-प्रियाः इव हि देवाः ≅ Indeed, the gods seem to love indirect (names).

ऐतरेय-उपनिषद् द्वितीयोऽध्यायः प्रथमः खण्डः (२.१, ४)

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AitU.2.1.1 (4.1) 🔗
पुरुषे ह वा अयमादितो गर्भो भवति। यदेतद्रेतस्तदेतत्सर्वेभ्योऽङ्गेभ्यस्तेजः सम्भूतम्≅

पुरुषे ह वै ≅ In a male person’s body (puruṣa) indeed अयम् आदितः गर्भः भवति ≅ this individual (the jīva-ātman) is initially conceived as a (pre-)embryo (garbha). यद् एतद् रेतस् ≅ That which is this seed (retas, about half of the DNA for the individual’s body) तद् एतद् सर्वेभ्यः अङ्गेभ्यः तेजः सम्भूतम् ≅ is the vigor (tejas) produced from all the limbs (of the male).

आत्मन्येवात्मानं बिभर्ति तद्यथा स्त्रियां सिञ्चत्यथैनज्जनयति तदस्य प्रथमं जन्म॥≅

आत्मनि एव आत्मानं बिभर्ति ≅ The (male) carries this (jīva-)ātman in his ātman (the male body, not as different from himself). तद् यथा स्त्रियां सिञ्चति ≅ When he sprinkles that into the female, अथ एनद् जनयति ≅ then he procreates this (individual). तद् अस्य प्रथमं जन्म ≅ That is its first birth (janman).

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AitU.2.1.2 (4.2) 🔗
तत्स्त्रिया आत्मभूयं गच्छति यथा स्वमङ्गं तथा। तस्मादेनां न हिनस्ति सास्यैतमात्मानमत्र गतं भावयति॥≅

तद् स्त्रियाः आत्म-भूयं गच्छति ≅ That (retas, the seed) transforms into the ātman (the body) of the female (as not different from her). यथा स्वम् अङ्गं तथा ≅ It becomes as though her own limb. तस्मात् एनां न हिनस्ति ≅ Therefore, it does not harm her (her body does not reject it as foreign). सा अस्य एतम् आत्मानम् अत्र गतं भावयति ≅ She nourishes (bhāvayati) this ātman, which (first) was his (the father’s) and has entered into her.

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AitU.2.1.3 (4.3) 🔗
सा भावयित्री भावयितव्या भवति तं स्त्री गर्भं बिभर्ति सोऽग्र एव कुमारं जन्मनोऽग्रेऽधि भावयति।≅

सा भावयित्री भावयितव्या भवति ≅ As the nourisher (of this ātman) she becomes one to be nourished (by the male). तं स्त्री गर्भं बिभर्ति ≅ The female bears (bibharti) that embryo. सः अग्रे एव कुमारं भावयति ≅ The male nourishes (bhāvayati, protects) the child indeed at the start, जन्मनः अग्रे अधि ≅ before and after the birth.

स यत्कुमारं जन्मनोऽग्रेऽधि भावयत्यात्मानमेव तद्भावयत्येषां लोकानां सन्तत्या एवं सन्तता हीमे लोकास्तदस्य द्वितीयं जन्म॥≅

सः यद् कुमारं जन्मनः अग्रे अधि भावयति ≅ The fact that (yad) he protects the child indeed at the start, before and after the birth, आत्मानम् एव तद् भावयति ≅ is that he protects himself alone (ātmānam eva) एषां लोकानां सन्तत्यै ≅ for the continuance (santa) of these worlds (of progeny). एवं सन्तताः हि इमे लोकाः ≅ For thus are these worlds continued. तद् अस्य द्वितीयं जन्म ≅ That is its second birth (janman, from the mother).

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AitU.2.1.4 (4.4) 🔗
सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते।≅

सः अस्य अयम् आत्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते ≅ That one (who is born, as a son) is appointed (pratidhīyate) as his (the father’s) self (as successor) for (continuance of) beneficial deeds and rituals.

अथास्यायमितर आत्मा कृतकृत्यो वयोगतः प्रैति स इतः प्रयन्नेव पुनर्जायते तदस्य तृतीयं जन्म॥≅

अथ अस्य अयम् इतरः आत्मा कृत-कृत्यः वयो-गतः प्रैति ≅ Then this (father) the other self (of the child), having done all the duties, attains old age and dies, सः इतः प्रयन् एव ≅ (then) indeed he departs from this (world) पुनर् जायते ≅ and is reborn (in another world). तद् अस्य तृतीयं जन्म ≅ That is its (the jīva-ātman’s) third birth (into the next world).

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AitU.2.1.5 (4.5) 🔗
तदुक्तमृषिणा।
गर्भे नु सन्नन्वेषामवेदमहं देवानां जनिमानि विश्वा।
शतं मा पुर आयसीररक्षन्नधः≅

तद् उक्तम् ऋषिणा ≅ As to this it has been said by sage (Vāma-deva):
गर्भे नु सन् ≅ “Even while in the womb (garbha), अनु एषाम् अवेदम् अहं देवानां जनिमानि विश्वा ≅ I knew (anu avedam) the births of all the deities. शतं मा पुरः आयसीः ≅ A hundred iron fortified cities (purs, prior city-like bodies) अरक्षन् अधः ≅ had bound (protected yet bound) me down.

श्येनो जवसा निरदीयम् इति। गर्भ एवैतच्छयानो वामदेव एवमुवाच॥≅

श्येनः जवसा निरदीयम् इति ≅ (Knowing what I know:) Like a hawk (śyena) forcefully I am freed (nir-adīyam, am delivered out by this knowledge)”.
गर्भे एव एतद् शयानः वाम-देवः ≅ Indeed, Vāma-deva even while lying in the womb एवम् उवाच ≅ spoke (knew) in this way.

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AitU.2.1.6 (4.6) 🔗
स एवं विद्वानस्माच्छरीरभेदादूर्ध्व उत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान्कामानाप्त्वामृतः समभवत्समभवत्॥≅

सः एवं विद्वान् ≅ In this way, (Vāma-deva and anyone else who) has this knowledge (vidvat) अस्मात् शरीर-भेदात् ऊर्ध्वः ≅ already being beyond (ūrdhva) this distinct (distinctly identified) body (by nature, even before knowledge) उत्क्रम्य ≅ having transcended (this body) (utkramya, सर्वान् कामान् आप्त्वा ≅ after encountering (āptvā, i.e. witnessing) all the desirable things (in the other world, in prior heavens) — अमुष्मिन् स्वर्गे लोके अ-मृतः समभवत् समभवत् ≅ became immortal in one’s sacred world (amuṣmin svarge loke, in that limitless brahman).

ऐतरेय-उपनिषद् तृतीयोऽध्यायः प्रथमः खण्डः (३.१, ५)

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AitU.3.1.1 (5.1) 🔗
कोऽयमात्मेति वयमुपास्महे कतरः स आत्मा येन वा पश्यति येन वा शृणोति येन वा गन्धानाजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति॥≅

कः अयम् आत्मा इति वयम् उपास्महे ≅ Who is the one we worship as this ātman (our self)? कतरः सः आत्मा ≅ (The ātman who is reborn or this brahman:) Which of the two is that ātman? येन वा पश्यति ≅ Is it (the first one, the individual jīva-ātman identified with each one of the organs of sensing and acting) by which one sees, येन वा शृणोति येन वा गन्धान् आजिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु च अ-स्वादु च विजानाति ≅ hears, smells, speaks, or tastes sweet and sour?

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AitU.3.1.2 (5.2) 🔗
यदेतद्धृदयं मनश्चैतत्। संज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टिर्धृतिर्मतिर्मनीषा जूतिः स्मृतिः सङ्कल्पः क्रतुरसुः कामो वश इति।≅

यद् एतद् हृदयम् ≅ (Who is the one we worship as this ātman:) Is it this heart, मनस् च एतद् ≅ the mind? संज्ञानम् आज्ञानम् ≅ Or (any of its thoughts, such as) sentience, command, विज्ञानं प्रज्ञानम् ≅ erudition, intellection, मेधा दृष्टिः धृतिः ≅ retentiveness, perception, fortitude, मतिः मनीषा ≅ thinking, independent thinking (genius), जूतिः स्मृतिः सङ्कल्पः ≅ depression, memory, impression, क्रतुः असुः ≅ determination, vitality, कामः वशः इति ≅ desire or passion?

सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति॥≅

सर्वाणि एव एतानि प्रज्ञानस्य नाम-धेयानि भवन्ति ≅ (No) All these are only names (nāma-dheyas, indirect names of brahman) belonging to intellection (prajñāna, whose authority is only one’s opinion).

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AitU.3.1.3 (5.3) 🔗
एष ब्रह्मैष इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च पञ्च महाभूतानि पृथिवी वायुराकाश आपो ज्योतींषीत्येतानीमानि च क्षुद्रमिश्राणीव।≅

एषः ब्रह्म ≅ This (ātman) is (essentially) brahman (but as described above is a-para brahman, the cosmic envisioner of this universe, named Hiraṇya-garbha); एषः इन्द्रः एषः प्रजा-पतिः ≅ and named Indra and Prajā-pati; एते सर्वे देवाः ≅ and is all these deities; इमानि च पञ्च महा-भूतानि पृथिवी वायुः आकाशः आपः ज्योतींषि इति ≅ the five great elements: earth, wind, space, water and light; एतानि इमानि च क्षुद्र-मिश्राणि इव ≅ all these small assorted things;

बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि च स्वेदजानि चोद्भिज्जानि चाश्वा गावः पुरुषा हस्तिनो यत्किंचेदं प्राणि जङ्गमं च पतत्रि च यच्च स्थावरम्।≅

बीजानि इतराणि च इतराणि च ≅ various seeds (and those born from them); अण्ड-जानि च जारु-जानि च स्वेद-जानि च उद्भिद्-जानि च ≅ as well as those born from egg, born from womb, born from moisture, born from earth; अश्वाः गावः पुरुषाः हस्तिनः ≅ horses, cows, people and elephants; यद् किंच इदं प्राणि जङ्गमं च पतत्रि च यद् च स्थावरम् ≅ any creature that runs, flies or stays put.

सर्वं तत्प्रज्ञानेत्रं प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म॥≅

सर्वं तद् प्रज्ञा-नेत्रम् ≅ All this that is guided by consciousness (prajñā-netra), प्रज्ञाने प्रतिष्ठितं ≅ (whose reality) is fixed (pratiṣṭhita, is based – is born, survives and resolves) in consciousness (prajñāna). प्रज्ञा-नेत्रः लोकः ≅ This universe and person (loka, what is seen and what sees) is guided by Consciousness (or has Consciousness as its eye). प्रज्ञा प्रतिष्ठा ≅ Consciousness (prajñā) is its basis (pratiṣṭhā). प्रज्ञानं ब्रह्म ≅ (Therefore) Consciousness (prajñāna) is brahman (the entire reality, the very nature of everything).

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AitU.3.1.4 (5.4) 🔗
स एतेन प्रज्ञेनात्मनास्माल्लोकादुत्क्रम्यामुष्मिन्स्वर्गे लोके सर्वान्कामानाप्त्वामृतः समभवत्समभवत्॥≅

सः एतेन प्रज्ञेन आत्मना ≅ The one who takes oneself (ātman) as this conscious being (prajña) अस्मात् लोकात् उत्क्रम्य ≅ thus transcends this world (loka, the seen and the seer), अमुष्मिन् स्वर्गे लोके सर्वान् कामान् आप्त्वा ≅ after having encountered (āptvā, i.e. witnessed) all desirable things in the other world (in prior heavens), अ-मृतः समभवत् समभवत् ≅ this one now attains the (timeless) immortality (that is brahman).

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Chāndogya प्रथमोऽध्यायः (१.)

kh.1.01 kh.1.02 kh.1.03 kh.1.04 kh.1.05 kh.1.06 kh.1.07 kh.1.08 kh.1.09 kh.1.10 kh.1.11 kh.1.12 kh.1.13

ChanU.1.1 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10

Meditation (Upāsana) on Om

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ChanU.1.1.1 🔗
ओम् इत्येतदक्षरमुद्गीथमुपासीत। ओमिति ह्युद्गायति तस्योपव्याख्यानम्॥≅
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.

ओम् इति एतत् ≅ this Om [is closest (etad) to Brahman]; अ-क्षरम् उद्गीथम् उपासीत ≅ recite this syllable as part of your upāsanā [ritual]; हि ओम् इति उद्गायति ≅ how you recite this Om; तस्य उपव्याख्यानम् ≅ is being explained.

*[Unlike with the other Upaniṣads, this and the following breakouts are more individual vocabularies than fluent phrases. Hence, the above need to also show the full fluent translation after each mantra.]

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ChanU.1.1.2 🔗
एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः। अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः॥≅
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.

एषाम् भूतानाम् ≅ of these beings; पृथिवी रसः ≅ the earth is the essence; पृथिव्याः ≅ of the earth; आपः ≅ water; रसः ≅ is the essence; अपाम् ओषधयः रसः ≅ plants are the essence of water; ओषधीनाम् पुरुषः रसः ≅ human beings are the essence of plants; पुरुषस्य वाक् रसः ≅ speech is the essence of human beings; वाचः ऋग् रसः ≅ the Ṛg Veda is the essence of speech; ऋचः साम रसः ≅ the Sāma Veda is the essence of the Ṛg Veda; साम्नः उद्गीथः रसः ≅ the part known as udgītha is the essence of the Sāma Veda.

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ChanU.1.1.3 🔗
स एष रसानाग्ँ रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः॥≅
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.

सः ≅ that; एषः ≅ this; रसानाम् ≅ of all the essences; रसतमः ≅ the best essence; परमः ≅ the best; परार्ध्यः ≅ ranking the highest; अष्टमः ≅ the eighth [in the order of earth, water, plants, human beings; speech, the Ṛg Veda, the Sāma Veda, and udgītha]; यत् ≅ that; उद्गीथः ≅ udgītha [Om].

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ChanU.1.1.4 🔗
कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति॥≅
Which are the Ṛks? Which are the Sāmas? Which are the udgīthas? This is the question.

कतमा कतमा ऋक् ≅ which are the Ṛks; कतमत् कतमत् साम ≅ which are the Sāmas; कतमः कतमः उद्गीथः ≅ which are the udgīthas; इति विमृष्टम् भवति ≅ this is the question.

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ChanU.1.1.5 🔗
वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथः। तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च॥≅
[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.

वाक् एव ऋक् ≅ speech is Ṛk [being the cause of the Ṛk]; प्राणः साम ≅ prāṇa [breath, or the life force] is Sāma [for you can sing the Sāma if your prāṇa is strong]; ओम् इति एतत् अ-क्षरम् उद्गीथः ≅ the syllable ‘Om’ is the udgītha [for you recite it out of love for the Sāma]; तत् एतत् वै मिथुनम् ≅ it is like a couple; यत् वाक् च प्राणः च ऋक् च साम च ≅ which are speech and prāṇa, Ṛk and Sāma.

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ChanU.1.1.6 🔗
तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सं सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्॥≅
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.

तत् ≅ that; एतत् ≅ this; मिथुनम् ≅ dual combination [i.e., speech and life]; ओम् इति एतस्मिन् अ-क्षरे संसृज्यते ≅ meet in this syllable Om; यदा वै ≅ whenever; मिथुनौ समागच्छतः ≅ a couple [a male and a female] come together; तौ ≅ they; अन्योन्यस्य कामम् आपयतः वै ≅ naturally satisfy each other’s desires.

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ChanU.1.1.7 🔗
आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते॥≅
He who worships Om as the udgītha [Brahman], knowing it as the one who receives everything, himself [finally] receives everything he desires.

आपयिता ≅ he receives; ह वै कामानाम् ≅ all he desires; भवति ≅ this happens; यः ≅ he who; एतत् ≅ this; एवम् ≅ this way [as the one who receives everything]; विद्वान् ≅ knows; अ-क्षरम् ≅ Om; उद्गीथम् ≅ as udgītha [Brahman]; उपास्ते ≅ worships.

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ChanU.1.1.8 🔗
तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते॥≅
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.

तत् ≅ that; वै एतत् ≅ this; अनुज्ञा अ-क्षरम् ≅ syllable [Om] indicates assent; यत् ≅ when; हि किम् च अनुजानाति ≅ assent is to be indicated; ओम् इति ≅ this Om; एव तदा आह ≅ is then uttered; एषा उ एव ≅ this; समृद्धिः ≅ progress; यत् ≅ that; अनुज्ञा ≅ assent; समर्धयिता ≅ makes it possible; ह वै कामानाम् भवति ≅ one attains those desires; यः ≅ he who; एतत् ≅ this; एवम् ≅ this way; विद्वान् ≅ having known; अ-क्षरम् उद्गीथम् उपास्ते ≅ worships the syllable Om as the udgītha [Brahman].

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ChanU.1.1.9 🔗
तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमिति शंसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन॥≅
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].

तेन ≅ by this [Om]; इयम् ≅ this; त्रयी विद्या वर्तते ≅ threefold Veda ritual begins; ओम् इति ≅ with Om; आश्रावयति ≅ the recitation begins; ओम् इति शंसति ≅ with Om begins the singing of the hymn; ओम् इति उद्गायति ≅ with Om the udgān [the praise to Om] begins; एतस्य अ-क्षरस्य ≅ to this a-kṣara [Brahman]; एव अपचित्यै ≅ to pay homage; महिम्ना ≅ for its greatness; रसेन ≅ with the essence [of Om].

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ChanU.1.1.10 🔗
तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद। नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति॥≅
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.

उभौ ≅ both [kinds of persons]; तेन ≅ by the power of that [Om]; कुरुतः ≅ work; यः च ≅ whoever; एवम् ≅ as such; वेद ≅ knows; एतत् ≅ this [i.e., about Om]; यः च न वेद ≅ he who does not know; विद्या च अविद्या च नाना तु ≅ knowledge and ignorance are entirely different things; यत् एव ≅ anything; विद्यया करोति ≅ one does with knowledge [about Om]; श्रद्धया ≅ with respect for one’s teachers and the scriptures; उपनिषदा ≅ as taught by the Upaniṣads [i.e., according to yoga]; तत् एव ≅ that [work]; वीर्यवत्तरम् भवति ≅ is more powerful [i.e., more fruitful]; इति ≅ this; खलु ≅ certainly; एतस्य एव अ-क्षरस्य उपव्याख्यानम् भवति ≅ is the right tribute to this Om.

ChanU.1.2 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14

Meditation on Om as the Prāṇa

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ChanU.1.2.1 🔗
देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति॥≅
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.

देवासुराः ≅ the gods and goddesses and the demons; ह वै यत्र संयेतिरे ≅ fought among themselves; उभये ≅ [though] both; प्राजापत्याः ≅ were Prajāpati’s children; तत् ≅ at that time; ह देवाः ≅ the gods and goddesses then; उद्गीथम् आजह्रुः ≅ adopted the path of the udgītha; अनेन ≅ by this; एनान् ≅ them [the demons]; अभिभविष्यामः ≅ will overcome; इति ≅ thinking thus.

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ChanU.1.2.2 🔗
ते ह नासिक्यं प्राणमुद्गीथमुपासाञ्चक्रिरे तग्ँ हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः॥≅
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.

ते ≅ they [the gods and goddesses]; ह नासिक्यम् प्राणम् उद्गीथम् उपासाञ्चक्रिरे ≅ worshipped as udgītha the prāṇa [life principle] presiding over the nostrils; असुराः ह ≅ the demons, however; तम् पाप्मना विविधुः ≅ pierced it with evil [i.e., misused it, as if it were meant only for sense pleasure such as enjoying fragrance]; हि ≅ this is why; एषः ≅ this [prāṇa presiding over the nostrils]; पाप्मना विद्धः ≅ is tainted with evil; तस्मात् ≅ therefore; तेन ≅ by it [i.e., the nostrils]; जिघ्रति ≅ smells; सुरभि च ≅ good odour; दुर्गन्धि च ≅ and also bad odour.

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ChanU.1.2.3 🔗
अथ ह वाचम् उद्गीथम् उपासाञ्चक्रिरे तां हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा॥≅
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.

अथ ह ≅ next; वाचम् ≅ speech; उद्गीथम् उपासाञ्चक्रिरे ≅ [the gods and goddesses] worshipped as udgītha; ताम् ह असुराः पाप्मना विविधुः ≅ the asuras pierced it with evil [i.e., misused it]; तस्मात् ≅ that is why; तया ≅ by it [the organ of speech]; वदति ≅ one speaks; उभयम् सत्यम् च अनृतम् च ≅ both truth and untruth; पाप्मना हि एषा विद्धा ≅ because this [speech] was pierced with evil [by the ignorant demons].

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ChanU.1.2.4 🔗
अथ ह चक्षुर् उद्गीथम् उपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्॥≅
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.

अथ ह ≅ next; चक्षुः उद्गीथम् उपासाञ्चक्रिरे ≅ [the gods and goddesses] worshipped the eye as udgītha [in praise of Om]; असुराः ह ≅ the demons, however; तत् ≅ that [eye]; पाप्मना विविधुः ≅ pierced with evil [misused it from ignorance]; तस्मात् ≅ this is why; तेन ≅ by this [eye]; पश्यति ≅ one sees; उभयम् दर्शनीयम् च अ-दर्शनीयम् च ≅ both good and bad sights; हि ≅ because; एतत् ≅ this [eye]; पाप्मना विद्धम् ≅ was pierced by evil.

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ChanU.1.2.5 🔗
अथ ह श्रोत्रम् उद्गीथम् उपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्॥≅
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.

अथ ह ≅ next; श्रोत्रम् उद्गीथम् उपासाञ्चक्रिरे ≅ [the gods and goddesses] worshipped the faculty of hearing as their udgītha [praise to Om]; असुराः ह ≅ the asuras, however; तत् ≅ that faculty; पाप्मना विविधः ≅ pierced with evil [misused from ignorance]; तस्मात् ≅ that is why; तेन ≅ by it [the organ of hearing]; उभयम् शृणोति श्रवणीयम् च अश्रवणीयम् च ≅ one hears both pleasant and unpleasant things; हि ≅ because; एतत् ≅ this [faculty]; पाप्मना विद्धम् ≅ was pierced by evil [i.e., was misused by the ignorant].

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ChanU.1.2.6 🔗
अथ ह मन उद्गीथम् उपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं सङ्कल्पते सङ्कल्पनीयं चासङ्कल्पनीयं च पाप्मना ह्येतद्विद्धम्॥≅
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.

अथ ह ≅ next; मनः उद्गीथम् उपासाञ्चक्रिरे ≅ [the gods and goddesses] worshipped the mind for its role in chanting the udgītha; असुराः ह ≅ the asuras, however; तत् ≅ that [mind]; पाप्मना विविधुः ≅ poisoned it with bad thoughts; तस्मात् ≅ for that reason; तेन ≅ in the mind; उभयम् सङ्कल्पनीयम् च असङ्कल्पनीयम् च सङ्कल्पयते ≅ one thinks both good and bad thoughts; पाप्मना हि एतत् विद्धम् ≅ because the mind is vitiated by evil [ignorance].

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ChanU.1.2.7 🔗
अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासाञ्चक्रिरे तग्ँ हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेतैवम्॥≅
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.

अथ ह ≅ next; यः एव मुख्यः प्राणः ≅ the chief prāṇa [the vital force, inclusive of its five aspects – prāṇa, apāna, vyāna, udāna, and samāna]; तम् उद्गीथम् उपासाञ्चक्रिरे ≅ [the gods and goddesses] worshipped him as udgītha; यथा ≅ just as; आखणम् ≅ unbreakable; अश्मानम् ≅ stone; ऋत्वा ≅ hit against; विध्वंसेत ≅ broken into pieces [and are destroyed]; [in the same way] असुराः च ≅ the demons also; तम् ह ऋत्वा विदध् वंसुः ≅ hit against it [prāṇa] and were destroyed.

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ChanU.1.2.8 🔗
यथाश्मानमाखणमृत्वा विध्वंसत एवग्ँ हैव स विध्वंसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः॥≅
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.

एवम् यथा ≅ just as [chunks of earth]; आखणम् ≅ unbreakable; अश्मानम् ≅ stone; ऋत्वा ≅ having hit; विध्वंसते ≅ are smashed; एवम् ह एव ≅ in the same way; सः विध्वंसते ≅ a person gets totally destroyed; यः पापम् कामयते ≅ who wishes ill; एवम्विदि ≅ of a person who knows thus [the true nature of prāṇa]; यः च एनम् अभिदासति ≅ or who causes an injury to such a person; सः एषः ≅ he [who knows] this [prāṇa]; अश्मा आखणः ≅ [is like] a stone that can never be broken.

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ChanU.1.2.9 🔗
नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रामति व्याददात्येवान्तत इति॥≅
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.

एतेन एव ≅ by this [chief prāṇa]; ना सुरभि ≅ no sweet odour; न दुर्गन्धि ≅ no bad odour; विजानाति ≅ is known; हि ≅ because; एषः ≅ this [prāṇa]; अपहत-पाप्मा ≅ is pure [untouched by evil]; तेन ≅ by that [prāṇa]; यत् अश्नाति ≅ whatever a person eats; यत् पिबति ≅ whatever a person drinks; तेन ≅ by this [eating and drinking]; इतरान् प्राणान् ≅ the sense organs; अवति ≅ sustains; उ अन्ततः ≅ at the time of death; एतम् ≅ this [chief prāṇa]; अवित्त्वा एव ≅ without receiving any food and drink; उत्क्रामति ≅ goes out of the body; [this is why] अन्ततः ≅ at the time of death; व्याददाति एव ≅ a person has the mouth open.

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ChanU.1.2.10 🔗
तग्ँ हाङ्गिरा उद्गीथमुपासाञ्चक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः॥≅
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].

तम् ≅ that [the chief prāṇa]; ह अङ्गिराः ≅ the sage Aṅgirā; उद्गीथम् ≅ as udgītha [the Supreme]; उपासाञ्चक्रे ≅ worshipped; एतम् ≅ this [Supreme Being, the chief prāṇa]; उ एव आङ्गिरसम् ≅ as Āṅgirasa; मन्यन्ते ≅ [people] regard; अङ्गानाम् यत् रसः ≅ for it is the essence [support] of all the aṅgas [the organs].

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ChanU.1.2.11 🔗
तेन तग्ँ ह बृहस्पतिरुद्गीथमुपासाञ्चक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः॥≅
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].

तेन ≅ for that reason; बृहस्पतिः ≅ Bṛhaspati; ह तम् ≅ that [prāṇa]; उद्गीथम् उपासाञ्चक्रे ≅ worshipped prāṇa as udgītha [as Brahman, to whom Om is sung]; एतम् उ एव बृहस्पतिम् मन्यन्ते ≅ they regard this [prāṇa] as Bṛhaspati; हि ≅ for; वाक् ≅ speech; बृहती ≅ is powerful; तस्याः एषः पतिः ≅ prāṇa is its lord.

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ChanU.1.2.12 🔗
तेन तग्ँ हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते॥≅
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].

तेन ≅ for that reason; तम् ≅ that [i.e., the chief prāṇa]; ह आयास्य ≅ the sage Āyāsya [or, that which comes out of the mouth]; उद्गीथम् ≅ as udgītha; उपासाञ्चक्रे ≅ worshipped; एतम् उ एव आयास्यम् मन्यन्ते ≅ they regarded this as Āyāsya; यत् आस्यात् अयते ≅ that which comes out of the mouth.

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ChanU.1.2.13 🔗
तेन तग्ँ ह बको दाल्भ्यो विदाञ्चकार। स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति॥≅
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.

दाल्भ्यः ≅ the son of Dalbha; बकः ≅ the sage Baka; ह तम् ≅ that [prāṇa]; तेन ≅ with the qualities as stated; विदाञ्चकार ≅ came to know; सः ≅ he [Baka]; ह नैमिषीयानाम् ≅ of the sages of Naimiṣa forest; उद्गाता ≅ the singer of the udgītha; बभूव ≅ became; ह एभ्यः कामान् ≅ according to the wishes [of the forest dwellers]; सः आगायति स्म ≅ he sang [the udgītha].

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ChanU.1.2.14 🔗
आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम्॥≅
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 [adhy-ātma]. [The inner attainment is that he becomes one with prāṇa – that is, a-kṣara Brahman.]

यः ≅ he who; एवम् ≅ as such; विद्वान् ≅ knows; एतत् ≅ this [prāṇa]; उद्गीथम् अ-क्षरम् ≅ as udgītha a-kṣara [a-kṣara means both ‘syllable’ and ‘the undecaying,’ which is a name of Brahman]; उपास्ते ≅ worships [or meditates on]; वै कामानाम् आगाता ह भवति ≅ he thereby becomes the udgātā [singer] of all that he desires; इति अध्यात्मम् ≅ this is so far as the udgītha relating to the body is concerned.

ChanU.1.3 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12

Meditation on the Udgītha as the Sun and the Vyāna

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ChanU.1.3.1 🔗
अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति। उद्यँस्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद॥≅
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.

अथ ≅ next; अधिदैवतम् ≅ relating to the elements [such as rain, lightning, and other forces of nature]; यः एव असौ ≅ that [i.e., the sun] over there which; तपति ≅ gives us heat; तम् ≅ to that; उद्गीथम् उपासीत ≅ a worship as udgītha; उद्यन् ≅ as it rises; वै एषः ≅ this [sun]; प्रजाभ्यः ≅ for all living beings; उद्गायति ≅ [as if] it prays for their well-being; उद्यन् ≅ as [the sun] rises; तमः भयम् अपहन्ति ≅ it removes the fear of darkness; यः ≅ one who; एवम् वेद ≅ knows this; वै भयस्य ≅ the fear [of birth and death]; तमसः ≅ ignorance; अपहन्ता भवति ≅ overcomes.

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ChanU.1.3.2 🔗
समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत॥≅
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.

अयम् ≅ this [prāṇa]; च असौ ≅ and that [sun]; समानः एव ≅ are equivalent; उ अयम् ≅ this [prāṇa]; उष्णः ≅ is warm; च असौ ≅ and that [sun]; उष्णः ≅ is warm; इमम् ≅ this [prāṇa]; स्वरः इति आचक्षते ≅ [sages] call it svara [‘outgoing,’ at the time of death]; अमुम् ≅ that [sun]; स्वरः इति ≅ has set; प्रत्यास्वरः इति ≅ [and] has returned [this is what people say]; तस्मात् वै ≅ for that reason; एतम् ≅ this [going out]; इमम् ≅ this [prāṇa]; च अमुम् ≅ and that [sun]; उद्गीथम् उपासीत ≅ worship as udgītha.

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ChanU.1.3.3 🔗
अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः। अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक्। तस्मादप्राणन्ननपानन्वाचमभिव्याहरति॥≅
Worship vyāna [the breath held 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 held between prāṇa and apāna. This vyāna is also called vāk [speech], for in speaking a person has to hold the breath [i.e. not just breathe out and in].

अथ ≅ indirectly; खलु व्यानम् एव उद्गीथम् उपासीत ≅ one should worship vyāna [the bridge between prāṇa (breathing out) and apāna (breathing in)] as udgītha; यत् वै प्राणिति ≅ that which is breathed out; सः प्राणः ≅ that is prāṇa; यत् अपानिति ≅ that which is breathed in; सः अपानः ≅ that is apāna; अथ यत् प्राण-अपानयोः सन्धिः ≅ then the bridge between prāṇa and apāna; सः व्यानः ≅ that is vyāna; यः व्यानः सा वाक् ≅ that which is vyāna (modulated breath) is speech; तस्मात् ≅ therefore; अप्राणन् ≅ without (simply) exhaling; अनपानन् ≅ without (simply) inhaling; वाचम् अभिव्याहरति ≅ a person speaks.

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ChanU.1.3.4 🔗
या वाक्-सर्क् तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति॥≅
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.

या वाक् सा ऋक् ≅ that which is speech is Ṛk; तस्मात् ≅ because [they are one]; अप्राणन् अनपानन् ≅ breathing out and in are suspended; ऋचम् ≅ the Ṛg Veda; अभिव्याहरति ≅ one recites; या ऋक् तत् साम ≅ that which is the Ṛk is also the Sāma; तस्मात् ≅ because [they are one and the same]; अप्राणन् अनपानन् साम गायति ≅ one suspends breathing out and in when singing the Sāma; यत् साम सः उद्गीथः ≅ that which is the Sāma is the udgītha; तस्मात् अप्राणन् अनपानन् उद्गायति ≅ because one sings the udgītha by suspending both breathing out and breathing in.

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ChanU.1.3.5 🔗
अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानंस्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत॥≅
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].

अतः ≅ this is why; यानि ≅ those; अन्यानि ≅ other; वीर्यवन्ति ≅ demanding great strength; कर्माणि ≅ feats; यथा ≅ such as; अग्नेः मन्थनम् ≅ igniting a fire by rubbing one piece of wood against another; आजेः ≅ a target; सरणम् ≅ running up to; दृढस्य धनुषः आयमनम् ≅ bending a stiff bow; अप्राणन् अनपानन् ≅ without breathing out or breathing in; तानि ≅ all those [feats]; करोति ≅ one accomplishes; एतस्य हेतोः ≅ for this reason; व्यानम् एव ≅ vyāna; उद्गीथम् ≅ as udgītha [Om]; उपासीत ≅ one should worship.

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ChanU.1.3.6 🔗
अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदं सर्वं स्थितम्॥≅
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.

अथ ≅ now; खलु उद्गीथाक्षराणि ‘उत्-गी-थ’ इति उपासीत ≅ worship the syllables ut, gī, and tha separately in the word udgītha; प्राणः एव उत् ≅ prāṇa is this ut; प्राणेन हि ≅ because by prāṇa; उत्तिष्ठति ≅ arises [everything]; वाक् गीः ≅ vāk [speech] is gī; वाचः ह गिरः इति आचक्षते ≅ because words are called gira; अन्नम् थम् ≅ food is tha; हि इदम् सर्वम् ≅ for all this [i.e., this world]; अन्ने स्थितम् ≅ is supported by food.

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ChanU.1.3.7 🔗
द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थं सामवेद एवोद्यजुर्वेदो गीरर्ऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति॥≅
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.]

द्यौः ≅ heaven; एव उत् ≅ is ut; अन्तर्-इक्षम् गीः ≅ the space between heaven and earth is gī; पृथिवी थम् ≅ the earth is tha; आदित्यः एव उत् ≅ the sun is ut; वायुः गीः ≅ air is gī; अग्निः थम् ≅ fire is tha; साम वेदः एव उत् ≅ the Sāma Veda is ut; यजुर् वेदः गीः ≅ the Yajur Veda is gī; ऋग् वेदः थम् ≅ the Ṛg Veda is tha; वाक् ≅ the Ṛg Veda and other scriptures; अस्मै ≅ to him [the spiritual seeker]; दोहम् ≅ the goal [he is seeking]; दुग्धे ≅ gives him of itself; यः वाचः दोहः ≅ the goal is the knowledge of the scriptures; यः एवम् विद्वान् ≅ the seeker who knows this; एतानि उद्गीथाक्षराणि उत्-गी-थ इति उपास्ते ≅ [and] worships these syllables of udgītha; अन्नवान् ≅ he has plenty of food; अन्नादः भवति ≅ [and] he enjoys eating that food [i.e., he becomes illumined].

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ChanU.1.3.8 🔗
अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत्॥≅
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.

अथ खलु ≅ now; आशीः समृद्धिः ≅ instructions about how desired objectives can be obtained; उपसरणानि ≅ the things desired; इति ≅ in this way; उपासीत ≅ one should meditate upon; येन साम्ना ≅ by that Sāma; स्तोष्यन् स्यात् ≅ one sings; तत् साम उपधावेत् ≅ one should meditate upon that Sāma.

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ChanU.1.3.9 🔗
यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत्॥≅
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.

ताम् ऋचम् ≅ that Ṛk; यस्याम् ऋचि ≅ on which Ṛk [the Sāma is based]; तम् ऋषिम् यत् आर्षेयम् ≅ that sage who conceived of it; याम् देवताम् अभिष्टोष्यन् स्यात् ≅ the deity to whom the prayer is addressed; ताम् देवताम् ≅ that deity; उपधावेत् ≅ one should meditate on.

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ChanU.1.3.10 🔗
येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तं स्तोममुपधावेत्॥≅
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].

येन छन्दसा ≅ by the Gāyatrī or whatever other hymn; स्तोष्यन् स्यात् ≅ one is going to pray; तत् छन्दः उपधावेत् ≅ one should meditate on that hymn; येन स्तोमेन स्तोष्यमाणः स्यात् ≅ the group of Sāmas by which a person is going to pray; तम् स्तोमम् उपधावेत् ≅ one should meditate on those Sāmas [along with the deities to whom they are addressed].

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ChanU.1.3.11 🔗
यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत्॥≅
No matter what direction one may face while praying, one should meditate on that direction [along with the presiding deities of that direction].

याम् दिशम् अभिष्टोष्यन् स्यात् ≅ whatever direction a person may face while praying; ताम् दिशम् उपधावेत् ≅ one should worship that direction [and also the deities presiding over that direction].

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ChanU.1.3.12 🔗
आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति॥≅
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.

अन्ततः ≅ as one ends one’s prayer; कामम् ध्यायन् अप्रमत्तः ≅ one should think of whatever one desires, making sure that the pronunciation of words is correct; आत्मानम् ≅ oneself; उपसृत्य ≅ thinking of [one’s name, lineage, and caste]; स्तुवीत ≅ praise; यत् कामः ≅ whatever desire one has; स्तुवीत ≅ while praying; कामः ≅ that desire; अभ्यासः ≅ promptly; ह ≅ surely; अस्मै ≅ to the person concerned; समृध्येत ≅ prosperity goes. [The repetition is for emphasis.]

ChanU.1.4 .1 .2 .3 .4 .5

Meditation on Om as Fearlessness and Immortality

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ChanU.1.4.1 🔗
ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम्॥≅
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.

ओम् इति एतत् ≅ this Om [is closest (etad) to Brahman]; अ-क्षरम् उद्गीथम् उपासीत ≅ recite this syllable as part of your upāsanā [ritual]; हि ओम् इति उद्गायति ≅ how you recite this Om; तस्य उपव्याख्यानम् ≅ is being explained.

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ChanU.1.4.2 🔗
देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशग्ँस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयग्ँस्तच्छन्दसां छन्दस्त्वम्॥≅
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.

देवाः ≅ the gods and goddesses; वै मृत्योः बिभ्यतः ≅ are afraid of death; त्रयीम् विद्याम् प्राविशन् ≅ they took refuge in the three Vedas [i.e., they decided to perform Veda rites and rituals in order to escape death]; ते ≅ they; छन्दोभिः अच्छादयन् एभिः अच्छादयन् ≅ covered themselves with the mantras; यत् तद् ≅ because; छन्दसाम् छन्दस्त्वम् ≅ the mantras came to be known as chandas

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ChanU.1.4.3 🔗
तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि। ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन्॥≅
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.

यथा ≅ just as; उदके ≅ in shallow water; मत्स्यम् ≅ a fish [swimming]; परिपश्येत् ≅ a person can see; एवम् ≅ in the same way; तत्र ≅ in those [Veda rites and rituals]; ऋचि साम्नि यजुषि ≅ in the Ṛg, Sāma, and Yajur Vedas; तान् उ ≅ those gods and goddesses; मृत्युः ≅ Death; पर्यपश्यत् ≅ saw [i.e., they could not escape death through Veda rituals]; ते ≅ they [the gods and goddesses]; नु विदित्वा ≅ having realized [that they were still susceptible to death]; ऋचः साम्नः यजुषः ऊर्ध्वाः ≅ turned away from Ṛk, Sāma, and Yajur rituals; स्वरम् एव प्राविशन् ≅ took to [reciting] Om.

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ChanU.1.4.4 🔗
यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवग्ँ सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन्॥≅
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.

यदा वै ≅ whenever; ऋचम् आप्नोति ≅ a person recites Ṛk mantras; ओम् इति एव अतिस्वरति ≅ that person recites Om with great enthusiasm; एवम् साम एवम् यजुः ≅ so also the Yajus and Sāma mantras; एषः उ स्वरः यत् एतत् अ-क्षरम् ≅ this a-kṣara [Om] is svara; एतत् अमृतम् अभयम् ≅ this is immortal and fearless; तत् प्रविश्य ≅ having taken shelter in it; देवाः अमृताः अभयाः अभवन् ≅ the gods and goddesses became immortal and fearless.

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ChanU.1.4.5 🔗
स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरग्ँ स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति॥≅
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.

सः यः ≅ one who; एवम् एतत् अ-क्षरम् विद्वान् प्रणौति ≅ knows this a-kṣara and respects it as such; एतत् एव स्वरम् ≅ that known as svara; अमृतम् अभयम् अ-क्षरम् प्रविशति ≅ becomes one with the immortal and fearless a-kṣara [Om]; तत् ≅ that [a-kṣara]; प्रविश्य ≅ having become one with [a-kṣara]; देवाः यत् अमृताः ≅ by which the gods and goddesses became immortal; तत् अमृतः भवति ≅ that person also becomes immortal.

ChanU.1.5 .1 .2 .3 .4 .5

Meditation on Om as the Sun and the Prāṇa

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ChanU.1.5.1 🔗
अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति॥≅
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.

अथ ≅ next; यः खलु उद्गीथः ≅ that which is udgītha; सः प्रणवः ≅ is praṇava [Om]; यः प्रणवः सः उद्गीथः ≅ that which is praṇava is also udgītha; असौ वै आदित्यः उद्गीथः ≅ that sun is udgītha; एषः प्रणवः ≅ it is also praṇava; हि ≅ for; एषः ≅ the sun; ओम् इति स्वरन् एति ≅ appears with the word Om in its mind.

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ChanU.1.5.2 🔗
एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीग्ँस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम्॥≅
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.

कौषीतकिः पुत्रम् उवाच ≅ the sage Kauṣītaki said to his son; एतम् उ ≅ this [sun with its rays]; एव ≅ as one; अहम् अभ्यगासिषम् ≅ I greeted [welcomed]; तस्मात् ≅ because [of my worshipping it as one]; त्वम् मम एकः असि इति ≅ you are my only son; त्वम् रश्मीन् पर्यावर्तयात् ≅ if you worship the sun and its rays separately; ते बहवः वै भविष्यन्ति ≅ you will have many children; इति अधिदैवतम् ≅ this is the worship of the forces of nature.

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ChanU.1.5.3 🔗
अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति॥≅
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.

अथ ≅ now; अध्यात्मम् ≅ concerning one’s own body; यः एव अयम् मुख्यः प्राणः ≅ that which is the chief prāṇa [which divides itself into five functions: prāṇa, apāna, vyāna, udāna, and samāna]; तम् उद्गीथम् उपासीत ≅ one should worship as udgītha; हि ≅ for; एषः ≅ this [prāṇa]; ओम् इति स्वरन् ≅ uttering Om; एति ≅ activates [all the organs – of speech, vision, etc.].

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ChanU.1.5.4 🔗
एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणाग्ँस्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति॥≅
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”’.

कौषीतकिः ह पुत्रम् उवाच ≅ Kauṣītaki said to his son; अहम् उ एतम् एव अभ्यगासिषम् ≅ I worshipped this [prāṇa] as one; तस्मात् ≅ that is why; त्वम् मम एकः असि इति ≅ you are my only son; त्वम् प्राणान् भूमानम् अभिगायतात् ≅ you should worship prāṇa as many [i.e., with manifold qualities and forms]; मे बहवः वै भविष्यन्ति इति ≅ thinking, ‘May my children be many.’

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ChanU.1.5.5 🔗
अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीतमनुसमाहरतीत्यनुसमाहरतीति॥≅
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].

अथ खलु ≅ for certain; यः उद्गीथः सः प्रणवः ≅ that which is udgītha is praṇava; यः प्रणव सः उद्गीथः ≅ that which is praṇava is also udgītha; होतृषदनात् अपि एव ह दुरुद्गीतम् ≅ it is not unlikely that the person performing a sacrifice will err in pronunciation; अनुसमाहरति इति ≅ that can be rectified [the statement is repeated to emphasize its importance].

ChanU.1.6 .1 .2 .3 .4 .5 .6 .7 .8

The Luminous Person in the Solar Orb

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ChanU.1.6.1 🔗
इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयत इयमेव साग्निरमस्तत्साम॥≅
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.

इयम् ≅ this [earth]; एव ऋक् ≅ is like the Ṛg Veda; अग्निः साम ≅ fire is like the Sāma Veda; तत् एतत् साम एतस्याम् ऋचि अध्यूढम् ≅ the Sāma Veda is based on the Ṛg Veda; तस्मात् ≅ therefore; ऋचि अध्यूढम् साम गीयते ≅ the Sāma Veda is sung based on the Ṛg Veda; इयम् एव सा ≅ this [earth] is the sā [of Sāma]; अग्निः अमः ≅ fire is ama [of Sāma]; तत् साम ≅ that [if joined together] is Sāma [i.e., sā + ama].

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ChanU.1.6.2 🔗
अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम॥≅
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.

अन्तर्-इक्षम् ≅ the space between heaven and earth; एव ऋक् ≅ is nothing but the Ṛk; वायुः साम ≅ air is the Sāma; तत् एतत् साम ≅ this Sāma [called air]; एतस्याम् ऋचि अध्यूढम् ≅ is based on the Ṛk [called the antar-ikṣa]; तस्मात् ≅ this is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma is sung as based on the Ṛk; अन्तर्-इक्षम् एव सा ≅ the space between heaven and earth is sā; वायुः अमः ≅ air is ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.6.3 🔗
द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते द्यौरेव सादित्योऽमस्तत्साम॥≅
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.

द्यौः ≅ the heaven; एव ऋक् ≅ is Ṛk; आदित्यः साम ≅ the sun is Sāma; तत् एतत् साम ≅ that Sāma [which is known as the sun]; एतस्याम् ऋचि अध्यूढम् ≅ is based on the Ṛk [heaven]; तस्मात् ≅ that is why; ऋचि अध्यूढम् साम ≅ [sāmagaiḥ] गीयते ≅ the Sāma scholars sing the Sāma based on the Ṛk; द्यौः एव सा ≅ heaven is nothing but sā; आदित्यः अमः ≅ the sun is ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.6.4 🔗
नक्षत्राण्येवऋक्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम॥≅
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.

नक्षत्राणि एव ऋक् ≅ the stars together constitute the Ṛk; चन्द्रमाः साम ≅ the moon is the Sāma; तत् एतत् साम ≅ that Sāma; एतस्याम् ऋचि अध्यूढम् ≅ is based on the Ṛk; तस्मात् ≅ that is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma scholars sing the Sāma based on the Ṛk; नक्षत्राणि एव सा ≅ the stars are the sā; चन्द्रमः अमः ≅ the moon is the ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.6.5 🔗
अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते॥≅
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.

अथ ≅ next; यत् एतत् ≅ that which is this; आदित्यस्य शुक्लम् ≅ whiteness of the sun; भाः ≅ the glow; सा एव ऋक् ≅ that is the Ṛk; अथ ≅ next; यत् नीलम् ≅ that which is blue; परः ≅ deep; कृष्णम् ≅ black; तत् साम ≅ that is the Sāma; तत् एतत् साम ≅ this Sāma; एतस्याम् ऋचि अध्यूढम् ≅ is based on the Ṛk; तस्मात् ≅ that is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma is sung based on the Ṛk.

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ChanU.1.6.6 🔗
अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णः॥≅
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.

अथ ≅ then; यत् एव एतत् आदित्यस्य शुक्लम् भाः ≅ that which is this white glow of the sun; सा एव सा ≅ that is the ‘sā’ [of Sāma]; अथ यत् नीलम् परः कृष्णम् ≅ and that which is the deep black glow; तत् अमः ≅ that is ‘ama’; तत् साम ≅ [when they are put together] that is Sāma; अथ अन्तरादित्ये ≅ again inside the orb of the sun; याः एषः हिरण्मयः ≅ there is a bright figure; हिरण्य-श्मश्रुः ≅ bright gold beard; हिरण्य-केशः पुरुषः दृश्यते ≅ the person with bright gold hair seen [by the yogīs]; आप्रणखात् सर्व एव सुवर्णः ≅ bright gold all over the body, including even his nails.

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ChanU.1.6.7 🔗
तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद॥≅
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.

तस्य ≅ his; यथा ≅ like; कप्यासम् ≅ [kapi, which means ‘he who drinks water’ (i.e, the sun) + āsa, which means blossomed], blossomed by the sun; पुण्डरीकम् एवम् ≅ like the lotus; अक्षिनी ≅ the eyes; तस्य उत् इति नाम ≅ his name is ‘ut’; सः एषः सर्वेभ्यः पाप्मभ्यः उदितः ≅ he is above all weakness; उदेति ≅ he rises; ह वै सर्वेभ्यः पाप्मभ्यः ≅ above all weakness; यः ≅ who; एवम् वेद ≅ knows thus.

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ChanU.1.6.8 🔗
तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम्॥≅
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.

तस्य ≅ his; ऋक् च साम च गेष्णौ ≅ the Ṛk and the Sāma are two singers [who sing his praise]; तस्मात् ≅ this is why; उद्गीथः ≅ he is [called] udgītha [the great God in whose praise songs are sung]; तस्मात् ≅ this is why; एतस्य हि गाता ≅ the singers of it; तु एव उद्गाता ≅ are called udgātā, the musicians; साः एषः ≅ he; ये च ≅ who; अमुष्मात् पराञ्चः ≅ high above that [solar region]; तेषाम् लोकाः ≅ those worlds; च इष्टे ≅ governs [decides]; देवकामानाम् च ≅ the desires of the gods and goddesses; इति अधिदैवतम् ≅ this is from the standpoint of the gods and goddesses.

ChanU.1.7 .1 .2 .3 .4 .5 .6 .7 .8 .9

The Person in the Eye

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ChanU.1.7.1 🔗
अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते। वागेव सा प्राणोऽमस्तत्साम॥≅
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.

अथ अध्यात्मम् ≅ now what relates to the body; वाक् एव ऋक् ≅ speech is Ṛk; प्राणः साम ≅ prāṇa is Sāma; तत् एतत् साम ≅ this Sāma [called prāṇa]; एतस्याम् ऋचि अध्यूधम् ≅ is based on Ṛk [speech]; तस्मात् ≅ this is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma is sung as based on the Ṛk; वाक् एव सा ≅ speech is sā; प्राणः अमः ≅ prāṇa is ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.7.2 🔗
चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते। चक्षुरेव सात्मामस्तत्साम॥≅
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.

चक्षुः एव ऋक् ≅ the eyes are like the Ṛg Veda; आत्मा साम ≅ the self [as seen in the eyes] is the Sāma; तत् एतत् साम ≅ this Sāma [called the ātmā]; एतस्याम् ऋचि अध्यूढम् ≅ is based on Ṛk [i.e., on the eyes]; तस्मात् ≅ this is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma is sung as based on the Ṛk; चक्षुः एव सा ≅ the eyes are sā; आत्मा अमः ≅ the self [the form reflected in the eyes] is ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.7.3 🔗
श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते। श्रोत्रमेव सा मनोऽमस्तत्साम॥≅
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.

श्रोत्रम् एव ऋक् ≅ the organ of hearing is the Ṛg Veda; मनः साम ≅ the mind is the Sāma; तत् एतत् साम ≅ this Sāma [called the mind]; एतस्याम् ऋचि अध्यूढम् ≅ is based on the Ṛk [the organ of hearing]; तस्मात् ≅ this is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma is sung as based on the Ṛk; श्रोत्रम् एव सा ≅ the organ of hearing is sā; मनः अमः ≅ the mind is ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.7.4 🔗
अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यम्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढग्ँ साम तस्मादृच्यध्यूढग्ँ साम गीयते। अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम॥≅
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.

अथ ≅ then; अक्ष्णः यत् एतत् शुक्लम् भः ≅ that which is the white glow in the eyes; सः एव ऋक् ≅ that is the Ṛg Veda; अथ यत् नीलम् परः कृष्णम् ≅ then that which is blue and very dark; तत् साम ≅ that is the Sāma; तत् एतत् साम ≅ this Sāma; एतस्याम् ऋचि अध्यूढम् ≅ is based on the Ṛk; तस्मात् ≅ this is why; ऋचि अध्यूढम् साम गीयते ≅ the Sāma is sung as based on the Ṛk; अथ यत् एव एतत् अक्ष्णः शुक्लम् भाः ≅ then this white glow in the eye; सा एव सा ≅ that is sā; अथ यत् नीलम् परः कृष्णम् ≅ and that which is blue and very dark; तत् अमः ≅ that is ama; तत् साम ≅ that [if joined together] is Sāma.

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ChanU.1.7.5 🔗
अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम॥≅
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.

अथ ≅ now; यः एषः पुरुषः ≅ that person who; अन्तर्-अक्षिणि ≅ inside the eye; दृश्यते ≅ is seen; सः ≅ that person; एव ऋक् ≅ is the Ṛk; तत् साम ≅ he is the Sāma; तत् उक्थम् ≅ he is the uktha [a part of the Sāma]; तत् यजुः ≅ he is the Yajus [i.e., mantras ending with svāhā, svadhā, and vaṣaṭ]; तत् ब्रह्म ≅ he is Brahman [i.e., the three Vedas]; तस्य एतस्य ≅ of this person [seen in the eye]; तत् एव रूपम् ≅ that same form; यत् अमुष्य रूपम् ≅ of the form of that person [in the sun, having golden hair, etc.]; अमुष्य ≅ of that one [in the sun]; यौ गेष्णौ ≅ two singers [i.e., the Ṛk and the Sāma sing in his praise]; तौ गेष्णौ ≅ the same two singers [sing in praise of that one]; यत् नाम तत् नाम ≅ the name of this is the same as the name of that.

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ChanU.1.7.6 🔗
स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः॥≅
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.

सः एषः ≅ the person [in the eye]; एतस्मात् अर्वाञ्चः ये च लोकाः ≅ those worlds below him; तेषाम् च इष्टे ≅ rules over them; मनुष्य-कामानाम् च ≅ as well as all human desires; इति ≅ this marks the limit; तत् ≅ therefore; ये इमे ≅ those people who; वीणायाम् गायन्ति ≅ sing with the vīṇā; ते एतम् गायन्ति ≅ they in fact sing in his honour; तस्मात् ≅ therefore; ते ≅ they [the musicians]; धनसनयः ≅ become wealthy.

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ChanU.1.7.7 🔗
अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताग्ँश्चाप्नोति देवकामाग्ँश्च॥≅
[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].

अथ यः ≅ now he who; एतत् एवम् विद्वान् ≅ knows this in this way; साम गायति ≅ sings the Sāma; सः ≅ he [the musician]; उभौ ≅ to both [to Āditya, the sun, and to the person in the eye]; गायति ≅ sings; सः ≅ he [the musician]; अमुना एव ≅ as that [Āditya]; ये च अमुष्मात् ≅ from that [Āditya]; पराञ्चः ≅ above; लोकाः ≅ the planes; ताम् देव-कामान् ≅ the things the gods and goddesses wish for; च ≅ also; सः एषः ≅ that musician; आप्नोति ≅ attains [i.e., he finds a place in the solar orb, and he becomes divine].

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ChanU.1.7.8 🔗
अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताग्ँश्चाप्नोति मनुष्यकामाग्ँश्च तस्मादु हैवंविदुद्गाता ब्रूयात्॥≅
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:

अथ ≅ now; अनेन एव ≅ by this [i.e., by the grace of the Lord in the eye]; ये च एतस्मात् अर्वाञ्चः लोकाः ≅ those planes which are below [him – i.e., the person in the eye]; ताम् च ≅ those [planes] also; आप्नोति मनुष्यकामान् च ≅ he also attains things desired by human beings; तस्मात् ≅ this is why; उ ह उद्गाता एवम्वित् ≅ the singer who knows this; ब्रूयात् ≅ will say.

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ChanU.1.7.9 🔗
कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति॥≅
[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.

कम् ≅ what; ते ≅ for your; कामम् ≅ desire; आगायानि इति ≅ shall I sing for; एषः हि एव ≅ he is the person who; कामागानस्य इष्टे ≅ influences the fulfilment of the desires as expressed through songs; यः ≅ the musician [udgātā]; एवम् ≅ this; विद्वान् ≅ having known; साम गायति साम गायति ≅ he sings the Sāma, he sings the Sāma.

ChanU.1.8 .1 .2 .3 .4 .5 .6 .7 .8

The Story of the Pravāhaṇa (I)

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ChanU.1.8.1 🔗
त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति॥≅
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’.

त्रयः ह उद्गीथे कुशलाः बाभूवुः ≅ in early days there were three sages skilled in the udgītha; शिलकः शालावत्यः ≅ Śilaka, the son of Śalāvat; चैकितायनः दाल्भ्यः ≅ Caikitāyana, the son of Cikitāyana, of the Dalbha clan; प्रवाहणः जैवलिः ≅ Pravāhaṇa, the son of Jīvala; इति ते ह ऊचुः ≅ they declared; उद्गीथे वै कुशलाः स्मः ≅ we have mastered the art of the udgītha; हन्त उद्गीथे कथाम् वदामः इति ≅ if you so wish we can discuss the udgītha.

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ChanU.1.8.2 🔗
तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचग्ँ श्रोष्यामीति॥≅
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’.

तथा इति ≅ saying, ‘Let it be so’; समुपविविशुः ≅ they sat down; सः प्रवाहणः जैवलिः ह उवाच ≅ Pravāhaṇa, the son of Jīvala, said; भगवन्तौ अग्रे वदताम् ≅ you two respected ones may kindly start the discussion; वदतोः ब्राह्मणयोः वाचम् श्रोष्यामि इति ≅ I will listen to the debate of you two brāhmaṇas.

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ChanU.1.8.3 🔗
स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच॥≅
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’.

सः शिलकः शालावत्यः ह चैकितायनम् दाल्भ्यम् उवाच ≅ Śilaka, the son of Śalāvat, said to Caikitāyana Dālbhya; हन्त त्वा पृच्छानि इति ≅ if you permit, I would like to ask you this question; पृच्छ इति ह उवाच ≅ yes, ask, [replied Dālbhya].

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ChanU.1.8.4 🔗
का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच॥≅
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’

साम्नः का गतिः इति ≅ [Śilaka asked] what is it that supports Sāma [i.e., the udgītha of the Sāma]; स्वरः इति ह उवाच ≅ [Dālbhya] replied, it is the voice; स्वरस्य का गतिः इति ≅ what is the support of the voice; प्राणः इति ह उवाच ≅ [Dālbhya] said, prāṇa [the vital breath]; प्राणस्य का गतिः इति ≅ what is the support of prāṇa [asked Śilaka]; अन्नम् इति ह उवाच ≅ [Dālbhya] replied, it is food; अन्नस्य का गतिः इति ≅ what is the support of food; आपः इति ह उवाच ≅ [Dālbhya] replied, water.

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ChanU.1.8.5 🔗
अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमति नयेदिति होवाच स्वर्गं वयं लोकं सामाभिसंस्थापयामः स्वर्गसग्ँस्तावग्ँ हि सामेति॥≅
[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’.

अपाम् का गतिः इति ≅ what is the support of water; असौ लोकः ≅ that world [i.e., heaven]; इति ह उवाच ≅ said [Dālbhya]; अमुष्य लोकस्य का गतिः इति ≅ what is the support of that heaven; स्वर्गम् लोकम् न अतिनयेत् इति ह उवाच ≅ one should not go beyond that heaven, replied [Dālbhya]; स्वर्गम् लोकम् ≅ in that heavenly world; वयम् साम अभिसंस्थापयामः ≅ we install Sāma; स्वर्ग-संस्तावम् हि साम इति ≅ this Sāma is worshipped as heaven.

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ChanU.1.8.6 🔗
तग्ँ ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति॥≅
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’.

तम् ह शिलकः शालावत्यः चैकितायनम् दाल्भ्यम् उवाच ≅ Śilaka Śālāvatya said to Caikitāyana Dālbhya; वै किल ते दाल्भ्य साम ≅ your Sāma is, O Dālbhya; अप्रतिष्ठितम् ≅ without a base; यः तु एतर्हि ब्रूयात् ≅ if anyone says now; ते मूर्धा विपतिष्यति इति ≅ your head will fall [if your statement about Sāma is found to be wrong]; ते मूर्धा विपतेत् इति ≅ your head will surely fall.

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ChanU.1.8.7 🔗
हन्ताहमेतद्भगवत्तो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमति नयेदिति होवाच प्रतिष्ठां वयं लोकग्ँ सामाभिसग्ँ स्थापयामः प्रतिष्ठासग्ँस्तावग्ँ हि सामेति॥≅
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’.

हन्त ≅ if you permit; अहम् एतत् भगवतः वेदानि इति ≅ I would like to learn this from you, revered sir [said Dālbhya]; विद्धि इति ह उवाच ≅ yes, learn from me, said [Śilaka]; अमुष्य लोकस्य का गतिः इति ≅ what is the support of that world [Dālbhya asked]; अयम् लोकः इति ह उवाच ≅ this earth, said [Śilaka]; अस्य लोकस्य का गतिः इति ≅ what is the support of this earth [Dālbhya asked]; प्रतिष्ठाम् लोकम् न अतिनयेत् इति ह उवाच ≅ [in order to find the support of Sāma] don’t go beyond the earth, replied [Śilaka]; प्रतिष्ठाम् लोकम् वयम् साम अभिसंस्थापयामः ≅ we see Sāma based on this earth; प्रतिष्ठा-संस्तावम् हि साम इति ≅ Sāma is respected because it is based on this earth.

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ChanU.1.8.8 🔗
तग्ँ ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवत्तो वेदानीति विद्धीति होवाच॥≅
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’.

तम् ह प्रवाहणः जैवलिः उवाच ≅ Pravāhaṇa Jaivali said to him; अन्तवत् वै किल ते साम शालावत्य ≅ O Śālāvatya [Śilaka], your Sāma is not without an end; यः तु ≅ if anyone; एतर्हि ≅ now; ब्रूयात् ≅ says; मूर्धा ते विपतिष्यति इति ≅ your head will fall; मूर्धा ते विपतेत् ≅ your head will fall off; हन्त अहम् भगवतः वेदानि इति ≅ [Śilaka said] if you please, O Lord, I would like to learn from you; विद्धि इति ह उवाच ≅ yes, learn [from me, Pravāhaṇa replied].

ChanU.1.9 .1 .2 .3 .4

The Story of Pravāhaṇa (II)

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ChanU.1.9.1 🔗
अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानाकाशः परायणम्॥≅
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’.

अस्य लोकस्य का गतिः इति ≅ [Śilaka Śālāvatya asked] what is the end of this earth; आकाशः इति ह उवाच ≅ [Pravāhaṇa] replied, space; सर्वाणि ह वै इमानि भूतानि ≅ all these beings; आकाशात् एव समुत्पद्यन्ते ≅ issue from space; आकाशं प्रति अस्तम् यन्ति ≅ they disappear into space; आकाशः हि एव एभ्यः ज्यायान् ≅ space is superior to these; आकाशः परायणम् ≅ space is the highest goal.

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ChanU.1.9.2 🔗
स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयाग्ँसमुद्गीथमुपास्ते॥≅
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.

सः उद्गीथः ≅ that udgītha; परोवरीयान् ≅ [paraḥ + varīyān], the best; एषः ≅ the Paramātman [i.e., the Supreme Self, earlier referred to as endless]; सः एषः ≅ the udgītha [which is also the Cosmic Self]; अनन्तः ≅ [is] endless; यः ≅ the worshipper; एवम् ≅ as mentioned earlier; विद्वान् ≅ having known; एतत् ≅ this; परोवरीयांसम् उद्गीथम् उपास्ते ≅ worships this udgītha knowing it as the best; परोवरीयसः लोकान् जयति ≅ he attains increasingly higher and higher worlds; अस्य ≅ the life of that worshipper; परोवरीयः ह भवति ≅ also becomes higher and higher.

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ChanU.1.9.3 🔗
तग्ँ हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिंल्लोके जीवनं भविष्यति॥≅
[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’.

शौनकः ≅ the son of Śunaka; अतिधन्वा ≅ Atidhanvā [the sage having that name]; तम् ≅ of that kind; एतम् ≅ this [udgītha]; उदरशाण्डिल्याय ≅ to Udaraśāṇḍilya [the disciple having that name]; उक्त्वा ≅ having taught; उवाच ≅ he said; ह यावत् ≅ as long as; ते प्रजायाम् ≅ your progeny; एनम् उद्गीथम् वेदिष्यन्ते ≅ will know this udgītha; तावत् ≅ so long; [tāsām prajān, the life of those progeny]; अस्मिन् लोके ≅ in this world; जीवनम् एभ्यः परोवरीयः ह भविष्यति ≅ will grow better and better in quality judged by the standard of ordinary people.

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ChanU.1.9.4 🔗
तथामुष्मिंल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिंल्लोके जीवनं भवति तथामुष्मिंल्लोके लोक इति लोके लोक इति॥≅
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].

तथा ≅ in the same way; अमुष्मिन् लोके ≅ in that other world; लोकः इति ≅ the place; सः यः ≅ he who; एतत् एवम् विद्वान् उपास्ते ≅ knows this and worships [the udgītha] accordingly; परोवरीयः एव ह अस्य अस्मिन् लोके जीवनम् भवति ≅ his life in this world is the best possible; तथा अमुष्मिन् लोके लोकः इति लोके लोकः इति ≅ his life in the other world [i.e., his life after death] is likewise the best, his life in the other world is likewise.

ChanU.1.10 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11

The Story of Uṣasti (I)

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ChanU.1.10.1 🔗
मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास॥≅
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.

मटची-हतेषु ≅ destroyed by a thunderstorm [maṭacin, hailstorm]; कुरुषु ≅ in the land of the Kurus; आतिक्या जायया सह ≅ with his child-wife; उषस्तिः ≅ Uṣasti [a young man by that name]; चाक्रायणः ≅ the son of Cakra; प्रद्राणकैः ≅ in great misery; इभ्य-ग्रामे ≅ [ibhyaḥ, prosperous (i.e., where people owned elephants) + grāme, in a village], in a prosperous village; उवास ≅ lived.

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ChanU.1.10.2 🔗
स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तग्ँ होवाच। नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति॥≅
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?]’.

सः ≅ he [Uṣasti]; कुल्माषान् ≅ bad food grains; खादन्तम् ≅ eating; इभ्यम् ≅ an elephant[-driver]; बिभिक्षे ≅ begged; ह तम् उवाच ≅ that [elephant-driver] said to him; इतः ≅ besides these [pulses]; न अन्ये विद्यन्ते ≅ nothing further exists; यत् ये च इमे ≅ that which [the pulses]; मे ≅ my; उपनिहिताः ≅ thrown [into my eating bowl]; [kim karomi, what should I do].

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ChanU.1.10.3 🔗
एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतग्ँ स्यादिति होवाच॥≅
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’.

ह उवाच ≅ [Uṣasti] said; एतेषाम् ≅ out of this; मे देहि इति ≅ give me [some]; तान् ≅ those [pulses]; अस्मै ≅ to him [i.e., to Uṣasti]; प्रददौ ≅ gave away; हन्त ≅ [the elephant-driver said] here is; अनुपानम् इति ≅ drinking water; इति ह उवाच ≅ [Uṣasti] said; मे उच्छिष्टम् वै पीतम् स्यात् ≅ [if I drink the water you are offering] I would be drinking unclean water [because someone else has drunk from it].

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ChanU.1.10.4 🔗
न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति॥≅
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’.

स्वित् एते अपि न उच्छिष्टाः इति ≅ [the driver said, by the same token] aren’t these [pulses] also unclean; ह उवाच ≅ [Uṣasti] replied; इमान् ≅ these [pulses]; अखादन् ≅ [if I] do not eat; न वै अजीविष्यम् इति ≅ I will not survive; उदपानम् ≅ drinking water [on the other hand]; मे कामः इति ≅ is left to me.

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ChanU.1.10.5 🔗
स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ॥≅
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].

ह खादित्वा ≅ having eaten; अतिशेषान् ≅ whatever was left over; सः जायायै आजहार ≅ he [Uṣasti] brought for his wife; सा ≅ she; अग्रे एव सुभिक्षा बभूव ≅ had already obtained good alms; तान् ≅ them [the pulses]; प्रतिगृह्य ≅ she accepted; निदधौ ≅ [and] put them aside.

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ChanU.1.10.6 🔗
स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राग्ँ राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति॥≅
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]’.

सः ≅ he [Uṣasti]; प्रातः ≅ in the morning; सञ्जिहानः ≅ while getting up from bed; ह उवाच ≅ said [to his wife]; यत् बत ≅ oh, if only; अन्नस्य लभेमहि ≅ I could get some food; लभेमहि धनमात्राम् ≅ I could earn a little money; असौ ≅ over there; राजा ≅ the king; यक्ष्यते ≅ is performing a sacrifice; सः ≅ he [the king]; मा ≅ me; सर्वैः आर्त्विज्यैः ≅ all the work of a ṛtvik [a priest who sings hymns or otherwise helps with the performance of a sacrifice]; वृणीत इति ≅ would have appointed.

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ChanU.1.10.7 🔗
तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय॥≅
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].

जाया तम् उवाच ≅ the wife said to him; हन्त पते ≅ O dear husband; इमे एव कुल्माषाः इति ≅ here are those pulses [you gave me]; तान् ≅ them [the pulses]; खादित्वा ≅ having eaten; अमुम् विततम् यज्ञम् ≅ that ensuing sacrifice; एयाय ≅ he went.

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ChanU.1.10.8 🔗
तत्रोद्गातॄनास्तावे स्तोष्यमाणान् उपोपविवेश स ह प्रस्तोतारमुवाच॥≅
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:

तत्र ≅ there [at the site of the sacrifice]; आस्तावे ≅ at the place where hymns were being sung; उद्गातृन् स्तोस्यमाणान् ≅ those who were singing the hymns; उप ≅ near; उपविवेश ≅ he sat; प्रस्तोतारम् ≅ to him who was reciting the prastāva; सः ह उवाच ≅ he said.

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ChanU.1.10.9 🔗
प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति॥≅
‘O Prastotā, if you recite the prastāva without knowing anything about the god to whom this hymn relates, your head will fall’.

प्रस्तोतः ≅ O Prastotā; या देवता ≅ that god who; प्रस्तावम् अन्वायत्ता ≅ underlies this prastāva hymn; ताम् अविद्वान् ≅ without knowing anything about him; चेत् ≅ if; प्रस्तोष्यसि ≅ you recite the prastāva; ते ≅ your; मूर्धा ≅ head; विपतिष्यति इति ≅ will fall.

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ChanU.1.10.10 🔗
एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति॥≅
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’.

एवम् एव उद्गातारम् उवाच ≅ he then said the same thing to the udgātā [who sings the udgītha]; उद्गातः ≅ O Udgātā; या देवता उद्गीथम् अन्वायत्ता ≅ the god who is related to the udgītha; ताम् अविद्वान् ≅ without knowing anything about him; चेत् उद्गास्यसि ≅ if you sing about him; ते मूर्धा विपतिष्यति इति ≅ your head will fall.

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ChanU.1.10.11 🔗
एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासाञ्चक्रिरे॥≅
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.

एवम् एव प्रतिहर्तारम् उवाच ≅ he said the same thing to the person who was singing the pratihāra; प्रतिहर्तः ≅ O Pratihartā; या देवता प्रतिहारम् अन्वायत्ता ≅ that god to whom your pratihāra relates; ताम् अविद्वान् ≅ without knowing anything about him; चेत् प्रतिहरिष्यसि ≅ if you sing the pratihāra; ते मूर्धा विपतिष्यति इति ≅ your head will fall; ते ≅ they [the singers]; ह समारताः ≅ stopped; आसाञ्चक्रिरे तूष्णीम् ≅ [and] remained silent.

ChanU.1.11 .1 .2 .3 .4 .5 .6 .7 .8 .9

The Story of Uṣasti (II)

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ChanU.1.11.1 🔗
अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच॥≅
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’.

अथ ≅ then; यजमानः ≅ the person performing the sacrifice [the prince]; ह एनम् उवाच ≅ said to him [to Uṣasti]; भगवन्तम् वै अहम् विविदिषाणि इति ≅ Sir, I want to know who you are; इति ह उवाच ≅ [Uṣasti] replied; उषस्तिः चाक्रायणः अस्मि ≅ I am Uṣasti, the son of Cakra.

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ChanU.1.11.2 🔗
स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि॥≅
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]’.

सः ह उवाच ≅ he [the prince] said; अहम् ≅ I; भगवन्तम् ≅ you, revered sir; वै एभिः सर्वैः आर्त्विज्यैः ≅ for all the work of the priests; पर्यैषिषम् ≅ looked for; भगवतः ≅ you, sir; अवित्त्या ≅ not being able to locate; अहम् वै अन्यान् अवृषि ≅ I chose others.

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ChanU.1.11.3 🔗
भगवाग्ँस्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच॥≅
[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].

भगवान् ≅ O Lord; एव तु ≅ for certain; सर्वैः आर्त्विज्यैः मे इति ≅ [take on] all the work of the ṛtvik for me; तथा इति ≅ [Uṣasti said] let it be so; अथ तर्हि ≅ now therefore; एते एव ≅ these [priests already engaged by you]; समतिसृष्टाः ≅ as instructed [by me]; स्तुवताम् ≅ may recite; तु एभ्यः यावत् धनम् दद्याः ≅ but as much money as you are giving these [priests]; तावत् ≅ that much [money]; मम दद्याः इति ≅ you have to give me [also]; यजमानः ≅ the performer of the sacrifice [the prince]; इति ह उवाच ≅ said; तथा ≅ it will be so.

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ChanU.1.11.4 🔗
अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति॥≅
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’.

अथ ≅ then; प्रस्तोता ≅ the person reciting the prastāva; ह एननि उपससाद ≅ came to him [i.e., to Uṣasti, and said]; प्रस्तोतः या देवता प्रस्तावम् अन्वायत्ता ≅ O Prastotā, that deity to whom the prastāva is related; ताम् अविद्वान् ≅ without knowing anything about him; चेत् प्रस्तोष्यसि ≅ if you sing [about him]; ते मूर्धा विपतिष्यति इति ≅ your head will fall; भगवान् मा अवोचत् ≅ revered sir, you said to me; कतमा सा देवता इति ≅ what is that deity?

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ChanU.1.11.5 🔗
प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्तिप्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति॥≅
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’.

प्राण इति ह उवाच ≅ [Uṣasti] said, it is prāṇa [the vital force]; ह वै ≅ for; इमानि सर्वाणि भूतानि ≅ all these beings [moving or unmoving]; प्राणम् एव ≅ in prāṇa; अभि ≅ totally; संविशन्ति ≅ disappear [at the time of destruction]; प्राणम् अभि उज्जिहते ≅ [and] out of prāṇa they appear [when they come into existence]; सा एषा देवता ≅ that [prāṇa] is the deity; प्रस्तावम् अन्वायत्ता ≅ the prastāva is addressed to; चेत् ≅ if; ताम् ≅ that [deity]; अविद्वान् ≅ from ignorance; प्रस्तोष्यः ≅ you had praised; [then] तथा ≅ like that; मया उक्तस्य ≅ in spite of being warned by me; ते मूर्धा व्यपतिष्यत् इति ≅ your head would surely have fallen.

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ChanU.1.11.6 🔗
अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति॥≅
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’.

अथ उद्गाता ≅ then; udgātā, the person reciting the udgītha; ह एनम् उपससाद ≅ came to him [i.e., to Uṣasti, and said]; भगवान् मा अवोचत् ≅ revered sir, you said to me; उद्गातः या देवता उद्गीथम् अन्वायत्ता ≅ O Udgātā, that deity to whom the udgītha is related; ताम् अविद्वान् ≅ without knowing anything about him; चेत् उद्गास्यसि ≅ if you sing [about him]; ते मूर्धा विपतिष्यति इति ≅ your head will fall; कतमा सा देवता इति ≅ what is that deity?

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ChanU.1.11.7 🔗
आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेतविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति॥≅
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’.

आदित्यः इति ह उवाच ≅ [Uṣasti] said, it is āditya [the sun]; ह वै ≅ for; इमानि सर्वाणि भूतानि ≅ all these beings [moving and unmoving]; उच्चैः सन्तम् आदित्यम् गायन्ति ≅ sing in praise of āditya, who is high above; सा एषा देवता ≅ that [āditya] is the deity; उद्गीथम् अन्वायत्ता ≅ the udgītha is addressed to; चेत् ≅ if; ताम् ≅ that [deity]; अविद्वान् ≅ from ignorance; उद्गास्यः ≅ you had sung the udgītha; [then] तथा ≅ like that; मया उक्तस्य ≅ in spite of being warned by me; ते मूर्धा व्यपतिष्यत् इति ≅ your head would surely have fallen.

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ChanU.1.11.8 🔗
अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति॥≅
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’.

अथ ≅ next; प्रतिहर्ता ≅ the person reciting the pratihāra; ह एनम् उपससाद ≅ came to him [i.e., to Uṣasti, and said]; भगवान् मा अवोचत् ≅ revered sir, you said to me; प्रतिहर्तः या देवता प्रतिहारम् अन्वायत्ता ≅ O Pratihartā, that deity to whom the pratihāra is related; ताम् अविद्वान् ≅ without knowing anything about him; चेत् प्रतिहरिष्यसि ≅ if you sing the pratihāra; ते मूर्धा विपतिष्यति इति ≅ your head will fall; कतमा सा देवता इति ≅ what is that deity?

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ChanU.1.11.9 🔗
अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति॥≅
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’.

अन्नम् इति ह उवाच ≅ [Uṣasti] said, it is anna [food]; ह वै ≅ for; इमानि सर्वाणि भूतानि ≅ all these beings; अन्नम् एव प्रतिहरमाणानि जीवन्ति ≅ support themselves by collecting food; सा एषा देवता ≅ that [food] is the deity; प्रतिहारम् अन्वायत्ता ≅ the pratihāra is addressed to; चेत् ≅ if; ताम् ≅ that [deity]; अविद्वान् ≅ from ignorance; प्रत्यहरिष्यः ≅ you had sung the pratihāra; [then] तथा ≅ like that; मया उक्तस्य ≅ in spite of being warned by me; ते मूर्धा व्यपतिष्यत् इति ≅ your head would surely have fallen [the repetition is for the sake of emphasis].

ChanU.1.12 .1 .2 .3 .4 .5

Meditation (Upāsana) on Om

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ChanU.1.12.1 🔗
अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज॥≅
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].

अथ अतः ≅ since then; तत् ह ≅ in this connection; शौवः उद्गीथः ≅ an udgītha [to food] sung by dogs [i.e., sages in the form of dogs]; बकः दाल्भ्यः ≅ Baka, the son of Dalbha; ग्लावः मैत्रेयः वा ≅ or Glāva, the son of Mitrā; स्वाध्यायम् उद्वव्राज ≅ went to a quiet place to study the scriptures [i.e., the udgītha].

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ChanU.1.12.2 🔗
तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति॥≅
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’.

तस्मै ≅ [as a favour] to him; श्वा ≅ a dog; श्वेताः ≅ white; प्रादुर्बभूव ≅ appeared; तम् ≅ to him [i.e., to the white dog]; अन्ये श्वानः ≅ other dogs; उपसमेत्य ≅ came; ऊचुः ≅ [and] said; अन्नम् ≅ food; नः ≅ for us; भगवान् ≅ O Lord; आगायतु ≅ please sing; अशनायाम वै इति ≅ we are hungry [and want to eat].

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ChanU.1.12.3 🔗
तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकार॥≅
[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].

तान् ≅ to them [the other dogs]; ह उवाच ≅ [the white dog] said; इह एव ≅ here; प्रातः ≅ tomorrow morning; मा उपसमीयात इति ≅ all of you come to me; बकः दाल्भ्यः ग्लावः मैत्रेयः वा ≅ Baka, the son of Dalbha, who was also known as Glāva, the son of Mitrā; प्रतिपालयाञ्चकार ≅ waited [for the white dog]; तत् ह ≅ there.

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ChanU.1.12.4 🔗
ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः सग्ँरब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिञ्चक्रुः॥≅
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.

ते ह ≅ they; यथा एव ≅ just as; इदम् ≅ this; बहिष्-पवमानेन ≅ by the hymn called bahiṣ-pavamāna; स्तोष्यमाणः ≅ while reciting; संरब्धाः ≅ touching each other; सर्पन्ति ≅ proceed; इति एवम् आससृपुः ≅ went about this way; ते ह ≅ they; समुपविश्य ≅ sitting down; हिं ≅ the word ‘hiṃ’; चक्रुः ≅ uttered.

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ChanU.1.12.5 🔗
ओ३म् अदा३म् ओं३ पिबा३म् ओं३ देवो वरुणः प्रजापतिः सविता२न्नम् अहा२हरद् अन्नपते३ऽन्नम् इहा२हरा२हरो३म् इति॥≅
‘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’.

ओम् अदाम ≅ Om, we will eat; ओम् पिबाम ≅ Om, we will drink; ओम् देवः वरुणः प्रजापतिः सविता ≅ Om Deva [the shining one], Varuṇa, Prajāpati, Savitā; अन्नम् इह आहरत् ≅ bring food here; अन्नपते अन्नम् इह आहर आहर ओम् ≅ O Lord of food, bring food here, bring [food here], Om.

ChanU.1.13 .1 .2 .3 .4

The Mystical Meaning of the Stobha Syllables

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ChanU.1.13.1 🔗
अयं वाव लोको हाउकारो वायुर्हाइकारश्चन्द्रमा अथकारः। आत्मेहकारोऽग्निरीकारः॥≅
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.

अयम् वाव लोकः हाउकारः ≅ this earth [is known by] the syllable ‘hāu’; वायुः हाइकारः ≅ air by the syllable ‘hāi’; चन्द्रमा अथकारः ≅ the moon by the syllable ‘atha’; आत्मा इहकारः ≅ the individual self by the syllable ‘iha’; अग्निः ईकारः ≅ fire by the syllable ‘ī’.

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ChanU.1.13.2 🔗
आदित्य ऊकारो निहव एकारो विश्वेदेवा औहोयिकारः प्रजापतिर्हिंकारः प्राणः स्वरोऽन्नं या वाग्विराट्॥≅
Āditya, the sun, is represented by the stobha [chanted interjection] ū; nihava, the welcoming hymn, by the stobha e; the Viśvadeva gods by the stobha auhoyi; Prajāpati by the stobha hiṃ; prāṇa by the stobha svara; food by the stobha yā; and Virāṭ by the stobha vāk.

आदित्यैः ≅ Āditya, the sun; ऊकारः ≅ [is represented by] the stobha ‘ū’; निहवैः ≅ the welcoming address; एकारः ≅ [is represented by] the stobha ‘e’; विश्वे-देवाः ≅ the Viśva-devas [i.e., a class of gods]; औहोयि-कारः ≅ [are represented by] the stobha ‘auhoyi’; प्रजापतिः ≅ Prajāpati [the Lord of all beings]; हिंकारः ≅ [is represented by] the stobha ‘hiṃ’; प्राणः ≅ prāṇa [the presiding deity of life]; स्वरः ≅ [is represented by] the stobha ‘svara’; अन्नम् ≅ food; या ≅ [is represented by] the stobha ‘yā’; विराट् ≅ Virāṭ; वाक् ≅ [is represented by] the stobha ‘vāk’.

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ChanU.1.13.3 🔗
अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुंकारः॥≅
The thirteenth stobha huṃ 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.]

सञ्चरः ≅ variously interpreted; अनिरुक्तः ≅ not clearly defined; त्रयोदशः स्तोभः ≅ the thirteenth stobha; हुङ्कारः ≅ the syllable ‘huṃ’.

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ChanU.1.13.4 🔗
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवग्ँ साम्नामुपनिषदं वेदोपनिषदं वेदेति॥≅
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.

यः ≅ that person who; एताम् एवम् ≅ this as stated earlier; साम्नाम् ≅ the Sāma with its stobhas; उपनिषदम् ≅ the science of it; वेद ≅ knows; वाचः ≅ of the organ of speech; यः दोहः ≅ the essence; दोहम् ≅ [that] essence; वाक् ≅ the organ of speech; अस्मै ≅ to him [who knows]; दुग्धे ≅ gives; [saḥ, he]; अन्नवान् ≅ rich with food; अन्नादः ≅ a great eater of food; भवति ≅ becomes.

Chāndogya द्वितीयोऽध्यायः (२.)

kh.2.01 kh.2.02 kh.2.03 kh.2.04 kh.2.05 kh.2.06 kh.2.07 kh.2.08 kh.2.09 kh.2.10 kh.2.11 kh.2.12 kh.2.13 kh.2.14 kh.2.15 kh.2.16 kh.2.17 kh.2.18 kh.2.19 kh.2.20 kh.2.21 kh.2.22 kh.2.23 kh.2.24

ChanU.2.1 .1 .2 .3 .4

Meditation on the Fivefold Sāman (I)

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ChanU.2.1.1 🔗
समस्तस्य खलु साम्न उपासनग्ँ साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति॥≅
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.

समस्तस्य खलु साम्नः उपासनम् ≅ the worship of the Sāma as a whole [inclusive of all its parts]; साधु ≅ [is] good; यत् खलु साधु ≅ whatever is good; तत् साम इति आचक्षते ≅ that is called sāma; यत् अ-साधु ≅ whatever is bad; तत् अ-साम इति ≅ that is a-sāma.

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ChanU.2.1.2 🔗
तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपागादित्येव तदाहुः॥≅
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.

तत् उत आहुः अपि ≅ this is why people say; साम्ना ≅ by virtue of sāma; एनम् ≅ a [high-placed] person; उपागात् इति ≅ someone got access to; साधुना ≅ [they mean] by good conduct; एनम् उपागात् इति एव ≅ he got access to him; तत् आहुः ≅ [similarly] this is what people say; असाम्ना ≅ by virtue of asāma; एनम् उपागात् इति ≅ he got access to him; असाधुना ≅ [when they mean] by bad conduct; एनम् उपागात् इति एव ≅ he got access to him; तत् आहुः ≅ this is what people say.

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ChanU.2.1.3 🔗
अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः॥≅
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.

अथ उत अपि ≅ then also; आहुः ≅ [people] say; नः बत साम इति ≅ it is sāma for us; यत् साधु भवति ≅ that which is good; साधु बत इद् एव तत् आहुः ≅ the words mean that what is good has happened; नः बत असाम इति ≅ [similarly, people say] it is asāma for us; यत् असाधु भवति ≅ that which is bad; असाधु बत इद् एव तत् आहुः ≅ they mean to say that what is bad has happened.

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ChanU.2.1.4 🔗
स य एतदेवं विद्वान्साधु सामेत्युपास्तेऽभ्याशो ह यदेनग्ँ साधवो धर्मा आ च गच्छेयुरुप च नमेयुः॥≅
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.

सः यः ≅ whoever; एतत् ≅ this [Sāma]; एवम् विद्वान् ≅ knows in this way; साधु साम इति उपास्ते ≅ [and] worships Sāma as ‘sādhu’; एनम् ≅ to this worshipper; साधवः धर्माः ≅ the good qualities that are associated with a perfect [sādhu] person; अभ्याशः ह ≅ quickly; यत् आगच्छेयुः च ≅ come; उप च नमेयुः ≅ and are a source of satisfaction.

ChanU.2.2 .1 .2 .3

Meditation on the Fivefold Sāman (II)

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ChanU.2.2.1 🔗
लोकेषु पञ्चविधग्ँ सामोपासीत पृथिवी हिंकारः। अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु॥≅
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.

पञ्चविधम् साम उपासीत ≅ one should worship the Sāma in a fivefold manner; लोकेषु ≅ as the worlds [such as the earth]; हिंकारः ≅ [for instance, thinking of] the syllable hiṃ; पृथिवी ≅ [as] the earth; प्रस्तावः अग्निः ≅ the prastāva as fire; उद्गीथः अन्तर्-इक्षम् ≅ the udgītha as the sky; प्रतिहारः आदित्यः ≅ the pratihāra as the sun; निधनम् द्यौः ≅ the nidhana as heaven; ऊर्ध्वेषु इति ≅ which is up above [or rather, in ascending order].

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ChanU.2.2.2 🔗
अथावृत्तेषु द्यौर्हिंकार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम्॥≅
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.

अथ ≅ next; आवृत्तेषु ≅ from the highest [world] to the lowest; द्यौः हिंकारः ≅ the heaven is the syllable hiṃ; आदित्यः प्रस्तावः ≅ the sun is the prastāva; अन्तर्-इक्षम् उद्गीथः ≅ the sky is the udgītha; अग्निः प्रतिहारः ≅ fire is the pratihāra; पृथिवी निधनम् ≅ the earth is nidhana.

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ChanU.2.2.3 🔗
कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वांल्लोकेषु पञ्चविधं सामोपास्ते॥≅
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.

यः ≅ he who; एतद् ≅ this [Sāma]; एवम् ≅ as such [i.e., as good]; विद्वान् ≅ having known; लोकेषु ≅ the worlds [the earth, etc.]; पञ्चविधम् ≅ fivefold [i.e., using hiṃ and the other four symbols]; साम उपास्ते ≅ worships the Sāma; ऊर्ध्वाः च ≅ going upwards; आवृत्ताः च ≅ and coming downwards; लोकाः ह अस्मै कल्पन्ते ≅ the worlds are there for him to enjoy.

ChanU.2.3 .1 .2

Meditation on the Fivefold Sāman as Rain

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ChanU.2.3.1 🔗
वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहारः॥≅
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.

वृष्टौ ≅ in the rain; पञ्चविधम् साम उपासीत ≅ one can perform the fivefold Sāma worship; पुरोवातः ≅ the wind that starts before the rainfall; हिंकारः ≅ is hiṃkāra; मेघः जायते ≅ the clouds that gather; सः प्रस्तावः ≅ that is the prastāva; वर्षति सः उद्गीथः ≅ [when] the rain falls that is the udgītha; विद्योतते ≅ [when] the lightning flashes; स्तनयति ≅ [and] roars; सः प्रतिहार ≅ that is the pratihāra.

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ChanU.2.3.2 🔗
उद्गृह्णाति तन्निधनम्। वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधं सामोपास्ते॥≅
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.

उद्गृह्णाति तत् निधनम् ≅ the end of the rainfall is the nidhana [literally, ‘the end’]; वर्षति ≅ it pours; ह अस्मै ≅ for him [i.e., for the worshipper]; वर्षयति ≅ he causes rain to fall; ह यः एतत् एवम् विद्वान् ≅ he who, knowing all this as such; वृष्टौ ≅ in the rain; पञ्चविधम् साम उपास्ते ≅ performs the fivefold Sāma worship.

ChanU.2.4 .1 .2

Meditation on the Fivefold Sāman as Water

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ChanU.2.4.1 🔗
सर्वास्वप्सु पञ्चविधग्ँ सामोपासीत मेघो यत्संप्लवते स हिंकारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम्॥≅
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.

सर्वासु अप्सु ≅ in all kinds of water; पञ्च-विधम् साम उपासीत ≅ a person should perform the fivefold Sāma worship; मेघः यत् संप्लवते ≅ the clouds which join together and consolidate; सः हिंकारः ≅ that is hiṃkāra; यत् वर्षति ≅ that which pours rain; सः प्रस्तावः ≅ that is the prastāva; याः प्राच्यः स्यन्दन्ते ≅ that [water, or river] which goes eastward; सः उद्गीथः ≅ that is the udgītha; याः प्रतीच्यः ≅ that which goes westward; सः प्रतिहारः ≅ that is the pratihāra; समुद्रः निधनम् ≅ the sea is the nidhana.

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ChanU.2.4.2 🔗
न हाप्सु पैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधग्ँ सामोपास्ते॥≅
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.

यः ≅ he who; एवम् ≅ as mentioned; एतत् ≅ this [Sāma]; विद्वान् ≅ having known; सर्वासु अप्सु ≅ in all forms of water; पञ्च-विधम् साम उपास्ते ≅ performs the fivefold worship of Sāma; [saḥ, that worshipper]; अप्सु ≅ in water; न ह प्रैति ≅ does not die [unless he wants to]; अप्सुमान् भवति ≅ he has much water at his disposal.

ChanU.2.5 .1 .2

Meditation on the Fivefold Sāman as the Seasons

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ChanU.2.5.1 🔗
ऋतुषु पञ्चविधग्ँ सामोपासीत वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम्॥≅
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.

ऋतुषु ≅ in the seasons [spring, etc.]; पञ्च-विधम् साम उपासीत ≅ one should perform the fivefold Sāma worship; वसन्तः हिंकारः ≅ spring is hiṃkāra; ग्रीष्मः प्रस्तावः ≅ summer is the prastāva; वर्षाः उद्गीथः ≅ the rainy season is the udgītha; शरत् प्रतिहारः ≅ fall is pratihāra; हेमन्तः निधनम् ≅ winter is nidhana

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ChanU.2.5.2 🔗
कल्पन्ते हास्मा ॠतव ॠतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधग्ँ सामोपास्ते॥≅
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.

यः ≅ he who; एतत् एवम् विद्वान् ≅ having known this [Sāma] as above; ऋतुषु ≅ in the seasons; पञ्चविधम् साम उपास्ते ≅ performs this fivefold Sāma worship; अस्मै ≅ to him; ऋतवः कल्पन्ते ≅ the seasons come for his enjoyment; ह ऋतुमान् भवति ≅ and he also gets the pleasant things of those seasons for his enjoyment.

ChanU.2.6 .1 .2

Meditation on the Fivefold Sāman in Animals

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ChanU.2.6.1 🔗
पशुषु पञ्चविधग्ँ सामोपासीताजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम्॥≅
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.

पशुषु ≅ in animals; पञ्चविधम् साम उपासीत ≅ one can perform the fivefold Sāma worship; अजाः ≅ goats; हिंकारः ≅ are the syllable hiṃ; अवयः प्रस्तावः ≅ sheep are the prastāva; गावः उद्गीथः ≅ cows are the udgītha; अश्वाः प्रतिहारः ≅ horses are the pratihāra; पुरुषः निधनम् ≅ a human being is the nidhana.

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ChanU.2.6.2 🔗
भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधग्ँ सामोपास्ते॥≅
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.

यः ≅ he who; एतत् एवम् विद्वान् ≅ having known this [Sāma] in this way; पशुषु पञ्चविधम् साम उपास्ते ≅ performs the fivefold Sāma worship in animals; अस्य पशवः भवन्ति ह ≅ he has many animals [for his enjoyment]; पशुमान् भवति ≅ he acquires a large number of animals [for his personal wealth].

ChanU.2.7 .1 .2

Meditation on the Fivefold Sāman as the Senses

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ChanU.2.7.1 🔗
प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयांसि वा एतानि॥≅
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.

प्राणेषु पञ्चविधम् साम उपासीत ≅ one should perform the fivefold worship of Sāma in all forms of prāṇa, the vital breath [or, the organs]; परोवरीयः ≅ in an increasingly better way; प्राणः हिंकारः ≅ prāṇa [or, the organ of smell] is hiṃkāra; वाक् प्रस्तावः ≅ the organ of speech is the prastāva; चक्षुः उद्गीथः ≅ the eyes are the udgītha; श्रोत्रम् प्रतिहारः ≅ the ears are the pratihāra; मनः निधनम् ≅ the mind is the nidhana; एतानि परोवरीयांसि वै ≅ all these should be worshipped, each more than the one before.

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ChanU.2.7.2 🔗
परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य॥≅
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.

यः ≅ he who; एतत् एवम् विद्वान् ≅ having known this thus; प्राणेषु ≅ in the organs; पञ्च-विधम् साम उपास्ते ≅ performs the fivefold Sāma worship; परोवरीयः ≅ in an increasingly higher order; अस्य ≅ his [life]; परोवरीयः ह भवति ≅ becomes increasingly more excellent; परोवरीयसः ह लोकान् जायति ≅ he also attains increasingly higher worlds; इति तु पञ्चविधस्य ≅ this is the benefit of the fivefold [Sāma worship].

ChanU.2.8 .1 .2 .3

Meditation on the Sevenfold Sāman in Speech

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ChanU.2.8.1 🔗
अथ सप्तविधस्य वाचि सप्तविधग्ँ सामोपासीत यत्किञ्च वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः॥≅
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].

अथ ≅ next; सप्त-विधस्य ≅ [a discussion] on the sevenfold [Sāma worship]; सप्त-विधम् साम उपासीत ≅ one should perform the sevenfold worship of Sāma; वाचि ≅ in speech; यत् किंच वाचः हुं इति ≅ in whatever speech occurs the syllable ‘huṃ’; सः हिंकारः ≅ that is the syllable ‘hiṃ’; यत् प्र इति ≅ where the syllable ‘pra’ occurs; सः प्रस्तावः ≅ that is the prastāva; यत् आ इति ≅ where ‘ā’ occurs; सः आदिः ≅ that is to be taken for ādi [the beginning].

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ChanU.2.8.2 🔗
यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम्॥≅
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 nidhana.

यत् उत् इति ≅ where there is the sound ‘ut’; सः उद्गीथः ≅ that is the udgītha; यत् प्रति इति ≅ where there is the sound ‘prati’; सः प्रतिहारः ≅ that is the pratihāra; यत् उप इति ≅ where there is the sound ‘upa’; सः उपद्रवः ≅ that is the upadrava [upadrava is anything in praise of the Sāma]; यत् नि इति ≅ where there is the syllable ‘ni’; तत् निधनम् ≅ that is the nidhana.

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ChanU.2.8.3 🔗
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधग्ँ सामोपास्ते॥≅
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].

यः ≅ the person who; एतत् एवम् विद्वान् ≅ having known this [about the Sāma]; वाचि ≅ in speech; सप्त-विधम् साम उपास्ते ≅ performs the sevenfold Sāma worship; अस्मै ≅ to him [i.e., to the worshipper]; वाक् ≅ speech; दोहम् ≅ milk [i.e., a good, precious gift]; यः वाचः दोहः ≅ which is the essence of the words; दुग्धे ≅ presents; अन्नवान् अन्नादः भवति ≅ he has plenty of food and he eats it [thereby becoming radiant].

ChanU.2.9 .1 .2 .3 .4 .5 .6 .7 .8

Meditation on the Sevenfold Sāman as the Sun

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ChanU.2.9.1 🔗
अथ खल्वमुमादित्यग्ँ सप्तविधग्ँ सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम॥≅
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.

अथ ≅ next; खलु ≅ for certain; अमुम् आदित्यम् ≅ the sun over there; सप्त-विधम् साम उपासीत ≅ worship as the sevenfold Sāma; सर्वदा समः ≅ [the sun is] always the same; तेन ≅ therefore; साम ≅ [the sun is] Sāma; माम् प्रति माम् प्रति ≅ [for instance, ‘It is looking] at me, [it is looking] at me’; इति ≅ in this way [it makes everyone think]; सर्वेण समः ≅ it is the same to all; तेन ≅ for this reason; साम ≅ [the sun is called] Sāma.

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ChanU.2.9.2 🔗
तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिंकारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिं कुर्वन्ति हिंकारभाजिनो ह्येतस्य साम्नः॥≅
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.

तस्मिन् ≅ on that [i.e., the sun]; इमानि सर्वाणि भूतानि ≅ all these beings; अन्वायत्तानि ≅ are dependent; इति विद्यात् ≅ one should know this; तस्य ≅ of that [sun]; यत् ≅ the way [it looks then]; पुरोदयात् ≅ before it rises; सः ≅ that [form]; हिंकारः ≅ is hiṃkāra; पशवः ≅ the animals; तत् अस्य अन्वायत्ताः ≅ are dependent on that [form] of it [i.e., of the sun as Sāma]; तस्मात् ≅ this is why; ते ≅ they; हिं कुर्वन्ति ≅ make the sound hiṃ; हिंकार-भाजिनः हि एतस्य साम्नः ≅ they share in the hiṃkāra of the Sāma.

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ChanU.2.9.3 🔗
अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशंसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः॥≅
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.

अथा ≅ next; यत् प्रथमोदिते ≅ [i.e., prathama + udite], that [form] which [the sun has] when it first rises; सः प्रस्तावः ≅ that is the prastāva; मनुष्याः ≅ all human beings; तत् अस्य अन्वायत्ताः ≅ are charmed by that [form] of it [i.e., of the sun, which is the Sāma]; तस्मात् ≅ this is why; ते ≅ they; प्रस्तुतिकामाः ≅ wanting praise; प्रशंसाकामाः ≅ wanting adoration; प्रस्तावभाजिनः हि एतस्य साम्नः ≅ they join in the prastāva of the Sāma.

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ChanU.2.9.4 🔗
अथ यत्सङ्गववेलायाग्ँ स आदिस्तदस्य वयाग्ँस्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः॥≅
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.

अथ ≅ next; यत् ≅ that; सङ्गव-वेलायाम् ≅ in the morning [i.e., after sunrise, when the sunlight has spread far and wide]; सः आदिः ≅ that is the ādi [of the Sāma worship]; वयांसि ≅ birds; तत् अस्य ≅ that form of the sun [at that time]; अन्वायत्तानि ≅ makes them feel secure; तस्मात् ≅ this is why; तानि ≅ they [the birds]; अन्-आरम्बणानि ≅ without any support; आत्मानम् ≅ their own bodies; आदाय ≅ holding; अन्तरिक्षे ≅ in the sky; परिपतन्ति ≅ they fly about; आदि-भाजीनि हि ≅ they join in the ādi offered; एतस्य साम्नः ≅ to the Sāma.

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ChanU.2.9.5 🔗
अथ यत्संप्रतिमध्यन्दिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः॥≅
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.

अथ ≅ next; यत् ≅ that; सम्प्रति मध्यन्दिने ≅ precisely at noon; सः उद्गीथः ≅ that [form of the sun] is the udgītha; देवाः ≅ the gods and goddesses; तत् अस्य ≅ that form of the sun [at that time]; अन्वायत्ताः ≅ are part of; तस्मात् ≅ therefore; प्राजापत्यानाम् ≅ among all of Prajāpati’s children; ते ≅ they [the gods and goddesses]; सत्तमाः ≅ are deemed the best; हि ≅ because; एतस्य साम्नः उद्गीथभाजिनः ≅ they join in the udgītha of the Sāma.

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ChanU.2.9.6 🔗
अथ यदूर्ध्वं मध्यन्दिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृता नावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः॥≅
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.

अथ ≅ next; यत् ≅ that; ऊर्ध्वम् मध्यन्दिनात् ≅ after midday; प्राक् अपराह्णात् ≅ before afternoon; सः प्रतिहार ≅ that is the pratihāra; गर्भाः ≅ the foetuses in the womb; तत् अस्य ≅ that [form] of [the sun]; अन्वायत्ताः ≅ are attached to; तस्मात् ≅ that is why; ते ≅ those [foetuses]; प्रतिहृताः ≅ are held up; न अवपद्यन्ते ≅ [and] do not drop down; हि ≅ for that reason; एतस्य साम्नः प्रतिहार-भाजिनः ≅ they are entitled to share in the pratihāra of the Sāma.

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ChanU.2.9.7 🔗
अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षग्ँ श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः॥≅
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.

अथ ≅ next; यत् ≅ that; ऊर्ध्वम् अपराह्णात् ≅ as the afternoon begins; प्राक् अस्तमयात् ≅ before sunset; सः उपद्रवः ≅ that is the upadrava; आरण्याः ≅ wild animals; तत् अस्य ≅ that [form] of [the sun]; अन्वायत्ताः ≅ are attached to; तस्मात् ≅ that is why; ते ≅ those [wild animals]; पुरुषम् ≅ a human being; दृष्ट्वा ≅ seeing; कक्षम् ≅ into their lair [or, the forest]; श्वभ्रम् ≅ a hole; उपद्रवन्ति ≅ quickly run to; हि ≅ for this reason; एतस्य साम्नः उपद्रव-भाजिनः ≅ they join in the upadrava offered to the Sāma.

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ChanU.2.9.8 🔗
अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यं सप्तविधग्ँ सामोपास्ते॥≅
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.

अथ ≅ next; यत् ≅ that; प्रथमास्तमिते ≅ [prathama + astamite], just as the sun sets; तत् निधनम् ≅ that is the nidhana; पितरः ≅ the ancestors; तत् अस्य ≅ that [form] of [the sun]; अन्वायत्ताः ≅ are attached to; तस्मात् ≅ therefore; तान् ≅ them; निदधति ≅ one places on straws [or, one places offerings to the ancestors on straws while performing special rites in their honour]; हि ≅ for this reason; एतस्य साम्नः निधन-भाजिनः ≅ they participate in the nidhana in honour of the Sāma; खलु अमुम् आदित्यम् सप्त-विधम् साम उपास्ते ≅ this is how the sun is offered the sevenfold Sāma worship.

ChanU.2.10 .1 .2 .3 .4 .5 .6

Meditation on the Sevenfold Sāman through the Number of Syllables

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ChanU.2.10.1 🔗
अथ खल्वात्मसंमितमतिमृत्यु सप्तविधग्ँ सामोपासीत हिंकार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम्॥≅
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).

अथ ≅ next [i.e., after worshipping the sun as the Sāma]; खलु ≅ for certain; आत्म-सम्मितम् ≅ with an equal number of parts [i.e., syllables]; अति-मृत्यु ≅ that which overcomes death; सप्तविधम् साम उपासीत ≅ one should perform the sevenfold Sāma worship; हिंकारः ≅ the word hiṃkāra; इति त्र्य्-अक्षरम् ≅ is three-syllabled; प्रस्तावः ≅ the word prastāva; इति त्र्य्-अक्षरम् ≅ is [also] three-syllabled; तत् समम् ≅ therefore they [hiṃkāra and prastāva] are equal.

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ChanU.2.10.2 🔗
आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम्॥≅
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.

आदिः इति द्वि-अक्षरम् ≅ the word ādi is two-syllabled; प्रतिहारः इति चतुः-अक्षरम् ≅ the word pratihāra is four-syllabled; ततः ≅ from that [i.e., from the word pratihāra]; एकम् ≅ [take away] one [syllable]; इह ≅ [and add] here [to the word ādi]; तत् समम् ≅ that makes them equal [both three-syllabled].

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ChanU.2.10.3 🔗
उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम्॥≅
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.

उद्गीथः इति त्रि-अक्षरम् ≅ the word udgītha is three-syllabled; उपद्रवः इति चतः-अक्षरम् ≅ the word upadrava is four-syllabled; त्रिभिः त्रिभिः समम् भवति ≅ if they are taken as three-syllabled they become the same; अ-क्षरम् अतिशिष्यते ≅ one syllable becomes superfluous; त्रि-अक्षरम् तत् समम् ≅ taken as three-syllabled they become identical.

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ChanU.2.10.4 🔗
निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविग्ँशतिरक्षराणि॥≅
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.

निधनम् इति त्रि-अक्षरम् ≅ the word nidhana is three-syllabled; तत् समम् एव भवति ≅ that makes it the same [as the other three-syllabled words forming parts of the Sāma]; तानि ह वै एतानि ≅ all these together constitute; द्वा-विंशतिः अ-क्षराणि ≅ twenty-two syllables.

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ChanU.2.10.5 🔗
एकविग्ँशत्यादित्यमाप्नोत्येकविग्ँशो वा इतोऽसावादित्यो द्वाविग्ँशेन परमादित्याज्जयति तन्नाकं तद्विशोकम्॥≅
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.

एक-विंशत्या ≅ by twenty-one [syllables]; आदित्यम् आप्नोति ≅ one attains union with the sun [because the sun marks the end of everything, and it is therefore death]; एकविंशः वै ≅ [the sun is] the twenty-first [after the twelve months, the five seasons, and the three worlds]; इतः ≅ from this [world]; असौ आदित्यः ≅ the sun over there; द्वा-विंशेन ≅ by [knowing] the twenty-second [syllable]; आदित्यात् परम् जयति ≅ one attains the next higher world from the sun; तत् नाकम् ≅ [na a-kam, i.e., kam eva], that [place is] joyful; तत् विशोकं ≅ that [place is] free from all suffering.

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ChanU.2.10.6 🔗
आप्नोति हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधग्ँ सामोपास्ते सामोपास्ते॥≅
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.

आप्नोति ह आदित्यस्य जयम् ≅ one wins the state of the sun; परः ह आदित्य-जयात् अस्य जयः भवति ≅ one wins a world even higher than the sun; यः ≅ one who; एतत् एवम् विद्वान् ≅ knows this [Sāma] thus; आत्म-सम्मितम् ≅ as oneself; अति-मृत्यु सप्त-विधम् साम उपास्ते साम उपास्ते ≅ performs the deathless sevenfold Sāma worship [the repetition marks the end of the section].

ChanU.2.11 .1 .2

Meditation on the Gāyatra Sāman

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ChanU.2.11.1 🔗
मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम्॥≅
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.

मनः हिंकारः ≅ the mind is the hiṃkāra; वाक् प्रस्तावः ≅ the organ of speech is the prastāva; चक्षुः उद्गीथाः ≅ the eyes are the udgītha; श्रोत्रम् प्रतिहारः ≅ the ears are the pratihāra; प्राणः निधनम् ≅ the vital breath is the nidhana; एतात् गायत्रम् ≅ this Gāyatrī prayer; प्राणेषु प्रोतम् ≅ is rooted in the [fivefold] vital breath.

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ChanU.2.11.2 🔗
स य एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम्॥≅
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.

सः यः ≅ he who; एवम् ≅ this way; एतत् गायत्रम् ≅ this Gāyatra Sāma; प्राणेषु प्रोतम् ≅ rooted in the prāṇas; वेद ≅ knows; प्राणी ≅ with life; भवति ≅ is endowed; सर्वम् आयुः ≅ the full span of life; एति ≅ attains; ज्योक् जीवति ≅ a bright [life]; महान् प्रजया ≅ great in progeny; पशुभिः ≅ [and] animals; भवति ≅ becomes [rich with]; महान् कीर्त्या ≅ with a good reputation; महामनाः स्यात् ≅ is noble in character; तत् व्रतम् ≅ that is the aim of his life.

ChanU.2.12 .1 .2

Meditation on the Rāthāntara Sāman

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ChanU.2.12.1 🔗
अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशांयति तन्निधनं संशांयति तन्निधनमेतद्रथंतरमग्नौ प्रोतम्॥≅
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.

अभिमन्थति ≅ rubbing [one piece of wood against another to produce fire]; सः हिंकारः ≅ that is the hiṃkāra; धूमः जायते ≅ the smoke it produces; सः प्रस्तावः ≅ that is the prastāva; ज्वलति ≅ the flames that appear; सः उद्गीथः ≅ that is the udgītha; अङ्गाराः भवन्ति ≅ the charcoals that result; सः प्रतिहारः ≅ that is the pratihāra; उपशाम्यति ≅ when the fire begins to go out; तत् निधनम् ≅ that is the nidhana; संशाम्यति ≅ when the fire is completely extinguished; तत् निधनम् ≅ that [also] is the nidhana; एतत् रथन्तरम् ≅ this [Sāma] called Rathantara; अग्नौ प्रोतम् ≅ is rooted in fire.

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ChanU.2.12.2 🔗
स य एवमेतद्रथंतरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम्॥≅
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.

सः यः एवम् एतत् रथन्तरम् अग्नौ प्रोतम् वेद ≅ he who knows that this Rathantara Sāma is rooted in fire; ब्रह्मवर्चसी ≅ acquires the glow that Veda knowledge gives; अन्नादः भवति ≅ he enjoys eating food; सर्वम् आयुः एति ≅ he lives the full span of his life; ज्योक् जीवति ≅ he lives a bright life; महान् प्रजया पशुभिः भवति ≅ he distinguishes himself by his children and by the animal wealth he acquires; महान् कीर्त्या ≅ his reputation spreads far and wide; तत् व्रतम् ≅ his principle is; न प्रत्यक् अग्निम् आचामेत् ≅ never to eat with fire in front of him; न निष्ठीवेत् ≅ and he will never spit.

ChanU.2.13 .1 .2

Meditation on the Vāma-devya Sāman

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ChanU.2.13.1 🔗
उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम्॥≅
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.

उपमन्त्रयते सः हिंकारः ≅ a man’s beckoning [to a woman] is the hiṃkāra; ज्ञपयते सः प्रस्तावः ≅ his gratifying her is the prastāva; स्त्रिया सह शेते सः उद्गीथः ≅ his lying with her is the udgītha; प्रति स्त्रीं सह शेते सः प्रतिहारः ≅ his embracing her is the pratihāra; कालम् गच्छति तन् निधनम् ≅ his spending time with her is the nidhana; पारम् गच्छति तद् निधनम् ≅ and the finishing of the sexual act is also the nidhana; एतद् वाम-देव्यम् मिथुने प्रोतम् ≅ this is the Vāma-devya Sāman as interwoven in sexual intercourse.

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ChanU.2.13.2 🔗
स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनीभवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न काञ्चन परिहरेत्तद्व्रतम्॥≅
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.

सः यः एवम् एतद् वाम-देव्यं मिथुने प्रोतं वेद ≅ he who thus knows the Vāma-devya Sāma as interwoven in sexual intercourse; मिथुनी-भवति ≅ cohabitates; मिथुनात् मिथुनात् प्रजायते ≅ and procreates from every intercourse; सर्वम् आयुः एति ≅ he lives the full span of his life; ज्योक् जीवति ≅ he lives a bright life; महान् प्रजया पशुभिः भवति ≅ he distinguishes himself by his children and by the animal wealth he acquires; महान् कीर्त्या ≅ his reputation spreads far and wide; तत् व्रतम् ≅ his principle is; न काञ्चन परिहरेत् ≅ never to reject the woman seeking intercourse [for procreation].

ChanU.2.14 .1 .2

Meditation on the Bṛhat Sāman

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ChanU.2.14.1 🔗
उद्यन्हिंकार उदितः प्रस्तावो मध्यन्दिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम्॥≅
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.

उद्यन् ≅ the rising [sun]; हिंकारः ≅ [is] the hiṃkāra; उदितः ≅ the sun that has already risen; प्रस्तावः ≅ [is] the prastāva; मध्यन्दिन ≅ the midday sun; उद्गीथः ≅ [is] the udgītha; अपराह्णः ≅ the afternoon sun; प्रतिहारः ≅ [is] the pratihāra; यत् अस्तम् ≅ that which is setting; निधनम् ≅ [is] the nidhana; एतत् बृहत् ≅ this Sāma called Bṛhat; आदित्ये प्रोतम् ≅ is based on the sun.

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ChanU.2.14.2 🔗
स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम्॥≅
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.

सः यः एवम् एतत् बृहत् आदित्ये प्रोतम् वेद ≅ he who knows that the Sāma called Bṛhat is rooted in the sun; तेजस्वि ≅ is spirited; अन्नादः भवति ≅ has a great appetite; सर्वम् आयुः एति ≅ lives the full span of his life; ज्योक् जीवति ≅ has a brilliant life; महान् प्रजया पशुभिः भवति ≅ becomes famous for his children and for his animal wealth; महान् कीर्त्या ≅ is highly respected; तपन्तम् न निन्देत् ≅ he never uses a bad word against the hot sun; तत् व्रतम् ≅ that is his vow.

ChanU.2.15 .1 .2

Meditation on the Vairūpa Sāman

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ChanU.2.15.1 🔗
अभ्राणि संप्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम्॥≅
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.

अभ्राणि ≅ light clouds [bearing water]; संप्लवन्ते ≅ when they consolidate; सः हिंकारः ≅ that is the hiṃkāra; मेघः जायते ≅ when clouds likely to pour rain appear; सः प्रस्तावः ≅ that is the prastāva; वर्षति सः उद्गीथः ≅ when it starts raining that is the udgītha; विद्योतते ≅ when lightning flashes; स्तनयति ≅ [and] thunder roars; सः प्रतिहारः ≅ that is the pratihāra; उत् गृह्णाति ≅ when everything is over; तत् निधनम् ≅ that is the nidhana; एतत् वैरूपम् ≅ this [Sāma called] Vairūpa; पर्जन्ये प्रोतम् ≅ is rooted in the clouds.

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ChanU.2.15.2 🔗
स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाग्ँश्च सुरूपाग्ँश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तदद्व्रतम्॥≅
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.

सः यः एवम् एतत् वैरूपम् पर्जन्ये प्रोतम् वेद ≅ he who knows that this [Sāma called] Vairūpa is rooted in the clouds; विरूपान् च सुरूपान् च पशून् अवरुन्धे ≅ he comes to possess a large variety of animals and beautiful animals also; सर्वम् आयुः एति ≅ he lives the full span of his life; ज्योक् जीवति ≅ he has a brilliant life; महान् प्रजया पशुभिः भवति ≅ he becomes famous for his children and for his animal wealth; महान् कीर्त्या ≅ he is renowned for his achievements; वर्षन्तम् न निन्देत् तत् व्रतम् ≅ his vow is not to criticize the clouds that pour rain.

ChanU.2.16 .1 .2

Meditation on the Vairāja Sāman

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ChanU.2.16.1 🔗
वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम्॥≅
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.

वसन्तः हिंकारः ≅ spring is the hiṃkāra; ग्रीष्मः प्रस्तावः ≅ summer is the prastāva; वर्षाः उद्गीथः ≅ the rainy season is the udgītha; शरत् प्रतिहारः ≅ autumn is the pratihāra; हेमन्तः निधनम् ≅ winter is the nidhana; एतत् वैराजम् ≅ this [Sāma called] Vairāja; ऋतुषु प्रोतम् ≅ is rooted in the seasons.

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ChanU.2.16.2 🔗
स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम्॥≅
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.

सः यः एवनि एतत् वैराजम् ऋतुषु प्रोतम् वेद ≅ he who knows that this [Sāma called] Vairāja is rooted in the seasons; विराजति ≅ he lives; प्रजया पशुभिः ≅ surrounded by his children and animals; ब्रह्म-वर्चसेन ≅ he has the kind of radiance that is born of Veda scholarship; he lives the full span of his life; ज्योक् जीवति ≅ he lives a brilliant life; महान् प्रजया पशुभिः भवति ≅ he is known to be great for his children and animals; महान् कीर्त्या ≅ he is famous for his deeds; ऋतून् न निन्देत् तत् व्रतम् ≅ his vow is that he will never criticize the seasons.

ChanU.2.17 .1 .2

Meditation on the Śakvarī Sāman

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ChanU.2.17.1 🔗
पृथिवी हिंकारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः॥≅
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.

पृथिवी हिंकारः ≅ the earth is the hiṃkāra; अन्तर्-इक्षम् प्रस्तावः ≅ the space between the earth and heaven is the prastāva; द्यौः उद्गीथः ≅ heaven is the udgītha; दिशः प्रतिहारः ≅ the quarters are the pratihāra; समुद्रः निधनम् ≅ the ocean is the nidhana; एताः शक्वर्यः लोकेषु प्रोताः ≅ these [the Sāma called] Śakvarī are rooted in the earth and other worlds.

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ChanU.2.17.2 🔗
स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम्॥≅
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.

सः यः एवम् एताः शक्वर्यः लोकेषु प्रोताः वेद ≅ he who knows that these [i.e., the Sāma] known as Śakvarī are rooted in the worlds; लोकी भवति ≅ goes to the best world; सर्वम् आयुः एति ≅ lives the full span of his life; ज्योक् जीवति ≅ has a brilliant life; महान् प्रजया पशुभिः भवति ≅ is well known for his children and for his animal wealth; महान् कीर्त्या ≅ is well known for his great deeds; लोकान् न निन्देत् तत् व्रतम् ≅ his vow is that he will never criticize the worlds.

ChanU.2.18 .1 .2

Meditation on the Revatī Sāman

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ChanU.2.18.1 🔗
अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः॥≅
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.

अजाः हिंकारः ≅ goats are the hiṃkāra; अवयः प्रस्तावः ≅ sheep are the prastāva; गावः उद्गीथ ≅ cows are the udgītha; अश्वाः प्रतिहारः ≅ horses are the pratihāra; पुरुषः निधनम् ≅ a human being is the nidhana; एताः रेवत्यः पशुषु प्रोताः ≅ these [i.e., the Sāma known as] Revatī are established in animals.

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ChanU.2.18.2 🔗
स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम्॥≅
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.

सः यः एवम् एतः रेवत्यः प्रोताः वेद ≅ he who knows that these [i.e., the Sāma] called Revatī are rooted in animals; पशुमान् भवति ≅ comes to possess many animals; सर्वम् आयुः एति ≅ lives the full span of his life; ज्योक् जीवति ≅ has a brilliant life; महान् प्रजया पशुभिः भवति ≅ becomes a highly respected person because of his children and also his animal wealth; महान् कीर्त्या ≅ becomes a truly great person for his great deeds; पशून् न निन्देत् तत् व्रतम् ≅ he observes the vow of never saying anything bad about animals.

ChanU.2.19 .1 .2

Meditation on the Yajñāya-jñīya Sāman

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ChanU.2.19.1 🔗
लोम हिंकारस्त्वक्प्रस्तावो मांसमुद्गीथोऽस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम्॥≅
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.

लोम हिंकारः ≅ hair is the hiṃkāra; त्वक् प्रस्तावः ≅ skin is the prastāva; मांसम् उद्गीथः ≅ flesh is the udgītha; अस्थि प्रतिहारः ≅ bone is the pratihāra; मज्जा निधनम् ≅ marrow is the nidhana; एतत् यज्ञायज्ञीयम् ≅ this [Sāma called] Yajñāya-jñīya; अङ्गेषु प्रोतम् ≅ is spread all over the limbs of the body.

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ChanU.2.19.2 🔗
स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा॥≅
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.

सः यः एवम् एतत् यज्ञायज्ञीयम् अङ्गेषु प्रोतम् वेद ≅ he who knows that this Sāma called Yajñāya-jñīya is located in the different parts of the body; अङ्गी भवति ≅ has a firm body; न अङ्गेन विहूर्छति ≅ has no defect in his limbs or organs; सर्वम् आयुः एति ≅ he lives the full span of his life; ज्योक् जीवति ≅ he has a brilliant life; महान् प्रजया पशुभिः भवति ≅ he becomes great in respect of his children and his animal wealth; महान् कीर्त्या ≅ he becomes great because of his great deeds; संवत्सरम् ≅ for one whole year; मज्ज्ञः ≅ meat; न अश्नीयात् ≅ will not eat; मज्ज्ञः न अश्नीयात् इति वा ≅ or will not eat meat at all; तत् व्रतम् ≅ this is his vow.

ChanU.2.20 .1 .2

Meditation on the Rājana Sāman

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ChanU.2.20.1 🔗
अग्निर्हिंकारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम्॥≅
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.

अग्निः हिंकारः ≅ fire is the hiṃkāra; वायुः प्रस्तावः ≅ air is the prastāva; आदित्यः उद्गीथः ≅ the sun is the udgītha; नक्षत्राणि प्रतिहारः ≅ the stars are the pratihāra; चन्द्रमाः निधनम् ≅ the moon is the nidhana; एतत् राजनम् ≅ this [Sāma called] Rājana; देवतासु प्रोतम् ≅ is rooted in the gods and goddesses.

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ChanU.2.20.2 🔗
स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानाग्ँ सलोकताग्ँ सार्ष्टिताग्ँसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम्॥≅
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.

सः यः एवम् एतत् राजनम् देवतासु प्रोतम् वेद ≅ he who knows that this Sāma known as Rājana is established in the gods and goddesses [such as Agni (fire), Vāyu (air), etc.]; एतासाम् एव देवतानाम् सलोकताम् गच्छति ≅ he shares with those gods and goddesses the same worlds; सार्ष्टिताम् ≅ the same rights and privileges; [vā] सायुज्यम् ≅ [or] the same form; सर्वम् आयुः एति ≅ he lives the full span of his life; ज्योक् जीवति ≅ he has a brilliant life; महान् प्रजया पशुभिः भवति ≅ he becomes great by virtue of his children and also his animal wealth; महान् कीर्त्या ≅ he is great by his great deeds; ब्राह्मणान् न निन्देत् तत् व्रतम् ≅ it is his vow that he will not speak ill of the brāhmaṇas.

ChanU.2.21 .1 .2 .3 .4

Meditation on the Sāman as Interwoven in Everything

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ChanU.2.21.1 🔗
त्रयी विद्या हिंकारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयांसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम्॥≅
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.

त्रयी विद्या हिंकारः ≅ the three Vedas [the Ṛk, the Yajuḥ, and the Sāma] are the hiṃkāra; त्रयः इमे लोकाः ≅ these three worlds [bhūḥ, bhuvaḥ, svaḥ]; सः प्रस्तावः ≅ [together] that is the prastāva; अग्निः वायुः आदित्यः ≅ fire, air, and the sun; सः उद्गीथः ≅ [together] that is the udgītha; नक्षत्राणि वयांसि मरीचयः ≅ the stars, the birds, and the rays; सः प्रतिहारः ≅ [together] that is the pratihāra; सर्पः गन्धर्वाः पितरः ≅ serpents, gandharvas [celestial musicians], and the ancestors; तत् निधनम् ≅ [together] that is the nidhana; एतत् साम सर्वस्मिन् प्रोतम् ≅ this Sāma rests in everything.

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ChanU.2.21.2 🔗
स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वं ह भवति॥≅
He who knows that this Sāma is in everything becomes one with everything [or, becomes the Lord of everything].

सः यः एवम् एतत् साम सर्वस्मिन् प्रोतम् वेद ≅ he who knows that this Sāma resides in everything; सर्वम् ह भवति ≅ he becomes everything.

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ChanU.2.21.3 🔗
तदेष श्लोको
यानि पञ्चधा त्रीणि त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति।≅
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].

तत् एषः श्लोकः ≅ here is a verse on the subject;
यानि पञ्चधा ≅ that [Sāma] which is divided into five parts [hiṃkāra, prastāva, udgītha, pratihāra, and nidhana]; त्रीणि त्रीणि ≅ each again divided into three parts [such as hiṃkāra representing the three Vedas]; तेभ्यः ज्यायः परम् अन्यत् न अस्ति ≅ there is nothing higher than these.

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ChanU.2.21.4 🔗
यस्तद्वेद स वेद सर्वग्ँ सर्वा दिशो बलिमस्मै हरन्ति॥
सर्वमस्मीत्युपासीत तद्व्रतं तद्व्रतम्॥≅
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’.

यः तत् वेद ≅ he who knows that [Sāma]; सः वेद सर्वम् ≅ he knows all; सर्वाः दिशः ≅ all the quarters; बलिम् ≅ gifts; अस्मै ≅ for him; हरन्ति ≅ bring; सर्वम् अस्मि ≅ I am all; इति उपासीत ≅ this is how he will meditate; तत् व्रतम् तत् व्रतम् ≅ this is his vow, this is his vow.

ChanU.2.22 .1 .2 .3 .4 .5

The different notes employed in the Chanting of the Sāman

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ChanU.2.22.1 🔗
विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत्॥≅
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.

विनर्दि ≅ the voice called vinardi, which is deep, like that of a bull; साम्नः ≅ for [singing] the Sāma; वृणे इति ≅ I pray for; पशव्यम् ≅ good for animals; अग्नेः ≅ of the god of fire; उद्गीथ अ-निरुक्तः ≅ the udgītha sung in the a-nirukta voice, which is not very distinct; प्रजा-पतेः ≅ of Prajā-pati, the Lord of all; निरुक्तः ≅ the voice called nirukta, which is clear; सोमस्य ≅ of the god Soma; मृदु श्लक्ष्णम् ≅ the voice called ślakṣṇa that is soft and soothing; वायोः ≅ of the god Vāyu, air; श्लक्ष्णम् बलवत् ≅ the voice called ślakṣṇa that is soothing yet powerful; इन्द्रस्य ≅ of Indra; क्रौञ्चम् ≅ the voice called krauñca, which is like that of the krauñca [heron-like] bird; बृहस्-पतेः ≅ of Bṛhas-pati; अपध्वान्तम् ≅ the voice called apadhvānta, which sounds like a broken metal pot; वरुणस्य ≅ of the god Varuṇa; तान् सर्वान् एर उपसेवेत ≅ practise on all of them; तु एव वारुणम् ≅ except that of Varuṇa; वर्जयेत् ≅ one should avoid.

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ChanU.2.22.2 🔗
अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत॥≅
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].

आगायेत् ≅ one should sing [with the resolve]; अ-मृतत्वम् देवेभ्यः आगायानि इति ≅ I will get immortality for the gods and goddesses by singing; स्वधाम् ≅ offerings; पितृभ्यः ≅ for the ancestors; आशाम् मनुष्येभ्यः ≅ hope for humanity; तृणोदकम् पशुभ्यः ≅ food and water for the animals; स्वर्गम् लोकम् ≅ heavenly worlds; यजमानाय ≅ for those who perform sacrifices; अन्नम् आत्मने ≅ food for myself; आगायानि इति ≅ I shall win by singing thus; एतानि ≅ all these; मनसा ध्यायन् ≅ thinking mentally; अप्रमत्तः ≅ without raising the voice too much; स्तुवीत ≅ one should sing.

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ChanU.2.22.3 🔗
सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रं शरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात्॥≅
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].’

सर्वे स्वराः ≅ all the vowels; इन्द्रस्य आत्मानः ≅ are like the body [with its limbs] of Indra; सर्वे ऊष्माणः ≅ all the sibilants; प्रजापतेः आत्मानः ≅ are like the body [with its limbs] of Prajāpati; सर्वे स्पर्शाः ≅ all the consonants, starting with ka; मृत्योः आत्मानः ≅ are like the body [with all its limbs] of Death; यदि उपालभेत ≅ if anyone criticizes; तम् ≅ him [the udgātā, who is singing the Sāma]; स्वरेषु ≅ regarding his pronunciation of the vowels; इन्द्रम् शरणम् प्रपन्नः अभूवम् ≅ [the udgātā will then say:] I took refuge in Indra [when I started singing the vowels]; सः ≅ he [Indra]; त्वा प्रतिवक्ष्यति इति ≅ will give you the right reply; एनम् ब्रूयात् ≅ say to him.

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ChanU.2.22.4 🔗
अथ यद्येनमूष्मसूपालभेत प्रजापतिं शरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनं स्पर्शेषूपालभेत मृत्युं शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात्॥≅
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’.

अथ ≅ then; यदि एनम् ऊष्मसु उपालभेत ≅ if a person criticizes him for his pronunciation of the sibilants; प्रजापतिम् शरणम् प्रपन्णः अभूवम् ≅ I took refuge in Prajāpati [when I started singing]; सः ≅ he [Prajāpati]; त्वा प्रतिपेक्षति इति ≅ will crush you; एनम् ब्रूयात् ≅ he will say to him; अथ ≅ then; यदि एनम् स्पर्शेषु उपालभेत ≅ if someone criticizes him for his pronunciation of the consonants; मृत्युम् शरणम् प्रपन्नः अभूवम् ≅ I took refuge in Death [when I started singing]; सः ≅ he [Death]; त्वा प्रतिधक्ष्यति इति ≅ will burn you to ashes; एनम् ब्रूयात् ≅ he will say to him.

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ChanU.2.22.5 🔗
सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति॥≅
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’.

सर्वे स्वराः ≅ all the vowels; घोषवन्तः बलवन्तः ≅ clearly and powerfully; वक्तव्याः ≅ articulated; इन्द्रे बलम् ददानि इति ≅ [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]; सर्वे ऊष्माणः ≅ all the sibilants; अग्रस्तः ≅ clearly uttered [i.e., no part of the letter left within the mouth, as if you are swallowing it]; अ-निरस्ताः ≅ not uttering the letter as if you are throwing it out of your mouth; विवृताः वक्तव्याः ≅ clearly expressed; प्रजापतेः आत्मानम् परिददानि इति ≅ I surrender myself to Prajāpati; सर्वे स्पर्शाः लेशेन अनभिनिहिताः वक्तव्याः ≅ each of the consonants should be uttered separately and distinctly; मृत्योः आत्मानम् परिहराणि इति ≅ [while thinking] I save myself from Death.

ChanU.2.23 .1 .2 .3

Praise of Om Unassociated with any Ritual

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ChanU.2.23.1 🔗
त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसंस्थोऽमृतत्वमेति॥≅
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.

त्रयः धर्म-स्कन्धः ≅ three divisions of religion; यज्ञः अध्ययनम् दानम् इति प्रथमः ≅ the first [division comprises] sacrifices, study, and charity; तपः एव द्वितीयः ≅ the second is austerities; तृतीयः ≅ the third; ब्रह्म-चारी आचार्य-कुल-वासी अत्यन्तम् आत्मानम् आचार्य-कुले अवसादयन् ≅ the life of celibacy and living with the teacher in his house till death; सर्वे एते ≅ all these; पुण्य-लोकाः भवन्ति ≅ attain heavenly worlds; ब्रह्म-संस्थः ≅ [but] one devoted to Brahman; अमृतत्वम् एति ≅ attains immortality.

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ChanU.2.23.2 🔗
प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्रवन्त भूर्भुवः स्वरिति॥≅
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.

प्रजापतिः लोकान् अभ्यतपत् ≅ Prajāpati meditated on the worlds; तेभ्यः अभितप्तेभ्यः ≅ from [the worlds] which he meditated on; त्रयी विद्या सम्प्रास्रवत् ≅ emerged the three Vedas; ताम् अभ्यतपत् ≅ [Prajāpati] meditated on them [the three Vedas]; तस्याः अभितप्तायाः ≅ out of [the Vedas] which he meditated upon; एतानि अ-क्षराणि ≅ these a-kṣaras [syllables]; सम्प्रास्रवन्त ≅ emerged; भूः भुवः स्वः ≅ bhūh, bhuvas, and svar; इति ≅ that is all.

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ChanU.2.23.3 🔗
तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ओङ्कारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि सन्तृण्णान्येवमोङ्कारेण सर्वा वाक्सन्तृण्णोङ्कार एवेदं सर्वमोङ्कार एवेदं सर्वम्॥≅
[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.

तानि अभ्यतपत् ≅ he thought about those [vyāhṛtis]; तेभ्यः अभितप्तेभ्यः ≅ out of those which he thought about; ओङ्कार सम्प्रास्रवत् ≅ the syllable Om emerged; तत् यथा ≅ just as; शङ्कुना ≅ by the ribs [of a leaf]; सर्वाणि पर्णानि संतृण्णानि ≅ all parts of the leaf are held together; एवम् ≅ similarly; ओङ्कारेण सर्वा वाक् संतृण्णा ≅ permeates every form of speech; ओङ्कारः एव इदम् सर्वम् ओङ्कारः एव इदम् सर्वम् ≅ all this is Oṃkāra, all this is Oṃkāra [the repetition is for emphasis].

ChanU.2.24 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16

The Different Planes attained by the Sacrificer

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ChanU.2.24.1 🔗
ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातःसवनग्ँ रुद्राणां माध्यन्दिनग्ँ सवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम्॥≅
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].

ब्रह्म-वादिनः ≅ those who believe in Brahman; वदन्ति ≅ say; यत् वसूनाम् प्रातः-सवनम् ≅ 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; माध्यन्दिनम् सवनम् रुद्राणाम् ≅ the noon savana is meant for the eleven Rudras; तृतीय-सवनम् ≅ the third [i.e., the evening] savana; आदित्यानाम् च विश्वेषाम् देवानाम् ≅ is meant for the twelve Ādityas and the Viśva-devas.

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ChanU.2.24.2 🔗
क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात्॥≅
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.

क्व तर्हि यजमानस्य लोकः इति ≅ where then is the place for one who performs a sacrifice; सः यः ≅ he who; तम् ≅ that [place for the yajamāna]; न विद्यात् ≅ does not know; कथम् ≅ how [can he]; कुर्यात् ≅ perform [a sacrifice]; अथ विद्वान् कुर्यात् ≅ one who knows can [of course] perform [a sacrifice].

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ChanU.2.24.3 🔗
पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदङ्मुख उपविश्य स वासवं सामाभिगायति॥≅
Before starting the morning chant, the sacrificer sits behind the Gārha-patya fire facing north and sings the Sāma about the Vasus.

प्रातः अनुवाकस्य उपाकरणात् पुरा ≅ before beginning the morning chant; जघनेन ≅ behind; गार्ह-पत्यस्य ≅ the Gārha-patya fire; उदङ्-मुखः ≅ facing north; उपविश्य ≅ sits; सः ≅ he [the sacrificed; वासवम् ≅ about the Vasus; साम अभिगायति ≅ sings the Sāma.

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ChanU.2.24.4 🔗
लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयं रा ३३३३३ हु३म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति ≅
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.

लोक-द्वारम् अपावृणु ≅ [O Fire] please open the door of the world [i.e., make the path clear]; पश्येम त्वा वयम् ≅ so that we may see you; राज्याय इति ≅ for obtaining full control of the earth; हुम् आ आ ≅ [These additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete].

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ChanU.2.24.5 🔗
अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि॥≅
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’.

अथ जुहोति ≅ now the sacrificer begins the offerings; पृथिवी-क्षिते ≅ living on the earth; लोक-क्षिते ≅ living in the loka [world]; अग्नये नमः ≅ salutations to fire; यजमानाय मे ≅ for me, the sacrificer; लोकम् विन्द ≅ acquire the right world; एषः वै यजमानस्य लोकः एतास्मि ≅ I am going to this world fit for a sacrificer.

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ChanU.2.24.6 🔗
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनं संप्रयच्छन्ति॥≅
‘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.

अत्र ≅ here [in this world]; यजमानः परस्तात् आयुषः ≅ I, the sacrificer, have lived the full course of life; स्वाहा ≅ [with these words, he will say] svāhā; परिघम् ≅ the bolt [of the gateway to the world]; अपजहि ≅ remove; इति उक्त्वा ≅ saying this; उत्तिष्ठति ≅ he rises; वसवः ≅ the Vasus [to whom the morning savana is offered]; तस्मै ≅ to him [the sacrificer]; प्रातः-सवनम् सम्प्रयच्छन्ति ≅ give away the morning savana [i.e., give away this earth].

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ChanU.2.24.7 🔗
पुरा माध्यन्दिनस्य सवनस्योपाकरणाज् जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रं सामाभिगायति॥≅
Before starting the midday savana, the yajamāna sits behind the Dakṣiṇā-agni fire, facing north. He then sings the Sāma addressed to the Rudras:

सः ≅ he [the yajamāna]; उपाकरणात् पुरा ≅ before beginning; माध्यन्दिनस्य सवनस्य ≅ the midday savana; आग्नीध्रीयस्य जघनेन ≅ behind the Dakṣiṇā-agni fire; उदङ्-मुखः ≅ facing north; उपविश्य ≅ sitting; रौद्रम् साम अभिगायति ≅ sings the Sāma to the Rudras.

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ChanU.2.24.8 🔗
लो३कद्वरमपावा३र्णू३३।
पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ ज्या३ यो३ आ३२१११ इति॥≅
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.

लोक-द्वारम् अपावृणु ≅ [O Fire] please open the door of the world [i.e., make the path clear]; वयम् वैराज्याय ≅ so we may gain control of the world of Virāṭ; त्वा पश्येम इति ≅ [and for that purpose] may see you; हुम् आ आ ≅ [These additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete].

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ChanU.2.24.9 🔗
अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि॥≅
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’.

अथ जुहोति ≅ now the sacrificer begins the offerings; अन्तरिक्ष-क्षिते ≅ living in the mid-region; लोक-क्षिते ≅ living in the loka [world]; वायवे नमः ≅ salutations to Vāyu [air]; यजमानाय मे ≅ for me, the sacrificer; लोकम् विन्द ≅ acquire the right world; एषः वै यजमानस्य लोक एतास्मि ≅ I am going to this world fit for a sacrificer.

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ChanU.2.24.10 🔗
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यन्दिनं सवनं संप्रयच्छन्ति॥≅
‘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.

अत्र ≅ here [in this world]; यजमानः परस्तात् आयुषः ≅ I, the sacrificer, have lived the full course of life; स्वाहा ≅ [with these words, he will say] svāhā; परिघम् ≅ the bolt [of the gateway to the world]; अपजहि ≅ remove; इति उक्त्वा ≅ saying this; उत्तिष्ठति ≅ he rises; रुद्राः ≅ the Rudras [to whom the midday savana is offered]; तस्मै ≅ to him [the sacrificer]; माध्यन्दिनम् सवनम् सम्प्रयच्छन्ति ≅ give away the midday savana [i.e., give away the mid-region].

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ChanU.2.24.11 🔗
पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यं स वैश्वदेवं सामाभिगायति॥≅
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.

सः ≅ he [the yajamāna]; उपाकरणात् पुरा ≅ before beginning; तृतीयसवनस्य ≅ the third savana; आहवनीयस्य जघनेन ≅ behind the Āhavanīya fire; उदङ्-मुखः ≅ facing north; उपविश्य ≅ sitting; सः आदित्यम् वैश्व-देवम् साम अभिगायति ≅ he sings the Sāma to the Ādityas and the Viśva-devas.

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ChanU.2.24.12 🔗
लो३कद्वारमपावा३र्णू३३।
पश्येम त्वा वयं स्वारा३३३३३ हु३म् आ३३ ज्या३ यो३ आ३२१११ इति॥≅
[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’.

लोक-द्वारम् अपावृणु ≅ [O Fire] please open the door of the world [of heaven]; वयम् स्वा-राज्याय ≅ so we may attain sovereignty; त्वा पश्येम ≅ [and for that purpose] may see you.

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ChanU.2.24.13 🔗
आदित्यमथ वैश्वदेवं
लो३कद्वारमपावा३र्णू३३।
पश्येम त्वा वयं साम्रा३३३३३ हु३म् आ३३ ज्या३यो३ आ३२१११ इति॥≅
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’.

आदित्यम् ≅ that was addressed to the Ādityas; अथ ≅ next; वैश्वदेवम् ≅ to the Viśva-devas; लोक-द्वारम् अपावृणु ≅ [O Fire] please open the door of the world [of heaven]; वयम् साम्राज्याय ≅ so we may attain sovereignty; त्वा पश्येम ≅ [and for that purpose] may see you.

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ChanU.2.24.14 🔗
अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत॥≅
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’.

अथ जुहोति ≅ then the sacrificer begins the offerings; नमः आदित्येभ्यः च विश्वेभ्यः च देवेभ्यः ≅ salutations to the Ādityas and the Viśva-devas; दिवि-क्षिद्भ्यः ≅ to those living in heaven; लोक-क्षिद्भ्यः ≅ to those living in the worlds; लोकम् मे यजमानाय विन्दत ≅ help me, the yajamāna, acquire the right world.

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ChanU.2.24.15 🔗
एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति॥≅
‘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’.

एषः वै यजमानस्य लोके एतास्मि ≅ I am ready to go to a world appropriate for one who performs sacrifices; अत्र यजमानः परस्तात् आयुषः ≅ I, the yajamāna, will live here after my death; स्वाहा ≅ [saying] Svāhā [he completes the sacrifice]; उत्तिष्ठति ≅ he rises; इति उक्त्वा ≅ saying this; अपहत परिघम् ≅ may the bolt be removed.

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ChanU.2.24.16 🔗
तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनं संप्रयज्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद॥≅
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.

तस्मै ≅ to him; आदित्याः च विश्वे देवाः च ≅ the Ādityas and the Viśva-devas; तृतीय-सवनम् सम्प्रयच्छन्ति ≅ present the result of the third savana; यः एवम् वेद ≅ he who knows this; एषः ह वै यज्ञस्य मात्राम् वेद ≅ he knows the true purport of the sacrifice.

Chāndogya तृतीयोऽध्यायः (३.)

kh.3.01 kh.3.02 kh.3.03 kh.3.04 kh.3.05 kh.3.06 kh.3.07 kh.3.08 kh.3.09 kh.3.10 kh.3.11 kh.3.12 kh.3.13 kh.3.14 kh.3.15 kh.3.16 kh.3.17 kh.3.18 kh.3.19

ChanU.3.1 .1 .2 .3 .4

The Honey-Doctrine (Ṛg-Veda)

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ChanU.3.1.1 🔗
असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवग्ँशोऽन्तरिक्षमपूपो मरीचयः पुत्राः॥≅
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.

असौ वै आदित्यः देव-मधु ≅ the sun over there is the honey of the gods; तस्य द्यौः एव तिरश्चिन-वंशः ≅ heaven is its crossbeam [that supports it]; अन्तर्-इक्षम् अपूपः ≅ the mid-region is the beehive; मरीचयः पुत्राः ≅ the rays are the eggs.

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ChanU.3.1.2 🔗
तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः। ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः॥≅
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…

तस्य ≅ of that [sun]; ये ≅ those which are; प्राञ्चः रश्मयः ≅ the rays in the east; ताः एव ≅ they all; अस्य प्राच्यः मधु-नाड्यः ≅ are its eastern honey-cells; ऋचः एव मधु-कृतः ≅ the Ṛk mantras are the bees; ऋग्-वेदः एव पुष्पम् ≅ the Ṛg Veda is the flower; ताः आपः अमृताः ≅ the water [of the soma and other things offered as oblations] is the nectar; ताः वै एताः ऋचः ≅ these Ṛks:

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ChanU.3.1.3 🔗
एतमृग्वेदमभ्यतपग्ँस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत॥≅
[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.

एतम् ऋग्-वेदम् ≅ this Ṛg Veda; अभ्यतपन् ≅ stimulated; तस्य अभितप्तस्य ≅ from that [Ṛg Veda] so stimulated; यशः ≅ fame; तेजः ≅ vitality; इन्द्रियम् ≅ the power of the organs; वीर्यम् ≅ energy; अन्नाद्यम् रसः ≅ the essence of food; अजायत ≅ grew.

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ChanU.3.1.4 🔗
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितग्ँ रूपम्॥≅
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.

तत् ≅ that [fame, etc.]; व्यक्षरत् ≅ spread out; तत् ≅ it; आदित्यम् अभितः ≅ towards [in] the sun; अश्रयत् ≅ took shelter; तत् वै एतत् ≅ it is this; यत् एतत् ≅ which is that; रोहितम् रूपम् ≅ red look; आदित्यस्य ≅ of the sun.

ChanU.3.2 .1 .2 .3

The Honey-Doctrine (Yajur-Veda)

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ChanU.3.2.1 🔗
अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूग्ँष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः॥≅
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].

अथ ≅ then; ये ≅ that which; अस्य ≅ of it [the sun]; दक्षिणाः रश्मयः ≅ the rays in the south; ताः एव ≅ they all; अस्य दक्षिणाः मधु-नाद्यः ≅ are its southern honey-cells; यजूंषि एव मधु-कृतः ≅ the Yajuḥ mantras are the bees; यजुर्-वेदः एव पुष्पम् ≅ the Yajur Veda is the flower; ताः आपः अमृताः ≅ the water [of the soma and other things offered as oblations] is the nectar.

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ChanU.3.2.2 🔗
तानि वा एतानि यजूग्ँष्येतं यजुर्वेदमभ्यतपग्ँस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यग्ँ रसोऽजायत॥≅
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.

तानि वै एतानि ≅ all these; यजूंषि ≅ Yajuḥ mantras; एतम् यजुर्-वेदम् ≅ this Yajur Veda; अभ्यतपन् ≅ stimulated; तस्य अभितप्तस्य ≅ from that [Yajur Veda] so stimulated; यशः ≅ fame; तेजः ≅ vitality; इन्द्रियम् ≅ the power of the organs; वीर्यम् ≅ energy; अन्नाद्यम् रसः ≅ the essence of food; अजायत ≅ grew.

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ChanU.3.2.3 🔗
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लग्ँ रूपम्॥≅
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.

तत् ≅ that [fame, etc.]; व्यक्षरत् ≅ spread out; तत् ≅ it; आदित्यम् अभितः ≅ towards [in] the sun; अश्रयत् ≅ took shelter; तत् वै एतत् ≅ it is this; यत् एतत् ≅ which is that; शुक्लम् रूपम् ≅ white look; आदित्यस्य ≅ of the sun

ChanU.3.3 .1 .2 .3

The Honey-Doctrine (Sāma-Veda)

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ChanU.3.3.1 🔗
अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः॥≅
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].

अथ ≅ then; ये ≅ that which; अस्य ≅ of it [the sun]; प्रत्यञ्चः रश्मयः ≅ the rays in the west; ताः एव ≅ they all; अस्य प्रतीच्यः मधु-नाड्यः ≅ are its western honey-cells; सामानि एव मधु-कृतः ≅ the Sāma mantras are the bees; साम-वेदः एव पुष्पम् ≅ the Sāma Veda is the flower; ताः अमृताः आपः ≅ water is its nectar.

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ChanU.3.3.2 🔗
तानि वा एतानि सामान्येतं सामवेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यग्ँ रसोऽजायत॥≅
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.

तानि वै एतानि ≅ these very; सामानि ≅ Sāma mantras; एतम् साम-वेदम् ≅ this Sāma Veda; अभ्यतपन् ≅ stimulated; तस्य अभितप्तस्य ≅ from that [Sāma Veda] so stimulated; यशः ≅ fame; तेजः ≅ vitality; इन्द्रियम् ≅ the power of the organs; वीर्यम् ≅ energy; अन्नाद्यम् रसः ≅ the essence of food; अजायत ≅ grew.

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ChanU.3.3.3 🔗
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णग्ँ रूपम्॥≅
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.

तत् ≅ that [fame, etc.]; व्यक्षरत् ≅ spread out; तत् ≅ it; आदित्यम् अभितः ≅ towards [in] the sun; अश्रयत् ≅ took shelter; तत् वै एतत् ≅ it is this; यत् एतत् ≅ which is that; कृष्णम् रूपम् ≅ black look; आदित्यस्य ≅ of the sun

ChanU.3.4 .1 .2 .3

The Honey-Doctrine (Atharva-Veda)

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ChanU.3.4.1 🔗
अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः॥≅
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].

अथ ≅ then; ये ≅ that which; अस्य ≅ of it [the sun]; उदञ्चः रश्मयः ≅ the rays in the north; ताः एव ≅ they all; अस्य उदीच्यः मधु-नाड्यः ≅ are its northern honey-cells; अथर्वाङ्गिरसः एव मधु-कृतः ≅ the mantras envisioned by Atharvā and Aṅgirā are the bees; इतिहास-पुराणम् एव पुष्पम् ≅ history and legends are the flower; ताः आपः अमृताः ≅ the water [of the soma and other things offered as oblations] is the nectar.

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ChanU.3.4.2 🔗
ते वा एतेऽथर्वाङ्गिरस एतदितिहासपुराणमभ्यतपग्ँस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यग्ँ रसोऽजायत॥≅
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.

ते वै एते ≅ these very; अथर्वाङ्गिरसः ≅ mantras of Atharvā and Aṅgirā; एतत् इतिहास-पुराणम् ≅ the Itihāsas and Purāṇas; अभ्यतपन् ≅ stimulated; तस्य अभितप्तस्य ≅ from that so stimulated; यशः ≅ fame; तेजः ≅ vitality; इन्द्रियम् ≅ the power of the organs; वीर्यम् ≅ energy; अन्नाद्यम् रसः ≅ the essence of food; अजायत ≅ grew.

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ChanU.3.4.3 🔗
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णग्ँ रूपम्॥≅
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.

तत् ≅ that [fame, etc.]; व्यक्षरत् ≅ spread out; तत् ≅ it; आदित्यम् अभितः ≅ towards [in] the sun; अश्रयत् ≅ took shelter; तत् वै एतत् ≅ it is this; यत् एतत् ≅ which is that; परम् कृष्णम् रूपम् ≅ deep black look; आदित्यस्य ≅ of the sun.

ChanU.3.5 .1 .2 .3 .4

The Honey-Doctrine (Continued)

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ChanU.3.5.1 🔗
अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः॥≅
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.

अथ ≅ next; अस्य ये उर्ध्वाः रश्मयः ≅ those rays [of the sun] which are in the higher region; ताः एव अस्य उर्ध्वाः मधु-नाड्यः ≅ they are its honeycomb in the higher region; गुह्याः आदेशाः एव मधु-कृतः ≅ all secret directions are the bees; ब्रह्म एव पुष्पम् ≅ Brahman [i.e., praṇava, Om] is the flower; ताः आपः अमृताः ≅ the water [used in this connection] is the nectar.

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ChanU.3.5.2 🔗
ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपग्ँस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यग्ँ रसोऽजायत॥≅
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.

ते वै एते ≅ these very; गुह्याः आदेशाः ≅ secret directions; एतत् ब्रह्म ≅ this Brahman [as praṇava]; अभ्यतपन् ≅ stimulated; तस्य अभितप्तस्य ≅ from that so stimulated; यशः ≅ fame; तेजः ≅ vitality; इन्द्रियम् ≅ the power of the organs; वीर्यम् ≅ energy; अन्नाद्यम् रसः ≅ the essence of food; अजायत ≅ grew.

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ChanU.3.5.3 🔗
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव॥≅
All this [fame, etc.] spread out to the sun and took shelter there. It is this that seems to be vibrating within the sun.

तत् ≅ that [fame, etc.]; व्यक्षरत् ≅ spread out; तत् ≅ it; आदित्यम् अभितः ≅ towards [in] the sun; अश्रयत् ≅ took shelter; तत् वै एतत् ≅ it is this; यत् एतत् ≅ which is that; क्षोभते इव ≅ seems to be vibrating; आदित्यस्य मध्ये ≅ within the sun.

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ChanU.3.5.4 🔗
ते वा एते रसानाग्ँ रसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि॥≅
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.

ते एते ≅ these [the red and other colours]; वै रसानाम् रसाः ≅ are the essence of the essences; वेदाः हि रसाः ≅ since the Vedas are the essence; तेषाम् एते रसाः ≅ these [colours] are the essence of them [the Vedas]; तानि एतानि वै अमृतानाम् अमृतानि ≅ these [colours] are the nectar of the nectar [the Vedas]; हि वेदाः अमृताः ≅ as the Vedas are the nectar [or, eternal]; एतानि ≅ these [colours]; तेषाम् अमृतानि ≅ are the nectar of them [the Vedas]

ChanU.3.6 .1 .2 .3 .4

Meditation on the Vasus

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ChanU.3.6.1 🔗
तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति॥≅
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.

तत् यत् ≅ that which; प्रथमम् अमृतम् ≅ the first nectar [i.e., the red colour of the sun]; तत् ≅ that; वसवः ≅ the Vasus; उपजीवन्ति ≅ enjoy; अग्निना मुखेन ≅ led by fire; वै ≅ as a matter of fact; देवाः ≅ the gods and goddesses; न अश्नन्ति न पिबन्ति ≅ neither eat nor drink; एतत् अमृतम् ≅ this nectar; एव दृष्ट्वा तृप्यन्ति ≅ they are pleased by only seeing.

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ChanU.3.6.2 🔗
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥≅
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].

ते ≅ they [the gods and goddesses]; एतत् एव रूपम् ≅ this [red] colour; अभिसंविशन्ति ≅ enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; एतस्मात् रूपात् ≅ from this colour [i.e., attracted by this colour]; उद्यन्ति ≅ they come out [i.e., they try to reach it].

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ChanU.3.6.3 🔗
स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति॥≅
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.

सः यः ≅ he who; एवम् ≅ thus; एतत् अमृतम् वेद ≅ knows this nectar; वसूनाम् एव एकः भूत्वा ≅ having become one of the Vasus; अग्निना एव मुखेन ≅ led by fire; एतत् एव अमृतम् दृष्ट्वा तृप्यति ≅ enjoys by seeing the nectar; सः एतत् एव रूपम् अभिसंविशति ≅ he enters into this [red] colour; एतस्मात् रूपात् उदेति ≅ he also comes out of this colour.

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ChanU.3.6.4 🔗
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यग्ँ स्वाराज्यं पर्येता॥≅
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.

यावत् ≅ so long as; आदित्यः ≅ the sun; पुरस्तात् उदेता ≅ rises in the east; पश्चात् अस्तमेता ≅ sets in the west; एव तावत् ≅ that long; सः ≅ he; वसूनाम् ≅ of the Vasus; आधिपत्यम् ≅ sovereignty; स्वाराज्यम् ≅ freedom; परेता ≅ will enjoy.

ChanU.3.7 .1 .2 .3 .4

Meditation on the Rudras

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ChanU.3.7.1 🔗
अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति॥≅
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.

अथ ≅ next; यत् ≅ that which; द्वितीयम् अमृतम् ≅ the second nectar [i.e., the white colour of the sun]; तत् ≅ that; रुद्राः ≅ the Rudras; उपजीवन्ति ≅ enjoy; इन्द्रेण मुखेन ≅ led by Indra; वै ≅ as a matter of fact; देवाः ≅ the gods and goddesses; न अश्नन्ति न पिबन्ति ≅ neither eat nor drink; एतत् अमृतम् ≅ this nectar; एव दृष्ट्वा तृप्यन्ति ≅ they are pleased by only seeing.

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ChanU.3.7.2 🔗
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥≅
They enter into this [white] colour of the sun, and they also come out of this colour.

ते ≅ they [the Rudras]; एतत् एव रूपम् ≅ this [white] colour; अभिसंविशन्ति ≅ enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; एतस्मात् रूपात् ≅ from this colour [i.e., attracted by this colour]; उद्यन्ति ≅ they come out [i.e., they try to reach it].

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ChanU.3.7.3 🔗
स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति॥≅
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.

सः यः ≅ he who; एवम् ≅ thus; एतत् अमृतम् वेद ≅ knows this nectar; रुद्राणाम् एव एकः भूत्वा ≅ becomes one of the Rudras; इन्द्रेण एव मुखेन ≅ led by Indra; एतत् एव अमृतम् दृष्ट्वा तृप्यति ≅ enjoys by seeing the nectar; सः एतत् एव रूपम् अभिसंविशति ≅ he enters into this [white] colour; एतस्मात् रूपात् उदेति ≅ he also comes out of this colour.

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ChanU.3.7.4 🔗
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यग्ँ स्वाराज्यं पर्येता॥≅
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.

यावत् ≅ so long as; आदित्यः ≅ the sun; पुरस्तात् उदेता ≅ rises in the east; पश्चात् अस्तम् एता ≅ sets in the west; सः ≅ he [who knows this]; द्विः तावत् ≅ twice that long; दक्षिणतः उदेता ≅ will rise in the south; उत्तरतः अस्तम् एता ≅ [and] set in the north; एव तावत् ≅ that long; रुद्राणाम् ≅ of the Rudras; आधिपत्यम् ≅ sovereignty; स्वाराज्यम् ≅ freedom; पर्येता ≅ will attain.

ChanU.3.8 .1 .2 .3 .4

Meditation on the Ādityas

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ChanU.3.8.1 🔗
अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति॥≅
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.

अथ ≅ next; यत् ≅ that which; तृतीयम् अमृतम् ≅ the third nectar [i.e., the dark colour of the sun]; तत् ≅ that; आदित्याः ≅ the Ādityas; उपजीवन्ति ≅ sustain themselves with; वरुणेन मुखेन ≅ led by Varuṇa; वै ≅ as a matter of fact; देवाः ≅ the gods and goddesses; न अश्नन्ति न पिबन्ति ≅ neither eat nor drink; एतत् अमृतम् ≅ this nectar; एव दृष्ट्वा तृप्यन्ति ≅ they become happy by only seeing.

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ChanU.3.8.2 🔗
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥≅
They enter into this [dark] colour of the sun, and they also come out of this colour.

ते ≅ they [the Ādityas]; एतात् एव रूपम् ≅ this [dark] colour; अभिसंविशन्ति ≅ enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; एतस्मात् रूपात् ≅ from this colour [i.e., attracted by this colour]; उद्यन्ति ≅ they come out [i.e., they try to reach it].

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ChanU.3.8.3 🔗
स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति॥≅
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.

सः यः ≅ he who; एवम् ≅ thus; एतत् अमृतम् वेद ≅ knows this nectar; आदित्यानाम् एव एकः भूत्वा ≅ becomes one of the Ādityas; वरुणेन एव मुखेन ≅ led by Varuṇa; एतत् एव अमृतम् दृष्ट्वा तृप्यति ≅ enjoys by seeing the nectar; सः एतत् एव रूपम् अभिसंविशति ≅ he enters into this [dark] colour; एतस्मात् रूपात् उदेति ≅ he also comes out of this colour.

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ChanU.3.8.4 🔗
स यावादादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यं स्वाराज्यग्ँ पर्येता॥≅
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.

यावत् ≅ so long as; आदित्यः ≅ the sun; दक्षिणतः उदेता ≅ rises in the south; उत्तरतः अस्तम् एता ≅ [and] sets in the north; सः ≅ he [who knows this]; द्विः तावत् ≅ twice that long; पश्चात् उदेता ≅ will rise in the west; पुरस्तात् अस्तम् एता ≅ [and] set in the east; एव तावत् ≅ that long; आदित्यानाम् ≅ of the Ādityas; आधिपत्यम् ≅ sovereignty; स्वाराज्यम् ≅ freedom; परेता ≅ will attain.

ChanU.3.9 .1 .2 .3 .4

Meditation on the Maruts

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ChanU.3.9.1 🔗
अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति॥≅
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.

अथ ≅ next; यत् ≅ that which; चतुर्थम् अमृतम् ≅ the fourth nectar [i.e., the deep black colour of the sun]; तत् ≅ that; मरुतः ≅ the Maruts; उपजीवन्ति ≅ enjoy; सोमेन मुखेन ≅ led by Soma; वै ≅ as a matter of fact; देवाः ≅ the gods and goddesses; न अश्नन्ति न पिबन्ति ≅ neither eat nor drink; एतत् अमृतम् ≅ this nectar; एव दृष्ट्वा तृप्यन्ति ≅ they become happy by only seeing.

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ChanU.3.9.2 🔗
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥≅
They enter into this [deep black] colour of the sun, and they also come out of this colour.

ते ≅ they [the Maruts]; एतत् एव रूपम् ≅ this [deep black] colour; अभिसंविशन्ति ≅ enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; एतस्मात् रूपात् ≅ from this colour [i.e., attracted by this colour]; उद्यन्ति ≅ they come out [i.e., they try to reach it].

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ChanU.3.9.3 🔗
स य एतदेवममृतं देव मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति॥≅
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.

सः यः ≅ he who; एवम् ≅ thus; एतत् अमृतम् वेद ≅ knows this nectar; मरुताम् एव एकः भूत्वा ≅ becomes one of the Maruts; सोमेन एव मुखेन ≅ led by Soma; एतत् एव अमृतम् दृष्ट्वा तृप्यति ≅ he enjoys by seeing the nectar; सः एतत् एव रूपम् अभिसंविशति ≅ he enters into this [deep black] colour; एतस्मात् रूपात् उदेति ≅ he also comes out of this colour.

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ChanU.3.9.4 🔗
स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्यं स्वाराज्यग्ँ पर्येता॥≅
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.

यावत् ≅ so long as; आदित्यः ≅ the sun; पश्चात् उदेता ≅ rises in the west; पुरस्तात् अस्तम् एता ≅ [and] sets in the east; सः ≅ he [who knows this]; द्विः तावत् ≅ twice that long; उत्तरतः उदेता ≅ will rise in the north; दक्षिणतः अस्तम् एता ≅ [and] set in the south; एव तावत् ≅ that long; मरुताम् ≅ of the Maruts; आधिपत्यम् ≅ sovereignty; स्वाराज्यम् ≅ freedom; परेता ≅ will attain.

ChanU.3.10 .1 .2 .3 .4

Meditation on the Sādhyas

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ChanU.3.10.1 🔗
अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति॥≅
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.

अथ ≅ next; यत् ≅ that which; पञ्चमम् अमृतम् ≅ the fifth nectar [i.e., what appears to be vibrating within the sun]; तत् ≅ that; साध्याः ≅ the Sādhyas; उपजीवन्ति ≅ enjoy; ब्रह्मणा मुखेन ≅ led by Brahman [i.e., praṇava]; वै ≅ as a matter of fact; देवाः ≅ the gods and goddesses; न अश्नन्ति न पिबन्ति ≅ neither eat nor drink; एतत् अमृतम् ≅ this nectar; एव दृष्ट्वा तृप्यन्ति ≅ they become happy by only seeing.

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ChanU.3.10.2 🔗
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥≅
They enter into this form of the sun [which seems to be vibrating], and they also come out of this form.

ते ≅ they [the Sādhyas]; एतत् एव रूपम् ≅ this form [of the sun which seems to be vibrating]; अभिसंविशन्ति ≅ enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; एतस्मात् रूपात् ≅ from this form [i.e., attracted by this form]; उद्यन्ति ≅ they come out [i.e., they try to reach it].

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ChanU.3.10.3 🔗
स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति॥॥≅
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.

सः यः ≅ he who; एवम् ≅ thus; एतत् अमृतम् वेद ≅ knows this nectar; साध्यानाम् एव एकः भूत्वा ≅ becomes one of the Sādhyas; ब्रह्मणा एव मुखेन ≅ led by Brahman [as praṇava]; एतत् एव अमृतम् दृष्ट्वा तृप्यति ≅ he enjoys by seeing the nectar; सः एतत् एव रूपम् अभिसंविशति ≅ he enters into this form [of the sun]; एतस्मात् रूपात् उदेति ≅ and again comes out of it.

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ChanU.3.10.4 🔗
स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्व उदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यं स्वाराज्यग्ँ पर्येता॥≅
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].

यावत् ≅ so long as; आदित्यः ≅ the sun; उत्तरतः उदेता ≅ rises in the north; दक्षिणतः अस्तम्-एता ≅ [and] sets in the south; सः ≅ he [who knows this]; द्विः-तावत् ≅ twice that long; ऊर्ढ्वः उदेता ≅ will rise above; अर्वाक् अस्तम् एता ≅ [and] set down below; एव तावत् ≅ that long; साध्यानाम् ≅ of the Sādhyas; आधिपत्यम् ≅ sovereignty; स्वाराज्यम् ≅ freedom; परेता ≅ will attain.

ChanU.3.11 .1 .2 .3 .4 .5 .6

The Result of the Meditation on the Honey

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ChanU.3.11.1 🔗
अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः॥≅
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:

अथ ≅ next; ततः ≅ after that [i.e., after giving the living beings the fruits of their work]; ऊर्ध्वः उदेत्या ≅ [and] having risen above [such tasks]; न एव उदेता ≅ it [the sun] will not rise again; न अस्तम् एता ≅ nor will it set; एकलः ≅ alone; एव मध्ये स्थाता ≅ it will stay midway; तत् एषः श्लोकः ≅ here is a verse on the subject.

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ChanU.3.11.2 🔗
न वै तत्र न निंलोच नोदियाय कदाचन।
देवास्तेनाहग्ँ सत्येन मा विराधिषि ब्रह्मणेति॥≅
[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.

[You ask about the sunrise and sunset in Brahma-loka] न वै ≅ no indeed; तत्र ≅ there [in Brahma-loka]; कदाचन न निम्लोच ≅ [the sun] never set; न उदियाय ≅ nor did it rise; देवाः ≅ O gods [listen to me]; तेन सत्येन ≅ by this which is true; अहम् ब्रह्मणा मा विराधिषि इति ≅ may I not have any hindrance to my realization of Brahman.

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ChanU.3.11.3 🔗
न ह वा अस्मा उदेति न निंलोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद॥≅
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].

न ≅ not; ह वै अस्मै ≅ so far as he is concerned; उदेति ≅ does [the sun] rise; न निम्लोचति ≅ nor does it set; अस्मै ≅ for him; सकृत् दिवा ह एव भवति ≅ there is always day [i.e., light]; यः ≅ he who; एताम् ≅ this; एवम् ≅ in this way; ब्रह्मोपनिषदम् ≅ the secret teachings about Brahman; वेद ≅ knows.

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ChanU.3.11.4 🔗
तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच॥≅
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.

तत् ह एतत् ≅ that [i.e., the teaching on honey]; ब्रह्मा प्रजापतय उवाच ≅ Brahmā [first] taught to Prajā-pati; प्रजापतिः मनवे ≅ Prajāpati [taught it] to Manu; मनुः प्रजाभ्यः ≅ Manu [taught it] to his children; तत् ह एतत् ≅ that; ब्रह्म ≅ [knowledge of] Brahman; पिता प्रोवाच ≅ the father [Aruṇa] taught; ज्येष्ठाय पुत्राय उद्दालकाय आरुणये ≅ to his eldest son Uddālaka Āruṇi.

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ChanU.3.11.5 🔗
इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने॥≅
This knowledge of Brahman a father will pass on to his eldest son or to a competent resident student.

तत् वाव इदम् ब्रह्म ≅ this knowledge of Brahman [previously mentioned as passing from teacher to student]; पिता ज्येष्ठाय पुत्राय ≅ the father to his eldest son; वा ≅ or; प्रणाय्याय ≅ a fit; अन्ते-वासिने ≅ resident student; प्रब्रूयात् ≅ will teach [or, pass on].

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ChanU.3.11.6 🔗
नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति॥≅
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.

न अन्यस्मै कस्मैचन ≅ to nobody else; यदि अपि अस्मै ≅ even if to him [to the teacher]; इमाम् ≅ this [world]; अद्भिः परिगृहीताम् ≅ surrounded by water; धनस्य पूर्णाम् ≅ full of gold; दद्यात् ≅ gives; एतत् ≅ this [instruction on honey]; एव ततः भूयः इति ≅ is more precious than that [the repetition is for emphasis].

ChanU.3.12 .1 .2 .3 .4 .5 .6 .7 .8 .9

Meditation on the Gāyatrī

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ChanU.3.12.1 🔗
गायत्री वा इदं सर्वं भूतं यदिदं किञ्च वाग्वै गायत्री वाग्वा इदं सर्वं भूतं गायति च त्रायते च॥≅
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].

गायत्री वै इदम् सर्वम् भूतम् ≅ all these beings are gāyatrī; यत् इदम् किञ्च ≅ whatever is there; वाक् वै गायत्री ≅ the word is gāyatrī; वाक् वै इदम् सर्वम् भूतम् गायति च ≅ it is vāk that gives names [or sings] to all things; त्रायते च ≅ and also gives protection.

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ChanU.3.12.2 🔗
या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्याग्ँ हीदग्ँ सर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते॥≅
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.

या वै सा गायत्री ≅ that which is this gāyatrī; इयम् वाव सा ≅ it is that; या इयम् पृथिवी ≅ which is this earth; हि ≅ for; अस्याम् ≅ to this [earth]; सर्वम् भूतम् ≅ all things [moving or unmoving]; प्रतिष्ठितम् ≅ are attached; एताम् एव न अतिशीयते ≅ cannot get away from it.

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ChanU.3.12.3 🔗
या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते॥≅
That which is this earth is this human body, because all the prāṇas are based in this body and cannot exist independent of it.

या वै सा पृथिवी ≅ that which [has earlier been referred to as] this earth; इयम् वाव सा ≅ it is that; यत् इदम् अस्मिन् पुरुषे शरीरम् ≅ the body which is associated with a human being; हि ≅ because; अस्मिन् ≅ on this [body]; इमे प्राणाः ≅ these prāṇas [i.e., prāṇa, apāna, etc., and also the five elements – ākāśa, vāyu, etc.]; प्रतिष्ठिताः ≅ are based; एतत् एव न अतिशीयन्ते ≅ they cannot go beyond this [body – i.e., they cannot exist independent of this body].

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ChanU.3.12.4 🔗
यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते॥≅
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.

यत् वै तत् पुरुषे शरीरम् ≅ that which is in this human body; इदम् वाव तत् ≅ it is that; यत् इदम् अस्मिन् अन्तः पुरुषे हृदयम् ≅ which is in this human heart; हि ≅ because; अस्मिन् ≅ in this [heart]; इमे प्राणाः ≅ these prāṇas [the vital forces]; प्रतिष्ठिताः ≅ are based; एतत् एव न अतिशीयन्ते ≅ they cannot go beyond this [heart – i.e., they cannot exist independent of this heart].

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ChanU.3.12.5 🔗
सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम्॥≅
The gāyatrī has four quarters, each being sixfold. This is what is stated in a Ṛk mantra:

सा एषा गायत्री चतुष्-पदा ≅ this gāyatrī has four feet [i.e., quarters]; षष्-विधा ≅ each of them sixfold; तत् एतत् ऋचा अभ्यनूक्तम् ≅ this is what is stated in a Ṛk mantra [Sāma Veda 620].

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ChanU.3.12.6 🔗
तावानस्य महिमा ततो ज्यायंश्च पूरुषः।
पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति॥≅
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.

तावान् ≅ like this; अस्य महिमा ≅ its glory; ततः ज्यायान् च पूरुषः ≅ that [i.e., the glory] of the puruṣa [i.e., Brahman, who fills the whole world] is still greater; पादः अस्य सर्वा ≅ [i.e., sarvāṇi] भूतानि ≅ all things constitute one foot [or, quarter] of him; त्रि-पाद् अस्य ≅ [the remaining] three feet [or, quarters] of him; अमृतम् दिवि इति ≅ are like nectar in heaven.

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ChanU.3.12.7 🔗
यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः॥≅
That which is Brahman is also the space outside the body. That which is the space outside the body…

यत् वै तत् ब्रह्म इति ≅ that which is Brahman; इदम् वाव तत् ≅ it is that; यः ≅ which; अयम् ≅ is this; आकाशः ≅ space; बहिर्-धा पुरुषात् ≅ outside the human body; यः वै सः आकाशः ≅ that which is the space; बहिर्-धा पुरुषात् ≅ outside the human body…

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ChanU.3.12.8 🔗
अयं वाव स योऽयमन्तः पुरुष आकाशो यो वै सोऽन्तः पुरुष आकाशः॥≅
…is also the space inside the body. And that which is the space inside the body…

अयम् वाव सः ≅ …it is that; यः अयम् आकाशः ≅ which is this space; अन्तः पुरुषे ≅ inside the human body; यः वै सः अन्तः पुरुषे आकाशः ≅ that which is the space inside the human body…

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ChanU.3.12.9 🔗
अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णामप्रवर्तिनीं श्रियं लभते य एवं वेद॥≅
…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.

अयम् वाव सः ≅ …it is that; यः अयम् आकाशः ≅ which is this space; अन्तः हृदये ≅ inside the heart; तत् एतत् ≅ it is that; पूर्णम् ≅ full; अ-प्रवर्ति ≅ unchanging; श्रियम् ≅ treasure; यः एवम् वेद ≅ he who knows this; पूर्णाम् अ-प्रवर्तिनीम् लभते ≅ becomes full and is not subject to change.

ChanU.3.13 .1 .2 .3 .4 .5 .6 .7 .8

Meditation on the Door-Keepers

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ChanU.3.13.1 🔗
तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद॥≅
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.

तस्य ह वै एतस्य हृदयस्य ≅ of this heart; पञ्च देव-सुषयः ≅ five passages [suṣis] guarded by the gods; सः यः ≅ that which; अस्य प्राङ् सुषिः ≅ is its eastern passage; सः प्राणः ≅ that is prāṇa; तत् चक्षुः ≅ that is [also] the eye; सः आदित्यः ≅ [and] that is Āditya [the sun]; तत् एतत् ≅ it is that; तेजः अन्नाद्यम् इति उपासीत ≅ meditate on as the source of brightness and food; यः एवम् वेद ≅ he who knows this; तेजस्वी अन्नादः भवति ≅ becomes bright and an eater of food.

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ChanU.3.13.2 🔗
अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रग्ँ स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद॥≅
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.

अथ ≅ next; यः अस्य दक्षिणः सुषिः ≅ that which is its southern passage; सः व्यानः ≅ that is vyāna; तत् श्रोत्रम् ≅ that is [also] the ear; सः चन्द्रमाः ≅ [and] that is the moon; तत् एतत् ≅ it is that; श्रीः च यशः इति उपासीत ≅ meditate on as prosperity and fame; यः एवम् वेद ≅ he who knows this; श्रीमान् यशस्वी भवति ≅ becomes fortunate and famous.

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ChanU.3.13.3 🔗
अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्योऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद॥≅
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.

अथ ≅ next; यः अस्य प्रात्याङ्सुषिः ≅ that which is its western passage; सः अपानः ≅ that is apāna; सा वाक् ≅ that is [also] vāk [word]; यः अग्निः ≅ [and] that is fire; तत् एतत् ≅ it is that [Brahman as apāna]; ब्रह्म-वर्चसम् च अन्नाद्यम् इति उपासीत ≅ meditate on as the radiance of Brahman [that comes from living a disciplined life and from scholarship] and as food; यह् एवम् वेद ≅ he who knows this; ब्रह्म वर्चसी अन्नादः भवति ≅ becomes radiant with the light of Brahman and a great eater of food.

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ChanU.3.13.4 🔗
अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद॥≅
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.

अथ ≅ next; यः अस्य उदङ्सुषिः ≅ that which is its northern passage; सः समानः ≅ that is samāna; तत् मनः ≅ that is [also] the mind; सः पर्जन्यः ≅ [and] that is the god of rain; तत् एतत् ≅ it is that [Brahman as samāna]; कीर्तिः च व्युष्टिः च इति उपासीत ≅ meditate on as fame and beauty; यः एवम् वेद ≅ he who knows this; कीर्तिमान् व्युष्टिमान् भवति ≅ becomes famous and beautiful.

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ChanU.3.13.5 🔗
अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद॥≅
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.

अथ ≅ next; यः अस्य ऊर्ध्वः सुषिः ≅ that which is its passage at the top [of the heart]; सः उदानः ≅ that is udāna; सः वायुः ≅ that is [also] vāyu [air]; सः आकाशः ≅ [and] that is ākāśa [space]; तत् एतत् ≅ it is that [Brahman as udāna]; ओजः च महः च इति उपासीत ≅ meditate on as strength and greatness; यः एवम् वेद ≅ he who knows this; ओजस्वी महस्वान् भवति ≅ becomes strong and great.

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ChanU.3.13.6 🔗
ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद॥≅
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.

ते वै एते पञ्च ब्रह्म-पुरुषाः ≅ these five [prāṇas] are the employees of Brahman; स्वर्गस्य लोकस्य द्वार-पाः ≅ the gatekeepers of the heavenly world; साः यः वेद ≅ he who knows; एतान् पञ्च ब्रह्म-पुरुषान् ≅ these five Brahma-puruṣas; स्वर्गस्य लोकस्य द्वार-पान् ≅ as gatekeepers of the heavenly world; एवम् ≅ thus; अस्य कुले वीरः जायते ≅ a heroic child is born in his family; यः एतान् पञ्च ब्रह्म-पुरुषान् एवम् स्वर्गस्य लोकस्य द्वार-पान् वेद ≅ he who knows these five Brahma-puruṣas thus as the gatekeepers of the heavenly world; स्वर्गम् लोकम् प्रतिपद्यते ≅ attains the heavenly world.

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ChanU.3.13.7 🔗
अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः॥≅
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.

अथ ≅ next; अतः परः दिवः ≅ higher than this heaven; यत् ज्योतिः दीप्यते ≅ the light which shines; विश्वतः पृष्ठेषु ≅ above the world; सर्वतः पृष्ठेषु ≅ above everything; अनुत्तमेषु उत्तमेषु लोकेषु ≅ in the highest worlds not excelled by any other world [known as satya-loka]; इदम् वाव तत् ≅ it is that; ज्योतिः ≅ light; यत् इदम् अस्मिन् अन्तः पुरुषे ≅ which is the same as in a human being.

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ChanU.3.13.8 🔗
तस्यैषा दृष्टिर्यत्रैतदस्मिञ्छरीरे सग्ँस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद॥≅
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.

तस्य ≅ its [i.e., of the Self in the bodies]; एषा दृष्टिः ≅ this visible [proof]; यत्र ≅ when; एतत् अस्मिन् शरीरे ≅ in this body; संस्पर्शेन ≅ by touch; उष्णिमानम् ≅ warmth; विजानाति ≅ one can feel; तस्य एषा श्रुतिः ≅ this audible [proof] of it; यत्र एतत् कर्णौ अपिगृह्य ≅ when one covers the ears; निनदम् इव ≅ like the sound [of a moving chariot]; नदथुः इव ≅ like the bellowing [of a bullock]; अग्नेः इव ज्वलतः ≅ like [the sound of] a burning fire; उपशृणोति ≅ one can hear; तत् एतत् ≅ that [light]; इति उपासीत ≅ one should meditate on; दृष्टम् च श्रुतम् च ≅ as seen and as heard; यः एवम् वेद ≅ he who knows this; चक्षुष्यः श्रुतः भवति ≅ becomes worth seeing and famous.

ChanU.3.14 .1 .2 .3 .4

The Śāṇḍilya Doctrine

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ChanU.3.14.1 🔗
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत। अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिंल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत॥≅
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.

सर्वम् इदम् ≅ all this; खलु ≅ no doubt; ब्रह्म ≅ is Brahman; तज्-ज-ल-अनिति ≅ from this everything comes [jātam], into this everything disappears [līyate], and on this everything is sustained [aniti, prāṇiti]; शान्तः उपासीत ≅ meditate on this fact quietly; अथ खलु क्रतुमयः पुरुषः ≅ because each person has a mind of his own; अस्मिन् लोके ≅ [therefore] in his present life; यथा क्रतुः पुरुषः भवति ≅ just as a person wills; इतः प्रेत्य तथा भवति ≅ he becomes that when he leaves this world; सः क्रतुम् कुर्वीत ≅ [therefore] he should be careful about what he wants.

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ChanU.3.14.2 🔗
मनोमयः प्राणशरीरो भारूपः सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादरः॥≅
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.

मनोमयः ≅ dominated by the mind; प्राण-शरीरः ≅ with a subtle body; भा-रूपः ≅ whose body is luminous; सत्य-सङ्कल्पः ≅ whose thoughts always prove true; आकाश-आत्मा ≅ spotless like the sky; सर्व-कर्मा ≅ whose creation is this world; सर्व-कामः ≅ whose desires are always pure; सर्व-गन्धः ≅ who possesses good odours; सर्व-रसः ≅ whose tastes are all pure; इदम् सर्वम् अभ्यात्तः ≅ this is all-pervasive; अवाकी अनादरः ≅ has no sense organs and no desires.

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ChanU.3.14.3 🔗
एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः॥≅
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.

एषः मे आत्मा ≅ this my Self; अन्तः हृदये ≅ inside the heart; अणीयान् ≅ smaller than; व्रीहेः वा ≅ a grain of rice; यवात् वा ≅ or a grain of barley; सर्षपात् वा ≅ or a mustard seed; श्यामाकात् वा ≅ or a grain of millet; श्यामाक-तण्डुलात् वा ≅ or the kernel of a grain of millet; एषः मे आत्मा अन्तः हृदये ≅ this Self within my heart; ज्यायान् पृथिव्या ≅ is larger than the earth; ज्यायान् अन्तरिक्षात् ≅ larger than the mid-region; ज्यायान् दिवः ≅ larger than heaven; ज्यायान् एभ्यः लोकेभ्यः ≅ larger than all these worlds.

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ChanU.3.14.4 🔗
सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्म…≅
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.

यः ≅ he who; सर्व-कर्मा ≅ is the sole creator of everything; सर्व-कामः ≅ whose desires are the desires of all; सर्व-गन्धः ≅ whose odours are the odours of all; सर्व-रसः ≅ whose tastes are the tastes of all; सर्वम् इदम् अभ्यात्तः ≅ who is in all this; अ-वाकी ≅ who is without any organs; अन्-आदरः ≅ who is not interested in anything; एषः मे आत्मा अन्तः हृदये ≅ this Self of mine is within my heart; एतत् ब्रह्म ≅ this is Brahman;

…एतमितः प्रेत्याभिसम्भवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः॥≅
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.

इतः प्रेत्य ≅ upon leaving this body; एतम् अभिसम्भवितास्मि इति ≅ I shall attain him; यस्य स्यात् अद्धा ≅ one who [truly] has this [kind of belief]; न विचिकित्सा अस्ति ≅ has no doubt in his mind; इति ह स्म आह शाण्डिल्यः ≅ this is what Śāṇḍilya said; शाण्डिल्यः ≅ [this is what] Śāṇḍilya [said].

ChanU.3.15 .1 .2 .3 .4 .5 .6 .7

Meditation on the Universe as a (Treasure) Chest

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ChanU.3.15.1 🔗
अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति।
दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलम्।
स एष कोशो वसुधानस्तस्मिन्विश्वमिदग्ँ श्रितम्॥≅
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.

कोशः ≅ the chest; अन्तरिक्ष-उदरः ≅ with the mid-region as its inside; भूमि-बुध्नः ≅ the earth as its bottom; न जीर्यति ≅ never decays; दिशः ≅ the quarters; हि अस्य स्रक्तयः ≅ are its sides; द्यौः ≅ the heaven; अस्य उत्तरम् बिलम् ≅ is its opening above; सः एषः कोशः ≅ this chest; वसु-धानः ≅ [is] the container of treasures; तस्मिन् ≅ in it; विश्वम् इदम् श्रितम् ≅ rests this universe.

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ChanU.3.15.2 🔗
तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः≅
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.

प्राची दिक् ≅ the eastern quarter; तस्य ≅ of it [i.e., of the chest, kośa]; जुहूः नाम ≅ is called juhū [after the vessel used for offering oblations facing the east]; दक्षिणा ≅ the southern [quarter]; सहमाना नाम ≅ is named sahamānā; प्रतीची ≅ the western [quarter]; राज्ञी नाम ≅ is named rājñī [because the western sky is red in the evening]; उदीची ≅ the northern [quarter]; सुभूता नाम ≅ is named subhūtā [because those who are rich dominate this quarter]; वायुः ≅ air; तासाम् ≅ their [i.e., the quarters’]; वत्सः ≅ son;

स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदं रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदं रुदम्॥≅
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.’

सः यः एतम् वेद ≅ he who knows this; वायुम् दिशाम् वत्सम् ≅ that Vāyu is the child of the quarters; पुत्र-रोदम् न रोदिति ≅ does not have to weep over the loss of his child; सः अहम् एतम् एवम् वेद ≅ I know this thus; वायुम् दिशाम् वत्सम् ≅ that Vāyu is the son of the quarters; मा पुत्र-रोदम् रुदम् ≅ may I not have to weep over the loss of my child.

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ChanU.3.15.3 🔗
अरिष्टं कोशं प्रपद्येऽमुनामुनामुना।
प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना।
भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना॥≅
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].

अमुना अमुना अमुना ≅ 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]; अ-रिष्टम् कोशम् ≅ in the immortal chest; प्रपद्ये ≅ I take refuge; अमुना अमुना अमुना ≅ for the sake of that [child’s life – etc.]; प्राणम् प्रपद्ये ≅ I take refuge in prāṇa; अमुना अमुना अमुना ≅ for the sake of that [child’s life – etc.]; भूः प्रपद्ये ≅ I take refuge in bhūh [the earth]; अमुना अमुना अमुना ≅ for the sake of that [child’s life – etc.]; भुवः प्रपद्ये ≅ I take refuge in bhuvaḥ [the mid-region]; अमुना अमुना अमुना ≅ for the sake of that [child’s life – etc.]; स्वः प्रपद्ये ≅ I take refuge in svar [heaven].

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ChanU.3.15.4 🔗
स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदग्ँ सर्वं भूतं यदिदं किञ्च तमेव तत्प्रापत्सि॥≅
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.

सः यत् अवोचम् ≅ when I said; प्राणम् प्रपद्ये इति ≅ I take refuge in prāṇa; प्राणः वै इदम् सर्वम् भूतम् ≅ I meant prāṇa is everything; यत् इदं किञ्च ≅ whatever is here [visible]; तत् ≅ therefore; तम् एव प्रापत्सि ≅ I am under the care of that [prāṇa].

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ChanU.3.15.5 🔗
अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम्॥≅
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.

अथ ≅ next; यत् अवोचम् ≅ when I said; भूः प्रपद्ये हि ≅ I take refuge in bhūḥ [the earth]; इति एव तत् अवोचम् ≅ it is this that I meant; पृथिवीम् प्रपद्ये ≅ I take refuge in the earth; अन्तर्-इक्षम् प्रपद्ये ≅ I take refuge in the mid-region; दिवम् प्रपद्ये ≅ I take refuge in heaven.

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ChanU.3.15.6 🔗
अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम्॥≅
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.

अथ ≅ next; यत् अवोचम् ≅ when I said; भुवः प्रपद्ये इति ≅ I take refuge in bhuvaḥ [the mid-region]; इति एव तत् अवोचम् ≅ it is this that I meant; अग्निम् प्रपद्ये ≅ I take refuge in fire; वायुम् प्रपद्ये ≅ I take refuge in air; आदित्यम् प्रपद्ये ≅ I take refuge in the sun.

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ChanU.3.15.7 🔗
अथ यदवोचं स्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम्॥≅
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.

अथ ≅ next; यत् अवोचम् ≅ when I said; स्वः प्रपद्ये इति ≅ I take refuge in svar [heaven]; इति एव तत् अवोचम् ≅ it is this that I meant; ऋग् वेदम् प्रपद्ये ≅ I take refuge in the Ṛg Veda; यजुर् वेदम् प्रपद्ये ≅ I take refuge in the Yajur Veda; साम वेदम् प्रपद्ये ≅ I take refuge in the Sāma Veda; तत् अवोचम् तत् अवोचम् ≅ it is this that I meant, this that I meant.

ChanU.3.16 .1 .2 .3 .4 .5 .6 .7

Man as a Sacrifice (I)

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ChanU.3.16.1 🔗
पुरुषो वाव यज्ञस्तस्य यानि चतुर्विंशतिवर्षाणि तत्प्रातःसवनं चतुर्विंशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदं सर्वं वासयन्ति॥≅
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.

पुरुषः वाव यज्ञः ≅ the human body is like a sacrifice; तस्य यानि चतुर्-विंशति वर्षाणि ≅ its first twenty-four years; तत् ≅ that; प्रातः सवनम् ≅ is the morning libation; गायत्री चतुर्-विंशति अ-क्षरा ≅ the gāyatrī is constituted of twenty-four syllables; गायत्रम् प्रातः सवनम् ≅ the morning libation is accompanied by the gāyatrī; अस्य ≅ of this [i.e., this sacrifice of the human body]; तत् ≅ it [the morning libation covering the first twenty-four years]; वसवः ≅ the deities called Vasus; अन्वायत्ताः ≅ are connected; प्राणाः वाव वसवः ≅ the prāṇas [together with the sense organs] are the Vasus; हि ≅ for; एते ≅ these [Vasus]; इदम् सर्वम् ≅ everything in this [world]; वासयन्ति ≅ cause to live [and they themselves also live (vasu)].

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ChanU.3.16.2 🔗
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यंदिनग्ँ सवनमनुसन्तनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति॥≅
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.

चेत् ≅ if; एतस्मिन् वयसि ≅ within these [twenty-four] years of his life; तम् किञ्चित् उपतपेत् ≅ something troubles him; सः ब्रूयात् ≅ he will say; प्राणाः ≅ O Prāṇas; वसवः ≅ O Vasus; इदम् मे प्रातः सवनम् ≅ this, my morning libation; माध्यन्-दिनम् सवनम् ≅ to the midday libation; अनुसन्तनुत इति ≅ extend; मा अहम् ≅ may I not; यज्ञः ≅ as the sacrifice; मध्ये प्राणानाम् वसूनाम् ≅ in the midst of the prāṇas, who are the Vasus; विलोप्सीय इति ≅ disappear; ततः ह एव उत्-एति ≅ he gets rid of that [ailment]; अ-गदः ह भवति ≅ [and] becomes well.

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ChanU.3.16.3 🔗
अथ यानि चतुश्चत्वारिंशद्वर्षाणि तन्माध्यन्दिनं सवनं चतुश्चत्वारिंशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यंन्दिनग्ँ सवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदं सर्वग्ँ रोदयन्ति॥≅
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.

अथ ≅ then; यानि चतुश्-चत्वारिंशत् वर्षाणि ≅ that which is the next forty-four years; तत् ≅ that; माध्यन्-दिनम् सवनम् ≅ is the midday libation; त्रि-ष्टुप् चतुश्-चत्वारिंशत् अ-क्षरा ≅ the tri-ṣṭubh metre is constituted of forty-four syllables; त्रै-ष्टुभम् माध्यन्-दिनम् सवनम् ≅ the midday libation is accompanied by a hymn in the triṣṭubh metre; अस्य ≅ of this [i.e., this sacrifice of the human body]; तत् ≅ it [the midday libation covering the next forty-four years]; रुद्राः ≅ the deities called Rudras; अन्वायत्ताः ≅ are connected; प्राणाः वाव रुद्राः ≅ the prāṇas [together with the sense organs] are the Rudras; हि ≅ for; एते ≅ these [Rudras]; इदम् सर्वम् रोदयन्ति ≅ make everyone in this world weep.

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ChanU.3.16.4 🔗
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्सब्रूयात्प्राणा रुद्रा इदं मे माध्यंन्दिनग्ँ सवनं तृतीयसवनमनुसन्तनुतेति माहं प्राणानां रुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति॥≅
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.

चेत् ≅ if; एतस्मिन् वयसि ≅ within these [forty-four] years of his life; तम् किञ्चित् उपतपेत् ≅ something troubles him; सः ब्रूयात् ≅ he will say; प्राणाः ≅ O Prāṇas; रुद्राः ≅ O Rudras; इदम् मे माध्यन्-दिनम् सवनम् ≅ this, my midday libation; तृतीय सवनम् ≅ to the third libation; अनुसन्तनुत इति ≅ extend; मा अहम् ≅ may I not; यज्ञः ≅ as the sacrifice; प्राणानाम् रुद्राणाम् मध्ये ≅ in the midst of the prāṇas, who are the Rudras; विलोप्सीय इति ≅ disappear; ततः ह एव उत्-एति ≅ he gets rid of that [ailment]; अ-गदः ह भवति ≅ [and] becomes well.

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ChanU.3.16.5 🔗
अथ यान्यष्टाचत्वारिग्ँशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिग्ँशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदं सर्वमाददते॥≅
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.

अथ ≅ next; यानि अष्टा-चत्वारिंशत् वर्षाणि ≅ that which is the next forty-eight years; तत् ≅ that; तृतीय सवनम् ≅ is the third libation; जगती अष्टा-चत्वारिंशत् अ-क्षरा ≅ the jagatī metre is constituted of forty-eight syllables; जागतम् तृतीय सवनम् ≅ the third libation is accompanied by a hymn in the jagatī metre; अस्य ≅ of this [i.e., this sacrifice of the human body]; तत् ≅ it [the third libation covering the next forty-eight years]; आदित्याः ≅ the deities called Ādityas; अन्वायत्ताः ≅ are connected; प्राणाः वाव आदित्याः ≅ the prāṇas are the Ādityas; हि ≅ for; एते ≅ these [Ādityas]; इदम् सर्वम् आददते ≅ accept [ādā] all objects.

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ChanU.3.16.6 🔗
तं चेदस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसन्तनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति॥≅
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.

चेत् ≅ if; अस्मिन् वयसि ≅ within these [forty-eight] years of his life; तम् किञ्चित् उपतपेत् ≅ something troubles him; सः ब्रूयात् ≅ he should say; प्राणाः ≅ O Prāṇas; आदित्याः ≅ O Ādityas; इदम् मे तृतीय सवनम् ≅ this, my evening libation; आयुः ≅ to the full length; अनुसन्तनुत इति ≅ extend; मा अहम् ≅ may I not; यज्ञः ≅ as the sacrifice; प्राणानाम् आदित्यानाम् मध्ये ≅ in the midst of the prāṇas, who are the Ādityas; विलोप्सीय इति ≅ disappear; ततः ह एव उत्-एति ≅ he gets rid of that [ailment]; अ-गदः ह एव भवति ≅ [and] becomes well.

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ChanU.3.16.7 🔗
एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद॥≅
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.

एतत् ह वै विद्वान् ≅ having known this; महि-दासः ऐतरेयः ≅ Mahi-dāsa Aitareya, the son of Itarā; आह स्म ≅ said; सः ≅ [i.e;, tvam] किम् मे एतत् उपतपसि ≅ O disease, why are you troubling me; यः अहम् अनेन न प्रेष्यामि इति ≅ who for certain will not die of this; सः ≅ he [Mahi-dāsa Aitareya]; ह षो-डशम् वर्ष-शतम् ≅ one hundred and sixteen years; अजीवत् ≅ lived; यः एवम् वेद ≅ he who knows thus; ह षो-डशम् वर्ष-शतम् प्रजीवति ≅ also lives one hundred and sixteen years.

ChanU.3.17 .1 .2 .3 .4 .5 .6 .7

Man as a Sacrifice (II)

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ChanU.3.17.1 🔗
स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः॥≅
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].

सः ≅ he [the person who is performing the puruṣa sacrifice just mentioned]; यत् अशिशिषति ≅ that he wants to eat; यत् पिपासति ≅ that he wants to drink; यत् न रमते ≅ that he has no desire to indulge in sense pleasure; ताः ≅ all these; अस्य दीक्षाः ≅ are the initiation rites [to perform the sacrifice].

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ChanU.3.17.2 🔗
अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति॥≅
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].

अथ ≅ after this; यत् अश्नाति ≅ what he eats; यत् पिबति ≅ what he drinks; यत् रमते ≅ the pleasure he enjoys; तत् उपसदैः एति ≅ that is his upasad [when one fasts by only taking milk or water].

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ChanU.3.17.3 🔗
अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति॥≅
After this, he laughs, he eats, and he even enjoys some sense pleasure – these represent the sounds coming from the stutas and śastras.

अथ ≅ next; यत् हसति ≅ he laughs; यत् जक्षति ≅ he eats; यत् मैथुनम् चरति ≅ he indulges in sense pleasure; स्तुत-शस्त्रैः एव तत् एति ≅ they are like [the sounds of] the stutas and śastras [certain hymns and mantras recited during the sacrifice].

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ChanU.3.17.4 🔗
अथ यत्तपो दानमार्जवमहिंसा सत्यवचनमिति ता अस्य दक्षिणाः॥≅
Next, austerity, charity, straightforwardness, nonviolence, and truthfulness – these are his dakṣiṇā.

अथ ≅ next; यत् तपः ≅ the austerity; दानम् ≅ charity; आर्जवम् ≅ straightforwardness; अ-हिंसा ≅ non-violence; सत्य-वचनम् ≅ truthfulness; इति ताः ≅ all these [good qualities]; अस्य ≅ of him [the person who regards his life as a sacrifice]; दक्षिणाः ≅ are the special fee paid after the sacrifice.

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ChanU.3.17.5 🔗
तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः॥≅
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.

तस्मात् ≅ therefore; आहुः ≅ it is said; सोष्यति ≅ will give birth to; असोष्ट इति ≅ has given birth to; पुनः उत्पादनम् एव ≅ [because] it is a rebirth; तत् मरणम् एव अस्य ≅ the death of the person; अवभृथः ≅ is the conclusion of the sacrifice.

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ChanU.3.17.6 🔗
तद्धैतद्घोर आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसंशितमसीति तत्रैते द्वे ऋचौ भवतः॥≅
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:

तत् ह एतत् ≅ this [truth]; घोरः आङ्गिरसः ≅ the sage Ghora, of the family of Aṅgirasa; कृष्णाय देवकी-पुत्राय उक्त्वा ≅ having taught to Kṛṣṇa, the son of Devakī; अ-पिपासः ≅ free from desire; एव सः बभूव ≅ he [Kṛṣṇa] became; उवाच ≅ [Ghora] said; सः ≅ a person; अन्त-वेलायाम् ≅ at the time of death; एतत् त्रयम् ≅ these three [mantras]; प्रतिपद्येत ≅ should take refuge in; अ-क्षितम् असि ≅ you never decay; अ-च्युतम् असि ≅ you never change; प्राण-संशितम् असि इति ≅ you are the essence of life; तत्र ≅ in this connection; एते द्वे ऋचौ भवतः ≅ there are these two Ṛk mantras.

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ChanU.3.17.7 🔗
आदित्प्रत्नस्य रेतसः॥
उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तरम्।
स्वः पश्यन्ति उत्तरं देवं देवत्रा सूर्यम्।
अगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति॥≅
[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.’

आदित् ≅ [has no meaning except that it introduces a new line of thought]; प्रत्नस्य ≅ ancient; रेतसः ≅ seed [of the world]; तमसः ≅ darkness [i.e., ignorance]; परि ≅ beyond [dispels]; उत्तरम् ≅ the best; ज्योतिः ≅ light; पश्यन्तः ≅ having seen; स्वः ≅ in oneself [i.e., in one’s own heart]; देवम् ≅ bright; देवत्रा ≅ among all the gods; सूर्यम् ≅ the sun; वयम् उत्-अगन्म ≅ we have attained; ज्योतिः उत्तमम् इति ज्योतिः उत्तमम् इति ≅ the best light, the best light.

ChanU.3.18 .1 .2 .3 .4 .5 .6

The Mind and the Ākāśa as Symbols of Brahman

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ChanU.3.18.1 🔗
मनो ब्रह्मेत्युपसीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च॥≅
The mind is Brahman – this worship is called adhy-ātma. Next is that called adhi-daivata: Space is Brahman. [That is, meditate on space as Brahman.] These two ways of meditation are advised: adhy-ātma [pertaining to oneself] and adhi-daivata [pertaining to the forces of nature].

मनः ब्रह्म इति उपासीत ≅ meditate on the mind as Brahman; इति अध्यात्मम् ≅ this is so far as the body and mind is concerned; अथ अधिदैवतम् ≅ next is [the meditation] on the forces of nature; आकाशः ब्रह्म इति ≅ space is Brahman; उभयम् आदिष्टम् भवति ≅ two ways [of meditation] are advised; अध्यात्मम् च अधिदैवतम् च ≅ adhy-ātma and adhi-daivata

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ChanU.3.18.2 🔗
तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद आदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च॥≅
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 adhy-ātma [the physical and mental] aspect of Brahman. Next is the adhi-daivata 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: adhy-ātma and adhi-daivata.

तत् एतत् चतुष्-पात् ब्रह्म ≅ this Brahman [as the mind] is fourfold; वाक् पादः ≅ speech is a foot; प्राणः पादः ≅ prāṇa [the vital force] is a foot; चक्षुः पादः ≅ the eyes are a foot; श्रोत्रम् पादः ≅ the ears are a foot; इति अध्यात्मम् ≅ this is the adhy-ātma [meditation – i.e., on the body and mind]; अथ अधिदैवतम् ≅ next, the meditation relating to the forces of nature; अग्निः पादः ≅ fire is a foot; वायुः पादः ≅ air is a foot; आदित्यः पादः ≅ the sun is a foot; दिशः पादः ≅ the quarters are a foot; उभयम् आदिष्टम् भवति ≅ two ways [of meditation] are advised; अध्यात्मम् च एव अधिदैवतम् च ≅ adhy-ātma and adhi-daivata.

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ChanU.3.18.3 🔗
वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद॥≅
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.

वाक् एव ब्रह्मणः चतुर्थः पादः ≅ speech is the fourth foot of [manomaya] Brahman; अग्निना ज्योतिषा ≅ by the light it gets from fire; सः भाति च तपति च ≅ it shines and gives heat; यः एवम् वेद ≅ he who knows thus; भाति च तपति च ≅ shines and radiates warmth; कीर्त्या ≅ through good work; यशसा ≅ through fame; ब्रह्म-वर्चसेन ≅ through the radiance that comes from a scholarly and disciplined life.

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ChanU.3.18.4 🔗
प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद॥≅
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.

प्राणः एव ब्रह्मणः चतुर्थः पादः ≅ prāṇa [the organ of smelling] is the fourth foot of [manomaya] Brahman; वायुना ज्योतिषा ≅ by the light it gets from air [its presiding deity]; सः भाति च तपति च ≅ it shines and gives heat; यः एवम् वेद ≅ he who knows thus; भाति च तपति च ≅ shines and radiates warmth; कीर्त्या ≅ through good work; यशसा ≅ through fame; ब्रह्म-वर्चसेन ≅ through the radiance that comes from a scholarly and disciplined life.

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ChanU.3.18.5 🔗
चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद॥≅
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.

चक्षुः एव ब्रह्मणः चतुर्थः पादः ≅ the organ of vision is the fourth foot of [manomaya] Brahman; आदित्येन ज्योतिषा ≅ by the light it gets from the sun [its presiding deity]; सः भाति च तपति च ≅ it shines and gives heat; यः एवम् वेद ≅ he who knows thus; भाति च तपति च ≅ shines and radiates warmth; कीर्त्या ≅ through good work; यशसा ≅ through fame; ब्रह्म-वर्चसेन ≅ through the radiance that comes from a scholarly and disciplined life.

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ChanU.3.18.6 🔗
श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद॥≅
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.

श्रोत्रम् एव ब्रह्मणः चतुर्थः पादः ≅ the organ of hearing is the fourth foot of [manomaya] Brahman; दिग्भिः ज्योतिषा ≅ by the light it gets from [its presiding deity,] the quarters; साः भाति च तपति च ≅ it shines and gives heat; यः एवम् वेद यः एवम् वेद ≅ he who knows thus, he who knows thus; भाति च तपति च ≅ shines and radiates warmth; कीर्त्या ≅ through good work; यशसा ≅ through fame; ब्रह्म-वर्चसेन ≅ through the radiance that comes from a scholarly and disciplined life.

ChanU.3.19 .1 .2 .3 .4

Meditation on the Sun as Brahman

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ChanU.3.19.1 🔗
आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत्। तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम्॥≅
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.

आदित्यः ब्रह्म ≅ Āditya [the sun] is Brahman; इति आदेशः ≅ so it is said; तस्य उपव्याख्यानम् ≅ [here is] an explanation of that [statement]; इदम् ≅ this [universe of name and form]; अग्रे अ-सत् एव आसीत् ≅ 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,] तत् ≅ this [universe with its names and forms in a subtle state]; सत् आसीत् ≅ became manifest; तत् ≅ that [subtle universe]; समभवत् ≅ first emerged as a seed; तत् आण्डम् निरवर्तत ≅ that developed into an egg; तत् ≅ it [i.e., the egg]; संवत्सरस्य मात्राम् अशयत ≅ lay still for a period of a year; तत् ≅ it [the egg]; निरभिद्यत ≅ split open; ते आण्ड-कपाले ≅ those two parts of the egg; रजतम् च सुवर्णम् च अभावताम् ≅ turned silver and gold respectively.

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ChanU.3.19.2 🔗
तद्यद्रजतं सेयं पृथिवी यत्सुवर्णं सा द्यौर्यज्जरायु ते पर्वता यदुल्बं समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकं स समुद्रः॥≅
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.

तत् यत् रजतम् ≅ that [half] which is silver; सा इयम् पृथिवी ≅ that is this earth; यत् सुवर्णम् ≅ that [half] which is gold; सा द्यौः ≅ that is heaven; यत् जरायु ≅ that which is the thick membrane; ते पर्वताः ≅ they are the mountains; यत् उल्बम् ≅ that which is the thin membrane; समेघः नीहारः ≅ are the clouds and mist; याः धमनयः ≅ that which are the veins; ताः नद्यः ≅ are the rivers; यद् वास्तेयम् उदकम् ≅ that which is fluid in the bladder; सः समुद्रः ≅ is the ocean.

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ChanU.3.19.3 🔗
अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः॥≅
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.

अथ ≅ next; यत् तत् अजायत ≅ that which was born; सः असौ आदित्यः ≅ it is that sun; तम् जायमानम् अनु ≅ after it was born; उलूलवः घोषाः ≅ the sounds of ‘ulu’; सर्वाणि च भूतानि ≅ from all beings; सर्वे च कामाः ≅ and all desirable things; उदतिष्ठन् ≅ came forth; तस्मात् ≅ therefore; उदयम् प्रति ≅ at the rising; प्रत्यायनम् प्रति ≅ at the setting; तस्य ≅ of that [sun]; उलूलवः घोषाः ≅ the sounds of ‘ulu’; सर्वाणि च भूतानि ≅ from all beings; सर्वे च कामाः ≅ and all desirable things; अनूत्तिष्ठन्ति ≅ appear.

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ChanU.3.19.4 🔗
स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनं साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेजेरन्॥≅
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.

सः यः एतम् एवम् विद्वान् ≅ he who knows this as such; आदित्यम् ब्रह्म इति उपास्ते ≅ [and] worships the sun as Brahman; अभ्याशः ≅ soon; ह ≅ surely; यत् एनम् आगच्छेयुः ≅ to him come; साधवः घोषाः ≅ pleasant sounds; च उप-निम्रेडेरन् च निम्रेडेरन् ≅ and also good things to enjoy, good things to enjoy. [The repetition marks the end of the chapter.]

Chāndogya चतुर्थोऽध्यायः (४.)

kh.4.01 kh.4.02 kh.4.03 kh.4.04 kh.4.05 kh.4.06 kh.4.07 kh.4.08 kh.4.09 kh.4.10 kh.4.11 kh.4.12 kh.4.13 kh.4.14 kh.4.15 kh.4.16 kh.4.17

ChanU.4.1 .1 .2 .3 .4 .5 .6 .7 .8

The Story of Jāna-śruti and Raikva

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ChanU.4.1.1 🔗
जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव मेऽन्नमत्स्यन्तीति॥≅
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.

पौत्रायणः ≅ the grandson; जान-श्रुतिः ≅ the son of Jana-śruta; श्रद्धा-देयः ≅ gave away in charity with due respect; बहु-दायी ≅ gave many gifts; बहु-पाक्यः ≅ cooked large quantities of food for free distribution; आस ह ≅ it happened like this; सः ≅ he [Jāna-śruti]; सर्वतः ≅ from all quarters; मे अन्नम् ≅ my food; अत्स्यन्ति ≅ [people] will eat; इति ≅ this [i.e., with this thought in mind]; सर्वतः एव ≅ in all directions; आवसथान् ≅ rest-houses; मापयाञ्-चक्रे ≅ built.

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ChanU.4.1.2 🔗
अथ ह हग्ँसा निशायामतिपेतुस्तद्धैवग्ँ हग्ँसो हग्ँसमभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षीस्तत्त्वा मा प्रधाक्षीरिति॥≅
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’.

अथ ह ≅ once; हंसाः ≅ swans [i.e., some sages who had taken the form of swans]; निशायाम् ≅ at night; अतिपेतुः ≅ were flying; तत् ≅ then; हंसः ≅ one of the swans; एवम् ह अभ्युवाद ≅ loudly said; हंसम् ≅ to the other swan; हो हो अयि भल्लाक्ष भल्लाक्ष ≅ hey, you short-sided one [don’t you see?]; जान-श्रुतेः पौत्रायणस्य ज्योतिः ≅ the light [emanating] from Jāna-śruti; दिवा ≅ in the sky; समम् आततम् ≅ has spread like daylight; तत् ≅ that [light]; मा प्रसाङ्क्षीः ≅ don’t touch; तत् त्वा मा प्रधाक्षीः इति ≅ don’t let it burn you.

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ChanU.4.1.3 🔗
तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तग्ँ सयुग्वानमिव रैक्वमात्थेति यो नु कथग्ँ सयुग्वा रैक्व इति॥≅
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?’

परः ≅ the other [i.e., the swan in front]; तम् उ ह प्रत्युवाच ≅ replied; अरे कम् उ एनम् एतत् सन्तम् ≅ [feigning contempt and a mood to debate] say, who is this one; सयुग्वानम् रैक्वम् इव आत्थ इति ≅ you are talking as if he were Raikva with the cart; यः नु कथम् सयुग्वा रैक्वः इति ≅ [the other swan asked] who is this Raikva with the cart that you are referring to?

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ChanU.4.1.4 🔗
यथा कृतायविजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमेति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति॥≅
‘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.’

यथा ≅ just as; कृताय-विजिताय ≅ if a person wins the toss of dice called kṛta [the highest number possible in a toss of dice]; अधरेयाः ≅ all lower tosses [i.e., tretā, three; dvāpara, two; and kali, one]; सम्यन्ति ≅ are included [i.e., are also won]; एवम् ≅ in the same way; यत् किञ्च प्रजाः साधु कुर्वन्ति ≅ whatever good work people do; एनम् सर्वम् तत् अभिसमेति ≅ all that comes under that one [i.e., it goes to the credit of Raikva]; यः तत् वेद ≅ he who knows that; यत् सः वेद ≅ whatever he [Raikva] knows; सः मया एतत् उक्तः इति ≅ this is said of him by me.

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ChanU.4.1.5 🔗
तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह संजिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथं सयुग्वा रैक्व इति॥≅
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?’

उ तत् ≅ that [what the swan said]; जान-श्रुतिः पौत्रायण उपशुश्राव ≅ the great-grandson of Jana-śruta overheard; सः ह सञ्जिहानः ≅ he got up from his bed; एव क्षत्तारम् उवाच ≅ and immediately said to his charioteer; अङ्ग अरे ≅ O my child; सयुग्वानम् इव रैक्वम् आत्थ ह इति ≅ do you compare me with Raikva with the cart; यः सयुग्वा रैक्व इति ≅ who is this Raikva with the cart; नु कथम् ≅ what sort of person is he?

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ChanU.4.1.6 🔗
यथा कृतायविजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति॥≅
[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.’

यथा ≅ just as; कृताय-विजिताय ≅ if a person wins the toss of dice called kṛta [the highest number possible in a toss of dice]; अधरेयाः ≅ all lower tosses [i.e., tretā, three; dvāpara, two; and kali, one]; सम्यन्ति ≅ are included [i.e., are also won]; एवम् ≅ in the same way; यत् किञ्च प्रजाः साधु कुर्वन्ति ≅ whatever good work people do; एनम् सर्वम् तत् अभिसमैति ≅ all that comes under that one [i.e., it goes to the credit of Raikva]; यः तत् वेद ≅ he who knows that; यत् सः वेद ≅ whatever he [Raikva] knows; सः मया एतत् उक्तः इति ≅ this is said of him by me.

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ChanU.4.1.7 🔗
स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तग्ँ होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति॥≅
[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’.

सः ह क्षत्ता ≅ that attendant; अन्विष्य ≅ having looked [for Raikva]; न अविदम् इति ≅ thought ‘I have not found him’; प्रत्येयाय ≅ came back; तम् ह उवाच ≅ [then Jāna-śruti] said to him; अरे यत्र ब्राह्मणस्य अन्वेषणा ≅ well, wherever brāhmaṇas are to be found [i.e., in forests and solitary places]; तद् एनम् अर्च्छ इति ≅ look for him there.

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ChanU.4.1.8 🔗
सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तं हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहं ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय॥≅
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.

सः ≅ he [the attendant]; शकटस्य अधस्तात् ≅ [noticed a man sitting] under a cart; पामानम् ≅ with a rash on his skin; कषमाणम् ≅ scratching; उप उपविवेश ≅ he sat close to him; तम् ह अभ्युवाद ≅ he said to him; त्वम् नु भगवः सयुग्वा रैक्व इति ≅ Sir, are you Raikva with the cart; अहम् हि अरा इति ≅ well, yes, I am the same; प्रतिजज्ञे ≅ he admitted [rather contemptuously]; सः ह क्षत्ता ≅ that attendant; अविदम् इति ≅ thought ‘I have found him’; प्रत्येयाय ≅ came back.

ChanU.4.2 .1 .2 .3 .4 .5

Dialog of Raikva and Jāna-śruti (I)

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ChanU.4.2.1 🔗
तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तं हाभ्युवाद॥≅
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]:

तत् उ ह ≅ next; जान-श्रुतिः पौत्रायणः ≅ the great-grandson of Jana-śruta; षट् शतानि गवाम् ≅ six hundred cows; निष्कम् ≅ a gold necklace; अश्वतरी-रथम् ≅ a chariot drawn by mules; तत् आदाय ≅ that with him; प्रतिचक्रमे ≅ went [there]; तम् ह अभ्युवाद ≅ he said to him.

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ChanU.4.2.2 🔗
रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु म एतां भगवो देवताग्ँ शाधि यां देवतामुपास्स इति॥≅
‘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’.

रैक्व ≅ O Raikva; इमानि ≅ all these; षट् शतानि गवाम् ≅ six hundred cows; अयम् निष्कः ≅ this gold necklace; अयम् अश्वतरी-रथः ≅ this chariot drawn by mules; भगवः ≅ sir; अनुशाधि मे ≅ please teach me; एताम् देवताम् ≅ about the god; याम् देवताम् उपास्से इति ≅ that god which you worship.

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ChanU.4.2.3 🔗
तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे॥≅
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.

तम् उ ≅ to him [Jāna-śruti]; ह परः ≅ the other [i.e., Raikva]; प्रत्युवाच ≅ replied; अह शूद्र ≅ O you śūdra; हार-इत्वा ≅ the necklace and chariot [see Bhāṣyam, with necklace and the conveyance]; सह गोभिः ≅ along with the cows; तव एव अस्तु इति ≅ they may be with you; तत् उ ह जान-श्रुतिः पौत्रायणः ≅ then Jāna-śruti Pautrāyaṇa; पुनः एव ≅ again; सहस्रम् गवाम् ≅ one thousand cows; निष्कम् ≅ a gold necklace; अश्वतरी-रथम् ≅ a chariot drawn by mules; दुहितरम् ≅ his own daughter; तत् आदाय ≅ taking that with him; प्रतिचक्रमे ≅ he went back.

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ChanU.4.2.4 🔗
तग्ँ हाभ्युवाद रैक्वेदग्ँ सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायायं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति॥≅
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’.

तम् ≅ to him [Raikva]; ह अभ्युवाद ≅ [Jāna-śruta] said; रैक्व ≅ O Raikva; इदम् सहस्रम् गवाम् ≅ these thousand cows; अयम् निष्कः ≅ this gold necklace; अयम् अश्वतरी-रथः ≅ this chariot drawn by mules; इयम् जाया ≅ this wife [my daughter]; अयम् ग्रामः ≅ this village; यस्मिन् आस्से ≅ where you live; [I am presenting all these to you]; भगवः ≅ sir; एव अनुशाधि इति ≅ now please teach me.

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ChanU.4.2.5 🔗
तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास स तस्मै होवाच॥≅
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:

तस्याः ह मुखम् उपोद्गृह्णन् ≅ lifting her face; उवाच ≅ [Raikva] said; शूद्र ≅ O śūdra; अजहार ≅ you have brought; इमाः ≅ all these; अनेन एव मुखेन ≅ by this face [or, mouth]; आलापयिष्यथा इति ≅ you will make me speak; ते ह एते रैक्व-पर्णाः नाम ≅ these [villages] known as Raikva-parṇā; महा-वृषेषु ≅ in the province of Mahā-vṛṣa; यत्र ≅ where; उवास ≅ [Raikva] lived; अस्मै ≅ [and where Raikva taught] him [i.e., Jāna-śruti]; तस्मै ह उवाच ≅ he said to him.

ChanU.4.3 .1 .2 .3 .4 .5 .6 .7 .8

Dialog of Raikva and Jāna-śruti (II)

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ChanU.4.3.1 🔗
वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति॥≅
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.

वायुः वाव सम्वर्गः ≅ the air swallows everything; यदा वै अग्निः उद्वायति ≅ when fire is extinguished; वायुम् एव अप्येति ≅ it disappears into the air; यदा सूर्यः अस्तम् एति ≅ when the sun sets; वायुम् एव अप्येति ≅ it disappears into the air; यदा चन्द्रः अस्तम् एति ≅ when the moon sets; वायुम् एव अप्येति ≅ it disappears into the air.

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ChanU.4.3.2 🔗
यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम्॥≅
When water dries up, it disappears into the air. The air swallows all these. This is the worship of the forces of nature (adhi-daivata).

यदा आपः उच्छुष्यन्ति ≅ when water dries up; वायुम् एव अपियन्ति ≅ it goes into the air; वायुः हि एतान् सर्वान् संवृङ्क्ते ≅ the air swallows all these; इति अधिदैवतम् ≅ this is the worship of the forces of nature.

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ChanU.4.3.3 🔗
अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राणग्ँ श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति॥≅
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.

अथ अध्यात्मम् ≅ now, that relating to the body; प्राणः वाव सम्वर्गः ≅ prāṇa [the vital force] swallows everything; सः यदा स्वपिति ≅ when a person is sleeping; प्राणम् एव वाक् अप्येति ≅ speech disappears into prāṇa; प्राणम् चक्षुः ≅ the eyes [disappear] into prāṇa; प्राणम् श्रोत्रम् ≅ the ears [disappear] into prāṇa; प्राणम् मनः ≅ the mind [disappears] into prāṇa; प्राणः हि एव एतान् सर्वान् संवृण्क्ते इति ≅ prāṇa swallows all these.

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ChanU.4.3.4 🔗
तौ वा एतौ द्वौ संवर्गौ वायुरेव देवेषु प्राणः प्राणेषु॥≅
These two swallow everything: air among the gods and prāṇa among the organs.

तौ वै एतौ द्वौ ≅ these are those two; सम्वर्गौ ≅ all-swallowing; वायुः एव देवेषु ≅ the air among the gods; प्राणः प्राणेषु ≅ prāṇa [the vital breath] among the organs.

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ChanU.4.3.5 🔗
अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः॥≅
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.

अथ ह ≅ once; शौनकम् कापेयम् च अभिप्रतारिणम् काक्ष-सेनिम् च परिविष्यमाणौ ≅ food was being served to Śaunaka, the son of Kapi, and Abhipratārin, the son of Kaksa-sena; ब्रह्म-चारी बिभिक्षे ≅ a brahma-cārin begged for some food; तस्मा उ ह न ददतुः ≅ they, however, refused to give him any.

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ChanU.4.3.6 🔗
स होवाच।
महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपाः।
तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तम्॥
यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति॥≅
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’.

सः ह उवाच ≅ he [the brahma-cārin] said; एकः देवः ≅ one god; महात्मनः चतुरः ≅ four sages; जगार ≅ swallowed; कः सः ≅ who is that [god]; भुवनस्य गोपाः ≅ the guardian of the world; कापेय अभिप्रतारिन् ≅ O Kāpeya, O Abhipratārin; मर्त्याः तम् न अभिपश्यन्ति ≅ human beings cannot see him; बहुधा वसन्तम् ≅ existing in many forms; यस्मै ≅ for whom; वै एतत् अन्नम् ≅ this food; तस्मै ≅ to him; एतत् न दत्तम् इति ≅ did not give it.

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ChanU.4.3.7 🔗
तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयाय।
आत्मा देवानां जनिता प्रजानां हिरण्यदग्ँष्ट्रो बभसोऽनसूरिः।
महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्ति॥
इति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति॥≅
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’.

तत् उ ह ≅ that [statement]; शौनक कापेयः प्रतिमन्वानः ≅ thought over; प्रत्येयाय ≅ [and then] went to him; आत्मा देवानाम् ≅ the self of all the gods and goddesses; जनिता ≅ the creator; प्रजानाम् ≅ of all things [moving or unmoving]; हिरण्य-दंस्त्रः ≅ with teeth made of gold; बभसः ≅ the eater; अनसूरिः ≅ intelligent; महान्तम् ≅ great; अस्य ≅ its; महिमानम् ≅ greatness; आहुः ≅ is so described; अन्-अद्यमानः ≅ uneatable; यत् ≅ that; अन्-अन्नम् ≅ no food; अत्ति ≅ eats; ब्रह्म-चारिन् ≅ O brahma-cārin; वयम् ≅ we; इदम् वै आ-उपास्महे इति ≅ worship this one; दत्त अस्मै भिक्षाम् इति ≅ give alms to him.

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ChanU.4.3.8 🔗
तस्मा उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतग्ँ सैषा विराडन्नादी तयेदग्ँ सर्वं दृष्टग्ँ सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद॥≅
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.

तस्मै ≅ to him [the brahma-cārin]; उ ह ददुः ≅ they gave [alms]; ते वै एते ≅ all these; पञ्च अन्ये ≅ five other [i.e., air, plus the four others (fire, the sun, the moon, and water) constituting its food]; पञ्च अन्ये ≅ five other [i.e., prāṇa, plus the four others (speech, the eyes, the ears, and the mind) constituting its food]; दश सन्तः ≅ make ten; तत् कृतम् ≅ that is kṛta [the turn of the dice that swallows all others]; तस्मात् ≅ therefore; सर्वासु दिक्षु दश ≅ these which are in the ten directions; अन्नम् एव ≅ are the food; कृतम् ≅ [and also] kṛta; सा एषा विराट् ≅ that is Virāṭ; अन्नादि ≅ that which swallows; तया ≅ by that [Virāṭ]; सर्वम् इदम् दृष्टम् ≅ all this is seen; यः एवम् वेद ≅ he who knows thus; अस्य सर्वम् इदम् दृष्टम् भवति ≅ all this to him becomes seen; अन्नादः भवति ≅ [and] he becomes an eater of food.

ChanU.4.4 .1 .2 .3 .4 .5

The Story of Satya-kāma

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ChanU.4.4.1 🔗
सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ब्रह्मचर्यं भवति विवत्स्यामि किंगोत्रो न्वहमस्मीति॥≅
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?’

सत्यकामः जाबालः ह ≅ once Satya-kāma Jābāla; जबालाम् मातरम् आमन्त्रयाञ्-चक्रे ≅ said to his mother Jabālā; ब्रह्म-चर्यम् भवति विवत्स्यामि ≅ O revered mother, I want to live as a brahma-cārin [with a teacher]; किम् गोत्रः नु अहम् अस्मि इति ≅ what is my lineage?

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ChanU.4.4.2 🔗
सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रवीथा इति॥≅
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.”’

सा ≅ she [Jabālā]; ह एनम् उवाच ≅ said to him; न अहम् एतत् वेद ≅ I don’t know this; तात ≅ my son; यत् गोत्रः त्वम् असि ≅ what your lineage is; बहु अहम् चरन्ती परिचारिणी ≅ I was busy serving many people; यौवने त्वाम् अलभे ≅ I had you when I was young; सा एतत् ≅ for this reason; अहम् यत् गोत्रः त्वम् असि न वेद ≅ I know nothing about what your lineage is; जबाला तु नाम अहम् अस्मि ≅ but my name is Jabālā; सत्य-कामः नाम त्वम् असि ≅ your name is Satya-kāma; सः सत्य-कामः एव जाबालः ब्रुवीथाः इति ≅ [when asked about your lineage] say this that you are Satya-kāma Jābāla.

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ChanU.4.4.3 🔗
स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति॥≅
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’.

सः ह हारिद्रुमतम् गौतमम् एत्य ≅ he went to Gautama, the son of Haridrumata; उवाच ≅ [and] said; ब्रह्म-चर्यम् भगवति वत्स्यामि ≅ revered sir, I wish to live [with you] as a celibate student; उपेयाम् भगवन्तम् इति ≅ I have come to you, revered sir, [as a disciple].

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ChanU.4.4.4 🔗
तग्ँ होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरं सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहं सत्यकामो जाबालोऽस्मि भो इति॥≅
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’.

तम् ह उवाच ≅ he [Gautama] said to him; किम् गोत्रः नु सोम्य असि इति ≅ O Somya, what is your lineage; सः ह उवाच ≅ he [Satya-kāma] said; न अहम् एतत् वेद भोः ≅ I do not know this, sir; यत् गोत्रः अहम् अस्मि ≅ of what lineage I am; अपृच्छम् मातरम् ≅ I asked my mother; सा मा प्रत्यब्रवीत् ≅ she said to me; बहु अहम् चरन्ती परिचारिणी ≅ I was busy serving many people; यौवने त्वाम् अलभे ≅ I had you when I was young; सा एतत् ≅ for this reason; अहम् यत् गोत्रः त्वम् असि न वेद ≅ I know nothing about what your lineage is; जबाला तु नाम अहम् अस्मि ≅ but my name is Jabālā; सत्यकामः नाम त्वम् असि ≅ your name is Satya-kāma; सः अहम् सत्यकामः जाबालः अस्मि भोः इति ≅ so I am Satya-kāma Jābāla, sir.

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ChanU.4.4.5 🔗
तग्ँ होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधग्ँ सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति≅
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].’

तम् ह उवाच ≅ he [Gautama] said to him; न एतत् अब्राह्मणः विवक्तुम् अर्हति ≅ no non-brāhmaṇa could speak like this; समिधम् आहर ≅ get some fuel; सोम्य ≅ O Somya; त्वा उपनेष्ये ≅ I shall initiate you; न सत्यात् अगाः इति ≅ you have not deviated from truth; तम् उपनीय ≅ having initiated him; कृशानाम् अबलानाम् चतुः-शताः गाः ≅ four hundred thin and famished cows; निराकृत्य उवाच ≅ having chosen, he said; सोम्य ≅ O Somya; इमाः अनुसंव्रज इति ≅ take these away;

ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रग्ँ संपेदुः॥≅
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.

ताः अभिप्रस्थापयन् ≅ as he was leaving with them; उवाच ≅ he [Satya-kāma] said; न आवर्तेय असहस्रेण ≅ I will not come back until they are a thousand in number; सः ह वर्ष-गणम् प्रोवास ≅ he lived away for a long time; ताः यदा सहस्रम् सम्पेदुः ≅ until they were a thousand.

ChanU.4.5 .1 .2 .3

Instruction by the Bull

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ChanU.4.5.1 🔗
अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रग्ँ स्मः प्रापय न आचार्यकुलम्॥≅
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’.

अथ ≅ then; ह एनम् ऋषभः अभ्युवाद इति ≅ a bull called to him [Satya-kāma] saying; सत्य-काम ≅ O Satya-kāma; भगवः इति ह प्रतिशुश्राव ≅ he replied, ‘Yes, lord’; प्राप्ताः सोम्य सहस्रम् स्मः ≅ we are now a thousand; प्रापय नः आचार्य-कुलम् ≅ lead us to the teacher’s house.

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ChanU.4.5.2 🔗
ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम॥≅
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’.

ब्रह्मणः च ते पादम् ब्रवाणि इति ≅ [the bull said,] let me also tell you about a foot [a quarter] of Brahman; ब्रवीतु मे भगवान् इति ≅ yes, lord, please tell me; तस्मै ह उवाच ≅ [the bull] said to him; प्राची दिक् कला ≅ the east is one part [i.e., one sixteenth—a quarter of a quarter]; प्रतीची दिक् कला ≅ the west is one part; दक्षिणा दिक् कला ≅ the south is one part; उदीची दिक् कला ≅ the north is one part; एषः वै सोम्य चतुष्-कलः पादः ब्रह्मणः ≅ O Somya, this is one foot of Brahman having four parts; प्रकाशवान् नाम ≅ it is called Prakāśavān [the shining].

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ChanU.4.5.3 🔗
स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिंल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते॥≅
‘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’.

सः यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot [or quarter] of Brahman having four parts; प्रकाशवान् इति ≅ known as the shining; उपास्ते ≅ [and] meditates on it; प्रकाशवान् अस्मिन् लोके भवति ≅ becomes famous in this world; यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot of Brahman having four parts; प्रकाशवान् इति ≅ known as the shining; उपास्ते ≅ [and] meditates on it; प्रकाशवतः ह लोकान् जयति ≅ wins luminous worlds after death.

ChanU.4.6 .1 .2 .3 .4

Instruction by Fire

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ChanU.4.6.1 🔗
अग्निष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश॥≅
[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.

अग्निः ते पादम् वक्ता इति ≅ Agni [fire] will tell you about [another] foot; सः ह श्वः-भूते गाः अभिप्रस्थापयाञ्-चकार ≅ the next day he led the cows [towards his teacher’s house]; यत्र सायम् ≅ when it was dusk; ताः अभि-बभूवुः ≅ they arrived at a place; तत्र अग्निम् उपसमाधाय ≅ having made a fire there; गाः उपरुध्य ≅ keeping the cows confined; समिधम् आधाय ≅ having collected fuel; पश्चात् अग्नेः ≅ behind the fire; प्राक् उप-उपविवेश ≅ sat facing the east.

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ChanU.4.6.2 🔗
तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव॥≅
Fire called to him, ‘O Satya-kāma.’ He replied, ‘Yes, lord’.

अग्निः ≅ fire; तम् अभ्युवाद ≅ called to him; सत्य-काम इति ≅ O Satya-kāma; भगवः इति ह प्रतिशुश्राव ≅ he replied, ‘Yes, lord.’

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ChanU.4.6.3 🔗
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवितु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम॥≅
[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’.

सोम्य ≅ O Somya; ब्रह्मणः ते पादम् ब्रवाणि इति ≅ I will now tell you about a foot of Brahman; ब्रवीतु मे भगवान् इति ≅ yes, lord, please tell me; तस्मै ह उवाच ≅ [fire] said to him; पृथिवी कला ≅ the earth is one part; अन्तर्-इक्षम् कला ≅ the space between heaven and earth is one part; द्यौः कला ≅ heaven is one part; समुद्रः कला ≅ the ocean is one part; एषः वै सोम्य चतुष्-कलः पादः ब्रह्मणः ≅ O Somya, these are the four parts that make up one foot of Brahman; अन्-अन्तवान् नाम ≅ named An-antavān, the Unlimited.

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ChanU.4.6.4 🔗
स य एतमेवं विद्वाग्ँश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिंल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाग्ँश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते॥≅
‘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’.

सः यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot of Brahman having four parts; अन्-अन्तवान् इति ≅ known as the Unlimited; उपास्ते ≅ [and] meditates on it; अन्-अन्तवान् अस्मिन् लोके भवति ≅ becomes long-lived in this world; यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot of Brahman having four parts; अन्-अन्तवान् इति ≅ known as the Unlimited; उपास्ते ≅ [and] meditates on it; अन्-अन्तवतः ह लोकान् जयति ≅ wins long-lasting worlds after death.

ChanU.4.7 .1 .2 .3 .4

Instruction by the Swan

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ChanU.4.7.1 🔗
हग्ँसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपारुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश॥≅
[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.

हंसः ते पादम् वक्ता इति ≅ the swan will tell you about [another] foot; सः ह श्वः-भूते गाः अभिप्रस्थापयाञ्-चकार ≅ the next day he led the cows [towards his teacher’s house]; यात्र सायम् ≅ when it was dusk; ताः अभि-बभूवुः ≅ they arrived at a place; तत्र अग्निम् उपसमाधाय ≅ having made a fire there; गाः उपरुध्य ≅ keeping the cows confined; समिधम् आधाय ≅ having collected fuel; पश्चात् अग्नेः ≅ behind the fire; प्राक् उप-उपविवेश ≅ sat facing the east.

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ChanU.4.7.2 🔗
तग्ँ हग्ँस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव॥≅
The swan came flying to him and said, ‘O Satya-kāma.’ Satyakāma replied, ‘Yes, lord’.

हंसः उपनिपत्य ≅ the swan flew near; तम् अभ्युवाद सत्य-काम इति ≅ [and] called to him, ‘O Satya-kāma’; भगवः इति ह प्रतिशुश्राव ≅ he replied, ‘Yes, lord.’

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ChanU.4.7.3 🔗
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम॥≅
[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’.

सोम्य ≅ O Somya; ब्रह्मणः ते पादम् ब्रवाणि इति ≅ I will now tell you about a foot [quarter] of Brahman; ब्रवीतु मे भगवान् इति ≅ yes, lord, please tell me; तस्मै ह उवाच ≅ [the swan] said to him; अग्निः कला ≅ fire is one part; सूर्यः कला ≅ the sun is one part; चन्द्रः कला ≅ the moon is one part; विद्युत् कला ≅ lightning is one part; एषः वै सोम्य चतुष्-कलः पादः ब्रह्मणः ≅ O Somya, these are the four parts that make up a foot of Brahman; ज्योतिष्मान् नाम ≅ named Jyotiṣmān, the Luminous.

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ChanU.4.7.4 🔗
स य एतमेवं विद्वाग्ँश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिंल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाग्ँश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते॥≅
‘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.

सः यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot [or quarter] of Brahman having four parts; ज्योतिष्मान् इति ≅ known as the Luminous; उपास्ते ≅ [and] meditates on it; ज्योतिष्मान् अस्मिन् लोके भवति ≅ becomes illustrious in this world; यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot of Brahman having four parts; ज्योतिष्मान् इति ≅ known as the Luminous; उपास्ते ≅ [and] meditates on it; ज्योतिष्मतः ह लोकान् जयति ≅ wins luminous worlds after death.

ChanU.4.8 .1 .2 .3 .4

Instruction by the Diver-Bird

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ChanU.4.8.1 🔗
मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश॥≅
[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.

मद्गुः ते पादम् वक्ता इति ≅ the diver-bird will tell you about [another] foot; सः ह श्वः-भूते गाः अभिप्रस्थापयाञ्-चकार ≅ the next day he led the cows [towards his teacher’s house]; यत्र सायम् ≅ when it was dusk; ताः अभि-बभूवुः ≅ they arrived at a place; तत्र अग्निम् उपसमाधाय ≅ having made a fire there; गाः उपरुध्य ≅ keeping the cows confined; समिधम् आधाय ≅ having collected fuel; पश्चात् अग्नेः ≅ behind the fire; प्राक् उप-उपविवेश ≅ sat facing the east.

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ChanU.4.8.2 🔗
तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव॥≅
The madgu came flying to him and said, ‘O Satya-kāma.’ Satya-kāma replied, ‘Yes, lord’.

मद्गुः उपनिपत्य ≅ the diver-bird flew down; तम् अभ्युवाद सत्य-काम इति ≅ [and] called to him, ‘O Satya-kāma’; भगवः इति ह प्रतिशुश्राव ≅ he replied, ‘Yes, lord.’

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ChanU.4.8.3 🔗
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम॥≅
[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’.

सोम्य ≅ O Somya; ब्रह्मणः ते पादम् ब्रवाणि इति ≅ I will now tell you about a foot [or quarter] of Brahman; ब्रवीतु मे भगवान् इति ≅ yes, lord, please tell me; तस्मै ह उवाच ≅ [the madgu] said to him; प्राणः कला ≅ prāṇa [the vital force] is one part; चक्षुः कला ≅ the eyes are one part; श्रोत्रम् कला ≅ the ears are one part; मनः कला ≅ the mind is one part; एषः वै सोम्य चतुष्-कलः पादः ब्रह्मणः ≅ O , these are the four parts that make up a foot of Brahman; आयतनवान् नाम ≅ named Āyatanavān, the Support.

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ChanU.4.8.4 🔗
स य एतमेवं विद्वाग्ँश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिंल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वाग्ँश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते॥≅
‘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’.

सः यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot [or quarter] of Brahman having four parts; आयतनवान् इति ≅ known as the Support; उपास्ते ≅ [and] meditates on it; आयतनवान् अस्मिन् लोके भवति ≅ becomes āyatanavān [i.e., a support to others] in this world; यः एतम् एवम् विद्वान् ≅ he who knows this thus; चतुष्-कलम् पादम् ब्रह्मणः ≅ one foot of Brahman having four parts; आयतनवान् इति ≅ known as the Support [i.e., it is spacious and therefore able to support things]; उपास्ते ≅ [and] meditates on it; आयतनवतः ह लोकान् जयति ≅ wins spacious worlds after death.

ChanU.4.9 .1 .2 .3

Instruction by the Teacher

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ChanU.4.9.1 🔗
प्राप हाचार्यकुलं तमाचार्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव॥≅
[In due course, Satya-kāma] reached his teacher’s house. The teacher greeted him, saying, ‘O Satya-kāma.’ He replied, ‘Yes, lord’.

प्राप ह ≅ he reached; आचार्य-कुलम् ≅ the teacher’s house; तम् आचार्यः अभ्युवाद ≅ the teacher greeted him; सत्य-काम इति ≅ O Satya-kāma; भगवः इति ह प्रतिशुश्राव ≅ [Satya-kāma] replied,’Yes, lord.’

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ChanU.4.9.2 🔗
ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवाग्ँस्त्वेव मे कामे ब्रूयात्॥≅
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?’.

ब्रह्म-वित् इव वै सोम्य भासि ≅ [the teacher, Gautama, said to Satya-kāma,] Somya, you are shining like one who has known Brahman; कः नु त्वा अनुशशास इति ≅ who taught you; अन्ये मनुष्येभ्यः ≅ somebody other than a human being; इति ह प्रतिजज्ञे ≅ he assured him; भगवान् तु एव मे कामे ब्रुयात् ≅ but, Lord, teach me now about Brahman, the subject closest to my heart.

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ChanU.4.9.3 🔗
श्रुतग्ँ ह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किञ्चन वीयायेति वीयायेति॥≅
[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.

श्रुताम् हि एव मे ≅ I have heard; भगवत्-दृशेभ्यः ≅ from revered ones like you; आचार्यात् ह एव विद्या विदिता साधिष्ठम् प्रापति इति ≅ knowledge learned from a competent teacher is the best; तस्मै ≅ to him [Satya-kāma]; ह एतत् एव उवाच ≅ he taught all this [i.e., what Satya-kāma had already learnt from the bull, fire, the swan, and the madgu]; अत्र ह न किञ्चन वीयाय इति वीयाय इति ≅ nothing was left out, nothing was left out.

ChanU.4.10 .1 .2 .3 .4 .5

The Story of Upakosala

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ChanU.4.10.1 🔗
उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचर्यमुवास तस्य ह द्वादश वर्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयग्ँस्तग्ँ ह स्मैव न समावर्तयति॥≅
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.

उपकोसलः कामलायनः ह वै सत्य-कामे जाबाले ब्रह्म-चर्यम् उवास ≅ Upakosala Kāmalāyana lived with Satya-kāma Jābāla as a celibate student; तस्य ह द्वा-दश वर्षाणि अग्नीन् परिचचार ≅ for twelve years he looked after his [teacher’s] sacrificial fires; सः ≅ he [Satya-kāma]; ह स्म अन्यान् अन्ते-वासिनः समावर्तयन् ≅ permitted the other disciples to return home [after the completion of their Veda studies]; तम् ह एव न समावर्तयति स्म ≅ but did not let him [Upakosala] go home.

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ChanU.4.10.2 🔗
तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासाञ्चक्रे॥≅
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.

तम् ≅ to him [Satya-kāma]; जाया उवाच ≅ his wife said; तप्तः ≅ much reduced by austerities; ब्रह्म-चारी ≅ the brahma-cārin; कुशलम् ≅ with great efficiency; अग्नीन् परिचचारीत् ≅ has tended the fires; मा त्वा अग्नयः परिप्रवोचन् ≅ may the fires not speak ill of you; प्रब्रूहि अस्मै इति ≅ please teach him; तस्मै ह अप्रोच्य एव ≅ he did not teach him; प्रवासाञ्-चक्रे ≅ he left on a journey.

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ChanU.4.10.3 🔗
स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधिभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति॥≅
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’.

सः ≅ he [Upakosala]; ह व्याधिना ≅ due to mental affliction; अनशितुम् दध्रे ≅ started fasting; तम् आचार्य-जाया उवाच ≅ the teacher’s wife said to him; ब्रह्म-चारिन् अशान ≅ brahma-cārin, start eating; किम् नु न आश्नासि इति ≅ why are you not eating; सः ह उवाच ≅ he [Upakosala] said; बहवः इमे अस्मिन् पुरुषे कामाः ≅ there are many desires in this person; नाना-अत्ययाः ≅ they are pulling me in different directions; व्याधिभिः प्रतिपूर्णः अस्मि ≅ I am full of ailments; न अशिष्यामि इति ≅ I will not eat anything.

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ChanU.4.10.4 🔗
अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति॥≅
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.’

अथ ह अग्नयः समूदिरे ≅ then the fires [the Dakṣiṇāgni, the Gārha-patya, and the Āhavanīya] began to say; तप्तः ब्रह्म-चारी ≅ the austere brahma-cārin; कुशलम् ≅ with great care; नः पर्यचारीत् ≅ looked after us; हन्त अस्मै प्रब्रवाम इति ≅ so we will teach him; तस्मै ह उचुः ≅ they said to him; प्राणः ब्रह्म ≅ prāṇa is Brahman; कम् ब्रह्म ≅ happiness is Brahman; खम् ब्रह्म इति ≅ ākāśa [space] is Brahman.

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ChanU.4.10.5 🔗
स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः॥≅
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].

सः ह उवाच ≅ he [Upakosala] said; विजानामि अहम् यत् प्राण ब्रह्म ≅ I know that prāṇa is Brahman; कम् च तु खम् च न विजानामि इति ≅ but I don’t know that ‘ka’ and ‘kha are Brahman; ते ह उचः ≅ they [the fires] said; यत् वाव कम् तत् एव खम् ≅ that which is ‘ka’ is also ‘kha’; यत् एव खम् तत् एव कम् इति ≅ that which is ‘kha’ is also ‘ka’; प्राणम् च ह अस्मै तत् आकाशम् च उचः ≅ then they taught him about prāṇa and ākāśa [space].

ChanU.4.11 .1 .2

Instruction by the Household Fire

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ChanU.4.11.1 🔗
अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति॥≅
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’.

अथ ह एनम् गार्ह-पत्यः अनुशशास ≅ next the Gārha-patya fire gave him this instruction; पृथिवी अग्निः अन्नम् आदित्यः इति ≅ the earth, fire, food, and the sun [are all part of m – i.e., of Brahman]; यः एषः आदित्ये पुरुषः दृश्यते ≅ the person seen in the sun; सः अहम् अस्मि सः एव अहम् अस्मि इति ≅ I am he, I am he.

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ChanU.4.11.2 🔗
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिग्ँश्च लोकेऽमुष्मिग्ँश्च य एतमेवं विद्वानुपास्ते॥≅
‘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’.

सः यः ≅ he who; एतम् एवम् विद्वान् ≅ knowing this in this way; उपास्ते ≅ [and] worships; अपहते पाप-कृत्याम् ≅ he destroys his sins; लोकी भवति ≅ becomes a dweller in the world of the god of fire; सर्वम् आयुः एति ≅ lives the full range, of his life; ज्योक् जीवति ≅ he lives a bright life; अस्य आवर-पुरुषाः ≅ his descendants; न क्षीयन्ते ≅ do not perish [i.e., his line is never broken]; अस्मिन् च लोके अमुष्मिन् च ≅ in this world and also in the other world; वयम् तम् उपभुञ्जामः ≅ we will look after him; यः एतम् एवम् विद्वान् उपास्ते ≅ he who knows this [fire] thus and worships it.

ChanU.4.12 .1 .2

Instruction by the Southern Fire

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ChanU.4.12.1 🔗
अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति॥≅
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’.

अथ ह एनम् अन्वाहार्य-पचनः अनुशशास ≅ next the Anvāhārya Pacana [the Dakṣiṇāgni, or Southern] fire gave him this instruction; आपः दिशः नक्षत्राणि चन्द्रमा इति ≅ water, the quarters, the stars, and the moon [are all part of me – i.e., of Brahman]; यः एषः चन्द्रमसि पुरुषः दृश्यते ≅ the person seen in the moon; सः अहम् अस्मि सः एव अहम् अस्मि इति ≅ I am he, I am he.

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ChanU.4.12.2 🔗
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिग्ँश्च लोकेऽमुष्मिग्ँश्च य एतमेवं विद्वानुपास्ते॥≅
‘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’.

सः यः ≅ he who; एतम् एवम् विद्वान् ≅ knowing this in this way; उपास्ते ≅ [and] worships; अपहते पाप-कृत्याम् ≅ he destroys his sins; लोकी भवति ≅ becomes a dweller in the world of the god of fire; सर्वम् आयुः एति ≅ lives the full range of his life; ज्योक् जीवति ≅ he lives a bright life; अस्य आवर-पुरुषाः ≅ his descendants; न क्षीयन्ते ≅ do not perish [i.e., his line is never broken]; अस्मिन् च लोके अमुष्मिन् च ≅ in this world and also in the other world; वयम् तम् उपभुञ्जामः ≅ we will look after him; यः एतम् एवम् विद्वान् उपास्ते ≅ he who knows this [fire] thus and worships it.

ChanU.4.13 .1 .2

Instruction by the Āhavanīya Fire

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ChanU.4.13.1 🔗
अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति॥≅
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’.

अथ ह एनम् आहवनीयः आनुशशास ≅ next the Āhavanīya fire gave him this instruction; प्राणः आकाशः द्यौः विद्युत् इति ≅ prāṇa, space, heaven, and lightning [are all part of me – i.e., of Brahman]; यः एषः विद्युति पुरुषः दृश्यते ≅ the person seen in lightning; सः अहम् अस्मि सः एव अहम् अस्मि इति ≅ I am he, I am he.

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ChanU.4.13.2 🔗
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिग्ँश्च लोकेऽमुष्मिग्ँश्च य एतमेवं विद्वानुपास्ते॥≅
‘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’.

सः यः ≅ he who; एतम् एवम् विद्वान् ≅ knowing this in this way; उपास्ते ≅ [and] worships; अपहते पाप-कृत्याम् ≅ he destroys his sins; लोकी भवति ≅ becomes a dweller in the world of the god of fire; सार्वम् आयुः एति ≅ lives the full range of his life; ज्योक् जीवति ≅ he lives a bright life; अस्य आवर-पुरुषाः ≅ his descendants; न क्षीयन्ते ≅ do not perish [i.e., his line is never broken]; अस्मिन् च लोके अमुष्मिन् च ≅ in this world and also in the other world; वयम् तम् उपभुञ्जामः ≅ we will look after him; यः एतम् एवम् विद्वान् उपास्ते ≅ he who knows this [fire] thus and worships it.

ChanU.4.14 .1 .2 .3

Dialog between the Teacher and the Pupil

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ChanU.4.14.1 🔗
ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति॥≅
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’.

ते ह उचुः ≅ they [the fires] said; उपकोसल सोम्य ≅ O Somya Upakosala; एषा ते अस्मत् विद्या ≅ this knowledge about us [we have given] to you; च आत्म-विद्या ≅ that is also Self-knowledge; आचार्यः तु ते गतिम् वक्त इति ≅ but the teacher will tell you about the way [to the next world]; अस्य आचार्यः ≅ his teacher; आजगाम ह ≅ returned; आचार्यः अभ्युवाद तम् उपकोसल इति ≅ the teacher called him, ‘O Upakosala.’

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ChanU.4.14.2 🔗
भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति॥≅
[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?’

भगवः इति ह प्रतिशुश्राव ≅ ‘Yes, lord,’ he replied; ब्रह्म-विदः इव सोम्य ते मुखम् भाति ≅ your face is shining like that of a knower of Brahman; कः नु त्वा अनुशशास इति ≅ who has taught you; कः नु मा अनुशिष्यात् भो इति ≅ who will teach me, sir; इह इव अपनिह्नुते ≅ [he said this] as if he was trying to hide [the truth]; इमे ≅ these [pointing to the fires]; नूनम् ईदृशाः ≅ look like this [as if they are frightened]; अन्यादृशाः इति ≅ looked different before; इह अग्नीन् अभ्यूदे ≅ in this way he spoke about the fires; किम् नु सोम्य किल ते अवोचन् इति ≅ Somya, what did they teach you?

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ChanU.4.14.3 🔗
इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच॥≅
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.

इदम् इति ह प्रतिजज्ञे ≅ ‘This [is what they taught,]’ he [Upakosala] replied; लोकान् वाव किल सोम्य ते अवोचन् ≅ they have only told you about the worlds, O Somya; अहम् तु ते तत् वक्ष्यामि ≅ but I will tell you about that [Brahman]; यथा पुष्कर-पलाशे आपः न श्लिष्यन्ते ≅ as water does not stick to the lotus leaf; एवम् ≅ in the same way; विदि ≅ one who knows [Brahman]; एवम् ≅ thus; पापम् कर्म न श्लिष्यते इति ≅ is not tainted by sinful work; ब्रवीतु मे भगवान् इति ≅ sir, please teach me; तस्मै ह उवाच ≅ he said to him.

ChanU.4.15 .1 .2 .3 .4 .5

Instruction by the Teacher

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ChanU.4.15.1 🔗
य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति॥≅
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]’.

यः एषः अक्षिणि पुरुषः दृश्यते ≅ this person who is seen in the eyes; एषः आत्मा ≅ this is the Self [Ātmā]; इति ह उवाच ≅ he [the teacher] said; एतत् अमृतम् अभयम् ≅ this is immortal and fearless; एतत् ब्रह्म इति ≅ this is Brahman; तत् ≅ this is why; अस्मिन् ≅ into this [eye]; यदि अपि सर्पिः वा उदकम् वा सिञ्चति ≅ if anyone puts clarified butter or water; वर्त्मनी एव गच्छति ≅ it goes into the comers [of the eye].

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ChanU.4.15.2 🔗
एतग्ँ संयद्वाम इत्याचक्षत एतग्ँ हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद॥≅
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.

एतम् संयद्-वामः इति आचक्षते ≅ they call him Saṃyad-vāma [i.e., one in whom everything that is good is concentrated]; हि ≅ because; एतम् सर्वाणि वामानि अभिसंयन्ति ≅ all good and beautiful things come to him; यः एवम् वेद ≅ he who knows thus; सर्वाणि एनम् वामानि अभिसंयन्ति ≅ all good and beautiful things come to him.

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ChanU.4.15.3 🔗
एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद॥≅
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.

एषः उ एव वाम-नीः ≅ and this [person in the eyes] is Vāma-nī [the source of all that is good and pure]; हि ≅ for; एषः ≅ this [person in the eyes]; एव ≅ surely; सर्वाणि वामानि नयति ≅ grants all that is good and pure; यः एवम् वेद ≅ he who knows thus; सर्वाणि वामानि नयति ≅ grants all that is good and pure.

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ChanU.4.15.4 🔗
एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद॥≅
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.

एषः उ एव भाम-नीः ≅ and this [person in the eyes] is Bhāma-nī [shining]; एषः हि सर्वेषु लोकेषु भाति ≅ for he shines in all the worlds [including the sun]; यः एवम् वेद ≅ he who knows thus; सर्वेषु लोकेषु भाति ≅ shines in all the worlds.

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ChanU.4.15.5 🔗
अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाग्ँस्तान्मासेभ्यः संवत्सरग्ँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं≅
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.

अथ ≅ then; यत् ≅ if; उ च एव अस्मिन् ≅ in this situation [i.e., for those who know the Self in the eyes]; शव्यम् ≅ funeral rites; कुर्वन्ति ≅ they perform; यदि च न ≅ or if not; अर्चिषम् ≅ to light; एव अभिसम्भवन्ति ≅ they go; अर्चिषः ≅ from light; अहः ≅ to day; अह्नः ≅ from day; आपूर्यमाण-पक्षम् ≅ to the bright fortnight; आपूर्यमाण-पक्षात् ≅ from the bright fortnight; षट् मासान् ≅ to the six months; यान् उदन् एति ≅ [when the sun] moves to the north; तान् ≅ to that; मासेभ्यः ≅ from those months; संवत्सरम् ≅ to the year; संवत्सरात् ≅ from the year; आदित्यम् ≅ to the sun; आदित्यात् ≅ from the sun; चन्द्रमसम् ≅ to the moon; चन्द्रमसः ≅ from the moon; विद्युतम् ≅ to lightning;

तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते॥≅
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.

तत् ≅ there; पुरुषः ≅ a person [existing there]; अ-मानवः ≅ not human; एनान् ≅ those [human beings]; सः गमयति ≅ he leads; ब्रह्म ≅ to brahma-loka; एषः देव-पथः ≅ this is the path of the gods; ब्रह्म-पथः ≅ the way to Brahman; एतेन ≅ by this [path]; प्रतिपद्यमानाः ≅ those who go; इमम् मानवम् आवर्तम् ≅ to this world of human beings; न आवर्तन्ते ≅ do not return; न आवर्तन्ते ≅ do not return.

ChanU.4.16 .1 .2 .3 .4 .5

The Silence of the Brahman Priest

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ChanU.4.16.1 🔗
एष ह वै यज्ञो योऽयं पवत एष ह यन्निदं सर्वं पुनाति यदेष यन्निदं सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी॥≅
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.

एषः ह वै यज्ञः ≅ he is a sacrifice; यः अयम् पवते ≅ this one who blows [i.e., air]; एषः ह ≅ he; यन् ≅ while moving; इदम् सर्वम् ≅ all this; पुनाति ≅ purifies; यत् ≅ since; एषः यन् इदम् सर्वम् पुनाति ≅ he purifies all this while moving; तस्मात् ≅ therefore; एषः एव यज्ञः ≅ he is the sacrifice; मनः च वाक् च ≅ mind and speech; तस्य वर्तनी ≅ are his paths.

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ChanU.4.16.2 🔗
तयोरन्यतरां मनसा संस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतरां स यत्रोपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यववदति॥≅
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)…

ब्रह्मा ≅ the priest called brahmā [in a sacrifice]; तयोः अन्यतराम् ≅ one of these two; मनसा ≅ mentally; संस्करोति ≅ purifies; वाचा ≅ by speech; होता अध्वर्युः उद्गाता अन्यतराम् ≅ the hotā, the adhvaryu, and the udgātā priests [purify] the other; यत्र ≅ when; प्रातः अनुवाके उपाकृते ≅ the anuvāka which is read in the morning has begun; पुरा परिधानीयायाः ≅ before the Ṛk hymn called paridhānīya; ब्रह्मा ≅ the brahmā priest; व्यववदति ≅ breaks his silence;

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ChanU.4.16.3 🔗
अन्यतरामेव वर्तनीग्ँ सग्ँस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञो रिष्यति यज्ञं रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति॥≅
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.

अन्यतराम् एव वर्तनीम् संस्करोति ≅ only one path [i.e., the path of speech] he purifies; अन्यतरा ≅ the other [the path of the mind]; हीयते ≅ is spoiled; यथा ≅ just as; एक-पात् ≅ a person with one leg; व्रजन् ≅ walking; वा ≅ or; रथः एकेन चक्रेण वर्तमानः ≅ a chariot moving on one wheel; रिष्यति ≅ is doomed; एवम् ≅ likewise; अस्य यज्ञः रिष्यति ≅ his sacrifice is ruined; यज्ञम् रिष्यन्तम् ≅ when the sacrifice is ruined; यजमानः अनु-रिष्यति ≅ the sacrificer is also ruined; सः ≅ he [the sacrificed; इष्ट्वा ≅ having performed the sacrifice in this way; पापीयान् भवति ≅ becomes a sinner.

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ChanU.4.16.4 🔗
अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यववदत्युभे एव वर्तनी संस्कुर्वन्ति न हीयतेऽन्यतरा॥≅
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.

अथ यत्र ≅ in the case of that sacrifice; उपाकृते प्रातः अनुवाके ≅ in which the reading of the morning anuvāka has begun; पुरा परिधानीयायाः ≅ before the beginning of the paridhānīya Ṛk hymn; ब्रह्मा न व्यववदति ≅ the brahmā priest does not [in order to correct, need to] speak; उभे एव वर्तनी ≅ both the paths; संस्कुर्वन्ति ≅ they purify; न हीयते अन्यतरा ≅ neither of them is destroyed.

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ChanU.4.16.5 🔗
स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति॥≅
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.

यथा ≅ as; उभय-पात् ≅ a person with both legs; व्रजम् ≅ walking; वा ≅ or; रथः उभाभ्याम् चक्राभ्याम् ≅ a chariot with both wheels; वर्तमानः ≅ moving; प्रतितिष्ठति ≅ succeeds; एवम् ≅ so also; अस्य यज्ञः प्रतितिष्ठति ≅ his [the sacrificer’s] sacrifice succeeds; यज्ञम् प्रतितिष्ठन्तम् यजमानः अनुप्रतितिष्ठति ≅ if the sacrifice succeeds, the sacrificer also succeeds; सः ≅ he [the sacrificer]; इष्ट्वा श्रेयान् भवति ≅ becomes greater through his sacrifice.

ChanU.4.17 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10

Penances for Mistakes in the Sacrifice

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ChanU.4.17.1 🔗
प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानां रसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षादादित्यं दिवः॥≅
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.

प्रजा-पतिः लोकान् अभ्यतपत् ≅ Prajāpati worshipped the worlds; तेषाम् तप्यमानानाम् ≅ from those which were worshipped; रसान् प्रावृहत् ≅ he extracted the essence; अग्निम् पृथिव्याः ≅ fire from the earth; वायुम् अन्तरिक्षात् ≅ air from the space between the earth and heaven; आदित्यम् दिवः ≅ and the sun from heaven.

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ChanU.4.17.2 🔗
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाग्ँ रसान्प्रावृहदग्नेर्ऋचो वायोर्यजूंषि सामान्यादित्यात्॥≅
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.

सः एताः तिस्रः देवताः अभ्यतपत् ≅ [then] he worshipped these three deities [fire, air, and the sun]; तासाम् तप्यमानानाम् ≅ from those which he worshipped; रसान् प्रावृहत् ≅ he extracted the essence; अग्नेः ऋचः ≅ the Ṛk mantras from fire; वायोः यजूंषि ≅ the Yajuḥ mantras from air; सामानि आदित्यात् ≅ the Sāma mantras from the sun.

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ChanU.4.17.3 🔗
स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः॥≅
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’.

सः एताम् त्रयीम् विद्याम् अभ्यतपत् ≅ [then] he worshipped the knowledge from these three; तस्याः तप्यमानायाः ≅ from these that he worshipped; रसान् प्रावृहत् ≅ he extracted the essence; भूः इति ऋग्भ्यः ≅ ‘bhūḥ’ from the Ṛg Veda; भुवः इति यजुर्भ्यः ≅ ‘bhuvaḥ’ from the Yajur Veda; स्वः इति सामभ्यः ≅ ‘svaḥ’ from the Sāma Veda.

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ChanU.4.17.4 🔗
तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टं संदधाति॥≅
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.

तत् ≅ that is why; यत् ऋक्तः रिष्येत् ≅ if there should be any harm done [to the sacrifice] because of [a mistake] in the Ṛk; भूः स्वाहा इति गार्हपत्ये जुहुयात् ≅ then he should offer oblations in the Gārha-patya fire saying, ‘Bhūḥ svāhā’; ऋचाम् एव तत् रसेन ≅ by that essence of the Ṛk; ऋचाम् वीर्येण ≅ by the strength of the Ṛk; ऋचाम् यज्ञस्य विरिष्टम् ≅ the harm done to the sacrifice by the mistake in the Ṛk; सन्दधाति ≅ is averted.

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ChanU.4.17.5 🔗
अथ यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टं संदधाति॥≅
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.

अथ यदि यजुष्टः रिष्येत् ≅ then if there should be any harm done [to the sacrifice] because of [a mistake] in the Yajuḥ; भुवः स्वाहा इति दक्षिणाग्नौ जुहुयात् ≅ then he should offer oblations in the Dakṣiṇāgni fire saying, ‘Bhuvaḥ svāhā’; यजुषाम् एव तत् रसेन ≅ by that essence of the Yajuḥ; यजुषाम् वीर्येण ≅ by the strength of the Yajuḥ; यजुषाम् यज्ञस्य विरिष्टम् ≅ the harm done to the sacrifice by the mistake in the Yajuḥ; सन्दधाति ≅ is averted.

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ChanU.4.17.6 🔗
अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं संदधाति॥≅
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.

अथ यदि सामतः रिष्येत् ≅ then if there should be any harm done [to the sacrifice] because of [a mistake] in the Sāma; स्वः स्वाहा इति आहवनीये जुहुयात् ≅ then he should offer oblations in the Āhavanīya fire saying, ‘svaḥ svāhā’; साम्नाम् एव तत् रसेन ≅ by that essence of the Sāma; साम्नाम् वीऋयेण ≅ by the strength of the Sāma; साम्नाम् यज्ञस्य विरिष्टम् ≅ the harm done to the sacrifice by the mistake in the Sāma; सन्दधाति ≅ is averted.

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ChanU.4.17.7 🔗
तद्यथा लवणेन सुवर्णं संदध्यात्सुवर्णेन रजतं रजतेन त्रपु त्रपुणा सीसं सीसेन लोहं लोहेन दारु दारु चर्मणा॥≅
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.

तत् यथा ≅ it is like; लवणेन ≅ with the help of borax; सुवर्णम् सन्दध्यात् ≅ one joins gold; सुवर्णेन रजतम् ≅ silver with the help of gold; रजतेन त्रपु ≅ tin with the help of silver; त्रपुणा सीसम् ≅ lead with the help of tin; सीसेन लोहम् ≅ iron with the help of lead; लोहेन दारु ≅ wood with the help of iron; दारु चर्मणा ≅ [and] wood with the help of leather.

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ChanU.4.17.8 🔗
एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टं संदधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति॥≅
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.

एवम् ≅ in this way; वीर्येण ≅ by the strength; एषाम् लोकानाम् ≅ of these worlds; आसाम् देवतानाम् ≅ of these deities; अस्याः त्रय्याः विद्यायाः ≅ of these three holy scriptures; यज्ञस्य विरिष्टम् सन्दधाति ≅ he [the brahmā priest] makes up for the flaws of a sacrifice; यत्र एवम्वित् ब्रह्मा भवति ≅ when there is a knowledgeable brahmā priest; एषः यज्ञः ≅ this sacrifice; भेषज-कृतः ह वै ≅ gets the right medicine.

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ChanU.4.17.9 🔗
एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदं ह वा एषा ब्रह्माणमनुगाथा
यतो यत आवर्तते तत्तद्गच्छति॥≅
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’.

एषः ह वै यज्ञः उदक्-प्रवणः ≅ this sacrifice is the way to the uttarāyaṇa [the path of the gods]; यत्र एवम्-वित् ब्रह्मा भवति ≅ where there is a knowledgeable brahmā priest; एवम् विदम् ह वै एषः ब्रह्माणम् अनु गाथा ≅ there is this praise for such a learned brahmā priest; यतः यतः आवर्तते ≅ wherever there is a flaw [in the sacrifice]; तत् तत् गच्छति ≅ he [the brahmā priest] goes there [to make amends].

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ChanU.4.17.10 🔗
…मानवः।
ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षति॥
एवंविद्ध वै ब्रह्मा यज्ञं यजमानं सर्वांश्चर्त्विजोऽभिरक्षति। तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम्॥≅
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.

मानवः ब्रह्मा एव एकः ऋत्विक् ≅ a true brahmā priest [ṛtu-ij] is one who is thoughtful [or, is able to observe silence]; कुरून् अश्वा अभिरक्षति ≅ [just as] a horse protects the soldiers; एवम्-वित् ह वै ब्रह्मा ≅ such a learned brahmā priest; यज्ञम् यजमानम् सर्वान् च ऋत्विजः अभिरक्षति ≅ protects the sacrifice, the sacrificer, and all the other priests; तस्मात् ≅ therefore; एवम् विदम् एव ब्रह्माणम् कुर्वीत ≅ one should appoint only such a learned brahmā priest; न अनेवम् विदम् ≅ not one who is otherwise; न अनेवम् विदम् ≅ not one who is otherwise.

Chāndogya पञ्चमोऽध्यायः (५.)

kh.5.01 kh.5.02 kh.5.03 kh.5.04 kh.5.05 kh.5.06 kh.5.07 kh.5.08 kh.5.09 kh.5.10 kh.5.11 kh.5.12 kh.5.13 kh.5.14 kh.5.15 kh.5.16 kh.5.17 kh.5.18 kh.5.19 kh.5.20 kh.5.21 kh.5.22 kh.5.23 kh.5.24

ChanU.5.1 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15

The Supremacy of the Prāṇa

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ChanU.5.1.1 🔗
यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च॥≅
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.

यः ह वै ≅ he who; ज्येष्ठम् च श्रेष्ठम् च वेद ≅ knows the oldest and the best; ज्येष्ठः च ह वै श्रेष्ठः च भवति ≅ himself becomes the oldest and the best; प्राणः वाव ज्येष्ठः च श्रेष्ठः च ≅ prāṇa is indeed the oldest and the best.

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ChanU.5.1.2 🔗
यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः॥≅
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].

यः ह वै ≅ he who; वसिष्ठम् वेद ≅ knows that which is of high standing; वसिष्ठः ह स्वानाम् भवति ≅ becomes of high standing among his own relatives; वाक् वाव वसिष्ठः ≅ speech [i.e., eloquence] is surely of high standing [i.e., it is the secret of high standing].

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ChanU.5.1.3 🔗
यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिग्ँश्च लोकेऽमुष्मिग्ँश्च चक्षुर्वाव प्रतिष्ठा॥≅
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.

यः ह वै ≅ he who; प्रतिष्ठाम् वेद ≅ knows the support; अस्मिन् च लोके ≅ in this world; अमुष्मिन् च ≅ and in the other [world]; प्रतितिष्ठति ≅ attains a support; चक्षुः वाव प्रतिष्ठा ≅ the eye is surely the support.

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ChanU.5.1.4 🔗
यो ह वै संपदं वेद सग्ँ हास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव संपत्॥≅
He who knows affluence [sampad] has all things desired by human beings and gods come to him. Affluence is represented by the ears.

यः ह वै ≅ he who; सम्पदम् वेद ≅ knows affluence; अस्मै ≅ to him; कामाः ≅ desirable things; सम्-पद्यन्ते ≅ come; दैवाः च ≅ [things meant for] gods; मानुषाः च ≅ and [things meant for] human beings; श्रोत्रम् वाव सम्पत् ≅ the ears are surely affluence.

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ChanU.5.1.5 🔗
यो ह वा आयतनं वेदायतनग्ँ ह स्वानां भवति मनो ह वा आयतनम्॥≅
He who knows the abode [āyatana] becomes the shelter of his family. The mind is the abode.

यः ह वै ≅ he who; आयतनम् वेद ≅ knows the abode; आयतनम् ह स्वानाम् भवति ≅ becomes the abode [i.e., shelter] of his family; मनः ह वै आयतनम् ≅ the mind is surely the abode.

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ChanU.5.1.6 🔗
अथ ह प्राणा अहग्ँ श्रेयसि व्यूदिरेऽहग्ँ श्रेयानस्म्यहग्ँ श्रेयानस्मीति॥≅
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’.

अथ ह ≅ once; प्राणाः ≅ the sense organs; व्यूदिरे ≅ began to quarrel [among themselves]; अहम्-श्रेयसि ≅ each thinking it was the best; अहम् श्रेयान् अस्मि अहम् श्रेयान् अस्मि इति ≅ saying, ‘I am the best, I am the best.’

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ChanU.5.1.7 🔗
ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति॥≅
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]’.

ते ह प्राणाः ≅ those organs; पितरम् प्रजापतिम् एत्य ≅ coming to their father Prajā-pati; उचुः ≅ said; भगवन् ≅ revered sir; नः ≅ among us; कः श्रेष्ठः इति ≅ who is the best; तान् ह उवाच ≅ he said to them; वः ≅ among you; यस्मिन् उत्क्रान्ते ≅ on whose leaving; शरीरम् पापिष्ठ-तरम् इव दृश्येत ≅ the body appears to be untouchable; सः वः श्रेष्ठः ≅ he is the best among you.

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ChanU.5.1.8 🔗
सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक्॥≅
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.

सा ह वाक् ≅ that speech; उत्-चक्राम ≅ left [the body]; संवत्सरम् प्रोष्य ≅ after staying away one year; सा परेत्य उवाच ≅ he came back and said; मत् ऋते ≅ in my absence; कथम् ≅ how; जीवितुम् अशकत इति ≅ did you manage to survive; यथा कलाः ≅ [the other organs said:] just as the mute; अ-वदन्तः ≅ do not speak; प्रःअन्तः प्राणेन ≅ [but] are able to survive with the help of prāṇa, the vital force; पश्यन्तः चक्षुषा ≅ to see with the help of the eyes; शृण्वन्तः श्रोत्रेण ≅ to hear with the help of the ears; ध्यायन्तः मनसा ≅ to think with the help of the mind; एवम् इति ≅ in the same way; वाक् प्रविवेश ह ≅ [hearing this] speech re-entered the body.

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ChanU.5.1.9 🔗
चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः॥≅
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.

चक्षुः ह ≅ the organ of vision; उत्-चक्राम ≅ left [the body]; संवत्सरम् प्रोष्य ≅ after staying away one year; तत् परेत्य उवाच ≅ it came back and said; मत् ऋते ≅ in my absence; कथम् ≅ how; जीवितुम् अशकत इति ≅ did you manage to survive; यथा अन्धाः ≅ [the other organs said:] just as the blind; अ-पश्यन्तः ≅ do not see; प्राणन्तः प्राणेन ≅ [but] are able to survive with the help of prāṇa, the vital force; वदन्तः वाचा ≅ to speak with the help of the organ of speech; शृण्वन्तः श्रोत्रेण ≅ to hear with the help of the ears; ध्यायन्तः मनसा ≅ to think with the help of the mind; एवम् इति ≅ in the same way; चक्षुः प्रविवेश ह ≅ [hearing this] the organ of vision re-entered the body.

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ChanU.5.1.10 🔗
श्रोत्रं होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम्॥≅
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.

श्रोत्रम् ह ≅ the organ of hearing; उत्-चक्राम ≅ left [the body]; संवत्सरम् प्रोष्य ≅ after staying away one year; तत् परेत्य उवाच ≅ it came back and said; मत् ऋते ≅ in my absence; कथम् ≅ how; जीवितुम् अशकत इति ≅ did you manage to survive; यथा बधिराः ≅ [the other organs said:] just as the deaf; अ-शृण्वन्तः ≅ do not hear; प्राणन्तः प्राणेन ≅ [but] are able to survive with the help of prāṇa, the vital force; वदन्तः वाचा ≅ to speak with the help of the organ of speech; पश्यन्तः चक्षुषा ≅ to see with the help of the eyes; ध्यायन्तः मनसा ≅ to think with the help of the mind; एवम् इति ≅ in the same way; श्रोत्रम् प्रविवेश ह ≅ [hearing this] the organ of hearing re-entered the body.

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ChanU.5.1.11 🔗
मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः॥≅
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.

मनः ह ≅ the mind; उत्-चक्राम ≅ left [the body]; संवत्सरम् प्रोष्य ≅ after staying away one year; तत् परेत्य उवाच ≅ he came back and said; मत् ऋते ≅ in my absence; कथम् ≅ how; जीवितुम् अशकत इति ≅ did you manage to survive; यथा बालाः ≅ [the other organs said:] just as the children; अ-मनसः ≅ do not receive much support from the mind; प्राणन्तः प्राणेन ≅ [but] are able to survive with the help of prāṇa, the vital force; वदन्तः वाचा ≅ to speak with the help of the organ of speech; पश्यन्तः चक्षुषा ≅ to see with the help of the eyes; शृण्वन्तः श्रोत्रेण ≅ to hear with the help of the ears; एवम् इति ≅ in the same way; मनः प्रविवेश ह ≅ [hearing this] the mind re-entered the body.

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ChanU.5.1.12 🔗
अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तं हाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति॥≅
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’.

अथ ह सः प्राणः ≅ now that prāṇa, the vital force; उच्चिक्रमिषन् ≅ wishing to go out; यथा ≅ just as; सु-हयः ≅ a good horse; पड्-वीश-शङ्कून् ≅ the pegs to which his feet are tied; संखिदेत् ≅ uproots; एवम् ≅ in the same way; इतरान् प्राणान् ≅ the other organs; समखिदत् ≅ began to leave with him; तम् अभिसमेत्य ≅ coming to him [with great humility]; उचुः ह ≅ [and] said; भगवन् ≅ lord; एधि ≅ be our leader; नः त्वम् श्रेष्ठः असि ≅ you are the best among us; मा उत्क्रमीः इति ≅ please do not leave us.

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ChanU.5.1.13 🔗
अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति॥≅
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’.

अथ ह एनम् वाक् उवाच ≅ next vāk [speech] said to him [i.e., to prāṇa]; यत् अहम् वसिष्ठः अस्मि ≅ I am as much endowed with [the quality of] high standing; तत् त्वनि वसिष्ठः असि इति ≅ as you are endowed with [the quality of] high standing; अथ ह एनम् चक्षुः उवाच ≅ next the organ of vision said to him; यत् अहम् प्रतिष्ठा अस्मि ≅ I am as much endowed with [the quality of] support; तत् त्वम् प्रतिष्ठा असि इति ≅ as you are a support.

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ChanU.5.1.14 🔗
अथ हैनं श्रोत्रमुवाच यदहं संपदस्मि त्वं तत्संपदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति॥≅
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’.

अथ ह एनम् श्रोत्रम् उवाच ≅ next the organ of hearing said to him [i.e., to prāṇa]; यत् अहम् सम्पत् अस्मि ≅ I am as much endowed with [the quality of] affluence; तत् त्वम् सम्पत् असि इति ≅ as you are endowed with [the quality of] affluence; अथ ह एनम् मनः उवाच ≅ next the mind said to him; यत् अहम् आयतनम् अस्मि ≅ I am as much endowed with [the quality of] a shelter; तत् त्वम् आयतनम् असि इति ≅ as you are a shelter.

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ChanU.5.1.15 🔗
न वै वाचो न चक्षूंषि न श्रोत्राणि न मनांसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति॥≅
Scholars do not call them organs of speech, eyes, ears, or minds. They call them ‘prāṇas,’ for prāṇa has become all these organs.

न वै वाचः ≅ not organs of speech; न चक्षूंषि ≅ not eyes; न श्रोत्राणि ≅ not ears; न मनांसि ≅ not minds; इति एव आचक्षते ≅ they say; प्राणाः इति एव आचक्षते ≅ they say the prāṇas; हि ≅ for; प्राणः भवति ≅ prāṇa has become; एतानि सर्वाणि ≅ all these.

ChanU.5.2 .1 .2 .3 .4 .5 .6 .7 .8

The Mantha Rite

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ChanU.5.2.1 🔗
स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किञ्चनानन्नं भवतीति॥≅
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.]

सः ह उवाच ≅ he [prāṇa] asked; किम् मे अन्नम् भविष्यति इति ≅ what will be my food; इति उचुः ह ≅ [the other organs] replied; आ-श्वभ्यः आ-शकुनिभ्यः ≅ for dogs as well as birds; यत् इदम् किञ्चित् ≅ whatever there is; तत् वै ≅ all that; एतत् अनस्य अन्नम् ≅ is this food for prāṇa; अनः ह वै नाम प्रत्यक्षम् ≅ ‘ana’ is the name of prāṇa itself; ह वै एवम् विदि ≅ for one who knows thus; किञ्चन न अनन्नम् भवति इति ≅ nothing becomes uneatable [i.e., anything an animal can eat is food for him].

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ChanU.5.2.2 🔗
स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति॥≅
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.

सः ह उवाच ≅ he [prāṇa] said; किम् मे वासः भविष्यति इति ≅ what will be my covering; आपः इति ह उचुः ≅ [the other organs] replied, ‘Water’; तस्मात् ≅ that is why; वै अशिष्यन्तः पुरस्तात् च ≅ people before eating; उपरिष्टात् च ≅ and after [eating]; एतत् अद्भिः परिदधति ≅ cover him [prāṇa] with water [i.e., they sip water]; लम्भुकः ह वासः भवति ≅ thereby he becomes covered with a cloth; अ-नग्नः ह भवति ≅ he is no longer naked.

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ChanU.5.2.3 🔗
तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति॥≅
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’.

तत् ह एतत् ≅ this [teaching]; सत्य-कामः जाबालः ≅ Satya-kāma Jābāla; गो-श्रुतये वैयाह्र-पद्याय उक्त्व ≅ saying to Vyāghra-pada’s son Go-śruti; उवाच ≅ he said; यदि अपि ≅ even if; एतत् ≅ this [teaching]; शुष्काय स्थाणवे ब्रूयात् ≅ a person gives to a dry stump; शाखाः प्ररोहेयुः पलाशानि ≅ branches and leaves; जायेरन् एव अस्मिन् इति ≅ will grow off it.

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ChanU.5.2.4 🔗
अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्यां रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्॥≅
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].

अथ यदि ≅ then if; महत् जिगमिषेत् ≅ a person wants to attain greatness; अमा-वास्यायाम् दीक्षित्वा ≅ having been initiated on the day of a new moon; पौर्ण-मास्याम् रात्रौ ≅ on the night of the full moon; सर्वौषध्यस्य मन्थम् ≅ a paste of various herbs; दधि-मधुनोः उपमथ्य ≅ [and] mixing with curd and honey; ज्येष्ठाय श्रेष्ठाय स्वाहा इति ≅ say ‘Svāhā to the oldest and the best’; अग्नौ आज्यस्य हुत्वा ≅ offer this as oblations to the fire; मन्थे सम्पातम् अवनयेत् ≅ put the residue from the offering spoon in the pot.

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ChanU.5.2.5 🔗
वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्≅
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.

वसिष्ठाय स्वाहा इति ≅ saying ‘Vasiṣṭhāya svāhā’ [i.e., Svāhā to high standing]; अग्नौ आज्यस्य हुत्वा ≅ one should offer the oblation to the fire; मन्थे सम्पातम् अवनयेत् ≅ and put whatever is left over in the offering spoon into the homa pot; प्रतिष्ठायै स्वाहा इति ≅ saying ‘Pratiṣṭhāyai svāhā’ [i.e., Svāhā to the support]; अग्नौ आज्यस्य हुत्वा ≅ one should offer the oblation to the fire; मन्थे सम्पातम् अवनयेत् ≅ and put whatever is left over in the offering spoon into the homa pot;

संपदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्॥≅
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.

सम्पदे स्वाहा इति ≅ saying ‘Sampade svāhā’ [i.e., Svāhā to affluence]; अग्नौ आज्यस्य हुत्वा ≅ one should offer the oblation to the fire; मन्थे सम्पातम् अवनयेत् ≅ and put whatever is left over in the offering spoon into the homa pot; आयतनाय स्वाहा इति ≅ saying ‘Āyatanāya svāhā’ [i.e., Svāhā to the abode]; अग्नौ आज्यस्य हुत्वा ≅ one should offer the oblation to the fire; मन्थे सम्पातम् अवनयेत् ≅ and put whatever is left over in the offering spoon into the homa pot.

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ChanU.5.2.6 🔗
अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदं स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यग्ँ श्रैष्ठ्यग्ँ राज्यमाधिपत्यं गमयत्वहमेवेदं सर्वमसानीति॥≅
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.’

अथ ≅ then; प्रतिसृप्य ≅ moving away [from the fire]; अञ्जलौ मन्थम् आधाय ≅ holding the homa pot in his hands; जपति ≅ he keeps repeating; अमः नाम असि ≅ you are named ‘ama’; अमा हि ते ≅ because at home [amā] on you [as prāṇa]; सर्वम् इदम् ≅ all this [rests]; सः हि ज्येष्ठः श्रेष्ठः ≅ he [i.e., prāṇa, called here ‘ama’] is the oldest and the best; राजा ≅ princely; अधिपतिः ≅ supreme; सः ≅ that [prāṇa]; मा गमयतु ≅ make me; ज्यैष्ठ्यम् श्रैष्ठ्यम् राज्यम् आधिपत्यम् ≅ the first, the best, outstanding, and supreme; अहम् एव इदम् सर्वम् असानि इति ≅ may I be all this.

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ChanU.5.2.7 🔗
अथ खल्वेतयर्चा पच्छ आचामति।
तत्सवितुर्वृणीमह इत्याचामति।≅
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.

अथ खलु एतया ऋचा ≅ then while [saying] this Ṛk mantra; पच्छः ≅ foot by foot; आचामति ≅ he eats a little [of what is in the homa pot]; तत् सवितुः वृणीमहे ≅ we pray for that [food] of the shining deity; इति आचामति ≅ saying this he eats a little [of what is in the homa pot];

वयं देवस्य भोजनमित्याचामति।
श्रेष्ठं सर्वधातममित्याचामति।
तुरं भगस्य धीमहीति सर्वं पिबति॥
निर्णिज्य कंसं चमसं वा≅
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.

वयम् देवस्य भोजनम् ≅ we eat the food of the deity; इति आचामति ≅ saying this he eats a little [of what is in the homa pot]; श्रेष्ठम् सर्वध-आतमम् ≅ it is the best and the support of all; इति आचामति ≅ saying this he eats a little [of what is in the homa pot]; तुरम् ≅ quickly; भगस्य धीमहि ≅ we meditate on Bhaga [Lord Sun]; इति सर्वम् पिबति ≅ saying this he drinks the rest; निर्णिज्य कंसम् ≅ [and] washing the vessel [i.e., the homa pot]; वा चमसम् ≅ or spoon;

पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात्॥≅
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].

अप्रसाहः ≅ with his mind under control; वाचंयमः ≅ [and] his speech under control; अग्नेः पश्चात् ≅ behind the fire; चर्मणि वा स्थण्डिले वा ≅ on the skin of an animal or directly on the sacrificial ground; संविशति ≅ he sleeps; सः यदि ≅ if he; स्त्रियम् पश्येत् ≅ sees a woman [in his dream]; कर्म समृद्धम् ≅ the sacrificial rite is successful; इति विद्यात् ≅ he knows that.

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ChanU.5.2.8 🔗
तदेष श्लोको।
यदा कर्मसु काम्येषु स्त्रियग्ँ स्वप्नेषु पश्यति।
समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने॥≅
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.

तत् एषः श्लोकः ≅ here is a verse on the subject; यदा ≅ when; कर्मसु काम्येषु ≅ in a rite for fulfilling a desire; स्त्रियम् स्वप्नेषु पश्यति ≅ one sees a woman in a dream; समृद्धिम् तत्र ≅ there is success; जानीयात् तस्मिन् स्वप्न-निदर्शने तस्मिन् स्वप्न-निदर्शने ≅ one knows from seeing this in a dream, from seeing this in a dream.

ChanU.5.3 .1 .2 .3 .4 .5 .6 .7

The Story of Śveta-ketu and Pravāhaṇa

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ChanU.5.3.1 🔗
श्वेतकेतुर्हारुणेयः पञ्चालानाग्ँ समितिमेयाय तग्ँ ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति॥≅
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’.

श्वेत-केतुः आरुणेयः ह ≅ once Śveta-ketu, the grandson of Aruṇa; पञ्चालानाम् समितिम् एयाय ≅ went to the court of the Pañcālas; तम् ह ≅ to him; प्रवाहणः जैवलिः उवाच ≅ Pravāhaṇa, the son of Jīvala, said; कुमार ≅ young man; त्वा पिता अनु-अशिषत् इति ≅ did your father teach you; भगवः अनु हि इति ≅ yes, revered sir, he did.

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ChanU.5.3.2 🔗
वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना३ इति न भगव इति॥≅
[Pravāhaṇa asked,] ‘Do you have any idea where, from this world, human beings go in heaven?’
‘No, sir, I have no idea,’ [replied Śveta-ketu].
‘Do you know how they come back?’
‘No, sir, I don’t.’
‘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’.

वेत्थ ≅ do you know; यत् ≅ where; इतः ≅ from this place; अधि ≅ high up; प्रजाः ≅ living beings; प्रयन्ति इति ≅ go; न भगवः इति ≅ no, revered sir, I don’t; वेत्थ ≅ do you know; यथा ≅ the way; पुनः आवर्तन्ते इति ≅ they come back; न भगवः इति ≅ no, revered sir, I don’t; वेत्थ ≅ do you know; पथोः ≅ of the two paths; देव-यानस्य ≅ the path of the gods; पितृ-याणस्य च ≅ and the path of the ancestors; व्यावर्तना इति ≅ where they part; न भगवः इति ≅ no, revered sir, I don’t.

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ChanU.5.3.3 🔗
वेत्थ यथासौ लोको न संपूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति॥≅
[Pravāhaṇa asked,] ‘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.’
‘Do you know why after the fifth oblation water comes to be called “puruṣa” [man]?’
‘No, sir, I don’t know’.

वेत्थ यथा ≅ do you know why; असौ लोकः ≅ that world [i.e., the world of the moon]; न सम्पूर्यते इति ≅ is not filled up; न भगवः इति ≅ no, revered sir; वेत्थ यथा ≅ do you know why; पञ्चम्याम् आहुतौ ≅ after the fifth oblation; आपः पुरुष-वचसः भवन्ति इति ≅ water becomes known as ‘man’; न एव भगवः इति ≅ no, revered sir, I don’t.

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ChanU.5.3.4 🔗
अथानु किमनुशिष्टोऽवोचथा यो हीमानि न विद्यात्कथग्ँ सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तग्ँ होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति॥≅
[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.”’

अथ किम् अनुशिष्टः अनु अवोचथाः ≅ then why did you say, ‘I have been taught’; यः हि इमानि न विद्यात् ≅ for he who does not know these things; कथम् सः अनुशिष्टः ब्रुवीत इति ≅ how can he say ‘I have been taught’; सः ≅ he [Śveta-ketu]; ह आयस्तः ≅ was hurt; पितुः अर्धम् एयाय ≅ went back to his father’s place; तम् ह उवाच ≅ he said to him [i.e., to his father]; मा अननुशिष्य वाव किल ≅ without really teaching me; भगवान् ≅ revered sir; अब्रवीत् त्वा अनु अशिषम् इति ≅ you said, ‘I have taught you.’

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ChanU.5.3.5 🔗
पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति॥≅
[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?’

राजन्य-बन्धुः ≅ the friend of princes; पञ्च प्रश्नान् मा अप्राक्षीत् ≅ asked me five questions; तेषाम् न एकञ्-चन अशकम् विवक्तुम् इति ≅ I was not able to answer a single one of them; सः ह उवाच ≅ he [his father] said; यथा मा त्वम् तदा ≅ [on your return from the court] as you were then; एतान् ≅ all these [questions]; अवदः ≅ you told [me]; यथा ≅ so; अहम् एषाम् न एकञ्-चन वेद ≅ I do not know even one of them; यदि अहम् इमान् अवेदिष्यम् ≅ if I knew them; कथम् ते न अवक्ष्यम् इति ≅ why should I not have told you?

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ChanU.5.3.6 🔗
स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हां चकार स ह प्रातः सभाग उदेयाय≅
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.

सः ह गौतमः ≅ then Gautama; राज्ञः अर्धम् एयाय ≅ went to the king’s palace; प्राप्ताय ≅ when he arrived; तस्मै ह अर्हाम् चकार ≅ the king respectfully welcomed him; सः ≅ he [Gautama]; ह प्रातः ≅ the next morning; सभागे उदेयाय ≅ went to see the king in the court;

तं होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव॥≅
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.

तम् ह उवाच ≅ he [the king] said to him [Gautama]; भगवन् गौतम ≅ revered Gautama; मानुषस्य वित्तस्य वरम् वृणीथाः इति ≅ ask for any precious thing a person may wish for as a boon; सः ह उवाच ≅ he [Gautama] said; राजन् ≅ O king; तव एव मानुषम् वित्तम् ≅ let the human wealth be yours; याम् एव कुमारस्य अन्ते वाचम् अभाषथाः ≅ that which you said to my son; ताम् एव ≅ the same; मे ब्रूहि इति ≅ tell me; सः ह कृच्छ्री बभूव ≅ he [the king] was very depressed.

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ChanU.5.3.7 🔗
तं ह चिरं वसेत्याज्ञापयाञ्चकार तं होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्व्त्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच॥≅
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.

तम् ≅ to him [to Gautama]; चिरम् वस ह इति ≅ stay for a long time; आज्ञापयाञ्-चकार ≅ he issued orders; तम् ह उवाच ≅ he said to him [to Gautama]; गौतम ≅ O Gautama; यथा मा त्वम् आवदः ≅ as you said to me; यथा इयम् विद्या ≅ because this knowledge; प्राक् त्वत्तः ≅ before you; ब्राह्मणान् न गच्छति ≅ did not go to the brāhmaṇas; पुरा ≅ in the past; तस्मात् उ ≅ that is why; सर्वेषु लोकेषु ≅ in all the worlds; क्षत्रस्य एव प्रशासनम् अभूत् इति ≅ only kṣatriyas had the right to teach it; तस्मै ह उवाच ≅ he said to him.

ChanU.5.4 .1 .2

The Five Fires (I)

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ChanU.5.4.1 🔗
असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः॥≅
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.

गौतम ≅ O Gautama; असौ वाव लोकः अग्निः ≅ that world there [i.e., heaven] is the fire; आदित्यः एव तस्य समित् ≅ the sun is its fuel; रश्मयः धूमः ≅ the rays are the smoke; अहः अर्चिः ≅ the day is the flame; चन्द्रमाः अङ्गाराः ≅ the moon is the embers; नक्षत्राणि विस्फुलिङ्गाः ≅ the stars are the sparks.

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ChanU.5.4.2 🔗
तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुतेः सोमो राजा सम्भवति॥≅
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].

तस्मिन् एतसिनिन् अग्नौ ≅ in that fire [which is also heaven]; देवाः ≅ the gods [i.e., the organs of the sacrificer]; श्रद्धाम् जुह्वति ≅ offer faith [as water] as the oblation; तस्याः आहुतेः ≅ out of that oblation; राजा सोमः ≅ King Soma [i.e., the shining moon]; सम्भवति ≅ appears.

ChanU.5.5 .1 .2

The Five Fires (II)

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ChanU.5.5.1 🔗
पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गारा ह्रादनयो विस्फुलिङ्गाः॥≅
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.

गौतम ≅ O Gautama; पर्जन्यः वाव अग्निः ≅ the god of rain is the fire; वायुः एव तस्य समित् ≅ air is its fuel; अभ्रम् धूमः ≅ the cloud is the smoke; विद्युत् अर्चिः ≅ lightning is the flame; अशनिः अङ्गाराः ≅ the thunderbolt is the embers; ह्रादनयः विस्फुल्-इङ्गाः ≅ thunder is the sparks.

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ChanU.5.5.2 🔗
तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वर्षं सम्भवति॥≅
The gods offer King Soma [the shining moon] as the oblation to the fire. Out of that oblation appears rain.

तस्मिन् एतस्मिन् अग्नौ ≅ in that fire; देवाः ≅ the gods; सोमम् राजानम् जुह्वति ≅ offer King Soma [the shining moon] as the oblation; तस्याः आहुतेः ≅ out of that oblation; वर्षम् ≅ rain; सम्भवति ≅ appears.

ChanU.5.6 .1 .2

The Five Fires (III)

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ChanU.5.6.1 🔗
पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः॥≅
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.

गौतम ≅ O Gautama; पृथिवी वाव अग्निः ≅ earth is the fire; संवत्सरः एव तस्याः समित् ≅ the year is its fuel; आकाशः धूमः ≅ the sky is the smoke; रात्रिः अर्चिः ≅ night is the flame; दिशः अङ्गाराः ≅ the quarters are the embers; अवाङ्तर-दिशः विस्फुल्-इङ्गाः ≅ the intermediate directions are the sparks.

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ChanU.5.6.2 🔗
तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नं सम्भवति॥≅
The gods offer rain as the oblation to the fire. Out of that oblation appears food.

तस्मिन् एतस्मिन् अग्नौ ≅ in that fire; देवाः ≅ the gods; वर्षम् जुह्वति ≅ offer rain as the oblation; तस्याः आहुतेः ≅ out of that oblation; अन्नम् ≅ food; सम्भवति ≅ appears.

ChanU.5.7 .1 .2

The Five Fires (IV)

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ChanU.5.7.1 🔗
पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः॥≅
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.

गौतम ≅ O Gautama; पुरुषः वाव अग्निः ≅ man is the fire; वाक् एव तस्य समित् ≅ speech is his fuel; प्राणः धूमः ≅ prāṇa is the smoke; जिह्वा अर्चिः ≅ the tongue is the flame; चक्षुः अङ्गाराः ≅ the eyes are the embers; श्रोत्रम् विस्फुल्-इङ्गाः ≅ the ears are the sparks.

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ChanU.5.7.2 🔗
तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति॥≅
The gods offer food as the oblation to the fire. Out of that oblation appears semen.

तस्मिन् एतस्मिन् अग्नौ ≅ in that fire; देवाः ≅ the gods; अन्नम् जुह्वति ≅ offer food as the oblation; तस्याः आहुतेः ≅ out of that oblation; रेतः ≅ semen; सम्भवति ≅ appears.

ChanU.5.8 .1 .2

The Five Fires (V)

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ChanU.5.8.1 🔗
योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः॥≅
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.

योषा वाव गौतम अग्निः ≅ woman, O Gautama, is the fire; तस्याः उपस्थ एव समित् ≅ her sexual organ is the fuel; यत् उपमन्त्रयते सः धूमः ≅ what invites is the smoke; योनिः अर्चिः ≅ the vulva is the flame; यत् अन्तः करोति ते अङ्गाराः ≅ what is done inside is the embers; अभिनन्दाः विस्फुल्-इङ्गाः ≅ the pleasures are the sparks.

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ChanU.5.8.2 🔗
तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः सम्भवति॥≅
In this fire the gods offer semen as libation. Out of that offering the fetus is formed.

तस्मिन् एतस्मिन् अग्नौ देवाः रेतः जुह्वति ≅ in this fire the gods offer semen as libation; तस्याः आहुतेः गर्भः संभवति ≅ out of that offering the fetus is formed.

ChanU.5.9 .1 .2

Birth and Death

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ChanU.5.9.1 🔗
इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते॥≅
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.

इति तु ≅ thus [the fifth question (ChanU.5.3.3) has been answered]; पञ्चम्याम् आहुतौ ≅ after the fifth oblation; आपः ≅ water; पुरुष-वचसः भवन्ति इति ≅ becomes known as ‘man’; उल्ब-आवृतः ≅ covered with membrane [the caul]; सः गर्भः ≅ that foetus; दश वा नव वा मासान् ≅ for nine or ten [lunar] months; यावत् वा ≅ or so; अन्तः शयित्वा ≅ lying inside [the mother’s womb]; अथ जायते ≅ is then born.

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ChanU.5.9.2 🔗
स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः संभूतो भवति॥≅
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].

सः जातः ≅ [when] he is born; यावत्-आयुषम् जीवति ≅ he lives as long as he is destined; दिष्टम् प्रेतम् ≅ dying as ordained; इतः ≅ from here [his home]; तम् अग्नये एव हरन्ति ≅ they take him to the fire; यतः एव इतः ≅ from which he came here; यतः सम्भूतः भवति ≅ that from which he was born.

ChanU.5.10 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10

The Various Paths followed after Death

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ChanU.5.10.1 🔗
तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाग्ँस्तान्॥≅
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;

तत् ये विदुः ≅ those who know this [i.e., about the five fires]; इत्थम् ≅ thus; ये च इमे ≅ and these people who; अरण्ये ≅ in the forest; श्रद्धा तपः इति उपासते ≅ practise austerities with faith; ते अर्चिषम् अभिसम्भवन्ति ≅ [from the funeral pyre] they become [attain] light; अर्चिषः ≅ from light; अहः ≅ to the day; अह्नः ≅ from the day; आपूर्यमाण-पक्षम् ≅ to the bright fortnight; आपूर्यमाण-पक्षात् ≅ from the bright fortnight; यान् षट् मासान् ≅ to the six months; उदन् एति ≅ [when the sun] moves to the north; तान् ≅ to that;

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ChanU.5.10.2 🔗
मासेभ्यः संवत्सरग्ँ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति॥≅
…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.

मासेभ्यः ≅ from those months; संवत्सरम् ≅ to the year; संवत्सरात् ≅ from the year; आदित्यम् ≅ to the sun; आदित्यात् ≅ from the sun; चन्द्रमसम् ≅ to the moon; चन्द्रमसः ≅ from the moon; विद्युतम् ≅ to lightning; तत् ≅ there; पुरुषः ≅ a person [existing there]; अ-मानवः ≅ not human; एनान् ≅ those [human beings]; सः गमयति ≅ leads; ब्रह्म ≅ to brahma-loka; एषः देव-यानः पन्थाः इति ≅ this is the path of the gods.

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ChanU.5.10.3 🔗
अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसम्भवन्ति धूमाद्रात्रिं रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासांस्तान्नैते संवत्सरमभिप्राप्नुवन्ति॥≅
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.

अथ ≅ then; ये इमे ≅ these who; ग्रामे ≅ live in the village; इष्टा-पूर्ते दत्तम् इति उपासते ≅ perform works of public service and give in charity, and so on; ते ≅ they; धूमम् अभिसम्भवन्ति ≅ [from the funeral pyre] go to the world [i.e., the deity…] of smoke; धूमात् रात्रिम् ≅ from the world of smoke to the world of night; रात्रेः अपर-पक्षम् ≅ from the world of night to the world of the dark fortnight; अपर-पक्षात् यान् षड् मासान् तान् ≅ from the world of the dark fortnight to the world of the six months when; दक्षिण एति ≅ [the sun] moves to the south; एते ≅ they; न संवत्सरम् अभिप्राप्नुवन्ति ≅ never attain the world of the year.

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ChanU.5.10.4 🔗
मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति॥≅
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.

मासेभ्यः ≅ from the months [of the southern solstice]; पितृ-लोकम् ≅ [they go] to the world of the ancestors; पितृ-लोकात् आकाशम् ≅ from the world of the ancestors to the sky; आकाशात् चन्द्रमसम् ≅ from the sky to the world of the moon; एषः सोमः राजा ≅ this is King Soma [the shining moon]; तत् ≅ that; देवानाम् अन्नम् ≅ is the food of the gods [i.e., Indra and others]; तम् देवाः भक्षयन्ति ≅ the gods eat that [food].

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ChanU.5.10.5 🔗
तस्मिन्यावत्सम्पातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति॥≅
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.

तस्मिन् ≅ in that [world of the moon]; यावत् सम्पातम् ≅ until the fruits of their work are exhausted; उषित्वा ≅ living; अथ ≅ thereafter; एतम् एव पुनः निवर्तन्ते ≅ they return again to this [world]; अध्वानम् ≅ along this path; यथा इतम् ≅ as one came; आकाशम् ≅ to the sky; आकाशात् वायुम् ≅ from the sky to the air; वायुः भूत्वा धूमः भवति ≅ having become air he becomes smoke; धूमः भूत्वा ≅ having become smoke; अभ्रम् भवति ≅ he becomes mist.

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ChanU.5.10.6 🔗
अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति॥≅
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.

अभ्रम् भूत्वा मेघः भवति ≅ having become mist, it becomes a cloud; मेघः भूत्वा प्रवर्षति ≅ having become a cloud, it comes down as rain; ते ≅ they; इह ≅ in this world; व्रीहि-यवाः ≅ paddy and barley; ओषधि-वनस्-पतयः ≅ plants and trees; तिल-माषः इति ≅ sesame, beans, and so forth; जायन्ते ≅ this is how they are born; अतः ≅ from this [state]; वै खलु ≅ for sure; दुर्-निष्प्रपतरम् ≅ the way is difficult; यः यः ≅ whoever [humans or animals]; हि अन्नम् अत्ति ≅ eats this food; यः रेतः सिञ्चति ≅ as it procreates; तत् भूयः एव भवति ≅ he becomes like that [its parents].

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ChanU.5.10.7 🔗
तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा॥≅
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].

तत् ≅ among them; ये ≅ those who; इह ≅ in this world; रमणीय-चरणाः ≅ did good work; अभ्याशः ह यत् ≅ like that; ते ≅ they; रमणीयाम् योनिम् ≅ a good birth; आपद्येरन् ≅ get; ब्राह्मण-योनिम् वा ≅ a birth as a brāhmaṇa; क्षत्रिय-योनिम् वा ≅ or a birth as a kṣatriya; वैश्य-योनिम् वा ≅ or a birth as a vaiśya; अथ ≅ but; ये इह कपूय-चरणाः ≅ those who did bad work here in this world; अभ्याशः ह यत् ≅ like that; ते ≅ they; कपूयाम् योनिम् आपद्येरन् ≅ get a bad birth; श्व-योनिम् या ≅ a birth as a dog; सूकर-योनिम् वा ≅ or a birth as a pig; चण्डाल-योनिम् वा ≅ or a birth as a casteless person.

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ChanU.5.10.8 🔗
अथैतयोः पथोर्न कतरेणचन तानीमानि क्षुद्राण्यसकृतावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयग्ँ स्थानं तेनासौ लोको न संपूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः॥≅
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—

अथ ≅ then; एतयोः पथोः ≅ 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)]; न कतरेण च न ≅ not by either; तानि इमानि ≅ all these; क्षुद्राणि भूतानि ≅ small beings [i.e., animals and insects, etc.]; अ-सकृत् आवर्तीनि ≅ which are born again and again; जायस्व म्रियस्व इति ≅ ‘be born and die’; एतत् तृतीयं स्थानम् ≅ this is the third position [which is neither of the two previous paths]; तेन ≅ this is why; असौ लोकः ≅ that world; न सम्पूर्यते ≅ is not filled up [with people]; तस्मात् ≅ therefore; जुगुप्सेत ≅ one should despise it; तत् एषः श्लोकः ≅ here is a verse on the subject.

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ChanU.5.10.9 🔗
स्तेनो हिरण्यस्य सुरां पिबग्ँश्च गुरोस्तल्पमावसन्ब्रह्महा च।
एते पतन्ति चत्वारः पञ्चमश्चाचरग्ँस्तैरिति॥≅
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.

स्तेनः ≅ a thief; हिरण्यस्य ≅ of gold; सुराम् पिबन् च ≅ and one who drinks liquor; गुरोः तल्पम् आवसन् ≅ uses his teacher’s bed [i.e., goes to bed with his teacher’s wife]; ब्रह्म-हा च ≅ and a murderer of a brāhmaṇa; एते ≅ these; चत्वारः ≅ four; पतन्ति ≅ are lost; पञ्चमः च ≅ and the fifth; आचरन् तैः इति ≅ is one who mixes with them.

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ChanU.5.10.10 🔗
अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद॥≅
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.

अथ ह ≅ but; यः ≅ he who; एवम् ≅ thus; एतान् पञ्चाग्नीन् वेद ≅ knows these five fires; पाप्मना न लिप्यते ≅ is not tainted with sin; सह तैः अपि ≅ even with them [the previous five people]; आचरन् ≅ he mixes; शुद्धः ≅ pure; पूतः ≅ innocent; पुण्य-लोकः ≅ an inhabitant of a holy world; भवति ≅ he becomes; यः एवम् वेद यः एवम् वेद ≅ he who knows thus, yea, he who knows thus.

ChanU.5.11 .1 .2 .3 .4 .5 .6 .7

Concerning the Universal Self

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ChanU.5.11.1 🔗
प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमाग्ँसां चक्रुः को न आत्मा किं ब्रह्मेति॥≅
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?

प्राचीनशालः औपमन्यवः ≅ Upamanyu’s son, Prācīnaśāla; सत्य-यज्ञः पौलुषिः ≅ Puluṣa’s son, Satya-yajña; इन्द्र-द्युम्नः भाल्लवेयः ≅ Bhāllavi’s son, Indra-dyumna; जनः शार्कराक्ष्यः ≅ Śarkarākṣa’s son, Jana; बुडिलः आश्वतराश्विः ≅ Aśvatarāśva’s son, Buḍila; ते ह एते ≅ these; महा-शाला ≅ eminent householders; महा-श्रोत्रियाः ≅ well read in the Vedas; समेत्य ≅ got together; मीमांसाम् चक्रुः ≅ to decide the issue; कः ≅ who; नः आत्मा ≅ is our Self; किम् ब्रह्म इति ≅ what is Brahman?

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ChanU.5.11.2 🔗
ते ह सम्पादयाञ्चक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तग्ँ हन्ताभ्यागच्छामेति तं हाभ्याजग्मुः॥≅
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.

ते ह ≅ they; सम्पादयान्-चक्रुः ≅ decided about the matter; भगवन्तः ≅ [one of them said to the others:] revered sirs; अयम् ≅ this; उद्दालकः आरुणिः ≅ Uddālaka, the son of Aruṇa; सम्प्रति ≅ at the moment; इमम् आत्मानम् वैश्वा-नरम् अध्येति ≅ knows about the Vaiśvā-nara Self; तम् ≅ to him; हन्त अभ्यागच्छाम इति ≅ then let us go; तम् ह अभ्याजग्मुः ≅ they all went to him.

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ChanU.5.11.3 🔗
स ह सम्पादयाञ्चकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति॥≅
[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’.

सः ≅ he [Uddālaka]; ह सम्पादयाञ्-चकार ≅ decided; इमे महा-शालाः ≅ these eminent householders; महा-श्रोत्रियाः ≅ and Veda scholars; माम् प्रक्ष्यन्ति ≅ will ask me questions; तेभ्यः ≅ to them; सर्वम् इव न प्रतिपत्स्ये ≅ I will not be able to answer everything; हन्त अहम् अन्यम् अभ्यनुशासानि इति ≅ therefore I will direct them to another [teacher].

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ChanU.5.11.4 🔗
तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तं हन्ताभ्यागच्छामेति तग्ँ हाभ्याजग्मुः॥≅
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.

तान् ≅ to them [the Veda scholars]; ह उवाच ≅ he said; भगवन्तः ≅ O sirs; सम्प्रति ≅ at the present time; अयम् कैकेयः ≅ this son of Kekaya; अश्व-पतिः वै ≅ Aśva-pati; इमम् ≅ this; वैश्वा-नरम् आत्मानम् ≅ Vaiśvā-nara Self [the Self that iṣ in the heart of everyone]; अध्येति ≅ knows; तम् हन्त अभ्यागच्छाम इति ≅ if you permit, we will go to him; तम् ह अभ्याजग्मुः ≅ they went to him.

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ChanU.5.11.5 🔗
तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयांचकार स ह प्रातः संजिहान उवाच।
न मे स्तेनो जनपदे न कदर्यो न मद्यपः।
नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतः॥≅
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.

तेभ्यः ह प्राप्तेभ्यः ≅ when they arrived; पृथक् अर्हाणि कारयाञ्-चकार ≅ he had each one of them worshipped; प्रातः ≅ the next morning; सञ्जिहानः ≅ getting up from bed; सः ह उवाच ≅ he said; न मे स्तेनः जन-पदे ≅ there is no thief in my kingdom; न कदर्यः ≅ no miserly person; न मद्य-पः ≅ no drunkard; न अन्-आहित-अग्निः ≅ no brāhmaṇa who does not perform the agni-hotra sacrifice; न अ-विद्वान् ≅ no one who is uneducated; न स्वैरी ≅ no adulterer; कुतः स्वैरिणी ≅ how can there be an adulteress;

यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति॥≅
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’.

भगवन्तः ≅ O sirs; अहम् यक्ष्यमाणः वै अस्मि ≅ I am performing a sacrifice; यावत् धनम् ≅ as much wealth; एक-एकस्मै ऋत्विजे दास्यामि ≅ I will give to each priest; तावत् ≅ that same amount; भगवद्भ्यः दास्यामि ≅ I will give to each of you revered sirs; वसन्तु भगवन्तः इति ≅ sirs, please stay here.

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ChanU.5.11.6 🔗
ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तं हैव वदेदात्मानमेवेमं वैश्वानरं संप्रत्यध्येषि तमेव नो ब्रूहीति॥≅
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’.

ते ह ऊचुः ≅ they said; येन ह एव अर्थेन ≅ the purpose for which; पुरुषः चरेत् ≅ a person visits [another]; तम् ह एव वदेत् ≅ he should state that [first]; इमम् एव आत्मानम् वैश्वा-नरम् ≅ this Vaiśvā-nara Ātman; सम्प्रति ≅ now; अध्येषि ≅ you know; तम् एव नः ब्रूहि इति ≅ please tell us about it.

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ChanU.5.11.7 🔗
तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच॥≅
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—

तान् ह उवाच ≅ he said to them; प्रातः ≅ in the morning; वः प्रतिवक्ता अस्मि इति ≅ I will give you the answer; ते ≅ they; ह समित्-पाणयः ≅ with fuel in their hands; पूर्वाह्णे प्रतिचक्रमिरे ≅ came again the next day in the forenoon; तान् ह अन्-उपनीय एव ≅ without initiating them; एतत् उवाच ≅ he said this.

ChanU.5.12 .1 .2

The Head of the Vaiśvā-nara Self

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ChanU.5.12.1 🔗
औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते॥≅
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’.

औपमन्यव ≅ O son of Upamanyu; कम् ≅ whom; त्वम् ≅ you; आत्मानम् ≅ as your self; उपास्से इति ≅ worship; भगवः राजन् ≅ revered king; दिवम् एव इति ≅ [I worship] heaven; ह उवाच ≅ he [the king] said; यम् त्वम् आत्मानम् उपास्से ≅ the Self which you worship; एषः ≅ this [heaven]; वै ≅ for sure; आत्मा वैश्वा-नरः ≅ is Vaiśvā-nara Ātman; सु-तेजाः ≅ as Su-teja [i.e., beautiful and bright]; तस्मात् ≅ therefore; तव कुले ≅ in your family; सुतम् ≅ soma juice [i.e., children]; प्रसुतम् ≅ better soma juice; आसुतम् ≅ and much better soma juice; दृश्यते ≅ are seen [i.e., better, much better, and still better children are seen].

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ChanU.5.12.2 🔗
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति॥≅
‘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’.

अन्नम् अत्सि ≅ [the king said:] you eat food; प्रियम् पश्यसि ≅ you see everything pleasant [i.e., your children, grandchildren, etc.]; यः ≅ he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; अन्नम् अत्ति ≅ eats food; प्रियम् पश्यति ≅ [and] sees everything pleasant [or, sees his dear ones]; अस्य कुले ≅ in his family; ब्रह्म-वर्चसम् भवति ≅ are born those who shine with the brightness of Brahman; एषः तु आत्मनः मूर्धा इति ≅ but this [heaven] is like the head of the Self; ह उवाच ≅ he [the king] said; ते मूर्धा व्यपतिष्यत् ≅ your head would have fallen; यत् माम् न आगमिष्यः इति ≅ if you had not come to me.

ChanU.5.13 .1 .2

The Eye of the Vaiśvā-nara Self

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ChanU.5.13.1 🔗
अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्य कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते॥≅
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’.

अथ ≅ next; ह उवाच ≅ he [the king] said; सत्य-यज्ञम् पौलुषिम् ≅ to Satya-yajña Pauluṣi; प्राचीन-योग्य ≅ O Prācīna-yogya; कम् ≅ whom; त्वम् आत्मानम् उपास्से इति ≅ do you worship as the Self; भगवः राजन् ≅ revered king; आदित्यम् एव इति ≅ [I worship] Āditya [the sun]; ह उवाच ≅ [the king] said; यम् त्वम् आत्मानम् उपास्से ≅ the Self which you worship; एषः ≅ this [Āditya]; वै ≅ for sure; आत्मा वैश्वा-नरः ≅ is the Vaiśvā-nara Ātman; विश्व-रूपः ≅ as Viśva-rūpa [having many forms]; तस्मात् ≅ therefore; तव कुले ≅ in your family; बहु विश्व-रूपम् ≅ wealth in many forms; दृश्यते ≅ is seen.

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ChanU.5.13.2 🔗
प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुष्ट्वेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति॥≅
‘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’.

अश्वतरी-रथः ≅ a chariot drawn by mules; दासी-निष्कः ≅ maidservants and a necklace; प्रवृत्तः ≅ you have; अन्नम् अत्सि ≅ you eat food; प्रियम् पश्यसि ≅ you see everything pleasant [i.e., your children, grandchildren, etc.]; यः ≅ he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; अन्नम् अत्ति ≅ eats food; प्रियम् पश्यति ≅ [and] sees everything pleasant [or, sees his dear ones]; अस्य कुले ≅ in his family; ब्रह्म-वर्चसम् भवति ≅ are born those who shine with the brightness of Brahman; एषः तु आत्मनः चक्षुः इति ≅ but this [Āditya] is like the eye of the Self; ह उवाच ≅ he [the king] said; अन्धः अभविष्यः ≅ you would have become blind; यत् माम् न आगमिष्यः इति ≅ if you had not come to me.

ChanU.5.14 .1 .2

The Prāṇa of the Vaiśvā-nara Self

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ChanU.5.14.1 🔗
अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति॥≅
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’.

अथ ≅ next; ह उवाच ≅ he [the king] said; इन्द्र-द्युम्नम् भाल्लवेयम् ≅ to Indra-dyumna Bhāllaveya; वैयाघ्र-पद्य ≅ O Vaiyāghra-padya; कम् ≅ whom; त्वम् आत्मानम् उपास्से इति ≅ do you worship as the Self; भगवः राजन् ≅ revered king; वायुम् एव इति ≅ [I worship] Vāyu [air]; ह उवाच ≅ [the king] said; यम् त्वम् आत्मानम् उपास्से ≅ the Self which you worship; एषः ≅ this [Vāyu]; वै ≅ for sure; आत्मा वैश्वा-नरः ≅ is the Vaiśvā-nara Ātman; पृथग्-वर्त्मा ≅ as Pṛthag-vartmā [going in many directions]; तस्मात् ≅ therefore; पृथक् ≅ from different directions; बलयः ≅ gifts; त्वाम् ≅ to you; आयन्ति ≅ come; पृथक् रथ-श्रेणयः अनुयन्ति ≅ different lines of chariots follow you [i.e., they are at your disposal].

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ChanU.5.14.2 🔗
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति॥≅
‘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’.

अन्नम् अत्सि ≅ [the king said:] you eat food; प्रियम् पश्यसि ≅ you see everything pleasant [i.e., your children, grandchildren, etc.]; यः ≅ he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; अन्नम् अत्ति ≅ eats food; प्रियम् पश्यति ≅ [and] sees everything pleasant [or, sees his dear ones]; अस्य कुले ≅ in his family; ब्रह्म-वर्चसम् भवति ≅ are born those who shine with the brightness of Brahman; एषः तु आत्मनः प्राणः इति ≅ but this [Vāyu] is like the life of the Self; ह उवाच ≅ he [the king] said; ते प्राणः उदक्रमिष्यत् ≅ your life would have left the body; यत् माम् न आगमिष्यः इति ≅ if you had not come to me.

ChanU.5.15 .1 .2

The Trunk of the Vaiśvā-nara Self

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ChanU.5.15.1 🔗
अथ होवाच जनं शार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च॥≅
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’.

अथ ≅ next; ह उवाच ≅ he [the king] said; जनम् ≅ to Jana; शार्कराक्ष्य ≅ O Śārkarākṣya; कम् ≅ whom; त्वम् आत्मानम् उपास्से इति ≅ do you worship as the Self; भगवः राजन् ≅ revered king; आकाशम् एव इति ≅ [I worship] Ākāśa [space]; ह उवाच ≅ [the king] said; यम् त्वम् आत्मानम् उपास्से ≅ the Self which you worship; एषः ≅ this [Ākāśa]; वै ≅ for sure; आत्मा वैश्वा-नरः ≅ is the Vaiśvā-nara Ātman; बहुलः ≅ as Bahula [pervasive]; तस्मात् ≅ therefore; त्वम् ≅ you; बहुलः असि प्रजया च धनेन च ≅ have a great number of children and much wealth.

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ChanU.5.15.2 🔗
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां नागमिष्य इति॥≅
‘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’.

अन्नम् अत्सि ≅ [the king said:] you eat food; प्रियम् पश्यसि ≅ you see everything pleasant [i.e., your children, grandchildren, etc.]; यः ≅ he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; अन्नम् अत्ति ≅ eats food; प्रियम् पश्यति ≅ [and] sees everything pleasant [or, sees his dear ones]; अस्य कुले ≅ in his family; ब्रह्म-वर्चसम् भवति ≅ are born those who shine with the brightness of Brahman; एषः तु आत्मनः सन्देहः इति ≅ but this [Ākāśa] is like the mid part of the Self; ह उवाच ≅ he [the king] said; ते सन्देहः व्यशीर्यत् ≅ the middle part of your body would have shrunk; यत् माम् न आगमिष्यः इति ≅ if you had not come to me.

ChanU.5.16 .1 .2

The Bladder of the Vaiśvā-nara Self

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ChanU.5.16.1 🔗
अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं रयिमान्पुष्टिमानसि॥≅
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’.

अथ ≅ next; ह उवाच ≅ he [the king] said; बुडिलम् आश्वतराश्विम् ≅ to Buḍila Āśvatarāśvi; वैयाघ्र-पद्य ≅ O Vaiyāghrapadya; कम् ≅ whom; त्वम् आत्मानम् उपास्से इति ≅ do you worship as the Self; भगवः राजन् ≅ revered king; अपः एव इति ≅ [I worship] water; ह उवाच ≅ [the king] said; यम् त्वम् आत्मानम् उपास्से ≅ the Self which you worship; एषः ≅ this [water]; वै ≅ for sure; आत्मा वैश्वा-नरः ≅ is the Vaiśvā-nara Ātman; रयिः ≅ as Rayi [wealth]; तस्मात् ≅ therefore; त्वम् ≅ you; रयिमान् पुष्टिमान् असि ≅ are rich and have a strong, healthy body.

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ChanU.5.16.2 🔗
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इत होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति॥≅
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’.

अन्नम् अत्सि ≅ [the king said:] you eat food; प्रियम् पश्यसि ≅ you see everything pleasant [i.e., your children, grandchildren, etc.]; यः ≅ he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; अन्नम् अत्ति ≅ eats food; प्रियम् पश्यति ≅ [and] sees everything pleasant [or, sees his dear ones]; अस्य कुले ≅ in his family; ब्रह्म-वर्चसम् भवति ≅ are born those who shine with the brightness of Brahman; एषः तु आत्मनः बस्तिः इति ≅ but this [water] is like the bladder of the Self; ह उवाच ≅ he [the king] said; ते बस्तिः व्यभेत्स्यत् ≅ your bladder would have burst; यत् माम् न आगमिष्यः इति ≅ if you had not come to me.

ChanU.5.17 .1 .2

The Feet of the Vaiśvā-nara Self

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ChanU.5.17.1 🔗
अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपास्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च॥≅
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’.

अथ ≅ next; ह उवाच ≅ he [the king] said; उद्दालकम् आरुणिम् ≅ to Uddālaka Āruṇi; गौतम ≅ O Gautama; कम् ≅ whom; त्वम् आत्मानम् उपास्से इति ≅ do you worship as the Self; भगवः राजन् ≅ revered king; पृथिवीम् एव इति ≅ [I worship] the earth; ह उवाच ≅ [the king] said; यम् त्वम् आत्मानम् उपास्से ≅ the Self which you worship; एषः ≅ this [earth]; वै ≅ for sure; आत्मा वैश्वा-नरः ≅ is the Vaiśvā-nara Ātman; प्रतिष्ठा ≅ as Pratiṣṭhā [the support]; तस्मात् ≅ therefore; त्वम् ≅ you; प्रतिष्ठितः प्रजया च पशुभिः च असि ≅ are supported by children and animals.

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ChanU.5.17.2 🔗
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति॥≅
‘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’.

अन्नम् अत्सि ≅ [the king said:] you eat food; प्रियम् पश्यसि ≅ you see everything pleasant [i.e., your children, grandchildren, etc.]; यः ≅ he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; अन्नम् अत्ति ≅ eats food; प्रियम् पश्यति ≅ [and] sees everything pleasant [or, sees his dear ones]; अस्य कुले ≅ in his family; ब्रह्म-वर्चसम् भवति ≅ are born those who shine with the brightness of Brahman; एषौ तु आत्मनः पादौ इति ≅ but [this earth] is like the two feet of the Self; ह उवाच ≅ he [the king] said; ते पादौ व्यम्लास्येताम् ≅ your feet would have become very weak; यत् माम् न आगमिष्यः इति ≅ if you had not come to me.

ChanU.5.18 .1 .2

The Vaiśvā-nara Self as the Whole

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ChanU.5.18.1 🔗
तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वांसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति॥≅
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.

तान् ≅ to them [the brāhmaṇas]; ह उवाच ≅ [the king] said; एते यूयम् वै खलु ≅ those of you here; इमम् वैश्वा-नरम् आत्मानम् विद्वांसः ≅ have known this [undivided] Vaiśvā-nara Ātman; पृथक् इव ≅ only in part [and as separate in each individual]; अन्नम् अत्थ ≅ [and that is why] you eat food [thinking you are eating separately; यः तु ≅ but he who; एतम् एवम् वैश्वा-नरम् आत्मानम् उपास्ते ≅ worships this Vaiśvā-nara Ātman thus; प्रादेश-मात्रम् ≅ as all-pervasive [i.e., as covering the various worlds]; अभिविमानम् ≅ [and] infinite; सः ≅ he; सर्वेषु लोकेषु ≅ in all the worlds; सर्वेषु भूतेषु ≅ in all beings; सर्वेषु आत्मसु ≅ in all selves; अन्नम् अत्ति ≅ eats food.

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ChanU.5.18.2 🔗
तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा सन्देहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः॥≅
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.

तस्य एतस्य ह वै वैश्वा-नरस्य आत्मनः ≅ of this Vaiśvā-nara Ātman; सु-तेजाः एव मूर्धा ≅ heaven is the head; विश्व-रूपः चक्षुः ≅ the sun is the eye; पृथक्-वर्त्मात्मा प्राणः ≅ air is prāṇa; बहुलः सन्देहः ≅ the sky is the middle part of the body; रयिः बस्तिः एव ≅ water is the bladder; पृथिवी एव पादौ ≅ the earth is the feet; वेदिः ≅ the sacrificial altar; उर एव ≅ is the chest; बर्हिः लोमानि ≅ the kuśa grass [used in the sacrifice] is the hair [on the chest]; गार्ह-पत्यः हृदयम् ≅ the Gārha-patya fire is the heart; अन्वाहार्य-पचन मनः ≅ the Anvāhārya-pacana fire [i.e., the Dakṣiṇāgni fire] is the mind; आहवनीयः आस्यम् ≅ the Āhavanīya fire is the mouth.

ChanU.5.19 .1 .2

Performance of the Agni-hotra in Oneself (The Prāṇa)

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ChanU.5.19.1 🔗
तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयं स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति॥≅
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.

तत् ≅ therefore; यत् भक्तम् ≅ that food which; प्रथमम् आगच्छेत् ≅ comes first; तत् ≅ that; होमीयम् ≅ is meant as an oblation; सः ≅ he [who eats]; याम् प्रथमाम् आहुतिम् ≅ that first oblation; जुहुयात् ≅ offers; ताम् ≅ that; जुहुयात् ≅ offers; प्राणाय स्वाहा इति ≅ [with the mantra] ‘Prāṇāya svāhā’; प्राणः तृप्यति ≅ [then] prāṇa is pleased.

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ChanU.5.19.2 🔗
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किञ्च द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥≅
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.

प्राणे तृप्यति ≅ when prāṇa is pleased; चक्षुः तृप्यति ≅ the eye is pleased; चक्षुषि तृप्यति ≅ when the eye is pleased; आदित्यः तृप्यति ≅ the sun is pleased; आदित्ये तृप्यति ≅ when the sun is pleased; द्यौः तृप्यति ≅ heaven is pleased; दिवि तृप्यन्त्याम् ≅ when heaven is pleased; यत् किञ्च ≅ whatever; द्यौः च आदित्यः च अधितिष्ठतः ≅ is there ruled by heaven and the sun; तत् तृप्यति ≅ that is pleased; तस्य अनु तृप्तिम् ≅ with its being pleased; तृप्यति ≅ he [the eater] is pleased; प्रजया ≅ by children; पशुभिः ≅ by animals; अन्नाद्येन ≅ by food; तेजसा ≅ by vigour; ब्रह्म-वर्चसेन इति ≅ by the radiance of Brahman derived from good character and scholarship.

ChanU.5.20 .1 .2

The Vyāna

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ChanU.5.20.1 🔗
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति॥≅
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.

अथ ≅ next; याम् द्वितीयाम् जुहुयात् ≅ when he offers the second [oblation]; ताम् जुहुयात् ≅ he offers that; व्यानाय स्वाहा इति ≅ [with the mantra] ‘Vyānāya svāhā’; व्यानः तृप्यति ≅ [then] vyāna is pleased.

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ChanU.5.20.2 🔗
व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥≅
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.

व्याने तृप्यति ≅ when vyāna is pleased; श्रोत्रम् तृप्यति ≅ the ear is pleased; श्रोत्रे तृप्यति ≅ when the ear is pleased; चन्द्रमाः तृप्यति ≅ the moon is pleased; चन्द्रमसि तृप्यति ≅ when the moon is pleased; दिशः तृप्यन्ति ≅ the quarters are pleased; दिक्षु तृप्यन्तीषु ≅ if the quarters are pleased; यत् किञ्च ≅ whatever; दिशः च चन्द्रमाः च अधितिष्ठन्ति ≅ there is ruled by the quarters and the moon; तत् तृप्यति ≅ that is pleased; तस्य अनु तृप्तिम् ≅ with its being pleased; तृप्यति ≅ he [the eater] is pleased; प्रजया ≅ by children; पशुभिः ≅ by animals; अन्नाद्येन ≅ by food; तेजसा ≅ by vigour; ब्रह्म-वर्चसेन इति ≅ by the radiance of Brahman derived from good character and scholarship.

ChanU.5.21 .1 .2

The Apāna

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ChanU.5.21.1 🔗
अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति॥≅
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.

अथ ≅ next; याम् तृतीयाम् जुहुयात् ≅ when he offers the third [oblation]; ताम् जुहुयात् ≅ he offers that; अपानाय स्वाहा इति ≅ [with the mantra] ‘Apānāya svāhā’; अपानः तृप्यति ≅ [then] apāna is pleased.

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ChanU.5.21.2 🔗
अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥≅
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.

अपाने तृप्यति ≅ when apāna is pleased; वाक् तृप्यति ≅ the organ of speech is pleased; वाचि तृप्यन्त्याम् ≅ the organ of speech being pleased; अग्निः तृप्यति ≅ fire is pleased; अग्नौ तृप्यति ≅ when fire is pleased; पृथिवी तृप्यति ≅ the earth is pleased; पृथिव्याम् तृप्यन्त्याम् ≅ the earth being pleased; यत् किञ्च ≅ whatever; पृथिवी च अग्निः च अधितिष्ठतः ≅ is under the control of the earth and fire; तत् तृप्यति ≅ that is pleased; तस्य अनु तृप्तिम् ≅ with its being pleased; तृप्याति ≅ he [the eater] is pleased; प्रजया ≅ by children; पशुभिः ≅ by animals; अन्नाद्येन ≅ by food; तेजसा ≅ by vigour; ब्रह्म-वर्चसेन इति ≅ by the radiance of Brahman derived from good character and scholarship.

ChanU.5.22 .1 .2

The Samāna

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ChanU.5.22.1 🔗
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति॥≅
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.

अथ ≅ next; याम् चतुर्थीम् जुहुयात् ≅ when he offers the fourth [oblation]; ताम् जुहुयात् ≅ he offers that; समानाय स्वाहा इति ≅ [with the mantra] ‘Samānāya svāhā’; समानः तृप्यति ≅ [then] samāna is pleased.

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ChanU.5.22.2 🔗
समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पसुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥≅
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.

समाने तृप्यति ≅ when samāna is pleased; मनः तृप्यति ≅ the mind is pleased; मनसि तृप्यति ≅ when the mind is pleased; पर्जन्यः तृप्यति ≅ the cloud is pleased; पर्जन्ये तृप्यति ≅ when the cloud is pleased; विद्युत् तृप्यति ≅ lightning is pleased; विद्युति तृप्यन्त्याम् ≅ lightning being pleased; यत् किञ्च ≅ whatever; विद्युत् च पर्जन्यः च अधितिष्ठतः ≅ is under the control of lightning and the cloud; तत् तृप्यति ≅ that is pleased; तस्य अम् तृप्तिम् ≅ with its being pleased; तृप्यति ≅ he [the eater] is pleased; प्रजया ≅ by children; पशुभिः ≅ by animals; अन्नाद्येन ≅ by food; तेजसा ≅ by vigour; ब्रह्म-वर्चसेन इति ≅ by the radiance of Brahman derived from good character and scholarship.

ChanU.5.23 .1 .2

The Udāna

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ChanU.5.23.1 🔗
अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति॥≅
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.

अथ ≅ next; याम् पञ्चमीम् जुहुयात् ≅ when he offers the fifth [oblation]; ताम् जुहुयात् ≅ he offers that; उदानाय स्वाहा इति ≅ [with the mantra] ‘Udānāya svāhā’; उदानः तृप्यति ≅ [then] udāna is pleased.

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ChanU.5.23.2 🔗
उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन॥≅
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.

उदाने तृप्यति ≅ when udāna is pleased; त्वक् तृप्यति ≅ the organ of touch [i.e., the skin] is pleased; त्वचि तृप्यन्त्याम् ≅ the organ of touch being pleased; वायुः तृप्यति ≅ air is pleased; वायौ तृप्यति ≅ when air is pleased; आकाशः तृप्यति ≅ space is pleased; आकाशे तृप्यति ≅ when space is pleased; यत् किञ्च ≅ whatever; वायुः च आकाशः च अधितिष्ठतः ≅ is under the control of air and space; तत् तृप्यति ≅ that is pleased; तस्य अनु तृप्तिम् ≅ with its being pleased; तृप्यति ≅ he [the eater] is pleased; प्रजया ≅ by children; पशुभिः ≅ by animals; अन्नाद्येन ≅ by food; तेजसा ≅ by vigour; ब्रह्म-वर्चसेन इति ≅ by the radiance of Brahman derived from good character and scholarship.

ChanU.5.24 .1 .2 .3 .4 .5

The Glory of the Agni-hotra Sacrifice

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ChanU.5.24.1 🔗
स य इदमविद्वानग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्॥≅
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.

सः यः ≅ he who; अग्नि-होत्रम् जुहोति ≅ performs the Agni-hotra sacrifice; इदम् अ-विद्वान् ≅ without knowing this [i.e., about the Vaiśvā-nara Ātman]; यथा भस्मनि जुहुयात् तादृक् तत् स्यात् ≅ it will be like offering oblations into ashes; अङ्गारान् अपोह्य ≅ instead of the fire.

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ChanU.5.24.2 🔗
अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति॥≅
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.

अथ ≅ but; यः ≅ he who; अग्नि-होत्रम् जुहोति ≅ performs the Agni-hotra sacrifice; एतत् एवम् विद्वान् ≅ knowing it accordingly; तस्य ≅ his; हुतम् भवति ≅ oblation is offered; सर्वेषु लोकेषु ≅ to all the worlds; सर्वेषु भूतेषु ≅ to all beings; सर्वेषु आत्मसु ≅ to all selves.

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ChanU.5.24.3 🔗
तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवं हास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति॥≅
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.

तत् यथा ≅ just as; इषीका-तूलम् ≅ the cotton-like fibre of the iṣīkā grass; अग्नौ ≅ into the fire; प्रोतम् ≅ on being thrown; प्रदूयेत ≅ is totally consumed; एवम् ≅ like this; अस्य ह ≅ his; सर्वे पाप्मानः ≅ all sins; प्रदूयन्ते ≅ are burnt up; यः ≅ he who; एतत् एवम् विद्वान् ≅ having known this in this way; अग्नि-होत्रम् जुहोति ≅ performs the Agni-hotra sacrifice.

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ChanU.5.24.4 🔗
तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतं स्यादिति तदेष श्लोकः॥≅
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:

तस्मात् ≅ therefore; उ ह एवम्-वित् ≅ one who knows [the Vaiśvā-nara Self]; यदि अपि ≅ even if; चण्डालाय ≅ to a caṇḍāla [an outcaste]; उच्छिष्टम् ≅ part of the food left after eating; प्रयच्छेत् ≅ one gives; तत् ≅ that [leftover food]; अस्य ह एव हुतम् स्यात् ≅ will be his oblation offered; वैश्वा-नरे आत्मनि इति ≅ to the Vaiśvā-nara Ātman; तत् एषः श्लोकः ≅ here is a verse on the subject.

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ChanU.5.24.5 🔗
यथेह क्षुधिता बाला मातरं पर्युपासते।
एवं सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति॥≅
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.

यथा ≅ just as; इह ≅ in this world; क्षुधिताः बालाः ≅ hungry children; मातरम् पर्युपासते ≅ go to their mother [for food]; एवम् ≅ in the same way; सर्वाणि भूतानि ≅ all living beings; अग्नि-होत्रम् उपासते इति ≅ wait for the Agni-hotra sacrifice to begin; अग्नि-होत्रम् उपासते इति ≅ wait for the Agni-hotra sacrifice to begin.

Chāndogya षष्टोऽध्यायः (६.)

kh.6.01 kh.6.02 kh.6.03 kh.6.04 kh.6.05 kh.6.06 kh.6.07 kh.6.08 kh.6.09 kh.6.10 kh.6.11 kh.6.12 kh.6.13 kh.6.14 kh.6.15 kh.6.16

ChanU.6.1 .1 .2 .3 .4 .5 .6 .7

The Non-Duality of the Self

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ChanU.6.1.1 🔗
श्वेतकेतुर्हारुणेय आस तग्ँ ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति॥≅
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’.

श्वेत-केतुः ह आरुणेयः आस ≅ Āruṇi had a son named Śveta-ketu; तम् ह पित उवाच ≅ his father said to him [to Śveta-ketu]; श्वेत-केतो ≅ O Śveta-ketu; वस ब्रह्म-चर्यम् ≅ live as a brahma-cārin [i.e., a celibate student]; न वै सोम्य अस्मत् कुलीनः ≅ no one in our family, my child; अन्-अनूच्य ≅ has not studied the scriptures; ब्रह्म-बन्धुः इव भवति इति ≅ and has not been a good brāhmaṇa [i.e., in name only].

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ChanU.6.1.2 🔗
स ह द्वादशवर्ष उपेत्य चतुर्विग्ँशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तग्ँह पितोवाच श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः –≅
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?’.

सः ह ≅ he [Śveta-ketu]; द्वा-दश-वर्षः ≅ at the age of twelve; उपेत्य ≅ having gone [to his teacher as directed by his father]; चतुर्-विंशति-वर्षः ≅ till he was twenty-four; सर्वान् वेदान् अधीत्य ≅ having studied all the Vedas; एयाय ≅ returned home; महा-मनाः ≅ very serious; अनूचान-मानी ≅ vain; स्तब्धः ≅ having a high opinion of his scholarship; तम् ह पित उवाच ≅ his father said to him; श्वेत-केतो ≅ O Śveta-ketu; यत् नु इदम् सोम्य ≅ now young man; महा-मनाः असि ≅ you have become very serious; अनूचान-मानी ≅ vain; स्तब्धः ≅ thinking yourself to be a great scholar; तम् आदेशम् ≅ that teaching; अप्राक्ष्यः उत ≅ did you ask [your teacher].

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ChanU.6.1.3 🔗
येनाश्रुतग्ँ श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति॥≅
‘…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?’

येन ≅ [that teaching] by which; अ-श्रुतम् ≅ what is never heard; श्रुतम् भवति ≅ becomes heard; अ-मतम् मतम् ≅ what is never thought of [becomes] thought of; अ-विज्ञातम् विज्ञातम् इति ≅ what is never known [becomes] known; भगवः ≅ O lord; कथम् नु सः आदेशः भवति इति ≅ what is that teaching?

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ChanU.6.1.4 🔗
यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातग्ँ स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्॥≅
“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;

सोम्य ≅ young man; यथा ≅ just as; एकेन मृत्-पिण्डेन ≅ from one single lump of earth; सर्वम् मृन्मयम् विज्ञातम् स्यात् ≅ all objects made of earth are known; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes are mere words, in name only; मृत्तिक इति एव सत्यम् ≅ the earth is the reality.

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ChanU.6.1.5 🔗
यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातग्ँस्याद्वाचारम्भणं विकारो नामधेयं लोहितमित्येव सत्यम्॥≅
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 earth. All changes are mere words, in name only. But earth [copper, iron or gold] is the reality.

सोम्य ≅ young man; यथा ≅ just as; एकेन लोहमणिना ≅ from one single lump of gold; सर्वम् लोहमयम् विज्ञातम् स्यात् ≅ all objects made of gold [bangles, crowns, necklaces, etc.] are known; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes [vikāra] are mere words [vāc-ārambhaṇa, ‘arising as words’], in name only [nāma-dheya, ‘assigned by name’]; लोहम् इति एव सत्यम् ≅ the gold [loha, a variant of roha, from √ruh or √rudh, is a reddish metal, such as copper or (rustable) iron, and sometimes gold] is the reality [satya].

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ChanU.6.1.6 🔗
यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातग्ँ स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवग्ँ सोम्य स आदेशो भवतीति॥≅
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.

सोम्य ≅ young man; यथा ≅ just as; एकेन नख-निकृन्तनेन ≅ from one single nail-cutter; सर्वम् कार्ष्णायसम् विज्ञातम् स्यात् ≅ all objects made of iron are known; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes are mere words, in name only; कृष्णायसम् इति एव सत्यम् ≅ the iron [kṛṣṇa-ayas, ‘black-iron’] is the reality; सोम्य ≅ O Somya; एवम् सः आदेशः भवति इति ≅ this is that teaching [I told you of].

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ChanU.6.1.7 🔗
न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवाग्ँस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच॥≅
[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’.

भगवन्तः ते ≅ those revered teachers; न वै नूनम् अवेदिषुः ≅ surely did not know; एतत् ≅ this [fact that if you know one you know all]; यत् ≅ if; हि ≅ for sure; एतत् अवेदिष्यन् ≅ they knew this; मे ≅ to me [their favourite disciple]; कथम् ≅ why; न अवक्ष्यन् इति ≅ did they not impart it; भगवान् ≅ sir; तु एव मे तत् ब्रवीतु इति ≅ so please explain it to me; तथा ≅ let it be so; सोम्य ≅ young man; इति ह उवाच ≅ he [the father] said.

ChanU.6.2 .1 .2 .3 .4

Brahman: the Cause of the Universe

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ChanU.6.2.1 🔗
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्। तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत॥≅
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.

सोम्य ≅ young man; इदम् ≅ this [world as we see it, with its names and forms]; अग्रे ≅ before [its manifestation]; सत् एव ≅ was existence only; एकम् एव अ-द्वितीयम् ≅ one without a second; आसीत् ≅ existed; तत् ≅ about that; एके ≅ some [Buddhists and others]; आहुः ≅ say; इदम् ≅ this [world]; अग्रे ≅ first [before its manifestation]; अ-सत् एव ≅ nothingness only; एकम् एव अ-द्वितीयम् ≅ one without a second; आसीत् ≅ existed; तस्मात् ≅ from that; अ-सतः ≅ nothingness; सत् जायत ≅ existence emerged.

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ChanU.6.2.2 🔗
कुतस्तु खलु सोम्यैवं स्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्॥≅
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’.

सोम्य ≅ O Somya; कुतः तु ≅ but what [proof is there]; खलु ≅ indeed; एवम् स्यात् ≅ could this be so; इति ह उवाच ≅ he [Āruṇi] said; कथम् ≅ in what way; अ-सतः ≅ from non-existence; सत् ≅ existence; जायत इति ≅ will come; तु ≅ on the other hand; सोम्य ≅ O Somya; इदम् अग्रे ≅ before this [world]; सत् एव आसीत् ≅ there was only existence; एकम् एव अ-द्वितीयम् ≅ one without a second.

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ChanU.6.2.3 🔗
तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत। तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते॥≅
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.

तत् ≅ that [existence]; ऐक्षत ≅ decided; बहु स्याम् ≅ I shall be many; प्रजायेय इति ≅ I shall be born; तत् ≅ that [existence]; असृजत ≅ created; तेजः ≅ fire; तत् तेजः ≅ that [existence as] fire; ऐक्षत ≅ decided; बहु स्याम् ≅ I shall be many; प्रजायेय इति ≅ I shall be born; तत् ≅ that [fire]; अपः ≅ water; असृजत ≅ created; तस्मात् ≅ that is why; यत्र क्व च ≅ whenever and wherever; पुरुषः ≅ a person; शोचति ≅ grieves; स्वेदते वा ≅ or perspires; तत् ≅ [it happens] that; तेजसः एव ≅ from fire; आपः अधिजायन्ते ≅ water comes.

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ChanU.6.2.4 🔗
ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते॥≅
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.

ताः आपः ≅ that water; ऐक्षन्त ≅ decided; बह्व्यः स्याम ≅ I shall be many; प्रजायेमहि इति ≅ I shall be born; ताः ≅ that [water]; अन्नम् असृजन्त ≅ produced food; तस्मात् ≅ that is why; यत्र क्व च ≅ whenever and wherever; वर्षति ≅ it rains; तत् ≅ at once; भूयिष्ठम् ≅ in great abundance; अन्नम् भवति ≅ food grows; अद्भ्यः एव ≅ it is from water; तत् ≅ then; अन्नाद्यम् अधिजायते ≅ food [anna-ādya, eatable food] is produced.

ChanU.6.3 .1 .2 .3 .4

The Threefold Development

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ChanU.6.3.1 🔗
तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति॥≅
Living beings have their origin in three ways: from eggs, from parents, and from plants [seeds].

तेषाम् खलु एषाम् भूतानाम् ≅ of these living beings; त्रीणि एव बीजानि भवन्ति ≅ there are three kinds of origin; आण्ड-जम् ≅ birth from eggs; जीव-जम् ≅ from parents [i.e., directly from living beings, the womb]; उद्भिज्-जम् इति ≅ from plants [sprouts, i.e., seeds].

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ChanU.6.3.2 🔗
सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति॥≅
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’.

सा इयम् देवता ≅ that deity [i.e., Sat, Existence]; ऐक्षत ≅ decided; हन्त ≅ so; अहम् ≅ I; इमाः तिस्रः देवताः ≅ these three gods [i.e., fire, water, and earth]; अनेन जीवेन आत्मना ≅ as the jīvātman [i.e., the individual self]; अनुप्रविश्य ≅ having entered; नाम-रूपे ≅ as names and forms; व्याकरवाणि इति ≅ I shall manifest.
[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.]

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ChanU.6.3.3 🔗
तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्॥≅
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.

तासाम् ≅ of these [three deities]; त्रि-वृतम् त्रि-वृतम् ≅ dividing them threefold; एकैकाम् ≅ each of them; करवाणि इति ≅ I shall make; सा इयम् देवता ≅ that deity [Existence]; इमाः तिस्रः देवता ≅ these three deities; अनेन जीवेन एव आत्मना ≅ as the individual self; अनुप्रविश्य ≅ having entered; नाम-रूपे व्याकरोत् ≅ manifested himself as names and forms.

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ChanU.6.3.4 🔗
तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति॥≅
[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.

तासाम् ≅ of those [three elements]; एकैकाम् ≅ each one of them; त्रि-वृतम् त्रि-वृतम् अकरोत् ≅ he made threefold; सोम्य ≅ O Somya; यथा तु खलु ≅ but as to how; इमाः तिस्रः देवताः ≅ these three deities; त्रि-वृत् त्रि-वृत् एकैका भवति ≅ each becomes threefold; तत् मे विजानीहि इति ≅ learn this from me.

ChanU.6.4 .1 .2 .3 .4 .5 .6 .7

The Non-Duality of the Self

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ChanU.6.4.1 🔗
यदग्ने रोहितग्ँ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्॥≅
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.

यत् अग्नेः रोहितम् रूपम् ≅ that red colour of [gross] fire; तत् रूपम् तेजसः ≅ that colour is from [subtle] fire; यत् शुक्लम् ≅ that which is white; तत् अपाम् ≅ that is from [subtle] water; यत् कृष्णम् ≅ that which is dark; तत् अन्नस्य ≅ that is from [subtle] earth [lit., food]; अग्नेः अग्नित्वम् अपागात् ≅ [thus] the [supposed singly existing] ‘fire’-ness of fire is gone; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes are mere words, in name only; त्रीणि रूपाणि इति एव सत्यम् ≅ 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].

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ChanU.6.4.2 🔗
यदादित्यस्य रोहितग्ँ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्॥≅
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.

यत् आदित्यस्य रोहितम् रूपम् ≅ that red colour of the sun; तत् रूपम् तेजसः ≅ that colour is from fire; यत् शुक्लम् ≅ that which is white; तत् अपाम् ≅ that is from water; यत् कृष्णम् ≅ that which is dark; तत् अन्नस्य ≅ that is from earth [lit., food]; आदित्यात् आदित्यत्वम् अपागात् ≅ [thus] the ‘sun’-ness of the sun is gone; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes are mere words, in name only; त्रीणि रूपाणि इति एव सत्यम् ≅ only the three colours are the reality [i.e., outside of the three colours, there is no sun].

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ChanU.6.4.3 🔗
यच्चन्द्रमसो रोहितग्ँ रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चान्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्॥≅
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.

यत् चन्द्रमसः रोहितम् रूपम् ≅ that red colour of the moon; तत् रूपम् तेजसः ≅ that colour is from fire; यत् शुक्लम् ≅ that which is white; तत् अपाम् ≅ that is from water; यत् कृष्णम् ≅ that which is dark; तत् अन्नस्य ≅ that is from earth [lit., food]; चन्द्रात् चन्द्रत्वम् अपागात् ≅ [thus] the ‘moon’-ness of the moon is gone; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes are mere words, in name only; त्रीणि रूपाणि इति एव सत्यम् ≅ only the three colours are the reality [i.e., outside of the three colours, there is no moon].

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ChanU.6.4.4 🔗
यद्विद्युतो रोहितग्ँ रूपं तेजसस्तद्रूपं यत्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्॥≅
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.

यत् विद्युतः रोहितम् रूपम् ≅ that red colour of lightning; तत् रूपम् तेजसः ≅ that colour is from fire; यत् शुक्लम् ≅ that which is white; तत् अपाम् ≅ that is from water; यत् कृष्णम् ≅ that which is dark; तत् अन्नस्य ≅ that is from earth [lit., food]; विद्युतः विद्युत्त्वम् अपागात् ≅ [thus] the ‘lightning’-ness of lightning is gone; वाच्-आरम्भणम् नामधेयम् विकारः ≅ all changes are mere words, in name only; त्रीणि रूपाणि इति एव सत्यम् ≅ only the three colours are the reality [i.e., outside of the three colours, there is no lightning].

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ChanU.6.4.5 🔗
एतद्ध स्म वै तद्विद्वांस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदांचक्रुः॥≅
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.

तत् एतत् विद्वांसः ह ≅ having known this; वै पूर्वे ≅ the earlier; महा-शालाः ≅ great householders; महा-श्रोत्रियाः ≅ who were well read in the Vedas; आहुः स्म ≅ said; अद्य ≅ now; कश्चन ≅ anyone [i.e., any scholar]; नः ≅ to us; अ-श्रुतम् ≅ unheard of; अ-मतम् ≅ unthought of; अ-विज्ञातम् ≅ unknown; उदाहरिष्यति इति ≅ can speak of; हि ≅ since; एभ्यः ≅ these three [colours]; विदाञ्-चक्रः ≅ they came to know [that by knowing one, a person knows all].

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ChanU.6.4.6 🔗
यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचक्रुर्यदु शुक्लमिवाभूदित्यपां रूपमिति तद्विदांचक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदांचक्रुः॥≅
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.

यत् उ रोहितम् इव अभूत् इति ≅ whatever else was seen as red; तत् रूपम् तेजसः इति ≅ that is the colour of fire; तत् विदाञ्-चक्रुः ≅ they knew that; यत् उ शुक्लम् इव अभूत् इति ≅ whatever else was seen as white; तत् अपाम् रूपम् इति ≅ that is the colour of water; विदाञ्-चक्रुः ≅ they knew; यत् उ कृष्णम् इव अभूत् इति ≅ whatever else was seen as dark; तत् अन्नस्य रूपम् इति ≅ that is the colour of earth [lit., food]; विदाञ्-चक्रुः ≅ they knew.

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ChanU.6.4.7 🔗
यद्वविज्ञातमिवाभूदित्येतासामेव देवतानां समास इति तद्विदांचक्रुर्यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति॥≅
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.

यत् उ अ-विज्ञातम् इव अभूत् इति ≅ and whatever they saw that was not properly known; समासः इति ≅ the combination; एतासाम् एव देवतानाम् ≅ of these deities [fire, water, and earth]; तत् विदाञ्-चक्रुः ≅ that they knew; सोम्य ≅ my son; यथा ≅ as to how; इमाः खलु नु ≅ these very; तिस्रः देवताः ≅ three deities; पुरुषम् ≅ a living being; प्राप्य ≅ entering [as food]; त्रि-वृत् त्रि-वृत् एकैका भवति ≅ each one becomes threefold; तत् मे विजानीहि इति ≅ learn that from me.

ChanU.6.5 .1 .2 .3 .4

The Threefold Nature of Food

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ChanU.6.5.1 🔗
अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्माग्ँसं योऽणिष्ठस्तन्मनः॥≅
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.

अन्नम् अशितम् ≅ when food is eaten; त्रेधा ≅ in three ways; विधीयते ≅ is divided; तस्य ≅ of it; यः स्थविष्ठः ≅ that which is the grossest; धातुः ≅ part; तत् पुरीषम् भवति ≅ that becomes excreta; यः मध्यमः ≅ that which is less gross [lit., middle]; तत् मांसम् ≅ that [becomes] flesh; यः अणिष्ठः ≅ that which is the subtlest; तत् मनः ≅ that [becomes] the mind.

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ChanU.6.5.2 🔗
आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः॥≅
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.

आपः ≅ water; पीताः ≅ when drunk; त्रेधा ≅ in three ways; विधीयन्ते ≅ is divided; तासाम् ≅ of it; यः स्थविष्टः धातुः ≅ that which is the grossest part; तत् मूत्रम् भवति ≅ that becomes urine; यः मध्यमः ≅ that which is less gross; तत् लोहितम् ≅ that [becomes] blood; यः अणिष्ठः ≅ that which is the finest part; सः प्राणः ≅ that is prāṇa.

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ChanU.6.5.3 🔗
तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक्॥≅
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.

तेजः अशितम् ≅ when fire [i.e., oil, butter, etc., which produce energy] is eaten; त्रे-धा ≅ in three ways; विधीयाते ≅ is divided; तस्य ≅ of it; यः स्थविष्ठः ≅ that which is the grossest; धातुः ≅ part; तत् अस्थि भवति ≅ that becomes bone; यः मध्यमः ≅ that which is midway; सः मज्जा ≅ that [becomes] marrow; यः अणिष्ठः ≅ that which is the subtlest; सा वाक् ≅ that is speech.

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ChanU.6.5.4 🔗
अन्नमयग्ँ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सोम्य ≅ O Somya; मनः हि अन्नमयम् ≅ the mind is nourished by food; प्राणः आपोमयः ≅ the vital force is nourished by water; वाक् तेजोमयी इति ≅ speech is nourished by fire; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.6 .1 .2 .3 .4 .5

The Physical Nature of the Mind, the Prāṇa and Speech

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ChanU.6.6.1 🔗
दध्नः सोम्य मथ्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति तत्सर्पिर्भवति॥≅
When curd is churned, the finest part of it rises to the surface. That becomes butter.

सोम्य ≅ O Somya; दध्नः मथ्यमानस्य ≅ of curd when it is churned; यः अणिमा ≅ what is the finest part; साः ऊर्ध्वः समुदीषति ≅ that rises to the surface; तत् सर्पिः भवति ≅ that becomes butter.

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ChanU.6.6.2 🔗
एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति तन्मनो भवति॥≅
O Somya, in the same way, the finest part of the food that is eaten rises to the surface and becomes the mind.

एवम् एव खलु ≅ in the same way; सोम्य ≅ O Somya; अन्नस्य अश्यमानस्य ≅ of the food that is eaten; यः अणिमा ≅ that which is the finest part; सः ऊर्ध्वः समुदीषति ≅ it rises to the surface; तत् मनः भवति ≅ 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.]

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ChanU.6.6.3 🔗
अपां सोम्य पीयमानानां योऽणिमा स ऊर्ध्वः समुदीषति स प्राणो भवति॥≅
O Somya, the finest part of water that is drunk rises to the surface and becomes our prāṇa.

सोम्य ≅ O Somya; अपाम् पीयामानानाम् ≅ of the water that is drunk; यः अणिमा ≅ that which is the finest part; सः ऊर्ध्वः समुदीषति ≅ it rises to the surface; सः प्राणः भवति ≅ that becomes prāṇa, the vital force.

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ChanU.6.6.4 🔗
तेजसः सोम्याश्यमानस्य योऽणिमा स ऊर्ध्वः समुदीषति सा वाग्भवति॥≅
O Somya, the finest part of fire [butter, etc.] that is eaten rises to the surface and becomes our speech.

सोम्य ≅ O Somya; तेजसः अश्यमानस्य ≅ of the fire [butter, etc.] that is eaten; यः अणिम ≅ that which is the finest part; सः ऊर्ध्वः समुदीषति ≅ it rises to the surface; सा वाक् भवति ≅ that becomes speech.

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ChanU.6.6.5 🔗
अन्नमयं हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सोम्य ≅ O Somya; मनः हि अन्नमयम् ≅ the mind is certainly nourished by food; प्राणः आपोमयः ≅ the vital force is nourished by water; वाक् तेजोमयी इति ≅ speech is nourished by fire; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्नापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.7 .1 .2 .3 .4 .5 .6

How the Mind consists of Food

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ChanU.6.7.1 🔗
षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो न पिबतो विच्छेत्स्यत इति॥≅
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.

सोम्य ≅ O Somya; पुरुषः ≅ a person; षो-डश-कलः ≅ has sixteen parts; पञ्च-दश अहानि ≅ for fifteen days; मा अशीः ≅ do not eat; अपः पिब ≅ drink water; कामम् ≅ as much as you like; प्राणः आपोमयः ≅ life is dependent on water; न पिबतः ≅ if you do not drink water; विच्छेत्स्यते इति ≅ it will leave.

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ChanU.6.7.2 🔗
स ह पञ्चदशाहानि नाशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूग्ँषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति॥≅
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’.

सः ≅ he [Śveta-ketu]; ह पञ्च-दश अहानि ≅ for fifteen days; न आश ≅ did not eat anything; अथ ≅ then [on the sixteenth day]; एनम् ह उपससाद ≅ he went to him [his father]; भोः ≅ O Father; किम् ब्रवीमि इति ≅ what shall I recite; सोम्य ≅ O Somya; ऋचः यजूंषि सामानि इति ≅ the Ṛk, the Yajuḥ, and the Sāmas; सः ह उवाच ≅ [Śveta-ketu] said; भोः ≅ O Father; न वै मा प्रतिभान्ति इति ≅ they do not come to my mind.

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ChanU.6.7.3 🔗
तग्ँहोवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवग्ँ सोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति॥≅
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’.

तम् ह उवाच ≅ he said to him [to Śveta-ketu]; सोम्य ≅ O Somya; यथा ≅ as; महतः अभ्याहितस्य ≅ of a big blazing fire; एकः अङ्गारः ≅ one ember; खद्योत-मात्रः ≅ the size of a firefly; परिशिष्टः स्यात् ≅ that is left; तेन ≅ by that; ततः अपि बहु ≅ anything larger than its size; न दहेत् ≅ cannot burn; एवम् ≅ like that; सोम्य ≅ my son; एका कला ≅ only one part; षो-डशानाम् कलानाम् ≅ of [yourl sixteen parts; अतिशिष्टा स्यात् ≅ has remained; एतर्हि ≅ now; तया ≅ by that [small part]; वेदान् ≅ the Vedas; न अनुभवसि ≅ you do not remember; अशान ≅ eat; अथ ≅ then; मे ≅ my [words]; विज्ञास्यसि इति ≅ you will grasp.

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ChanU.6.7.4 🔗
स हाशाथ हैनमुपससाद तग्ँ ह यत्किंच पप्रच्छ सर्वग्ँ ह प्रतिपेदे॥≅
Śveta-ketu ate something and then went to his father. Whatever his father asked him, he was able to follow.

सः ≅ he [Śveta-ketu]; ह आश ≅ ate; अथ ≅ then; एनम् ≅ to him [his father]; ह उपससाद ≅ he went; तम् ≅ to him [to Śveta-ketu]; यत् किञ्च ≅ whatever; पप्रच्छ ≅ he asked; सर्वम् ह प्रतिपेदे ≅ he was able to follow everything.

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ChanU.6.7.5 🔗
तंहोवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत्॥≅
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’…

तम् ह उवाच ≅ he said to him [to Śveta-ketu]; सोम्य ≅ O Somya; यथा ≅ just as; महतः अभ्याहितस्य ≅ of a big blazing fire; एकम् अङ्गारम् ≅ one ember; खद्योत-मात्रम् ≅ the size of a firefly; परिशिष्टम् ≅ that is left; तम् ≅ that; तृणैः उपसमाधाय ≅ with some grass; प्राज्वलयेत् ≅ becomes blazing; तेन ≅ by that [grass]; ततः अपि बहु ≅ even more than before; दहेत् ≅ burns.

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ChanU.6.7.6 🔗
एवग्ँ सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमयग्ँ हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति॥≅
‘…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.

एवम् ≅ in the same way; सोम्य ≅ O Somya; एका कला ≅ one part; ते षो-डशानाम् कलानाम् ≅ of your sixteen parts; अतिशिष्टा अभूत् ≅ remained; सा ≅ it; उपसमाहिता अन्नेन ≅ nourished by food; प्राज्वाली ≅ has revived; एतर्हि ≅ now; तया ≅ by that [remaining part]; वेदान् ≅ the Vedas; अनुभवसि ≅ you can understand; सोम्य ≅ O Somya; हि ≅ this is why [I said]; मनः अन्नमयम् ≅ the mind is nourished by food; प्राणः आपोमयः ≅ prāṇa is nourished by water; वाक् तेजोमयी इति ≅ speech is nourished by fire; अस्य ≅ of that [what his father had said]; तत् ह विजज्ञौ इति ≅ he understood it; विजज्ञौ इति ≅ he understood.

ChanU.6.8 .1 .2 .3 .4 .5 .6 .7

Concerning Sleep, Hunger, Thirst, and Death

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ChanU.6.8.1 🔗
उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनग्ँ स्वपितीत्याचक्षते स्वग्ँ ह्यपीतो भवति॥≅
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]’.

उद्दालकः आरुणि ह ≅ Uddālaka Āruṇi [the son of Aruṇa]; श्वेत-केतुम् पुत्रम् ≅ to his son Śveta-ketu; उवाच ≅ said; स्वप्न-अन्तम् ≅ the concept of [deep] sleep; मे ≅ from me; सोम्य ≅ O Somya; विजानीहि इति ≅ learn; यत्र ≅ when; एतत् पुरुषः ≅ this person; स्वपिति नाम ≅ is said to be in deep sleep; सोम्य ≅ O Somya; तदा ≅ then; सम्पन्नः भवति ≅ he is merged; सता ≅ with Sat [Existence, Paramātmā]; स्वम् अपीतः भवति ≅ he attains his real Self; तस्मात् ≅ for this, reason; आचक्षते ≅ people say; एनम् ≅ about him; स्वपिति इति ≅ he is sleeping; स्वम् हि अपीतः भवति ≅ he attains his real Self.

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ChanU.6.8.2 🔗
स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनग्ँ हि सोम्य मन इति॥≅
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.

सः यथा ≅ it is like; शकुनिः ≅ a bird; सूत्रेण प्रबद्धः ≅ tied to a rope; दिशम् दिशम् ≅ in all directions; पतित्वा ≅ fluttering; अन्यत्र ≅ elsewhere; आयतनम् ≅ a shelter; अ-लब्ध्वा ≅ without getting; बन्धनम् एव उपश्रयते ≅ surrenders to its bondage; एवम् एव खलु ≅ similarly; सोम्य ≅ O Somya; तत् मनः ≅ this mind; दिशम् दिशम् ≅ in all directions; पतित्वा ≅ running about; अन्यत्र ≅ elsewhere; आयतनम् ≅ a shelter; अ-लब्ध्वा ≅ without getting; प्राणम् एव उपश्रयते ≅ surrenders to prāṇa; सोम्य ≅ O Somya; प्राण-बन्धनम् हि मनः इति ≅ the mind is tied to prāṇa.

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ChanU.6.8.3 🔗
अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रैतच्छुङ्गमुत्पतितग्ँ सोम्य विजानीहि नेदममूलं भविष्यतीति॥≅
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.

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].

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ChanU.6.8.4 🔗
तस्य क्व मूलग्ँ स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः॥≅
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.

तस्य ≅ of it [the body]; अन्नात् ≅ [besides] from food; अन्यत्र क्व ≅ where else; मूलम् स्यात् ≅ can the root [of the body] be; एवम् एव खलु ≅ in this way; सोम्य ≅ O Somya; अन्नेन शुङ्गेन ≅ with food as the sprout [sheath]; अपः मूलम् ≅ water as the root; अन्विच्छ ≅ search for; अद्भिः शुङ्गेन ≅ water as the sprout; सोम्य ≅ O Somya; तेजः मूलम् ≅ fire as the root; अन्विच्छ ≅ search for; तेजसा शुङ्गेन ≅ fire as the sprout; सोम्य ≅ O Somya; सत् मूलम् ≅ Sat [Existence] as the root; अन्विच्छ ≅ search for; सोम्य ≅ O Somya; इमाः सर्वाः प्रजाः ≅ all these beings; सत् मूलम् ≅ have Sat as the root; सत् आयतनाः ≅ Sat as the abode; सत् प्रतिष्ठाः ≅ Sat as the support.

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ChanU.6.8.5 🔗
अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितग्ँ सोम्य विजानीहि नेदममूलं भविष्यतीति॥≅
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.

अथ ≅ next; यत्र ≅ when; पुरुषः ≅ a person; पिपासति एतत् नाम ≅ is said to be thirsty; तत् ≅ then; तेजः एव पीतम् नयते ≅ fire has earned away [the water that he drank]; 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 तेजः ≅ that fire; आचष्टे ≅ is called; उदन्या इति ≅ the leader of water; तत्र ≅ so also; विजानीहि ≅ know; सोम्य ≅ O Somya; एतत् एव शुङ्गम् ≅ this sprout [i.e., the body]; उत्पतितम् ≅ is produced [by something]; इदम् ≅ it; अ-मूलम् न भविष्यति इति ≅ is not without a root.

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ChanU.6.8.6 🔗
तस्य क्व मूलग्ँ स्यादन्यत्राद्भ्योऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा…≅
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.

तस्य ≅ of it [the body]; अद्भ्यः ≅ [besides] from water; अन्यत्र क्व ≅ where else; मूलम् स्यात् ≅ can the root [of the body] be; सोम्य ≅ O Somya; अद्भिः शुङ्गेन ≅ with water as the sprout; तेजः मूलम् ≅ fire as the root; अन्विच्छ ≅ search for; तेजसा शुङ्गेन ≅ fire as the sprout; सोम्य ≅ O Somya; सत् मूलम् ≅ Sat [Existence] as the root; अन्विच्छ ≅ search for; सोम्य ≅ O Somya; इमाः सर्वाः प्रजाः ≅ all these beings; सत् मूलम् ≅ have Sat as the root; सत् आयतनाः ≅ Sat as the abode; सत् प्रतिष्ठाः ≅ Sat as the support;

यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम्॥≅
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.

यथा नु खलु ≅ as to how; सोम्य ≅ O Somya; इमाः तिस्रः देवताः ≅ these three deities [fire, water, and earth]; पुरुषम् प्राप्य ≅ enter a person; एकैका भवति ≅ each one becomes; त्रि-वृत् त्रि-वृत् ≅ threefold; तत् उक्तम् पुरस्तात् एव भवति ≅ this has been explained already; सोम्य ≅ O Somya; अस्य पुरुषस्य प्रयतः ≅ as this person is dying; वाक् ≅ the organ of speech; मनसि सम्पद्यते ≅ merges into the mind; मनः प्राने ≅ the mind into prāṇa; प्राणः तेजसि ≅ prāṇa into fire; तेजः परस्याम् देवतायाम् ≅ fire into the Supreme Deity [Brahman].

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ChanU.6.8.7 🔗
स य एषोऽणिमैतदात्म्यमिदग्ँ सर्वं तत्सत्यग्ँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेतकेतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.9 .1 .2 .3 .4

The Absence of Individuality in Deep Sleep

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ChanU.6.9.1 🔗
यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणाग्ँ रसान्समवहारमेकताग्ँ रसं गमयन्ति॥≅
O Somya, as bees produce honey by collecting the juice from various trees and mixing them together to make one juice…

यथा ≅ as; सोम्य ≅ O Somya; मधु-कृतः ≅ bees; मधु निस्तिष्ठन्ति ≅ produce honey; रसान् समवहारम् ≅ by collecting the juice; नाना-अत्ययानाम् वृक्षाणाम् ≅ from various trees; एकतां रसं गमयन्ति ≅ and mixing them together to make one juice.

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ChanU.6.9.2 🔗
ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति॥≅
…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’.

ते ≅ those [juices which have mixed together]; यथा तत्र ≅ now as [honey]; अहम् अमुष्य वृक्षस्य रसः अस्मि इति ≅ I am the juice of such-and-such tree; अहम् अमुष्य वृक्षस्य रसः अस्मि इति ≅ I am the juice of such-and-such tree; विवेकम् न लभन्ते ≅ this kind of consciousness [i.e., discrimination] they do not have; सोम्य ≅ O Somya; एवम् एव ≅ like this; खलु ≅ surely; इमाः सर्वाः प्रजाः ≅ all these beings; सति ≅ in the Self [Brahman]; सम्पद्य ≅ having attained unity; सति सम्पद्यामहे ≅ we are now all one with the Self; न विदुः इति ≅ are not conscious of this.

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ChanU.6.9.3 🔗
त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दग्ँशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति॥≅
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].

ते ≅ these; इह ≅ here [in this world]; व्याघ्रः वा ≅ a tiger; सिंहः वा ≅ or a lion; वृकः वा ≅ or a leopard; वराहः वा ≅ or a boar; कीटः वा ≅ or a bug; पतङ्-गः वा ≅ or a flying insect; दंशः वा ≅ or a biting flea; मशकः वा ≅ or a mosquito; यत् यत् ≅ whatever; भवन्ति ≅ they are [before]; तत् ≅ that; आभवन्ति ≅ they are after [because they do not yet know the Self].

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ChanU.6.9.4 🔗
स य एषोऽणिमैतदात्म्यमिदग्ँ सर्वग्ँ तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.10 .1 .2 .3

The Absence of Particularized Consciousness in Deep Sleep

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ChanU.6.10.1 🔗
इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति॥≅
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’…

इमाः ≅ these; सोम्य ≅ O Somya; नद्यः ≅ rivers; पुरस्तात् ≅ of the east; प्राच्यः स्यन्दन्ते ≅ flow to the east; प्रतीच्यः ≅ of the west; पश्चात् ≅ to the west; ताः ≅ they; समुद्रात् ≅ [rising via clouds and rain] from the sea; समुद्रम् एव अपियन्ति ≅ go to the sea; सः समुद्रः एव भवति ≅ become one with that sea; यथा ≅ as; तत्र ≅ there; ताः ≅ they; न विदुः ≅ do not know; इयम् अहम् अस्मि इयम् अहम् अस्मि इति ≅ I am this [river], I am this [river].

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ChanU.6.10.2 🔗
एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामाह इति त इह व्याघ्रो वा सिग्ँहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दग्ँशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति॥≅
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].

एवम् एव खलु ≅ in the same way; सोम्य ≅ O Somya; इमाः सर्वाः प्रजाः ≅ all these beings; सतः ≅ from Sat [Brahman]; आगम्य ≅ having come; सतः आगच्छामहे इति ≅ we have come from Sat; न विदुः ≅ do not know; ते ≅ these [beings]; इह ≅ here [in this world]; व्याघ्रः वा ≅ a tiger; सिंहः वा ≅ or a lion; वृकः वा ≅ or a leopard; वराहः वा ≅ or a boar; कीटः वा ≅ or a bug; पतङ्-गः वा ≅ or a flying insect; दंशः वा ≅ or a biting flea; मशकः वा ≅ or a mosquito; यत् यत् ≅ whatever; भवन्ति ≅ they are [before]; तत् ≅ that; आभवन्ति ≅ they are after [because they do not yet know the Self].

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ChanU.6.10.3 🔗
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.11 .1 .2 .3

The Indestructibility of the Jīva

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ChanU.6.11.1 🔗
अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्टति॥≅
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.

सोम्य ≅ O Somya; अस्य महतः वृक्षस्य ≅ of this big tree; यः मूले अभ्याहन्यात् ≅ [if] a person strikes at the root; जीवन् ≅ it [the tree] continues to live; स्रवेत् ≅ [though] it exudes juice; यः मध्ये अभ्याहन्यात् ≅ [if] a person strikes in the middle; जीवन् ≅ it [the tree] continues to live; स्रवेत् ≅ [though] it exudes juice; यः अग्रे अभ्याहन्यात् ≅ [if] a person strikes at the top; जीवन् ≅ it [the tree] continues to live; स्रवेत् ≅ [though] it exudes juice; सः एषः ≅ this [tree]; जीवेन आत्मना अनुप्रभूतः ≅ is pervaded by the living Self; पेपीयमानः ≅ it continues drinking; मोदमानः तिष्ठति ≅ [and] living happily.

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ChanU.6.11.2 🔗
अस्य यदेकां शाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यति॥≅
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.

यत् ≅ if; जीवः ≅ the self [life]; अस्य एकाम् शाखाम् ≅ one branch of it [the tree]; जहाति ≅ abandons; अथ ≅ then; सा शुष्यति ≅ it [the branch] withers away; द्वितीयाम् ≅ a second [branch]; जहाति ≅ [if] it leaves; अथ सा शुष्यति ≅ then it [the branch] withers away; तृतीयाम् ≅ a third [branch]; जहाति ≅ [if] it leaves; अथ सा शुष्यति ≅ then it [the branch] withers away; सर्वम् जहाति ≅ [if] it leaves all [the whole tree]; सर्वः शुष्यति ≅ the whole tree withers away.

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ChanU.6.11.3 🔗
एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं वाव किलेदं म्रियते न जीवो म्रियत इति स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
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.

एवम् एव खलु ≅ like this; सोम्य ≅ O Somya; विद्धि ≅ know; इति ह उवाच ≅ he said; जीव-अपेतम् ≅ deserted by the [individual] self [jīva]; इदम् ≅ this [body]; वाव किल म्रियते ≅ is truly dead; जीवः न म्रियते ≅ the self never dies; सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the [indivisible] Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.12 .1 .2 .3

The Birth of the Gross from the Subtle (–‘Tat tvam asi’)

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ChanU.6.12.1 🔗
…न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किंचन भगव इति॥≅
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’.

न्यग्-रोध-फलम् अतः आहर इति ≅ [Uddālaka said,] bring me a fruit from this banyan tree; इदम् भगवः इति ≅ [Śveta-ketu replied,] here it is, sir; भिन्द्धि इति ≅ break it; भिन्नम् भगवः इति ≅ I have broken it sir; किम् अत्र पश्यसि इति ≅ what do you see in it; अण्व्यः इव इमाः धानाः ≅ these tiny seeds; भगवः इति ≅ sir; आसाम् एकाम् भिन्द्धि ≅ break one of them; अङ्ग इति ≅ my child; भिन्ना भगवः इति ≅ it is broken, sir; किम् अत्र पश्यसि इति ≅ what do you see in it; न किञ्चन भगवः इति ≅ nothing, sir.

✅

ChanU.6.12.2 🔗
तग्ँ होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति॥≅
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’.

तम् ≅ to him [his son]; ह उवाच ≅ [Uddālaka] said; सोम्य ≅ O Somya; एतम् वै अणिमानम् ≅ that subtle part; यम् न निभालयसे ≅ which you do not see; एतस्य वै ≅ of this very; अणिम्नः ≅ subtle part; सोम्य ≅ O Somya; एषः महा-न्यग्-रोधः ≅ this big banyan tree; तिष्ठति ≅ exists; श्रद्धत्स्व सोम्य इति ≅ have faith [in what I say], O Somya.

✅

ChanU.6.12.3 🔗
स य एषोऽणिमैतदात्म्यमिदग्ँ सर्वं तत्सत्यग्ँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.13 .1 .2 .3

The Invisibility of an Existent Object

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ChanU.6.13.1 🔗
लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार तं होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद॥≅
[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.

लवणम् एतत् ≅ this salt; उदके ≅ in water; अवधाय ≅ put; अथ मा ≅ then to me; प्रातः ≅ in the morning; उपसीदथाः इति ≅ come; सः ≅ he [Śveta-ketu]; तथा ≅ that way; ह चकार ≅ did; तम् ह उवाच ≅ he said to him [to Śveta-ketu]; यत् लवणम् ≅ that salt which; दोषा ≅ at night; उदके अवाधाः ≅ you put into water; अङ्ग ≅ my son; तत् ≅ that; आहर इति ≅ bring it back; तत् ≅ that; ह अवमृश्य ≅ having searched for; न विवेद ≅ he did not find.

✅

ChanU.6.13.2 🔗
यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमिति…≅
[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 [with a straw]. How does it taste?’
‘It is saline.’
‘Drink it from the bottom. How does it taste?’
‘It is saline.’

यथा ≅ since; विलीनम् एव ≅ it had disappeared [in the water]; अङ्ग ≅ my son; अस्य अन्तात् आचाम इति ≅ drink from its surface; कथम् इति ≅ how is it; लवणम् इति ≅ saline; मध्यात् आचाम इति ≅ drink from the middle [with a straw]; कथम् इति ≅ how is it; लवणम् इति ≅ saline; अन्तात् आचाम इति ≅ drink from the bottom; कथम् इति ≅ how is it; लवणम् इति ≅ saline;

…अभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते तग्ँ होवाचात्र वाव किल सत्सोम्य न निभालयसेऽत्रैव किलेति॥≅
‘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.’

अभिप्रास्य एतत् ≅ throw this away; अथ मा उपसीदथाः इति ≅ then come to me; तत् ह तथा चकार ≅ he did likewise; तत् ≅ that [salinity]; शश्वत् ≅ always; संवर्तते ≅ prevails everywhere; तम् ह उवाच ≅ he said to him [to Śveta-ketu]; अत्र वाव किल ≅ here [in this body]; सोम्य ≅ O Somya; सत् ≅ the self [exists]; न निभालयसे ≅ [but] you do not see it; अत्र एव किल इति ≅ here [in the body].

✅

ChanU.6.13.3 🔗
स य एषोऽणिमैतदात्म्यमिदग्ँ सर्वं तत्सत्यग्ँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.14 .1 .2 .3

The Means of Self-Knowledge

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ChanU.6.14.1 🔗
यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः॥≅
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!’—

यथा ≅ just as; सोम्य ≅ O Somya; पुरुषम् ≅ a person, गन्धारेभ्यः ≅ from the Gandhāra region; अभिनद्ध-अक्षम् आनीय ≅ is brought blindfolded; ततः ≅ from there; तम् विसृजेत् ≅ [and] leaves him; अति-जने ≅ in a deserted place; यथा ≅ as; सः ≅ he; तत्र ≅ there; प्राङ् वा ≅ facing the east; उदङ् वा ≅ or facing the north; अधराङ् वा ≅ or facing the south; प्रत्यङ् वा ≅ or facing the west; प्रध्मायीत ≅ shouts; अभिनद्ध-अक्षः आनीतः ≅ I have been brought blindfolded; अभिनद्ध-अक्षः विसृष्टः ≅ I have been left blindfolded.

✅

ChanU.6.14.2 🔗
तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसंपद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति॥≅
—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.

यथा ≅ as; तस्य ≅ his; अभिनहनम् ≅ blindfold; प्रमुच्य ≅ having removed; प्रब्रूयात् ≅ someone says; एताम् दिशम् ≅ this way; गन्धाराः ≅ is the Gandhāra country; एताम् दिशम् व्रज इति ≅ go this way; सः ≅ he; ग्रामात् ग्रामम् पृच्छन् ≅ asking from village to village; पण्डितः मेधावी ≅ the enlightened person who gets knowledge [of what direction to go in]; गन्धारान् एव उपसम्पद्येत ≅ reaches Gandhāra itself; एवम् एव ≅ in the same way; इह ≅ in this world; पुरुषः वेद ≅ a person knows; आचार्यवान् ≅ guided by a teacher; तस्य ≅ his; तावत् एव ≅ that long; चिरम् ≅ delay; यावत् ≅ as long as; न विमोक्ष्ये ≅ he is not free [from the body]; अथ सम्पत्स्ये इति ≅ then he becomes merged in the Self [lit., he succeeds].

✅

ChanU.6.14.3 🔗
स य एषोऽणिमैतदात्म्यमिदग्ँ सर्वं तत्सत्यग्ँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.15 .1 .2 .3

Ultimate Liberation

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ChanU.6.15.1 🔗
पुरुषं सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति॥≅
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.

पुरुषम् ≅ a person; उत ≅ also; सोम्य ≅ O Somya; उपतापिनम् ≅ who is sick; ज्ञातयः ≅ relatives; परि-उपासते ≅ sit around him; जानासि माम् जानासि माम् इति ≅ saying ‘Do you recognize me, do you recognize me?’; यावत् ≅ so long as; तस्य ≅ his; वाक् ≅ speech; मनसि न सम्पद्यते ≅ does not merge in his mind; मनः प्राणे ≅ the mind into prāṇa; प्राणः तेजसि ≅ prāṇa into heat; तेजः परस्याम् देवतायाम् ≅ heat into the Supreme Deity; तावत् जानाति ≅ that long he knows [them].

✅

ChanU.6.15.2 🔗
अथ यदास्य वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति॥≅
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.

अथ ≅ then; यदा ≅ when; अस्य ≅ his; वाक् मनसि सम्पद्यते ≅ speech merges into the mind; मनः प्राणे ≅ the mind into prāṇa; प्राणः तेजसि ≅ prāṇa into heat; तेजः परस्याम् देवतायाम् ≅ heat into the Supreme Self; अथ न जानाति ≅ then he does not know.

✅

ChanU.6.15.3 🔗
स य एषोऽणिमैतदात्म्यमिदग्ँ सर्वं तत्सत्यग्ँ स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥≅
‘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.

सः यः ≅ that which; एषः ≅ this; अणिमा ≅ the subtlest of all; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; भगवान् ≅ sir; भूयः एव ≅ again; मा ≅ to me; विज्ञापयतु इति ≅ will you please explain; तथा ≅ so be it; सोम्य इति ≅ O Somya; ह उवाच ≅ he [the father] said.

ChanU.6.16 .1 .2 .3

Liberation for the Knower of Brahman

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ChanU.6.16.1 🔗
पुरुषग्ँ सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसन्धोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते॥≅
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.

सोम्य ≅ O Somya; उत पुरुषम् ≅ a person; हस्त-गृहीतम् ≅ with his hands tied; आनयन्ति ≅ they bring; अपहार्षीत् ≅ he has stolen something; स्तेयम् अकार्षीत् ≅ he has committed robbery; परशुम् ≅ an axe; अस्मै ≅ for him; तपत इति ≅ heat; यदि ≅ if; सः ≅ he; कर्ता तस्य भवति ≅ is the one who has done it; ततः ≅ then; एव ≅ surely; अन्-ऋतम् ≅ false [a liar]; आत्मानम् कुरुते ≅ proves himself; अनृत-अभिसन्धः ≅ having a dishonest character; सः आत्मानम् ≅ he himself; अन्-ऋतेन ≅ by falsehood; अन्तर्-धाय ≅ under the cover [of falsehood]; परशुम् तप्तम् ≅ the hot axe; प्रतिगृह्णाति ≅ grasps; सः दह्यते ≅ he gets burned; अथ हन्यते ≅ then he dies.

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ChanU.6.16.2 🔗
अथ यदि तस्याकर्ता भवति तत एव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स न दह्यतेऽथ मुच्यते॥≅
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.

अथ ≅ but; यदि ≅ if; अ-कर्ता तस्य भवति ≅ he is not the one who has done it; ततः ≅ then; एव ≅ surely; सत्यम् ≅ truthful; आत्मानम् कुरुते ≅ proves himself; सत्य-अभिसन्धः ≅ having an honest character; सः आत्मानम् ≅ he himself; सत्येन ≅ by truth; अन्तर्-धाय ≅ under the cover [of truth]; परशुम् तप्तम् ≅ the hot axe; प्रतिगृह्णाति ≅ grasps; सः न दह्यते ≅ he does not get burned; अथ मुच्यते ≅ then he is set free.

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ChanU.6.16.3 🔗
स यथा तत्र नादाह्येतैतदात्म्यमिदग्ँ सर्वं तत्सत्यग्ँ स आत्मा तत्त्वमसि श्वेतकेतो इदि तद्धास्य विजज्ञाविति विजज्ञाविति॥≅
‘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.

यथा ≅ as; सः ≅ he; तत्र ≅ in such circumstances; न अदाह्येत ≅ is not burned; इदम् सर्वम् एतत् आत्म्यम् ≅ the Self of all this; तत् सत्यम् ≅ that is the Truth; सः आत्मा ≅ that is the Self; तत् ≅ that; त्वम् ≅ you; असि ≅ are; श्वेत-केतो इति ≅ O Śveta-ketu; अस्य ≅ from him [his father]; तत् ह ≅ that [Self]; विजज्ञौ इति ≅ he clearly learnt; विजज्ञौ इति ≅ he clearly learnt.

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Chāndogya सप्तमोऽध्यायः (७.)

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ChanU.7.1 .1 .2 .3 .4 .5

Dialog between Nārada and Sanat-kumāra

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ChanU.7.1.1 🔗
अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तग्ँ होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच॥≅
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—

भगवः ≅ sir; अधीहि इति ≅ please teach me; सनत्-कुमारम् ≅ to Sanat-kumāra; नारदः ह उपससाद ≅ Nārada went [and said]; तम् ह उवाच ≅ [Sanat-kumāra] said to him; यत् वेत्थ ≅ whatever you know; तेन मा उपसीद ≅ tell me that; ततः ऊर्ध्वम् ≅ from that point; ते वक्ष्यामि इति ≅ I will teach you; सः ह उवाच ≅ he [Nārada] said.

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ChanU.7.1.2 🔗
ऋग्वेदं भगवोऽध्येमि यजुर्वेदग्ँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यग्ँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याग्ँ सर्पदेवजनविद्यामेतद्भगवोऽध्येमि॥≅
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.

भगवः ≅ sir; अध्येमि ≅ I know; ऋग् वेदम् यजुर् वेदम् साम वेदम् आथर्वणम् चतुर्थम् ≅ the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; इति-हास पुराणम् पञ्चमम् ≅ history and the Purāṇas, as the fifth; वेदानाम् वेदम् ≅ grammar [lit., the Veda of the Vedas]; पित्र्यम् ≅ rites offered out of respect to the ancestors; राशिम् ≅ mathematics; दैवम् ≅ the science of meteors and other natural phenomena [and omens]; निधिम् ≅ the science of underground resources; वाको-वाक्यम् ≅ logic (lit. dialectics); एक-अयनम् ≅ moral science; देव-विद्याम् ≅ astrology; ब्रह्म-विद्याम् ≅ knowledge of the Vedas; भूत-विद्याम् ≅ geology; क्षत्त्र-विद्याम् ≅ archery; नक्षत्र-विद्याम् ≅ astronomy; सर्प-[vidyām] ≅ snake-charming; देव-जन-विद्याम् ≅ fine arts; भगवः ≅ sir; एतत् अध्येमि ≅ I know all this.

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ChanU.7.1.3 🔗
सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतं ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तं होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत्॥≅
‘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’.

भगवः ≅ sir; सः अहम् मन्त्र-वित् एव अस्मि ≅ [though I have studied much] I know only the word meaning; न आत्म-वित् ≅ I do not know the Self; श्रुतम् हि एव मे ≅ I have also heard; भगवत् दृशेभ्यः ≅ from people like you; तरति शोकम् आत्म-वित् इति ≅ one who knows the Self overcomes sorrow; भगवः ≅ sir, सः अहम् शोचामि ≅ I am suffering from sorrow; तम् मा भगवान् शोकस्य पारम् तारयतु इति ≅ sir, please take me across [the ocean of] sorrow; तम् ह उवाच ≅ [Sanat-kumāra] said to him; यत् वै किञ्च एतत् ≅ whatever it is; अध्यगीष्ठाः एतत् नाम एव ≅ you have learnt is only words.

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ChanU.7.1.4 🔗
नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति॥≅
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.

नाम वै ≅ name is; ऋग् वेदः यजुर् वेदः साम वेदः आथर्वणः चतुर्थः ≅ the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; इति-हास पुराणः पञ्चमः ≅ history and the Purāṇas, as the fifth; वेदानाम् वेदः ≅ grammar [lit., the Veda of the Vedas]; पित्र्यः ≅ rites offered out of respect to the ancestors; राशिः ≅ mathematics; दैवः ≅ the science of meteors and other natural phenomena [and omens]; निधिः ≅ the science of underground resources; वाको-वाक्यम् ≅ logic; एक-अयनम् ≅ moral science; देव-विद्या ≅ astrology; ब्रह्म-विद्या ≅ knowledge of the Vedas; भूत-विद्या ≅ geology; क्षत्त्र-विद्या ≅ archery; नक्षत्र-विद्या ≅ astronomy; सर्प-[vidyā] ≅ snake-charming; देव-जन-विद्या ≅ fine arts; नाम एव एतत् ≅ these are mere names; नाम उपास्स्व इति ≅ worship name.

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ChanU.7.1.5 🔗
स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; नाम ब्रह्म इति उपास्ते ≅ worships name as Brahman; यावत् नाम्नः गतम् ≅ as far as name can go; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः नाम ब्रह्म इति उपास्ते ≅ he who worships name as Brahman; भगवः ≅ sir; नाम्नः भूयः अस्ति इति ≅ is there anything higher than name; नाम्नः वाव भूयः अस्ति इति ≅ there is certainly something higher than name; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.2 .1 .2

Speech as Brahman

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ChanU.7.2.1 🔗
वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदग्ँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यग्ँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां सर्पदेवजनविद्यां≅
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;…

वाक् वाव नाम्नः भूयसी ≅ speech is certainly superior to name; वाक् वै विज्ञापयति ≅ speech makes known; ऋग् वेदम् यजुर् वेदम् साम वेदम् आथर्वणम् चतुर्थम् ≅ the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; इतिहास पुराणम् पञ्चमम् ≅ history and the Purāṇas, as the fifth; वेदानाम् वेदम् ≅ grammar; पित्र्यम् ≅ rites offered out of respect to the ancestors; राशिम् ≅ mathematics; दैवम् ≅ the science of meteors and other natural phenomena [and omens]; निधिम् ≅ the science of underground resources; वाको-वाक्यम् ≅ logic; एक-अयनम् ≅ moral science; देव-विद्याम् ≅ astrology; ब्रह्म-विद्याम् ≅ knowledge of the Vedas; भूत-विद्याम् ≅ geology; क्षत्त्र-विद्याम् ≅ archery; नक्षत्र-विद्याम् ≅ astronomy; सर्प-[vidyām] ≅ snake-charming; देव-जन-विद्याम् ≅ fine arts;

दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाग्ँश्च मनुष्याग्ँश्च पशूग्ँश्च वयाग्ँसि च तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च≅
…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.

दिवम् च ≅ heaven; पृथिवीम् च ≅ and the earth; वायुम् च ≅ and air; आकाशम् च ≅ and space; आपः च ≅ and water; तेजः च ≅ and fire; देवान् च ≅ and the gods; मनुष्यान् च ≅ and human beings; पशून् च ≅ and animals; वयांसि च ≅ and birds; तृण-वनस्-पतीन् ≅ creepers and big trees; श्वा-पदानि ≅ animals of prey; आकीट-पतङ्ग-पिपीलिकम् ≅ worms, fleas, and ants; धर्मम् च अ-धर्मम् च ≅ merit and demerit; सत्यम् च अन्-ऋतम् च ≅ and truth and untruth; साधु च अ-साधु च ≅ and good and evil; हृदय-ज्ञम् च अ-हृदय-ज्ञम् च ≅ pleasant and unpleasant.

यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति॥≅
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.

यत् वै वाक् ≅ if speech; न अभविष्यत् ≅ did not exist; न धर्मः न अ-धर्मः व्यज्ञापयिष्यत् ≅ there would be no awareness of merit and demerit; सत्यम् न अन्-ऋतम् ≅ nor of truth and untruth; साधु न अ-साधु न ≅ nor of good and evil; हृदय-ज्ञः न अ-हृदय-ज्ञः ≅ nor of pleasant and unpleasant; वाक् एव एतत् सर्वम् विज्ञापयति ≅ speech alone makes it possible to understand all this; वाचम् उपास्स्व इति ≅ worship speech.

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ChanU.7.2.2 🔗
स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; वाचम् ब्रह्म इति उपास्ते ≅ worships speech as Brahman; यावत् वाचः गतम् ≅ as far as the power of speech goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः वाचम् ब्रह्म इति उपास्ते ≅ he who worships speech as Brahman; भगवः ≅ sir; वाचः भूयः अस्ति इति ≅ is there anything higher than speech; वाचः वाव भूयः अस्ति इति ≅ there is certainly something higher than speech; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.3 .1 .2

Mind as Brahman

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ChanU.7.3.1 🔗
मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति≅
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.

मनः वाव वाचः भूयः ≅ the mind is certainly superior to speech; यथा वै ≅ just as; द्वे वा आमलके ≅ two āmalaka fruits; द्वे वा कोले ≅ or two kolas [plums]; द्वौ वा अक्षौ ≅ or two akṣa fruits; मुष्टिः अनुभवति ≅ the fist can hold; एवम् ≅ in the same way; मनः अनुभवति ≅ the mind can hold; वाचम् च नाम च ≅ speech and mind;

स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्रांश्च पशूंश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति॥≅
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.

यदा ≅ when; सः ≅ someone; मनसा ≅ in his mind; मनस्यति ≅ thinks; मन्त्रान् अधीयीय इति ≅ I will read the mantras; अथ ≅ then; अधीते ≅ he reads; कर्माणि कुर्वीय इति ≅ I will work; अथ ≅ then; कुरुते ≅ he works; पुत्रान् च पशून् च ≅ children and animals; इच्छेय इति ≅ let me wish for; अथ इच्छते ≅ then he wishes; इमम् च लोकम् अमुम् च ≅ this world and the other world; इच्छेय इति ≅ let me wish for; अथ इच्छते ≅ then he wishes; मनः हि आत्मा ≅ the mind is the self; मनः हि लोकः ≅ the mind is the world; मनः हि ब्रह्म ≅ the mind is Brahman; मनः उपास्स्व इति ≅ worship the mind.

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ChanU.7.3.2 🔗
स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; मनः ब्रह्म इति उपास्ते ≅ worships the mind as Brahman; यावत् मनसः गतम् ≅ as far as the mind goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः मनः ब्रह्म इति उपास्ते ≅ he who worships the mind as Brahman; भगवः ≅ sir; मनसः भूयः अस्ति इति ≅ is there anything higher than the mind; मनसः वाव भूयः अस्ति इति ≅ there is certainly something higher than the mind; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.4 .1 .2 .3

Will as Brahman

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ChanU.7.4.1 🔗
सङ्कल्पो वाव मनसो भूयान्यदा वै सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि॥≅
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].

सङ्कल्पः वाव मनसः भूयान् ≅ the will is indeed superior to the mind; यदा वै ≅ when; सङ्कल्पयते ≅ a person decides; अथ ≅ then; मनस्यति ≅ he thinks; अथ ≅ then; वाचम् ईरयति ≅ he directs the organ of speech; ताम् उ नाम्नि ईरयति ≅ he makes speech utter the name; नाम्नि ≅ in the names; मन्त्राः ≅ all the mantras; एकम् भवन्ति ≅ are united; मन्त्रेषु कर्माणि ≅ the actions [are united] in the mantras.

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ChanU.7.4.2 🔗
तानि ह वा एतानि सङ्कल्पैकायनानि सङ्कल्पात्मकानि सङ्कल्पे प्रतिष्ठितानि समक्लृप्तां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाग्ँ सङ्क्लृप्त्यै वर्षग्ँ सङ्कल्पते वर्षस्य संक्लृप्त्या अन्नग्ँ सङ्कल्पते…≅
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.

तानि ह वै एतानि ≅ all these [i.e., mind, speech, name, mantra, and karma]; सङ्कल्प-एक-अयनानि ≅ merge in saṅkalpa; सङ्कल्प-आत्मकानि ≅ rise from saṅkalpa; सङ्कल्पे प्रतिष्ठितानि ≅ supported by saṅkalpa; द्यावा-पृथिवी ≅ heaven and the earth; समकॢपताम् ≅ will; वायुः चा आकाशम् च ≅ the air and the sky; समकल्पेताम् ≅ will; आपः च तेजः च ≅ water and fire; समकल्पन्त ≅ will; तेषाम् संकॢप्त्यै ≅ through their will; वर्षम् सङ्कल्पते ≅ rain wills; वर्षस्य संकॢप्त्यै ≅ because the rain wills; अन्नम् सङ्कल्पते ≅ food wills;

…अन्नस्य सङ्क्लृप्त्यै प्राणाः सङ्कल्पन्ते प्राणानाग्ँ सङ्क्लृप्त्यै मन्त्राः सङ्कल्पन्ते मन्त्राणाग्ँ सङ्क्लृप्त्यै कर्माणि सङ्कल्पन्ते कर्मणाग्ँ सङ्क्लृप्त्यै लोकः सङ्कल्पते लोकस्य सङ्क्लृप्त्यै सर्वग्ँ सङ्कल्पते स एष सङ्कल्पः सङ्कल्पमुपास्स्वेति॥≅
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.

अन्नस्य संकॢप्त्यै ≅ because of the will of food; प्राणाः सङ्कल्पन्ते ≅ the prāṇas will; प्राणानाम् संक्लृप्त्यै ≅ because of the will of the prāṇas; मन्त्राः सङ्कल्पन्ते ≅ the mantras will; मन्त्राणाम् संकॢप्त्यै ≅ because the mantras will; कर्माणि सङ्कल्पन्ते ≅ the karmas will; कर्मणाम् संकॢप्त्यै ≅ because the karmas will; लोकः सङ्कल्पते ≅ the heaven and other worlds will; लोकस्य संकॢप्त्यै ≅ because the worlds will; सर्वम् सङ्कल्पते ≅ everything wills; सः एषः ≅ this is the way; सङ्कल्पः ≅ will [works]; सङ्कल्पम् उपास्स्व इति ≅ worship will.

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ChanU.7.4.3 🔗
स यः सङ्कल्पं ब्रह्मेत्युपास्ते संक्लृप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्संकल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति≅
‘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.’

सः यः सङ्कल्पम् ब्रह्म इति उपास्ते ≅ he who worships will-power as Brahman; कॢप्तान् वै सः लोकान् ध्रुवान् ≅ the true worlds he wishes for; ध्रुवः ≅ being true himself; प्रतिष्ठितान् ≅ the well-established [worlds]; प्रतिष्ठितः ≅ [himself being] well-established; अ-व्यथमानान् ≅ [the worlds] free from pain; अ-व्यथमानः ≅ [himself being] free from pain; अभिसिध्यति ≅ he attains; यावत् सङ्कल्पस्य गतम् ≅ as far as will can go; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः सङ्कल्पम् ब्रह्म इति उपास्ते ≅ he who worships saṅkalpa as Brahman;

भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
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’.

भगवः ≅ sir; सङ्कल्पात् भूयः अस्ति इति ≅ is there anything higher than saṅkalpa; सङ्कल्पात् वाव भूयः अस्ति इति ≅ there is certainly something higher than saṅkalpa; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.5 .1 .2 .3

Consideration as Brahman

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ChanU.7.5.1 🔗
चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि॥≅
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.

चित्तम् वाव सङ्कल्पात् भूयः ≅ intelligence is certainly higher than saṅkalpa [will-power]; यदा वै चेतयते ≅ when one comprehends; अथ सङ्कल्पयते ≅ then one wills; अथ ≅ then; मनस्यति ≅ he thinks; अथ ≅ then; वाचम् ईरयति ≅ he directs the organ of speech; ताम् उ नाम्नि ईरयति ≅ he makes speech utter the name; नाम्नि ≅ in the names; मन्त्राः ≅ all the mantras; एकम् भवन्ति ≅ are united; मन्त्रेषु कर्माणि ≅ the actions [are united] in the mantras.

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ChanU.7.5.2 🔗
तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादिति…≅
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.’

तानि ह वै एतानि ≅ all these [saṅkalpa, mind, speech, etc.]; चित्त-एक-अयनानि ≅ merge in the citta [intelligence]; चित्त-आत्मानि ≅ citta is the self [of all these]; चित्ते प्रतिष्टितानि ≅ they rest in citta; तस्मात् ≅ that is why; यदि अपि ≅ even if; बहु-वित् ≅ a person knows much; अ-चित्तः भवति ≅ but is dull [i.e., is lacking in true understanding]; न अयम् अस्ति इति ≅ that person does not exist; एव एनम् आहुः ≅ people say about him; यत् अयम् वेद ≅ no matter how much he knows; यत् वै अयम् विद्वान् ≅ if he were really learned; न इत्थम् अ-चित्तः स्यात् इति ≅ he would not be foolish like this;

…अथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तं ह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति॥≅
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.

अथ ≅ but; यदि अल्प-वित् भवति ≅ if there is a person without much knowledge; चित्तवान् ≅ [but] with intelligence; तस्मा एव उत शुश्रूषन्ते ≅ they would like to hear him speak; एषाम् ≅ of all these; चित्तम् हि एव एक-अयनम् ≅ intelligence is where they merge; चित्तम् आत्मा ≅ intelligence is their soul; चित्तम् प्रतिष्ठा ≅ intelligence is their support; चित्तम् उपास्स्व इति ≅ worship intelligence.

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ChanU.7.5.3 🔗
स यश्चित्तं ब्रह्मेत्युपास्ते चितान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति≅
‘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.’

सः यः ≅ he who; चित्तम् ब्रह्म इति उपास्ते ≅ worships intelligence [citta] as Brahman; अभिसिध्यति ≅ he attains; चित्तान् वै लोकान् ≅ worlds of intelligence; ध्रुवान् ≅ [worlds that are] true; ध्रुवः ≅ being true himself; प्रतिष्ठितान् ≅ the well-established [worlds]; प्रतिष्ठितः ≅ [himself being] well-established; अ-व्यथमानान् ≅ [the worlds] free from pain; अ-व्यथमानः ≅ [himself being] free from pain; यावत् चित्तस्य गतम् ≅ as far as intelligence can go; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः चित्तम् ब्रह्म इति उपास्ते ≅ he who worships intelligence as Brahman;

भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
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’.

भगवः ≅ sir; चित्तात् भूयः अस्ति इति ≅ is there anything higher than intelligence; चित्तात् वाव भूयः अस्ति इति ≅ there is certainly something higher than intelligence; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.6 .1 .2

Meditation as Brahman

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ChanU.7.6.1 🔗
ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्याः…≅
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].

ध्यानम् वाव चित्तात् भूयः ≅ meditation is certainly superior to intelligence; ध्यायति इव पृथिवी ≅ the earth seems to be meditating; अन्तर्-इक्षम् ध्यायति इव ≅ the space between the earth and heaven seems to be meditating; द्यौः ध्यायति इव ≅ the heaven seems to be meditating; आपः ध्यायन्ति इव ≅ water seems to be meditating; पर्वताः ध्यायन्ति इव ≅ the mountains seem to be meditating; देव-मनुष्याः ≅ gods and human beings [seem to be meditating];

तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादांशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादांशा इवैव ते भवन्ति ध्यानमुपास्स्वेति॥≅
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.

तस्मात् ≅ this is why; ये ≅ those who; इह ≅ in this world; मनुष्याणाम् ≅ among human beings; महत्ताम् प्राप्नुवन्ति ≅ attain greatness; ध्यान-आपाद-अंशाः इव एव ते भवन्ति ≅ they seem to enjoy the fruits of meditation; अथ ≅ but; ये अल्पाः ≅ those who are small; कलहिनः ≅ are quarrelsome; पिशुनाः ≅ crooked; उपवादिनः ≅ those who love scandal-mongering; अथ ≅ but; ये प्रभवः ≅ those who are great; ध्यान-आपाद-अंशाः इव एव ते भवन्ति ≅ they seem to enjoy the fruits of meditation; ध्यानम् उपास्स्व इति ≅ worship meditation.

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ChanU.7.6.2 🔗
स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ध्यानम् ब्रह्म इति उपास्ते ≅ one who worships meditation as Brahman; यावत् ध्यानस्य गतम् ≅ as far as meditation can go; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः ध्यानम् ब्रह्म इति उपास्ते ≅ he who worships meditation as Brahman; भगवः ≅ sir; ध्यानात् भूयः अस्ति इति ≅ is there anything higher than meditation; ध्यानात् वाव भूयः अस्ति इति ≅ there is certainly something higher than meditation; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.7 .1 .2

Understanding as Brahman

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ChanU.7.7.1 🔗
विज्ञानं वाव ध्यानाद्भूयो विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदग्ँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यग्ँ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्त्रविद्यां नक्षत्रविद्याग्ँ सर्पदेवजनविद्यां≅
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;

विज्ञानम् वाव ध्यानात् भूयः ≅ vijñāna is certainly superior to meditation; विज्ञानेन वै विजानाति ≅ through vijñāna one knows; ऋग्-वेदम् यजुर्-वेदम् साम-वेदम् आथर्वणम् चतुर्थम् ≅ the Ṛg Veda, the Yajur Veda, the Sāma Veda, and the fourth, the Atharva Veda; इतिहास-पुराणम् पञ्चमम् ≅ history and the Purāṇas, as the fifth; वेदानाम् वेदम् ≅ grammar [lit., the Veda of the Vedas]; पित्र्यम् ≅ rites offered out of respect to the ancestors; राशिम् ≅ mathematics; दैवम् ≅ the science of meteors and other natural phenomena [and omens]; निधिम् ≅ the science of underground resources; वाको-वाक्यम् ≅ logic; एक-अयनम् ≅ moral science; देव-विद्याम् ≅ astrology; ब्रह्म-विद्याम् ≅ knowledge of the Vedas; भूत-विद्याम् ≅ geology; क्षत्त्र-विद्याम् ≅ archery; नक्षत्र-विद्याम् ≅ astronomy; सर्प-[vidyām] ≅ snake-charming; देव-जन-विद्याम् ≅ fine arts;

दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाग्ँश्च मनुष्याग्ँश्च पशूग्ँश्च वयाग्ँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति॥≅
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.

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ChanU.7.7.2 🔗
स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; विज्ञानम् ब्रह्म इति उपास्ते ≅ worships vijñāna as Brahman; सः वै विज्ञानवतः ज्ञानवतः लोकान् अभिसिध्यति ≅ attains the vijñānamaya and jñānamaya worlds; यावत् विज्ञानस्य गतम् ≅ as far as vijñāna goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः विज्ञानम् ब्रह्म इति उपास्ते ≅ he who worships vijñāna as Brahman; भगवः ≅ sir; विज्ञानात् भूयः अस्ति इति ≅ is there anything higher than vijñāna; विज्ञानात् वाव भूयः अस्ति इति ≅ there is certainly something higher than vijñāna; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.8 .1 .2

Strength as Brahman

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ChanU.7.8.1 🔗
बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्≅
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.

बलम् वाव विज्ञानात् भूयः ≅ strength is superior to understanding; एकः बलवान् ≅ one strong person; अपि ह शतम् विज्ञानवताम् आकम्पयते ≅ can make even a hundred persons of understanding shake [with fear]; यदा सः बली भवति ≅ when a person is strong [he is full of enthusiasm]; अथ उत्थाता भवति ≅ he is then up and about; उत्तिष्ठन् ≅ being up;

परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति≅
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.

परिचरिता भवति ≅ he looks after [his teacher]; परिचरन् ≅ attending to the needs [of his teacher]; उपसत्ता भवति ≅ he sits near [the teacher]; उपसीदन् ≅ sitting near him; द्रष्टा भवति ≅ he watches [what the teacher does]; श्रोता भवति ≅ he listens [to what the. teacher says]; मन्ता भवति ≅ [and] thinks it over; बोद्धा भवति ≅ he tries to understand the meaning; कर्ता भवति ≅ he does what he is supposed to do; विज्ञाता भवति ≅ he grasps the meaning [of what the teacher had said];

बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयांसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति॥≅
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.

बलेन वै पृथिवी तिष्ठति ≅ through power the whole world is sustained; बलेन अन्तर्-इक्षम् ≅ through power, the interspace [is sustained]; बलेन द्यौः ≅ through power, heaven; बलेन पर्वताः ≅ through strength, the mountains; बलेन देव-मनुष्याः ≅ through strength, gods and human beings; बलेन पशवः च ≅ through strength, cattle; वयांसि च तृण-वनस्-पतयः ≅ and birds and creepers and big trees; श्वा-पदानि ≅ animals of prey; आकीट-पतङ्ग-पिपीलिकम् ≅ worms, fleas, and ants; बलेन लोकः तिष्ठति ≅ through strength the whole world is sustained; बलम् उपास्स्व इति ≅ worship strength.

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ChanU.7.8.2 🔗
स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; बलम् ब्रह्म इति उपास्ते ≅ worships strength as Brahman; यावत् बलस्य गतम् ≅ as far as strength goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः बलम् ब्रह्म इति उपास्ते ≅ he who worships strength as Brahman; भगवः ≅ sir; बलात् भूयः अस्ति इति ≅ is there anything higher than strength; बलात् वाव भूयः अस्ति इति ≅ there is certainly something higher than strength; भगवां ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.9 .1 .2

Food as Brahman

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ChanU.7.9.1 🔗
अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति॥ (भवत्यथान्नस्यायी)≅
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.

अन्नम् वाव बलात् भूयः ≅ food is certainly superior to strength; तस्मात् ≅ that is why; यदि अपि ≅ even if; दश रात्रीः न अश्नीयात् ≅ a person fasts for ten [days and] nights; यदि उ ह जीवेत् ≅ though he may live; अथ वा अ-द्रष्टा ≅ he may not be able to see; अ-श्रोता ≅ or hear; अ-मन्ता ≅ think; अ-बोद्धा ≅ understand; अ-कर्ता ≅ work; अ-विज्ञाता भवति ≅ nor can he fully grasp [the meaning of what he is taught]; अथ ≅ but; अन्नस्य आयै ≅ when he eats food; द्रष्टा भवति ≅ he can see; श्रोता भवति ≅ he can hear; मन्ता भवति ≅ he can think; बोद्धा भवति ≅ he can understand; कर्ता भवति ≅ he can work; विज्ञाता भवति ≅ he can grasp the meaning; अन्नम् उपास्स्व इति ≅ worship food.

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ChanU.7.9.2 🔗
स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; अन्नम् ब्रह्म इति उपास्ते ≅ worships food as Brahman; सः अभिसिध्यति ≅ he attains; अन्नवतः वै लोकान् पानवतः ≅ worlds full of food and drink; यावत् अन्नस्य गतम् ≅ as far as food goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः अन्नम् ब्रह्म इति उपास्ते ≅ he who worships food as Brahman; भगवः ≅ sir; अन्नात् भूयः अस्ति इति ≅ is there anything higher than food; अन्नात् वाव भूयः अस्ति इति ≅ there is certainly something higher than food; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.10 .1 .2

Water as Brahman

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ChanU.7.10.1 🔗
आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीति…≅
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.’

आपः वाव अन्नात् भूयः ≅ water is certainly superior than food; तस्मात् ≅ this is why; यदा सु-वृष्टिः न भवति ≅ when there is not enough rain; प्राणाः व्याधीयन्ते ≅ people are anxious; अन्नम् कनीयः भविष्यति इति ≅ [thinking,] there will not be much food; अथ यदा सु-वृष्टिः भवति ≅ then when it rains; प्राणाः आनन्दिनः भवन्ति ≅ people become happy; अन्नम् बहु भविष्यति इति ≅ [thinking,] there will be much food;

आप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्या यत्पशवश्च वयाग्ँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति॥≅
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.

आपः एव इमाः ≅ water is all this; मूर्ताः ≅ different forms; या इयम् पृथिवी ≅ this earth; यत् अन्तर्-इक्षम् ≅ this interspace; यत् द्यौः ≅ this heaven; यत् पर्वताः ≅ these mountains; यत् देव-मनुष्याः ≅ these gods and human beings; यत् पशवः च ≅ these cattle; वयांसि च ≅ and birds; तृण-वनस्-पतयः ≅ and creepers and trees; श्वा-पदानि ≅ animals of prey; आकीट-पतङ्ग-पिपीलिकम् ≅ worms, insects, and ants; आपः एव इमाः मूर्ताः ≅ these are all water in different forms; अपः उपास्स्व इति ≅ worship water.

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ChanU.7.10.2 🔗
स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाग्ँस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; अपः ब्रह्म इति उपास्ते ≅ worships water as Brahman; सर्वान् कामान् आप्नोति ≅ gets all he wishes; तृप्तिमान् भवति ≅ [and] he is happy; यावत् अपाम् गतम् ≅ as far as water goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः अपः ब्रह्म इति उपास्ते ≅ he who worships water as Brahman; भगवः ≅ sir; अद्भ्यः भूयः अस्ति इति ≅ is there anything higher than water; अद्भ्यः वाव भूयः अस्ति इति ≅ there is certainly something higher than water; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.11 .1 .2

Fire as Brahman

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ChanU.7.11.1 🔗
तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते≅
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.

तेजः वाव अद्भ्यः भूयः ≅ fire is certainly superior to water; तत् वै एतत् ≅ that [fire]; वायुम् आगृह्य ≅ taking the support of air; आकाशम् अभितपति ≅ heats the sky; तदा ≅ then; आहः ≅ people say; निशोचति ≅ it is very hot; नितपति ≅ it is burning; वर्षिष्यति वै इति ≅ there will be rain; तेजः एव तत् ≅ there is fire; पूर्वम् ≅ first; दर्शयित्वा ≅ showing; अथ अपः ≅ then water; सृजते ≅ creates;

तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति॥≅
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.

तत् एतत् ≅ that [fire]; ऊर्ध्वाभिः च तिरश्चीभिः च ≅ going upwards and sideways in an irregular way; विद्युद्भिः ≅ with lightning; आह्रादाः ≅ the roar of thunder; चरन्ति ≅ moves about; तस्मात् ≅ this is why; आहुः ≅ people say; विद्योतते ≅ there is lightning; स्तनयति ≅ there is thunder; वर्षिष्यति वै इति ≅ there will certainly be rain; तेजः एव तत् पूर्वम् दर्शयित्वा ≅ first heat is seen; अथ अपः सृजते ≅ then it creates water; तेजः उपास्स्व इति ≅ worship fire.

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ChanU.7.11.2 🔗
स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; तेजः ब्रह्म इति उपास्ते ≅ worships fire as Brahman; सः वै तेजसि ≅ he becomes energetic and bright; अभिसिध्यति ≅ [and] attains; तेजस्वतः भास्वतः लोकान् ≅ worlds that are bright and shining; अपहत-तमस्कान् ≅ and without a hint of darkness; यावत् तेजसः गतम् ≅ as far as tejas goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः तेजः ब्रह्म इति उपास्ते ≅ he who worships fire as Brahman; भगवः ≅ sir; तेजसः भूयः अष्टि इति ≅ is there anything higher than tejas; तेजसः वाव भूयः अस्ति इति ≅ there is certainly something higher than fire; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.12 .1 .2

The Ākāśa as Brahman

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ChanU.7.12.1 🔗
आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति॥≅
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.

आकाशः वाव तेजसः भूयान् ≅ space is certainly superior to fire; आकाशे वै ≅ within space; सूर्या-चन्द्र-मासौ उभौ ≅ are both the sun and the moon; विद्युत् ≅ lightning; नक्षत्राणि ≅ the stars; अग्निः ≅ [and] fire; आकाशेन ≅ through space; आह्वयति ≅ one calls; आकाशेन शृणोति ≅ through space one hears; आकाशेन प्रतिशृणोति ≅ through space one hears what others are saying; आकाशे रमते ≅ in space one enjoys; आकाशे न रमते ≅ in space one suffers; आकाशे जायते ≅ in space one is born; आकाशम् अभिजायते ≅ [trees and plants] grow pointing to space; आकाशम् उपास्स्व इति ≅ worship space.

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ChanU.7.12.2 🔗
स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इत्याकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; आकाशम् ब्रह्म इति उपास्ते ≅ worships space as Brahman; सः वै लोकान् अभिसिध्यति ≅ he attains worlds; आकाशवतः प्रकाशवतः ≅ that are spacious and shining; अ-सम्बाधान् ≅ free from all hindrances; उरुगायवतः ≅ [and] extensive; यावत् आकाशस्य गतम् ≅ as far as space goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः आकाशम् ब्रह्म इति उपास्ते ≅ he who worships space as Brahman; भगवः ≅ sir; आकाशात् भूयः अस्ति इति ≅ is there anything higher than ākāśa; आकाशात् वाव भूयः अस्ति इति ≅ there is certainly something higher than ākāśa; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.13 .1 .2

Memory as Brahman

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ChanU.7.13.1 🔗
स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कंचन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति॥≅
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.

स्मरः वाव आकाशात् भूयः ≅ memory is certainly superior to ākāśa [space]; तस्मात् ≅ this is why; यदि अपि ≅ even if; बहवः ≅ many people; आसीरन् ≅ get together; न स्मरन्तः ≅ [but] they cannot remember; ते ≅ they; न एव कञ्चन शृणुयुः ≅ cannot hear anything; न मन्वीरन् ≅ nor think; न विजानीरन् ≅ nor know; यदा वाव ते स्मरेयुः ≅ but if they can remember; अथ शृणुयुः ≅ then they can hear; अथ मन्वीरन् ≅ then they can think; अथ विजानीरन् ≅ then they can know; स्मरेण वै ≅ by virtue of memory; पुत्रान् विजानाति ≅ one knows one’s children; स्मरेण पशून् ≅ by virtue of memory [one knows one’s] animals; स्मरम् उपास्स्व इति ≅ worship memory.

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ChanU.7.13.2 🔗
स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; स्मरम् ब्रह्म इति उपास्ते ≅ worships memory as Brahman; यावत् स्मरस्य गतम् ≅ as far as memory goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः स्मरम् ब्रह्म इति उपास्ते ≅ he who worships memory as Brahman; भगवः ≅ sir; स्मरात् भूयः अस्ति इति ≅ is there anything higher than memory; स्मरात् वाव भूयः अस्ति इति ≅ there is certainly something higher than memory; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.14 .1 .2

Hope as Brahman

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ChanU.7.14.1 🔗
आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राग्ँश्च पशूग्ँश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति॥≅
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.

आशा वाव स्मरात् भूयसी ≅ hope is certainly superior to memory; आशा-इद्धः वै ≅ fired by hope; स्मरः ≅ memory; मन्त्रान् ≅ the mantras; अधीते ≅ learns; कर्माणि कुरुते ≅ performs the rituals; पुत्रान् च ≅ children; पशून् च ≅ and animals; इच्छते ≅ he wishes for; इमम् च लोकम् अमुम् च ≅ this world and the other [world]; इच्छते ≅ he wishes for; आशाम् उपास्स्व इति ≅ worship hope.

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ChanU.7.14.2 🔗
स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥≅
‘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’.

सः यः ≅ he who; आशाम् ब्रह्म इति उपास्ते ≅ worships hope as Brahman; आशया ≅ by that hope; अस्य सर्वे कामाः ≅ all his desires; समृध्यन्ति ≅ are fulfilled; अ-मोघाः ≅ without fail; ह अस्य आशिषः भवन्ति ≅ his desires are fulfilled; यावत् आशायाः गतम् ≅ as far as hope goes; तत्र ≅ that far; अस्य यथा-काम-चारः भवति ≅ as he wishes he can go; यः आशाम् ब्रह्म इति उपास्ते ≅ he who worships hope as Brahman; भगवः ≅ sir; आशायाः भूयः अस्ति इति ≅ is there anything higher than hope; आशायाः वाव भूयः अस्ति इति ≅ there is certainly something higher than hope; भगवान् ≅ sir; तत् मे ब्रवीतु इति ≅ please explain it to me.

ChanU.7.15 .1 .2 .3 .4

The Prāṇa as Brahman

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ChanU.7.15.1 🔗
प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वं समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः॥≅
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.

प्राणः वाव आशायाः भूयान् ≅ prāṇa [the vital force] is certainly superior to hope; यथा वै अराः ≅ just as the spokes; नाभौ समर्पिताः ≅ are attached to the hub; एवम् ≅ in the same way; अस्मिन् प्राणे ≅ on this prāṇa; सर्वम् ≅ all this; समर्पितम् ≅ are resting; प्राणः प्राणेन याति ≅ prāṇa works by its own power; प्राणः प्राणम् ददाति ≅ prāṇa gives prāṇa; प्राणाय ≅ to prāṇa; ददाति ≅ [and again] gives; प्राणः ह पिता ≅ prāṇa is the father; प्राणः माता ≅ prāṇa is the mother; प्राण्ः भ्राता ≅ prāṇa is the brother; प्राणः स्वसा ≅ prāṇa is the sister; प्राणः आचार्यः ≅ prāṇa is the teacher; प्राण्ः ब्राह्मणः ≅ prāṇa is the brāhmaṇa.

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ChanU.7.15.2 🔗
स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किंचिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति॥≅
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’.

सः यदि ≅ if anyone; पितरम् वा मतरम् वा ≅ his father or mother; भ्रातरम् वा स्वसारम् वा ≅ or brother or sister; आचार्यम् वा ब्राह्मणम् वा ≅ or teacher or a brāhmaṇa; किञ्चित् ≅ anything; भृशम् इव ≅ discourteously; प्रत्याह ≅ answers; धिक् त्वा अस्तु इति ≅ shame on you; एनम् एव आहुः ≅ [people] say to him; पितृहा वै त्वम् असि ≅ you have killed your father; मातृहा वै त्वम् असि ≅ you have killed your mother; भ्रातृहा वै त्वम् असि ≅ you have killed your brother; स्वसृहा वै त्वम् असि ≅ you have killed your sister; आचार्यहा वै त्वम् असि ≅ you have killed your teacher; ब्राह्मणहा वै त्वम् असि इति ≅ you have killed a brāhmaṇa.

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ChanU.7.15.3 🔗
अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति॥≅
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’.

अथ ≅ but; यदि अपि एनान् ≅ if even all these; उत्क्रान्त-प्राणान् ≅ when life has departed; शूलेन ≅ with the help of a spear; व्यतिषन् ≅ tears the bodies to pieces; समासम् ≅ puts them in a pile; दहेत् ≅ [and] burns them; न एव एनम् ब्रूयः ≅ people will not say to him; पितृ-हा असि इति ≅ you killed your father; न मातृ-हा असि इति ≅ nor you killed your mother; न भ्रातृ-हा असि इति ≅ nor you killed your brother; न स्वसृ-हा असि इति ≅ nor you killed your sister; न आचार्य-हा असि इति ≅ nor you killed your teacher; न ब्राह्मण-हा असि इति ≅ nor you killed a brāhmaṇa.

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ChanU.7.15.4 🔗
प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत॥≅
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.

प्राणः हि एव एतानि सर्वाणि भवति ≅ prāṇa is all this; सः वै एषः ≅ he who; एवम् ≅ thus; पश्यन् ≅ seeing; एवम् मन्वानः ≅ thus considering; एवम् विजानन् ≅ thus knowing; अति-वादी भवति ≅ becomes a superior speaker; चेत् ≅ if; तम् ब्रूयुः ≅ anybody says to him; अति-वादी असि इति ≅ you are a superior speaker; अति-वादी अस्मि इति ब्रूयान् ≅ he will say, ‘Yes I am a superior speaker’; न अपह्नुवीत ≅ he will not deny it.

ChanU.7.16 .1

The Knowledge of the Truth

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ChanU.7.16.1 🔗
एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति॥≅
‘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.

एषः ≅ this [person]; तु ≅ but; वै अतिवदति ≅ is truly an ati-vādī; यः ≅ who; सत्येन अतिवदति ≅ who speaks of Truth after having known the Truth; भगवः ≅ sir; सः अहम् ≅ as I am that [i.e., one who is unhappy]; सत्येन अतिवदानि इति ≅ I want to be an ati-vādī by knowing the Truth; सत्यम् तु एव विजिज्ञासितव्यम् इति ≅ but Truth must be thoroughly enquired into; भगवः ≅ sir; सत्यम् विजिज्ञासे इति ≅ I wish to thoroughly enquire into Truth.

ChanU.7.17 .1

Truth depends upon Understanding

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ChanU.7.17.1 🔗
यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति॥≅
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’.

यदा ≅ when; वै विजानाति ≅ a person knows well; अथ ≅ then; सत्यम् वदति ≅ he speaks what he knows to be the Truth; अ-विजानन् ≅ without knowing it well; सत्यम् न वदति ≅ he does not speak of Truth; विजानन् एव ≅ knowing it well; सत्यम् वदति ≅ one can speak of Truth; विज्ञानम् तु एव विजिज्ञासितव्यम् इति ≅ but one must seek knowledge in depth; विज्ञानम् भगवः विजिज्ञासे इति ≅ sir, I seek knowledge in depth.

ChanU.7.18 .1

Understanding depends upon Reflection

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ChanU.7.18.1 🔗
यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति॥≅
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’.

यदा वै मनुते ≅ when one learns to think well; अथ विजानाति ≅ then one can know deeply; अ-मत्वा ≅ without applying the mind; न विजानाति ≅ one cannot know deeply; मत्वा एव विजानाति ≅ a person knows deeply when he thinks deeply; मतिः तु एव विजिज्ञासितव्या इति ≅ but one must want to know how to think well; भगवः ≅ sir; मतिम् विजिज्ञासे इति ≅ I want to know what this thinking is.

ChanU.7.19 .1

Reflection depends upon Faith

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ChanU.7.19.1 🔗
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति॥≅
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]’.

यदा वै श्रद्दधाति ≅ when a person has respect [for something or someone – or faith in something or someone]; अथ मनुते ≅ then he thinks deeply [of that thing or person]; अ-श्रद्दधत् ≅ if there is no respect; न मनुते ≅ he does not think deeply; श्रद्दधत् एव मनुते ≅ one thinks deeply when one has respect; श्रद्धा तु एव विजिज्ञासितव्या इति ≅ but one must try to have this respect; श्रद्धाम् भगवः विजिज्ञासे इति ≅ sir, I want to have this respect.

ChanU.7.20 .1

Faith depends upon Single-Mindedness

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ChanU.7.20.1 🔗
यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति॥≅
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]’.

यदा वै निस्तिष्ठति ≅ when one is steady in one’s service and devotion to one’s teacher; अथ श्रद्दधाति ≅ then one has respect; अ-निस्तिष्ठन् ≅ where this steadiness and devotion is missing; न श्रद्दधाति ≅ there is no respect; निस्तिष्ठन् एव श्रद्दधाति ≅ a person has respect when he has this steadiness; निष्ठा तु एव विजिज्ञासितव्या इति ≅ but one must be determined to have this steadiness.

ChanU.7.21 .1

Single-Mindedness depends upon Concentration

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ChanU.7.21.1 🔗
यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति॥≅
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]’.

यदा वै करोति ≅ when a person does his duty [i.e., when he practises self-restraint and concentration of the mind]; अथ निस्तिष्टति ≅ then he is steady; अ-कृत्वा ≅ without doing one’s duty; न निस्तिष्ठति ≅ one cannot be steady; कृत्वा एव निस्तिष्ठति ≅ one becomes steady by doing one’s duty; कृतिः तु एव विजिज्ञासितव्य इति ≅ but one should know well the nature of duty; भगवः कृतिम् विजिज्ञासे इति ≅ sir, I want to know the nature of duty.

ChanU.7.22 .1

Concentration depends upon Bliss

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ChanU.7.22.1 🔗
यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति॥≅
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]’.

यदा वै सुखम् लभते ≅ when a person gets happiness; अथ करोति ≅ he then works; अ-सुखम् लब्ध्वा ≅ without getting happiness; न करोति ≅ he does not do his duty; सुखम् एव लब्ध्वा करोति ≅ one works by getting happiness; सुखम् तु एव विजिज्ञासितव्यम् इति ≅ but one should try to understand the nature of this happiness; भगवः सुखम् विजिज्ञासे इति ≅ sir, I want to understand the nature of this happiness.

ChanU.7.23 .1

The Infinite is Bliss

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ChanU.7.23.1 🔗
यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति॥≅
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]’.

यः वै भूमा ≅ that which is infinite [lit., big, or the biggest]; तत् सुखम् ≅ that is happiness; न अल्पे सुखम् अस्ति ≅ there is no happiness in the finite [small]; भूमा एव सुखम् ≅ happiness is only in the infinite; भूमा तु एव विजिज्ञासितव्यः इति ≅ but one must try to understand the true nature of the infinite; भूमानम् भगवः विजिज्ञासे इति ≅ sir, I want to understand the true nature of the infinite.

ChanU.7.24 .1 .2

The Infinite and the Finite

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ChanU.7.24.1 🔗
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यग्ँ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति॥≅
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]’.

यत्र ≅ where; न अन्यत् पश्यति ≅ one sees nothing else; न अन्यत् शृणोति ≅ hears nothing else; न अन्यत् विजानाति ≅ knows nothing about other things; सः भूमा ≅ that is bhūmā [the infinite]; अथ ≅ but; यत्र ≅ where; अन्यत् पश्यति ≅ one sees something else; अन्यत् शृणोति ≅ hears something else; अन्यत् विजानाति ≅ knows of something else; तत् अल्पम् ≅ that is small [finite]; यः वै भूमा ≅ that which is infinite; तत् अ-मृतम् ≅ that is immortal; अथ ≅ but; यत् अल्पम् ≅ that which is finite; तत् मर्त्यम् ≅ that is mortal; भगवः ≅ sir; कस्मिन् सः प्रतिष्ठितः इति ≅ on what does that [bhūmā] rest; स्वे महिम्नि ≅ on its own power; यदि वा न महिम्नि इति ≅ or not even on that power.

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ChanU.7.24.2 🔗
गोअश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्यो ह्यन्यस्मिन्प्रतिष्ठित इति॥≅
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:

गो-अश्वम् ≅ cows and horses; इह ≅ in this world; महिमा इति आचक्षते ≅ are called the glory; हस्ति-हिरण्यम् ≅ elephants and gold; दास-भार्यम् ≅ servants and wives; क्षेत्राणि आयतनानि इति ≅ farmlands and houses; अहम् एवम् न ब्रवीमि ≅ I am not speaking of this kind [of glory]; अन्यः हि अन्यस्मिन् प्रतिष्ठितः इति ≅ something depending on something else; ब्रवीमि इति ह उवाच ≅ this is what I am saying.

ChanU.7.25 .1 .2

Instruction about the Infinite

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ChanU.7.25.1 🔗
स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदग्ँ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदग्ँ सर्वमिति॥≅
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’].

सः ≅ that [bhūmā]; एव अधस्तात् ≅ is down below; सः उपरिष्टात् ≅ that is up above; सः पश्चात् ≅ that is behind; सः पुरस्तात् ≅ that is in front; सः दक्षिणतः ≅ that is to the right; सः उत्तरतः ≅ that is to the left; सः एव इदम् सर्वम् इति ≅ it is truly all this; अथ अतः ≅ next; अहङ्कार-आदेशः एव ≅ the instruction regarding one’s own identity; अहम् एव अधस्तात् ≅ I am down below; अहम् उपरिष्टात् ≅ I am up above; अहम् पश्चात् ≅ I am behind; अहम् पुरस्तात् ≅ I am in front; अहम् दक्षिणतः ≅ I am to the right; अहम् उत्तरतः ≅ I am to the left; अहम् एव इदम् सर्वम् इति ≅ I am truly all this.

✅

ChanU.7.25.2 🔗
अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदग्ँ सर्वमिति≅
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.

अथ अतः ≅ next; आत्म-आदेशः एव ≅ the instruction regarding the Self; आत्मा एव अधस्तात् ≅ the Self is down below; आत्मा उपरिष्टात् ≅ the Self is up above; आत्मा पश्चात् ≅ the Self is behind; आत्मा पुरस्तात् ≅ the Self is in front; आत्मा दक्षिणतः ≅ the Self is to the right; आत्मा उत्तरतः ≅ the Self is to the left; आत्मा एव इदम् सर्वम् इति ≅ the Self is truly all this;

स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति≅
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.

सः वै एषः ≅ that [worshipper] who; एवम् पश्यन् ≅ sees in this way; एवम् मन्वानः ≅ thinks in this way; एवम् विजानन् ≅ knows in this way; आत्म-रतिः ≅ has love for the Self; आत्म-क्रीडः ≅ sports with the Self; आत्म-मिथुनः ≅ enjoys the company of the Self; आत्म-आनन्दः ≅ has joy in the Self; सः स्वराट् भवति ≅ he becomes supreme [a sovereign]; सर्वेषु लोकेषु ≅ in all the worlds; तस्य काम-चारः भवति ≅ he can go about as he likes;

अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषाग्ँ सर्वेषु लोकेष्वकामचारो भवति॥≅
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].

अथ ≅ then; ये ≅ those who; अन्यथ अतः विदः ≅ know otherwise; अन्य-राजानः ≅ are under the control of others; ते क्षय्य-लोकाः भवन्ति ≅ they live in worlds that are not permanent; सर्वेषु लोकेषु ≅ in all the worlds; तेषाम् अ-काम-चारः भवति ≅ he cannot move about as he likes.

ChanU.7.26 .1 .2

Self-knowledge

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ChanU.7.26.1 🔗
तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आपः…≅
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,

तस्य ह वै एतस्य ≅ of a person like this; एवम् पश्यतः ≅ who sees in this way; एवम् मन्वानस्य ≅ who thinks in this way; एवम् विजानतः ≅ who has such knowledge; आत्मतः प्राणः ≅ life [comes] from the Self; आत्मतः आशा ≅ hope [comes] from the Self; आत्मतः स्मरः ≅ memory [comes] from the Self; आत्मतः आकाशः ≅ space [comes] from the Self; आत्मतः तेजः ≅ fire [comes] from the Self; आत्मतः आपः ≅ water [comes] from the Self;

…आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः सङ्कल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदं सर्वमिति॥≅
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.

आत्मतः आविर्भाव-तिरोभावौ ≅ birth and death [come] from the Self; आत्मतः अन्नम् ≅ food [comes] from the Self; आत्मतः बलम् ≅ strength [comes] from the Self; आत्मतः विज्ञानम् ≅ knowledge in depth [comes] from the Self; आत्मतः ध्यानम् ≅ meditation [comes] from the Self; आत्मतः चित्तम् ≅ the heart [comes] from the Self; आत्मतः सङ्कल्पः ≅ resolution [comes] from the Self; आत्मतः मनः ≅ the mind [comes] from the Self; आत्मतः वाक् ≅ speech [comes] from the Self; आत्मतः नाम ≅ name [comes] from the Self; आत्मतः मन्त्राः ≅ the mantras [comes] from the Self; आत्मतः कर्माणि ≅ all work [comes] from the Self; आत्मतः एव इदम् सर्वम् इति ≅ all this [comes] from the Self.

✅

ChanU.7.26.2 🔗
तदेष श्लोकः।
न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताम्।
सर्वग्ँ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति॥≅
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].’

तत् एषः श्लोकः ≅ here is a verse on the subject; पश्यः ≅ a person who sees thus [i.e., who knows the Self]; मृत्युम् न पश्यति ≅ does not see death; न रोगम् ≅ nor disease; न उत दुःखतम् ≅ nor suffering; पश्यः ≅ a person who sees thus; सर्वम् ह पश्यति ≅ sees everything; सर्वम् आप्नोति ≅ he obtains all; सर्वशः ≅ in every way.

स एकधा भवति त्रिधा भवति पञ्चधा।
सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः।
शतं च दश चैकश्च सहस्राणि च विग्ँशतिः॥≅
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.

सः एक-धा भवति ≅ he is one [before the creation]; त्रि-धा भवति ≅ [and] he is in three forms [fire, water, and earth]; पञ्च-धा ≅ in five forms; सप्त-धा ≅ in seven forms; च एव नव-धा ≅ and in nine forms; पुनः च ≅ also; एका-दशः स्मृतः ≅ he is thought of as having eleven forms; शतम् च दश च ≅ and one hundred and ten forms; एकः च सहस्राणि च विंशतिः ≅ and also one thousand and twenty forms;

आहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनात्कुमारस्तग्ँ स्कन्द इत्याचक्षते तग्ँ स्कन्द इत्याचक्षते॥≅
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].

आहार-शुद्धौ ≅ if the food is pure; सत्त्व-शुद्धिः ≅ the mind is pure; सत्त्व-शुद्धौ ≅ if the mind is pure; ध्रुवा स्मृतिः ≅ the memory is strong and steady; स्मृति-लम्भे ≅ when the memory is good; सर्व-ग्रन्थीनाम् ≅ from all bondages; विप्रमोक्षः ≅ one is freed; तस्मै ≅ to him [to Nārada]; मृदित-कषायाय ≅ who was free from all impurities; भगवान् सनत्-कुमारः ≅ revered Sanat-kumāra; तमसः पारम् ≅ beyond darkness; दर्शयति ≅ showed; तम् ≅ him [Sanat-kumāra]; स्कन्द इति आचक्षते ≅ they refer to as ‘Skanda’ [the wise, or divine]; तम् ≅ him [Sanat-kumāra]; स्कन्द इति आचक्षते ≅ they refer to as ‘Skanda’ [the wise].

Chāndogya अष्टमोऽध्यायः (८.)

kh.8.01 kh.8.02 kh.8.03 kh.8.04 kh.8.05 kh.8.06 kh.8.07 kh.8.08 kh.8.09 kh.8.10 kh.8.11 kh.8.12 kh.8.13 kh.8.14 kh.8.15

ChanU.8.1 .1 .2 .3 .4 .5 .6

Brahman in the Heart

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ChanU.8.1.1 🔗
अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति॥≅
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.

अथ ≅ next; अस्मिन् ब्रह्म-पुरे ≅ in this city of Brahman [i.e., the body]; यत् इदम् दहरम् ≅ this small; पुण्डरीकम् ≅ lotus; वेश्म ≅ an abode [i.e., the heart]; अस्मिन् ≅ in this; दहरः अन्तर्-आकाशः ≅ is a small space; तस्मिन् यत् अन्तः ≅ within that; तत् अन्वेष्टव्यम् ≅ one must seek that; तत् वाव विजिज्ञासितव्यम् इति ≅ one must earnestly desire to know that.

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ChanU.8.1.2 🔗
तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात्॥≅
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:

चेत् ≅ if; तम् ≅ to him [the teacher]; ब्रूयुः ≅ [the disciples] ask; अस्मिन् ब्रह्म-पुरे ≅ in this city of Brahman [i.e., the body]; यत् इदम् दहरम् ≅ this small; पुण्डरीकम् ≅ lotus; वेश्म ≅ an abode [i.e., the heart]; अस्मिन् ≅ in this; दहरः अन्तर्-आकाशः ≅ is a small space; किम् तत् अत्र ≅ what is it that is there; यत् अन्वेष्टव्यम् ≅ which one must seek; यत् वाव विजिज्ञासितव्यम् इति ≅ which one must earnestly desire to know; सः ब्रूयात् ≅ he [the teacher] should reply.

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ChanU.8.1.3 🔗
यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाशः।
उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते॥
उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि।
यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति॥≅
[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’.

यावान् ≅ as much as; अयम् आकाशः ≅ this space; तावान् ≅ so that much; एषः अन्तः-हृदये आकाशे ≅ this space inside the heart; उभे ≅ both; अस्मिन् ≅ in this; द्यावा-पृथिवी ≅ heaven and earth; अन्तः एव समाहिते ≅ are resting deep within; उभौ अग्निः च वायुः च ≅ both fire and air; सूर्या-चन्द्रमसौ उभौ ≅ both the sun and the moon; विद्युत् ≅ lightning; नक्षत्राणि ≅ the stars; यत् च ≅ whatever; अस्य ≅ of it [of the self with the body]; इह ≅ in this world; अस्ति ≅ exists; यत् च न अस्ति ≅ or whatever does not exist; सर्वम् तत् ≅ all that; अस्मिन् समाहितम् इति ≅ is resting within.

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ChanU.8.1.4 🔗
तं चेद्ब्रूयुरस्मिग्ँश्चेदिदं ब्रह्मपुरे सर्वग्ँ समाहितग्ँ सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति प्रध्वंसते वा किं ततोऽतिशिष्यत इति॥≅
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?’–

चेत् ≅ if; तम् ≅ to him [the teacher]; ब्रूयुः ≅ [the disciples] ask; अस्मिन् ब्रह्म-पुरे ≅ in this city of Brahman [i.e., the body]; इदम् सर्वम् चेत् ≅ if all this; समाहितम् ≅ are lying; सर्वाणि च भूतानि ≅ and all things; सर्वे च कामः ≅ and all desires [that people may have]; यदा ≅ when; एतत् ≅ this [body]; जरा ≅ old age; आप्नोति वा ≅ attains; प्रध्वंसते वा ≅ or it perishes; किम् ≅ what; ततः ≅ then; अतिशिष्यते इति ≅ remains?

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ChanU.8.1.5 🔗
स ब्रूयात्।
नास्य जरयैतज्जीर्यति न वधेनास्य हन्यते।
एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिताः॥≅
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.

सः ≅ he [the teacher]; ब्रूयात् ≅ will say; अस्य ≅ its [the body’s]; जरया ≅ by old age; एतत् ≅ this [i.e., the space within the heart – the Self]; न जीर्यति ≅ is not affected; वधेन अस्य न हन्यते ≅ nor does it meet death by being killed; एतत् ≅ this; सत्यम् ब्रह्म-पुरम् ≅ city of Brahman is real; अस्मिन् ≅ in this; कामाः ≅ all desires; समाहिताः ≅ are contained;

एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति॥≅
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’.

एषः आत्मा ≅ this Self; अपहत-पाप्मा ≅ is free from all sins [or, sorrows]; वि-जरः ≅ free from old age; वि-मृत्युः ≅ deathless; वि-शोकः ≅ free from bereavement; वि-जिघत्सः ≅ without hunger; अ-पिपासः ≅ without thirst; सत्य-कामः ≅ love of Truth; सत्य-सङ्कल्पः ≅ committed to Truth; यथा ≅ like; हि एव इह ≅ in this world; प्रजाः ≅ people; अनु-आविशन्ति ≅ come and go; यथा-अनुशासनम् ≅ according to the law of the country; यम् यम् ≅ whatever; अन्तम् ≅ province; अभिकामः भवन्ति ≅ they desire; यम् जन-पदम् ≅ any village; यम् क्षेत्र-भागम् ≅ [or] any field; तम् तम् एव ≅ that very [place]; उपजीवन्ति ≅ they enjoy.

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ChanU.8.1.6 🔗
तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमननुविद्य व्रजन्त्येताग्ँश्च सत्यान्कामाग्ँस्तेषाग्ँ सर्वेषु लोकेष्वकामचारो भवति…≅
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.

तत् यथा ≅ just as; इह ≅ in this world; कर्म-जितः ≅ results acquired according to one’s efforts; लोकः ≅ this world; क्षीयते ≅ perishes; एवम् एव ≅ similarly; अमुत्र ≅ in the other world; पुण्य-जितः ≅ what is earned by meritorious work [such as performing the Agni-hotra and other sacrifices]; लोकः ≅ heaven [or other worlds]; क्षीयते ≅ perishes; तत् ये ≅ those; इह ≅ in this world; आत्मानम् अन्-अनुविद्य ≅ without knowing the Self; एतान् च सत्यान् कामान् ≅ and these worthwhile things; व्रजन्ति ≅ leave [this world]; तेषाम् ≅ for them; सर्वेषु लोकेषु ≅ in all the worlds; अ-काम-चारः भवति ≅ there is bondage;

अथ य इहात्मानमनुविद्य व्रजन्त्येताग्ँश्च सत्यान्कामांस्तेषाग्ँ सर्वेषु लोकेषु कामचारो भवति॥≅
But those who leave this world after knowing the Self and the Truths which they should know are free, no matter where they are.

अथ ≅ but; ये ≅ those who; इह ≅ in this world; आत्मानम् अनुविद्य ≅ knowing the self; एतान् च सत्यान् कामान् ≅ and these worthwhile things; व्रजन्ति ≅ leave this world; तेषाम् ≅ for them; सर्वेषु लोकेषु ≅ in all the worlds; काम-चारः भवति ≅ they are free to go anywhere.

ChanU.8.2 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10

The Fulfilment of Desires through Self-Knowledge

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ChanU.8.2.1 🔗
स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन सम्पन्नो महीयते॥≅
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.

यदि ≅ if; सः ≅ he [who has realized the Self and is free to go where he wants]; पितृ-लोक-कामः भवति ≅ wishes for a place in the world of fathers; पितरः समुत्तिष्ठन्ति ≅ the fathers appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन पितृ-लोकेन सम्पन्नः ≅ joining his forefathers in that world; महीयते ≅ he becomes great.

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ChanU.8.2.2 🔗
अथ यदि मातृलोककामो भवति सङ्कल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; मातृ-लोक-कामः भवति ≅ he wishes for a place in the world of mothers; मातरः समुत्तिष्ठन्ति ≅ the mothers appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन मातृ-लोकेन सम्पन्नः ≅ joining the mothers in that world; महीयते ≅

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ChanU.8.2.3 🔗
अथ यदि भ्रातृलोककामो भवति सङ्कल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; भ्रातृ-लोक-कामः भवति ≅ he wishes for a place in the world of brothers; भ्रातरः समुत्तिष्ठन्ति ≅ brothers appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन भ्रातृ-लोकेन सम्पन्नः ≅ joining brothers in that world; महीयते ≅ he becomes great.

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ChanU.8.2.4 🔗
अथ यदि स्वसृलोककामो भवति सङ्कल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; स्वसृ-लोक-कामः भवति ≅ he wishes for a place in the world of sisters; स्वसारः समुत्तिष्ठन्ति ≅ sisters appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन स्वसृ-लोकेन सम्पन्नः ≅ joining the sisters in that world; महीयते ≅ he becomes great.

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ChanU.8.2.5 🔗
अथ यदि सखिलोककामो भवति सङ्कल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; सखि-लोक-कामः भवति ≅ he wishes for a place in the world of friends; सखायः समुत्तिष्ठन्ति ≅ friends appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन सखि-लोकेन सम्पन्नः ≅ joining friends in that world; महीयते ≅ he becomes great.

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ChanU.8.2.6 🔗
अथ यदि गन्धमाल्यलोककामो भवति सङ्कल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; गन्ध-माल्य-लोक-कामः भवति ≅ he wishes for a world of fragrant flower garlands; गन्ध-माल्ये समुत्तिष्ठतः ≅ the fragrant flower garlands appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन गन्ध-माल्य-लोकेन सम्पन्नः ≅ by having fragrant flower garlands in that world; महीयते ≅ he becomes great.

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ChanU.8.2.7 🔗
अथ यद्यन्नपानलोककामो भवति सङ्कल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; अन्न-पान-लोक-कामः भवति ≅ he wishes for a world of food and drink; अन्न-पाने समुत्तिष्ठतः ≅ food and drink appear; अस्य सङ्कल्पात् एव ≅ through his wish; तेन अन्न-पान-लोकेन सम्पन्नः ≅ by having food and drink in that world; महीयते ≅ he becomes great.

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ChanU.8.2.8 🔗
अथ यदि गीतवादित्रलोककामो भवति सङ्कल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; गीत-वादित्र-लोककामः भवति ≅ he wishes for a world of music; गीत-वादित्रे समुत्तिष्ठतः ≅ song and music comes; अस्य सङ्कल्पात् एव ≅ through his wish; तेन गीत-वादित्र-लोकेन सम्पन्नः ≅ by having song and music in that world; महीयते ≅ he becomes great.

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ChanU.8.2.9 🔗
अथ यदि स्त्रीलोककामो भवति सङ्कल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन सम्पन्नो महीयते॥≅
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.

अथ ≅ then; यदि ≅ if; स्त्री-लोक-कामः भवति ≅ he wishes for the company of women; स्त्रियः समुत्तिष्ठन्ति ≅ they appear before him as he wishes; तेन स्त्री-लोकेन सम्पन्नः ≅ being with women in that world; महीयते ≅ he becomes great.

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ChanU.8.2.10 🔗
यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य सङ्कल्पादेव समुत्तिष्ठति तेन सम्पन्नो महीयते॥≅
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.

यम् यम् अन्तम् अभिकामः भवति ≅ whatever province he wishes for; यम् कामम् कामयते ≅ [and] whatever good thing he wishes to have; सः समुत्तिष्ठति ≅ that appears; अस्य सङ्कल्पात् एव ≅ through his wish; तेन सम्पन्नः ≅ by acquiring that; महीयते ≅ he becomes great.

ChanU.8.3 .1 .2 .3 .4 .5

The Serene Self and Satya Brahman

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ChanU.8.3.1 🔗
त इमे सत्याः कामा अनृतापिधानास्तेषां सत्यानां सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते॥≅
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.

ते इमे ≅ all these; सत्यः कामाः ≅ true desires; अन्-ऋत-अपिधानाः ≅ with a false look; तेषाम् सत्यानाम् सताम् ≅ of those true desires [resting in the Self]; अन्-ऋतम् अपिधानम् ≅ have a false look; यः यः हि अस्य ≅ whoever of one’s [relatives]; इतः ≅ from this world; प्रैति ≅ leaves; तम् ≅ he; इह ≅ here [in this world]; दर्शनाय न लभते ≅ cannot be seen again.

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ChanU.8.3.2 🔗
अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि संचरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः॥≅
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.

अथ ≅ further; ये अस्य इह जीवाः च ≅ those of his [i.e., the relatives of one who knows the Self] who are still alive; ये च प्रेताः ≅ and those who are dead; यत् च अन्यत् ≅ and whatever else; इच्छन् ≅ one wishes for; न लभते ≅ [but] does not get; सर्वम् तत् ≅ all that; अत्र ≅ here; गत्वा ≅ going; विन्दते ≅ one gets; अत्र हि ≅ for here; अस्य ≅ his; एते सत्याः कामाः ≅ these true desires; अन्-ऋत-अपिधानः ≅ with a false look; तत् यथा ≅ as; अ-क्षेत्र-ज्ञाः निहितम् ≅ those who have no idea about what is hidden underground; अपि हिरण्य-निधिम् ≅ though precious as gold; उपरि-उपरि ≅ again and again; सञ्चरन्तः ≅ going over it; न विन्देयुः ≅ do not get it; एवम् एव ≅ in this way; इमाः सर्वाः प्रजाः ≅ all these beings; अहः अहः ≅ daily; गच्छन्त्यः ≅ going; एतम् ब्रह्म-लोकम् ≅ to this world of Brahman; न विन्दन्ति ≅ do not attain it; हि ≅ because; अन्-ऋतेन ≅ by falsehood [i.e., ignorance]; प्रत्यूढाः ≅ they are covered.

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ChanU.8.3.3 🔗
स वा एष आत्मा हृदि तस्यैतदेव निरुक्तं हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति॥≅
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].

सः वै एषः ≅ it is this; आत्मा हृदि ≅ the Self in the heart; तस्य एतत् एव निरुक्तम् ≅ this is the meaning of it; हृदि + अयम् इति ≅ ‘it is in the heart’; तस्मात् ≅ therefore; हृद्-अयम् ≅ it is [known as] the heart; एवम्-वित् ≅ one who knows this; अहः अहः वै ≅ every day; स्वर्गम् लोकम् एति ≅ goes to the heavenly world.

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ChanU.8.3.4 🔗
अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति॥≅
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.’

अथ ≅ then; यः एषः सम्प्रसादः ≅ this [Self] which is the embodiment of happiness [from dreamless sleep]; अस्मात् शरीरात् समुत्थाय ≅ emerging from the body; परम् ज्योतिः उपसम्पद्य ≅ attaining the highest light; स्वेन रूपेण अभिनिष्पद्यते ≅ he assumes his real nature; एषः आत्मा ≅ this is the Self; इति ह उवाच ≅ he [the teacher] said; एतत् अ-मृतम् ≅ this is immortal; अभयम् ≅ fearless; एतत् ब्रह्म इति ≅ this is Brahman; तस्य ह वै एतस्य ब्रह्मणः नाम सत्यम् इति ≅ this Brahman is [also] called ‘Truth.’

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ChanU.8.3.5 🔗
तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति॥≅
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.

तानि ह वै एतानि त्रीणि अक्षराणि ≅ these are the three syllables; स ती यम् इति ≅ ‘sa’, ‘tī’, and ‘yam’; तत् यत् सत् ≅ that which is ‘sat’ [i.e., ‘sa’]; तत् अ-मृतम् ≅ that is immortal; अथ ≅ then; यत् ति ≅ what is ‘ti’; तत् मर्त्यम् ≅ that is mortal; अथ ≅ then; यत् यम् ≅ what is ‘yam’; तेन उभे यच्छति ≅ both are controlled by it; यत् अनेन उभे यच्छति ≅ as both are controlled by it [i.e., by ‘yam’]; तस्मात् ≅ therefore; यम् ≅ it is ‘yam’; एवम्-वित् ≅ one who knows thus; अहः अहः ≅ daily; वै स्वर्गम् लोकम् एति ≅ goes to the heavenly world [in deep sleep].

ChanU.8.4 .1 .2 .3

Brahman as a Dam

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ChanU.8.4.1 🔗
अथ य आत्मा स सेतुर्विधृतिरेषां लोकानामसंभेदाय नैतग्ँ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतग्ँ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः॥≅
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.

अथ ≅ next; यः आत्मा ≅ that Self; सः ≅ it; सेतुः ≅ [is like] a dam; विधृतिः ≅ the support; एषाम् लोकानाम् ≅ of these worlds [of distinct causes and effects]; अ-सम्भेदाय ≅ for their protection [‘non-intermingling’, so that they may remain separate and non-transgressed from one another – nor affect their ultimate cause]; अहो-रात्रे ≅ day and night; एतम् सेतुम् न तरतः ≅ cannot cross over this dam; न जरा ≅ nor old age; न मृत्युः ≅ nor death; न शोकः ≅ nor bereavement; न सु-कृतम् ≅ nor good actions; न दुष्-कृतम् ≅ nor bad actions; सर्वे पाप्मानः ≅ all sins; अतः निवर्तन्ते ≅ turn away from it; हि ≅ for; एषः ब्रह्म-लोकः ≅ this Brahma-loka; अपहत-पाप्मा ≅ is free from evil.

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ChanU.8.4.2 🔗
तस्माद्वा एतग्ँ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतग्ँ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः॥≅
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.

तस्मात् ≅ this is why; वै एतम् सेतुम् तीर्त्वा ≅ when crossing this dam; अन्धः सन् ≅ if a person is blind; अन्-अन्धः भवति ≅ he behaves as if he is not blind; विद्धः सन् ≅ if a person is hurt; अ-विद्धः भवति ≅ he behaves as if he is not hurt; उपतापी सन् ≅ if a person is mentally upset; अन्-उपतापी भवति ≅ he behaves as if he is not mentally upset; तस्मात् ≅ this is why; वै एतम् सेतुम् तीर्त्वा ≅ when crossing this dam; अपि नक्तम् ≅ even night; अहः एव अभिनिष्पद्यते ≅ looks like day; हि एव एषः ब्रह्म-लोकः ≅ for this Brahma-loka; सकृत् विभातः ≅ is always manifest.

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ChanU.8.4.3 🔗
तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाग्ँ सर्वेषु लोकेषु कामचारो भवति॥≅
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].

तत् ये ≅ those who; एव एतम् ब्रह्म-लोकम् ≅ this Brahma-loka; ब्रह्म-चर्येण ≅ with the practice of brahma-carya; अनुविन्दन्ति ≅ attain; तेषाम् एव ≅ for such people; एषः ब्रह्म-लोकः ≅ is this Brahma-loka; तेषाम् ≅ for them; सर्वेषु लोकेषु ≅ to all the worlds; काम-चारः भवति ≅ they can go as they like.

ChanU.8.5 .1 .2 .3 .4

Continence

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ChanU.8.5.1 🔗
अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते॥≅
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.

अथ ≅ then; यत् ≅ that which; यज्ञः इति आचक्षते ≅ is called ‘yajña’ [sacrifice]; तत् ब्रह्म-चर्यम् एव ≅ that is brahma-carya; हि ≅ because; यः ज्ञाता ≅ one who knows [ya-jñā] this; ब्रह्म-चर्येण ≅ brahma-caryeṇa, with brahma-carya; तम् विन्दते ≅ attains that [Brahma-loka]; अथ ≅ then; यत् इष्टम् इति आचक्षते ≅ that which is called ‘iṣṭa’ [worship]; तत् ब्रह्म-चर्यम् एव ≅ that is brahma-carya; हि ≅ because; ब्रह्म-चर्येण एव ≅ with brahma-carya; इष्ट्वा आत्मानम् अनुविन्दते ≅ one attains the desired Self.

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ChanU.8.5.2 🔗
अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते॥≅
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.

अथ ≅ then; यत् सत्त्रायणम् इति आचक्षते ≅ that which is called a ‘Sattrāyaṇa’ [a long sacrifice]; तत् ब्रह्म-चर्यम् एव ≅ that is brahma-carya; हि ≅ for; brahma-caryeṇa eva, with brahma-carya; सतः ≅ from Sat [i.e., as the Cosmic Self]; आत्मनः त्राणम् विन्दते ≅ the individual self attains its protection; अथ ≅ then; यत् मौनम् इति आचक्षते ≅ that which is called ‘mauna’ [silence]; तत् ब्रह्म-चर्यम् एव ≅ that is brahma-carya; हि ≅ for; आत्मानम् अनुविद्य ≅ knowing the Self; ब्रह्म-चर्येण एव ≅ with brahma-carya; मनुते ≅ one remains absorbed in thinking.

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ChanU.8.5.3 🔗
अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दते≅
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].

अथ ≅ next; यत् अन्-आशकायनम् इति आचक्षते ≅ that which is called ‘anāśakāyana’ [i.e., an-āśaka + ayana, the path of fasting]; तत् ब्रह्म-चर्यम् एव ≅ that is brahma-carya; हि ≅ for; एषः आत्मा ≅ this Self; यम् ब्रह्म-चर्येण अनुविन्दते ≅ which one attains with brahma-carya; न नश्यति ≅ never perishes [a-nāśa];

…अथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तत्तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयग्ँ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितग्ँ हिरण्मयम्॥≅
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.

अथ ≅ then; यत् अरण्यायनम् इति आचक्षते ≅ that which is called ‘araṇyāyana’ [i.e., araṇya + ayana, life in the forest]; तत् ब्रह्म-चर्यम् एव ≅ that is brahma-carya; तत् ≅ there; अरः च ह वै ण्यः च ≅ Ara and Ṇya; अर्णवौ ≅ are the two oceans; ब्रह्म-लोके ≅ in Brahma-loka; तृतीयस्याम् इतः दिवि ≅ in the third heaven from here [i.e., from the earth]; तत् ≅ [and] there; ऐरम्-मदीयम् सरः ≅ is a lake called ‘Airam-madīya’; तत् अश्वत्थः ≅ [and] there is a peepal tree; सोम-सवनः ≅ which exudes soma juice; तत् अपरा-जिता पूः ≅ [and] there is the city Aparā-jitā [the ‘Invincible’]; ब्रह्मणः ≅ belonging to Brahmā; प्रभु-विमितम् ≅ built specially by the Lord; हिरण्मयम् ≅ [a canopy] made of gold.

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ChanU.8.5.4 🔗
तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाग्ँ सर्वेषु लोकेषु कामचारो भवति॥≅
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.

तत् ये ≅ those who; एतौ अर्णवौ ≅ these two oceans; अरम् च ण्यम् च ≅ Ara and Ṇya; ब्रह्म-लोके ≅ in Brahma-loka; अनुविन्दन्ति ≅ attain; ब्रह्म-चर्येण ≅ with brahma-carya; तेषाम् एव ≅ for them; एषः ब्रह्म-लोकः ≅ is this Brahma-loka; सर्वेषु लोकेषु ≅ in all the worlds; तेषाम् काम-चारः भवति ≅ they can go freely.

ChanU.8.6 .1 .2 .3 .4 .5 .6

The Course after Death for the Illumined

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ChanU.8.6.1 🔗
अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः॥≅
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.

अथ ≅ then; यः एताः हृदयस्य नाड्यः ≅ these veins [nāḍīs] which are in the heart; ताः ≅ they; पिङ्गलस्य अणिम्नः तिष्ठन्ति ≅ are filled with a very thin, tawny-coloured liquid; शुक्लस्य ≅ of white; नीलस्य ≅ of blue; पीतस्य ≅ of yellow; लोहितस्य इति ≅ of red; असौ वै आदित्यः ≅ the sun there; पिङ्गलः ≅ is tawny [i.e., reddish-brown]; एषः शुक्लः ≅ it is white; एषः नीलः ≅ it is blue; एषः पीतः ≅ it is yellow; एषः लोहितः ≅ it is red.

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ChanU.8.6.2 🔗
तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः॥≅
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.

तत् यथा ≅ just as; आततः महा-पथः ≅ a long and broad road; उभौ ग्रामौ गच्छति ≅ connects two villages; इमम् च अमुम् च ≅ this one with that; एवम् एव ≅ like that; एताः आदित्यस्य रश्मयः ≅ these rays [which are blue, yellow, etc.] of the sun; उभौ लोकौ गच्छन्ति ≅ connect two worlds; इमम् च अमुम् च ≅ this [the human body] with that [the sun]; ताः ≅ these [rays]; अमुष्मात् आदित्यात् ≅ from the solar region; प्रतायन्ते ≅ emerge; आसु नाडीषु ≅ into these veins; सृप्ताः ≅ enter; ते ≅ these [rays]; आभ्यः नाडीभ्यः प्रतायन्ते ≅ emerge from the veins; ते अमुष्मिन् आदित्ये सृप्ताः ≅ [and] they go back into the solar region.

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ChanU.8.6.3 🔗
तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति॥≅
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.

तत् यत्र ≅ then when; एतत् सुप्तः ≅ a person is sleeping; समस्तः ≅ with all the organs quiet; सम्प्रसन्नः ≅ free from worry; स्वप्नम् न विजानाति ≅ has no dreams; तदा ≅ then; आसु नाडीषु ≅ into the [blue, yellow, etc.] veins; सृप्तः भवति ≅ he enters; तम् ≅ him; न कश्चन पाप्मा स्पृशति ≅ no sin whatever can touch; हि तदा ≅ for then; तेजसा सम्पन्नः भवति ≅ he is surrounded by the rays of the sun.

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ChanU.8.6.4 🔗
अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति॥≅
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.

अथ ≅ then; यत्र ≅ when; एतत् ≅ a person; अ-बलिमानम् ≅ weakness; नीतः भवति ≅ is reduced to; तम् अभितः ≅ around him; आसीनाः ≅ those sitting; आहः ≅ say; जानासि माम् जानासि माम् इति ≅ do you know me, do you know me; सः ≅ he; यावत् ≅ as long as; अस्मात् शरीरात् ≅ from this body; अन्-उत्क्रान्तः भवति ≅ does not leave; तावत् जानाति ≅ that long he knows [them].

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ChanU.8.6.5 🔗
अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम्॥≅
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.

अथ ≅ then; यत्र ≅ when; एतत् ≅ this [person]; अस्मात् शरीरात् ≅ from this body; उत्क्रामति ≅ leaves; अथ ≅ then; एतैः एव रश्मिभिः ≅ by these rays; ऊर्ध्वम् आक्रमते ≅ is carried upward; सः ≅ he; ओम् इति ≅ by meditating on Om; वा ह उत् मीयते ≅ he surely goes up; वा ≅ or [i.e., otherwise not]; यावत् ≅ in the time that; मनः क्षिप्येत् ≅ the mind moves; तावत् ≅ in that time; सः आदित्यम् गच्छति ≅ he goes to the realm of the sun; एतत् वै ≅ that [sun]; लोक-द्वारम् खलु ≅ is the gateway [to the world of Brahman]; विदुषाम् प्रपदनम् ≅ for those who know [this Om] it is the entrance; निरोधः अ-विदुषाम् ≅ for the ignorant, entry is barred.

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ChanU.8.6.6 🔗
तदेष श्लोकः।
शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका।
तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्कर्मणे भवन्त्युत्क्रमणे भवन्ति॥≅
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.

तत् एषः श्लोकः ≅ there is a verse about this; शतम् च एका च ≅ one hundred and one; हृदयस्य नाड्यः ≅ arteries of the heart; तासाम् एका ≅ one of them; मूर्धानम् अभिनिःसृता ≅ extends to the top of the head; तया ≅ by that [artery]; उर्ध्वम् आयन् ≅ going up; अ-मृतत्वम् एति ≅ one attains immortality; अन्याः ≅ as regards the others; विष्वन् उत्क्रमणे भवन्ति उत्क्रमणे भवन्ति ≅ they cause one to depart from the body in different directions, they cause one to depart.

ChanU.8.7 .1 .2 .3 .4

The Person in the Eye

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ChanU.8.7.1 🔗
य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाग्ँश्च लोकानाप्नोति सर्वाग्ँश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच॥≅
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’.

यः आत्मा अपहत-पाप्मा ≅ the Self is free from sin; वि-जरः ≅ free from the effects of age; वि-मृत्युः ≅ free from death; वि-शोकः ≅ free from sorrow; वि-जिघत्सः ≅ free from hunger; अ-पिपासः ≅ free from thirst; सत्य-कामः ≅ is the cause of desire for Truth; सत्य-सङ्कल्पः ≅ is the cause of commitment to Truth; सः ≅ that; अन्वेष्टव्यः ≅ has to be sought; सः विजिज्ञासितव्यः ≅ that has to be thoroughly investigated; सः ≅ a person; सर्वान् च लोकान् आप्नोति ≅ attains all worlds; सर्वान् च कामान् ≅ and all desires; यः ≅ who; तम् आत्मानम् ≅ that Self; अनुविद्य ≅ having learned; विजानाति ≅ [and] knows it; प्रजापतिः इति ह उवाच ≅ Prajā-pati once said.

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ChanU.8.7.2 🔗
तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्विच्छामो यमात्मानमन्विष्य सर्वाग्ँश्च लोकानाप्नोति सर्वाग्ँश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः॥≅
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.

तत् ह ≅ that [what Prajā-pati had said]; उभये देव-असुराः ≅ both the gods and the demons; अनुबुबुधिरे ≅ learned from what other people said; ते ह उचुः ≅ they said [among themselves]; हन्त तम् आत्मानम् अन्विच्छामः ≅ so let us search for the Self; यम् आत्मानम् ≅ that Self; अन्विष्य ≅ by seeking; सर्वान् च लोकान् आप्नोति ≅ a person attains all worlds; सर्वान् च कामान् हि ≅ and all desires; इन्द्रः ≅ Indra; ह एव देवानाम् ≅ among all the gods; अभिप्रव्राज ≅ went [to Prajā-pati]; विरोचनः असुरानाम् ≅ [and] Virocana from among the asuras; तौ ≅ those two; ह अ-संविदानौ ≅ without letting each other know; एव समित्-पाणी ≅ with fuel in hand; प्रजा-पति-सकाशम् ≅ to Prajā-pati; आजग्मतुः ≅ went.

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ChanU.8.7.3 🔗
तौ ह द्वात्रिग्ँशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्ताववास्तमिति≅
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?’

तौ ≅ those two; ह द्वा-त्रिं-शतम् वर्षाणि ≅ for thirty-two years; ब्रह्म-चर्यम् ऊषतः ≅ lived there practising strict self-control; तौ ह प्रजा-पतिः उवाच ≅ Prajā-pati said to them; किम् इच्छन्तौ अवास्तम् इति ≅ for what purpose have you stayed here;

तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाग्ँश्च लोकानाप्नोति सर्वाग्ँश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति॥≅
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’.

तौ ह उचतुः ≅ they said; यः आत्मा अपहत-पाप्मा ≅ the Self is free from sin; वि-जरः ≅ free from the effects of age; वि-मृत्युः ≅ free from death; वि-शोकः ≅ free from sorrow; वि-जिघत्सः ≅ free from hunger; अ-पिपासः ≅ free from thirst; सत्य-कामः ≅ is the cause of desire for Truth; सत्य-सङ्कल्पः ≅ is the cause of commitment to Truth; सः ≅ that; अन्वेष्टव्यः ≅ has to be sought; सः विजिज्ञासितव्यः ≅ that has to be thoroughly investigated; सः ≅ a person; सर्वान् च लोकान् आप्नोति ≅ attains all worlds; सर्वान् च कामान् ≅ and all desires; यः ≅ who; तम् आत्मानम् ≅ that Self; अनुविद्य ≅ having learned; विजानाति इति ≅ [and] knows it; भगवतः ≅ sir; वचः वेदयन्ते ≅ this is your message; तम् इच्छन्तौ ≅ wishing for that [knowledge of the Self]; अवास्तम् इति ≅ we have lived here.

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ChanU.8.7.4 🔗
तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच॥≅
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’.

तौ ≅ to those two; प्रजा-पतिः ह उवाच ≅ Prajā-pati said; यः एषः पुरुषः ≅ that person which; अक्षिणि दृश्यते ≅ is seen in the eye; एषः आत्मा इति ≅ that is the Self; ह उवाच ≅ [then] he said; एतत् अ-मृतम् ≅ that is immortal; अ-भयम् ≅ [and] fearless; एतत् ब्रह्म इति ≅ that is Brahman; अथ ≅ then [they asked]; भगवः ≅ Lord; यः अयम् अप्सु परिख्यायते ≅ that which is seen in water; यः च अयम् आदर्शे ≅ and that which is in a mirror; कतमः एषः इति ≅ which is it; एषः ≅ this [Self]; उ एव एषु परिख्यायते ≅ is that which is seen; सर्वेषु अन्तेषु ≅ in all these; इति ह उवाच ≅ he said.

ChanU.8.8 .1 .2 .3 .4 .5

The Doctrine of the Demons

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ChanU.8.8.1 🔗
उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्य आ नखेभ्यः प्रतिरूपमिति॥≅
[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’.

उद-शरावे आत्मानम् अवेक्ष्य ≅ look at yourself in a vessel filled with water; यत् आत्मनः न विजानीथः ≅ what you do not understand about the Self; तत् मे प्रब्रूतम् इति ≅ tell me what it is; तौ ह उद-शरावे अवेक्षाञ्-चक्राते ≅ [then] they looked [at themselves] in the water; तौ ह प्रजा-पतिः उवाच ≅ Prajā-pati said to them; किम् पश्यथः इति ≅ what do you see; तौ ह उचतुः ≅ the two of them said; आवाम् ≅ we both; भगवः ≅ Lord; सर्वम् एव इदम् आत्मानम् पश्यावः ≅ see the whole of our self; प्रति-रूपम् ≅ a reflection; आ-लोमभ्यः ≅ from the hair; आ-नखेभ्यः ≅ to the nails.

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ChanU.8.8.2 🔗
तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति॥≅
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?’

तौ ह प्रजा-पतिः उवाच ≅ Prajā-pati said to them; साधु-अलङ्कृतौ ≅ well-dressed; सु-वसनौ ≅ wearing fine clothes; परिष्कृतौ भूत्वा ≅ having become neat and clean; उद-शरावे अवेक्षेथाम् इति ≅ look into the vessel of water; साधु-अलङ्कृतौ भूत्वा ≅ having become well-dressed; सु-वसनौ ≅ wearing fine clothes; परिष्कृतौ ≅ neat and clean; तौ ह उद-शरावे अवेक्षाञ्-चक्राते ≅ they looked in the vessel of water; तौ ह प्रजा-पतिः उवाच ≅ Prajā-pati said to them; किम् पश्यथः इति ≅ what do you see?

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ChanU.8.8.3 🔗
तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः॥≅
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.

तौ ह उचतुः ≅ they both said; भगवः ≅ sir; यथा एव ≅ just as; इदम् आवाम् ≅ we two here; साधु-अलङ्कृतौ ≅ well-dressed; सु-वसनौ ≅ wearing fine clothes; परिष्कृतौ स्वः ≅ are neat and clean; एवम् एव ≅ like this; भगवः ≅ lord; इमौ ≅ these two [reflections]; साधु-अलङ्कृतौ ≅ well-dressed; सु-वसनौ ≅ wearing fine clothes; परिष्कृतौ इति ≅ neat and clean; इति ह उवाच ≅ [Prajā-pati] said; एषः आत्मा ≅ this is the Self; एतत् अमृतम् ≅ this is immortal; अ-भयम् ≅ fearless; एतत् ब्रह्म इति ≅ this is Brahman; तौ ≅ both of them; शान्त-हृदयौ प्रवव्रजतुः ≅ left happy in mind.

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ChanU.8.8.4 🔗
तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति≅
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.’

तौ ह अनु-ईक्ष्य ≅ having observed them; प्रजा-पतिः उवाच ≅ Prajā-pati said; अन्-उपलभ्य आत्मानम् ≅ without realizing the Self; अन्-अनुविद्य ≅ without knowing; व्रजतः ≅ they have left; यतरे ≅ whoever among these two [gods or demons]; एतत् उपनिषदः भविष्यन्ति ≅ will understand this teaching this way; देवाः वा असुराः वा ≅ whether gods or demons; ते पराभविष्यन्ति इति ≅ they will be destroyed;

स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति॥≅
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.’

सः ह विरोचनः ≅ that Virocana; शान्त-हृदयः एव ≅ with a happy mind; असुरान् जगाम ≅ went to the demons; तेभ्यः ≅ to them; एताम् उपनिषदम् ह प्रोवाच ≅ explained the meaning of this upaniṣad; आत्मा एव ह इह महय्यः ≅ the body is an object of worship in this world; आत्मा परिचर्यः ≅ the body should be well taken care of; आत्मानम् एव इह महयन् ≅ by treating the body with due respect in this world; आत्मानम् परिचरन् ≅ by taking good care of it; उभौ लोकौ ≅ both worlds; इमम् च अमुम् च ≅ this and the other; अवाप्नोति इति ≅ one attains.

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ChanU.8.8.5 🔗
तस्मादप्यद्येहाददानमश्रद्दधानमयजमामानमाहुरासुरो बतेत्यसुराणाग्ँ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालंकारेणेति सग्ँस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते॥≅
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.

तस्मात् ≅ this is why; अपि अद्य ≅ till today; इह ≅ here in this world; अ-ददानम् ≅ one incapable of giving anything in charity; अ-श्रद्दधानम् ≅ one who has no respect for others; अ-यजमानम् ≅ one who never performs a sacrifice; आहुः ≅ they say; आसुरः बत इति ≅ ‘Oh, he is like a demon’; असुरानाम् हि एषः उपनिषत् ≅ because this knowledge is suited for the demons; प्रेतस्य ≅ of a dead person; शरीरम् ≅ the body; भिक्षया ≅ with gifts [flowers, food, drink, etc.]; वसनेन ≅ with clothes; अलङ्कारेण इति ≅ with jewellery; संस्कुर्वन्ति ≅ they decorate; हि ≅ for; एतेन ≅ in this way; अन्नुम् लोकम् ≅ the other world; जेष्यन्तः ≅ they will win; मन्यन्ते ≅ they think.

ChanU.8.9 .1 .2 .3

The Shadow Self is Perishable

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ChanU.8.9.1 🔗
अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत…≅
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.

अथ ≅ but; इन्द्रः ≅ Indra, the king of the gods; ह अ-प्राप्य एव ≅ even before getting back; देवान् ≅ to the gods; एतत् भयम् ददर्श ≅ saw this fear [i.e., doubt]; यथा एव ≅ just as; अस्मिन् शरीरे साधु-अलङ्कृते ≅ with this body being well decorated; खलु अयम् ≅ this [reflection of the body]; साधु-अलङ्कृतः भवति ≅ is also well decorated; सु-वसने सु-वसनः ≅ when the body is in fine clothes, the reflection is wearing fine clothes; परिष्कृते परिष्कृतः ≅ when the body is neat and clean, the reflection is neat and clean;

एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति॥≅
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’.

एवम् एव ≅ like this; अस्मिन् अन्धे ≅ if [the body] is blind; अयम् अन्धः भवति ≅ this [reflection] is of a blind person; स्रामे स्रामः ≅ if the body is lame, the reflection is of a lame person; परिवृक्णे परिवृक्णः ≅ if the body is hurt, the reflection is of an injured body; अस्य शरीरस्य एव नाशम् अनु ≅ on the body’s destruction; एषः नश्यति ≅ this [reflection] is destroyed; अहम् अत्र भोग्यम् न पश्यामि इति ≅ I see nothing good in this.

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ChanU.8.9.2 🔗
स समित्पाणिः पुनरेयाय तग्ँ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत…≅
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.

सः ≅ he [Indra]; पुनः एयाय ≅ again went back; समित्-पाणिः ≅ with fuel in hand; तम् ≅ to him; प्रजा-पतिः ह उवाच ≅ Prajā-pati said; मघवन् ≅ O Maghavan [Indra]; यत् प्राव्राजीः ≅ you left; शान्त-हृदयः ≅ satisfied; सार्धम् विरोचनेन ≅ along with Virocana; किम् इच्छन् ≅ what do you want; पुनः आगमः इति ≅ that you have come back again; सः ह उवाच ≅ he [Indra] said; भगवः ≅ lord; यथा एव ≅ just as; अस्मिन् शरीरे साधु-अलङ्कृते ≅ with this body being well decorated; खलु अयम् ≅ this [reflection of the body]; साधु-अलङ्कृतह् भवति ≅ is also well decorated; सु-वसने सु-वसनः ≅ when the body is in fine clothes, the reflection is wearing fine clothes; परिष्कृते परिष्कृतः ≅ when the body is neat and clean, the reflection is neat and clean;

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ChanU.8.9.3 🔗
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच॥≅
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:

एवम् एव एषः ≅ it is like that; मघवन् ≅ O Maghavan; इति ह उवाच ≅ [Prajāpati] said; एतम् तु एव भूयः अनुव्याख्यास्यामि ≅ I will explain it once again; ते ≅ to you; वस ≅ stay here; अपराणि द्वा-त्रिंशतम् ≅ another thirty-two; वर्षाणि इति ≅ years; सः ≅ he [Indra]; ह अपराणि द्वा-त्रिंशतम् वर्षाणि ≅ for another thirty-two years; उवास ≅ lived there; तस्मै ह उवाच ≅ [Prajāpati] said to him.

ChanU.8.10 .1 .2 .3 .4

The Dream Self

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ChanU.8.10.1 🔗
य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदग्ँ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति॥≅
‘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’…

यः एषः ≅ this [person] who; स्वप्ने महीयमानः ≅ [appearing to be] worshipped in dreams; चरति ≅ goes about; एषः आत्मा ≅ this is the Self; इति ह उवाच ≅ [Prajā-pati] said; एतत् अ-मृतम् अ-भयम् ≅ it is immortal and fearless; एतत् ब्रह्म इति ≅ it is Brahman; सः ह शान्त-हृदयः प्रवव्राज ≅ he left happy in mind; ह अ-प्राप्य एव ≅ even before getting back; देवान् ≅ to the gods; एतत् भयम् ददर्श ≅ saw this fear [i.e., doubt]; यदि अपि ≅ even if; तत् इदम् शरीरम् ≅ this body; अन्धम् भवति ≅ is blind; सः अन्-अन्धः भवति ≅ this [dream body] is not blind; यदि स्रामम् अ-स्रामः ≅ if [the body] is lame, the [dream body] is not lame; न एव एषः अस्य दोषेन दुष्यति ≅ nor is this [dream body] affected by the defects [of the body].

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ChanU.8.10.2 🔗
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति॥≅
‘…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’.

अस्य वधेन न हन्यते ≅ [the dream body] is not killed when [the body] is killed; न अस्य स्राम्येण स्रामः ≅ nor is it lame with [the body’s] lameness; तु ≅ nevertheless; एनम् एव घ्नन्ति ≅ as if they are killing him; विच्छादयन्ति इव ≅ as if they are chasing him; अ-प्रियवेत्ता इव भवति ≅ as if there is something unpleasant; अपि रोदिति इव ≅ as if he is even weeping; अहम् अत्र भोग्यम् न पश्यामि इति ≅ I see nothing good in this.

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ChanU.8.10.3 🔗
स समित्पाणिः पुनरेयाय तग्ँ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति॥≅
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.’

सः ≅ he [Indra]; पुनः एयाय ≅ again went back; समित्-पाणिः ≅ with fuel in hand; तम् ≅ to him; प्रजा-पतिः ह उवाच ≅ Prajā-pati said; मघवन् ≅ O Maghavan [Indra]; यत् प्राव्राजीः ≅ you left; शान्त-हृदयः ≅ satisfied; किम् इच्छन् ≅ what do you want; पुनः आगमः इति ≅ that you have come back again; सः ह उवाच ≅ he [Indra] said; भगवः ≅ lord; यदि अपि ≅ even if; तत् इदम् शरीरम् ≅ this body; अन्धम् भवति ≅ is blind; सः अन्-अन्धः भवति ≅ this [dream body] is not blind; यदि स्रामम् अ-स्रामः ≅ if [the body] is lame, the [dream body] is not lame; न एव एषः अस्य दोषेन दुष्यति ≅ nor is this [dream body] affected by the defects [of the body].

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ChanU.8.10.4 🔗
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति…≅
‘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.’

…एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच॥≅
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:

एवम् एव एषः ≅ it is like that; मघवन् ≅ O Maghavan; इति ह उवाच ≅ [Prajā-pati] said; एतम् तु एव भूयः अनुव्याख्यास्यामि ≅ I will explain it once again; ते ≅ to you; वस ≅ stay here; अपराणि द्वा-त्रिंशतम् ≅ another thirty-two; वर्षाणि इति ≅ years; सः ≅ he [Indra]; ह अपराणि द्वा-त्रिंशतम् वर्षाणि ≅ for another thirty-two years; उवास ≅ lived there; तस्मै ह उवाच ≅ [Prajā-pati] said to him.

ChanU.8.11 .1 .2 .3

The Self in Dreamless Sleep

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ChanU.8.11.1 🔗
तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति≅
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.’

यत्र तत् एतत् ≅ when this [self]; सुप्तः ≅ is sleeping; समस्तः ≅ all organs inactive; सम्प्रसन्नः ≅ free from worry; स्वप्नम् न विजानाति ≅ does not have any dreams; एषः आत्मा ≅ this is the Self [free from sin]; इति ह उवाच ≅ [Prajā-pati] said; एतत् अ-मृतम् अ-भयम् ≅ it is immortal and fearless; एतत् ब्रह्म इति ≅ it is Brahman.

स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवग्ँ सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति॥≅
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’.

सः ह शान्त-हृदयः प्रवव्राज ≅ he [Indra] left happy in mind; अ-प्राप्य एव देवान् ≅ but even before getting back to the gods; सः एतत् भयम् ददर्श ≅ he saw this fear [i.e., difficulty]; अयम् ≅ this [self]; नाह खलु सम्प्रति ≅ does not [nāha = na aha = na eva] while [at that time, in deep sleep]; एवम् ≅ in this way [i.e., as when awake]; आत्मानम् जानाति ≅ know itself; अयम् अहम् अस्मि इति ≅ I am so-and-so; न एव इमानि भूतानि ≅ nor even all these beings; विनाशम् एव अपीतः भवति ≅ as if he becomes obliterated; न अहम् अत्र भोग्यम् पश्यामि इति ≅ I don’t see any good in this.

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ChanU.8.11.2 🔗
स समित्पाणिः पुनरेयाय तग्ँ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवग्ँ सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति॥≅
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’.

सः ≅ he [Indra]; पुनः एयाय ≅ again went back; समित्-पाणिः ≅ with fuel in hand; तम् ≅ to him; प्रजा-पतिः ह उवाच ≅ Prajā-pati said; मघवन् ≅ O Maghavan [Indra]; यत् प्राव्राजीः ≅ you left; शान्त-हृदयः ≅ satisfied; किम् इच्छन् ≅ what do you want; पुनः आगमः इति ≅ that you have come back again; सः ह उवाच ≅ he [Indra] said; भगवः ≅ lord; अयम् ≅ this [self]; नाह खलु सम्प्रति ≅ does not while [at that time, in deep sleep]; एवम् ≅ in this way [i.e., as when awake]; आत्मानम् जानाति ≅ know itself; अयम् अहम् अस्मि इति ≅ I am so-and-so; न एव इमानि भूतानि ≅ nor even all these beings; विनाशम् एव अपीतः भवति ≅ as if he becomes obliterated; न अहम् अत्र भोग्यं पश्यामि इति ≅ I don’t see anything good coming from this.

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ChanU.8.11.3 🔗
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतग्ँ संपेदुरेतत्तद्यदाहुरेकशतं ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच॥≅
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:

एवम् एव एषः ≅ it is like that; मघवन् ≅ O Maghavan; इति ह उवाच ≅ [Prajā-pati] said; एतम् तु एव भूयः अनुव्याख्यास्यामि ≅ I will explain it once again; ते ≅ to you; न उ एव अन्यत्र एतस्मात् ≅ that and none other than that; वस ≅ stay here; अपराणि पञ्च ≅ another five; वर्षाणि इति ≅ years; सः ≅ he [Indra]; ह अपराणि पञ्च वर्षाणि ≅ for another five years; उवास ≅ lived there; तानि एक-शतम् सम्पेदुः ≅ one hundred and one [years] were completed; एतत् तत् यत् आहः ≅ this is what it is when people say; मघवान् प्रजा-पतौ ब्रह्म-चर्यम् उवास ≅ Indra lived with Prajā-pati practising brahma-cārya; एक-शतम् ह वै वर्षाणि इति ≅ one hundred and one years; तस्मै ह उवाच ≅ [Prajā-pati] said to him.

ChanU.8.12 .1 .2 .3 .4 .5 .6

The Incorporeal Self

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ChanU.8.12.1 🔗
मघवन्मर्त्यं वा इदग्ँ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः॥≅
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.

मघवन् ≅ O Maghavan [Indra]; मर्त्यम् वै इदम् शरीरम् ≅ this body is mortal [subject to death]; आत्तम् मृत्युना ≅ it has been captured by death; तत् ≅ that [body]; अस्य अ-मृतस्य अ-शरीरस्य आत्मनः अधिष्ठानम् ≅ is the foundation of this immortal and formless Self; आत्तः वै स-शरीरः प्रिय-अप्रियाभ्याम् ≅ one who has a body is subject to good and evil; स-शरीरस्य सतः ≅ for one who has a body; प्रिय-अप्रिययोः अपहतिः न अस्ति ≅ there is no end to good and evil; अ-शरीरम् वाव सन्तम् ≅ but one who is without a body; प्रिय-अप्रिये न स्पृशतः ≅ is not touched by good and evil.

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ChanU.8.12.2 🔗
अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यन्ते॥≅
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…

अ-शरीरः वायुः ≅ air is formless; अभ्रम् विद्युत् स्तनयित्नुः ≅ light clouds, lightning, and thunder; एतानि ≅ all these; अ-शरीराणि ≅ are formless; तत् यथा ≅ just as; एतानि ≅ all these; अमुष्मात् आकाशात् ≅ from the sky; समुत्थाय ≅ arise; परम् ज्योतिः उपसम्पद्य ≅ attain the great light [i.e., are exposed to the heat of the sun in summer]; स्वेन रूपेण अभिनिष्पद्यन्ते ≅ appear in their respective forms [in the rainy season].

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ChanU.8.12.3 🔗
एवमेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः≅
…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.

एवम् एव ≅ just like that; एषः सम्प्रसादः ≅ this serene one [i.e., the individual self, after attaining Self-knowledge]; अस्मात् शरीरात् ≅ from this body; समुत्थाय ≅ arising; परम् ज्योतिः ≅ the radiance of the Cosmic Self; उपसम्पद्य ≅ attains; स्वेन रूपेण अभिनिष्पद्यते ≅ appears in his own form; सः उत्तम-पुरुषः ≅ this is the Supreme Being;

स तत्र पर्येति जक्षत्क्रीडन् रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनग्ँ स्मरन्निदग्ँ शरीरग्ँ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः॥≅
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].

सः तत्र पर्येति ≅ he goes about; जक्षत् क्रीडन् रममाणः ≅ eating, playing, and enjoying himself; स्त्रीभिः वा ≅ with women; यानैः वा ≅ or in carriages; ज्ञातिभिः वा ≅ or with relatives; न स्मरन् ≅ not remembering; उपजनम् इदम् शरीरम् ≅ this body in which he was born; यथा ≅ just as; सः प्रयोग्यः ≅ an animal [a horse or bullock]; आचरणे युक्तः ≅ is harnessed to a carriage [or chariot]; एवम् एव ≅ like that; अयम् प्राणः ≅ this life; अस्मिन् शरीरे युक्तः ≅ is harnessed to the body.

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ChanU.8.12.4 🔗
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुः…≅
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.

अथ ≅ then; यत्र एतत् चक्षुः ≅ where this organ of vision is; आकाशम् अनुविषण्णम् ≅ lying inside the space [in the eye]; सः चाक्षुषः पुरुषः ≅ that is the deity presiding over the eye; दर्शनाय चक्षुः ≅ the eye is the instrument of vision;

अथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदं शृणवानीति स आत्मा श्रवणाय श्रोत्रम्॥≅
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.

अथ ≅ then; यः वेद ≅ one who knows; इदम् जिघ्राणि इति ≅ I smell this; सः आत्मा ≅ that is the Self; गन्धाय घ्राणम् ≅ the organ of smell is the instrument of smelling; अथ ≅ then; यः वेद ≅ one who knows; इदम् अभिव्याहराणि इति ≅ I speak this; सः आत्मा ≅ that is the Self; अभिव्याहाराय वाक् ≅ the organ of speech is the instrument of speaking; अथ ≅ then; यः वेद ≅ one who knows; इदम् शृणवानि इति ≅ I hear this; सः आत्मा ≅ that is the Self; श्रवणाय श्रोत्रम् ≅ the ear is the instrument of hearing.

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ChanU.8.12.5 🔗
अथ यो वेदेदं मन्वानीति स आत्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते [य एते ब्रह्मलोके]॥≅
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.

अथ ≅ next; यः वेद ≅ that which knows; इदम् मन्वानि इति ≅ I am thinking this; सः आत्मा ≅ that is the Self; मनः अस्य दैवम् चक्षुः ≅ the mind is its divine eye; सः वै एषः ≅ that [Self]; एतेन दैवेन चक्षुषा मनसा ≅ with the help of the divine mental eye; एतान् कामान् पश्यन् रमते ≅ enjoys seeing the things it likes; यः एते ब्रह्म-लोके ≅ those which are in Brahma-loka.

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ChanU.8.12.6 🔗
य एते ब्रह्मलोके तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाग्ँ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाग्ँश्च लोकानाप्नोति सर्वाग्ँश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच॥॥≅
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.

यः एते ब्रह्म-लोके, the one who [sees and enjoys] these [desired objects] in the Brahman-world; तम् वै एतम् देवाः आत्मानम् उपासते ≅ that is the Self which the gods worship; तस्मात् ≅ this is why; सर्वे च लोकाः ≅ all the worlds; तेषाम् आत्ताः ≅ are within the grasp of them [the gods]; सर्वे च कामाः ≅ and all things they desire; सर्वान् च लोकान् ≅ all worlds; सर्वान् च कामान् ≅ and all things one desires; आप्नोति ≅ one attains; यः तम् आत्मानम् अनुविद्य ≅ one who knows the Self; विजानाति इति ≅ and has an assimilated understanding of it; प्रजा-पतिः ह उवाच प्रजा-पतिः उवाच ≅ this is what Prajā-pati taught.

ChanU.8.13 .1

A Mantra for Meditation and Repetition

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ChanU.8.13.1 🔗
श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसम्भवामीत्यभिसम्भवामीति॥≅
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.

श्यामात् शबलम् प्रपद्ये ≅ from the dark may I attain the diverse; शबलात् श्यामम् प्रपद्ये ≅ from the diverse may I attain the dark; अश्वः रोमाणि इव ≅ as a horse [shakes] its fur; पापम् विधूय ≅ I will shake off any shortcomings [I have]; चन्द्रः इव राहोः मुखात् प्रमुच्य ≅ as the moon gets free from the mouth of Rāhu; धूत्वा शरीरम् ≅ laying down the body; कृत-आत्मा ≅ having accomplished everything; अ-कृतम् ≅ eternal; ब्रह्म-लोकम् ≅ Brahma-loka; अभिसम्भवामि इति अभिसम्भवामि इति ≅ I will attain, I will attain.

ChanU.8.14 .1

The Prayer of a Seeker of Eternal Life

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ChanU.8.14.1 🔗
आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतग्ँ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशो विशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कग्ँ श्येतं लिन्दु माभिगां लिन्दु माभिगाम्॥≅
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].

आकाशः वै नाम ≅ that which is described as ‘space’; नाम-रूपयोः निर्वहिता ≅ is manifest through names and forms; ते ≅ those [names and forms]; यत् अन्तरा ≅ are within that; तत् ब्रह्म ≅ that is Brahman; तत् अ-मृतम् ≅ that [Brahman] is immortal; सः आत्मा ≅ it is the Self [the inmost being in everyone]; प्रपद्ये ≅ may I be able to enter; सभाम् वेश्म ≅ the court; प्रजा-पतेः ≅ of Prajā-pati; अहम् भवामि यशः ब्राह्मणानाम् ≅ may I attain the fame of a brāhmaṇa; याशः राज्ञाम् ≅ the fame of a prince; यशः विशम् ≅ the fame of a merchant; अहम् यशः अनुप्रापत्सि ≅ I wish to have real fame; सः ह अहम् यशसाम् यशः ≅ I want to be famous among all famous people; मा अभिगाम् ≅ may I not be born again [repeated to end this section]; श्येतम् अ-दत्कम् अ-दत्कम् श्येतम् लिन्दु ≅ [so that I may not return] to the reddish (śyeta), slimmy (lindu), and toothless (a-datka) [vagina].

ChanU.8.15 .1

The Attainment of Brahma-loka

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ChanU.8.15.1 🔗
तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्य≅
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.

तत् ह एतत् ≅ this [knowledge of the Self, which has so long been discussed]; ब्रह्मा प्रजा-पतये उवाच ≅ Brahmā taught Prajā-pati [i.e., to Kaśyapa]; प्रजा-पतिः मनवे ≅ Prajā-pati [taught] Manu; मनुः प्रजाभ्यः ≅ Manu [taught] his own children [i.e., to all human beings];

आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धार्मिकान्विदधदात्मनि सर्वेन्द्रियाणि सम्प्रतिष्ठाप्याहिंसन्सर्वभूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं≅
[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 [for certain animal sacrifices]. This is how he lives his whole life.

आचार्य-कुलात् वेदम् अधीत्य ≅ [A young man] having studied the Veda at the house of the teacher; यथा-विधानम् ≅ strictly according to the prescribed rules; गुरोः कर्म अतिशेषेन ≅ during the interval after offering services to the teacher; अभिसमावृत्य आचार्य-कुलात् ≅ returns home from the teacher’s house; कुतुम्बे ≅ and marries; शुचौ देषे ≅ in a holy place; स्व-अध्यायम् अधीयानः ≅ studying the scriptures regularly and as the occasion demands; धार्मिकान् विदधात् ≅ teaching his children and disciples to be truly religious; आत्मनि सर्व-इन्द्रियाणि सम्प्रतिष्ठाप्य ≅ withdrawing all organs into himself; अ-हिंसन् सर्व-भूतानि ≅ practising non-injury to all living beings; अन्यत्र तीर्थेभ्यः ≅ except at a holy place [where an animal sacrifice may take place]; सः खलु एवम् वर्तयन् ≅ he lives in this way; यावत् आयुषम् ≅ to the end of his life;

ब्रह्मलोकमभिसम्पद्यते न च पुनरावर्तते न च पुनरावर्तते॥≅
Then after death he goes to Brahma-loka, and he is not born again, he is not born again.

ब्रह्म-लोकम् अभिसम्पद्यते ≅ goes to Brahma-loka; न च पुनः आवर्तते न च पुनः आवर्तते ≅ and he does not return, he does not return [to this world again].

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Madhu Kāṇḍa
Ch. 1 Ch. 2
Muni (or Yājñavalkya) Kāṇḍa
Ch. 3 Ch.4
Khila Kāṇḍa
Ch. 5 Ch. 6

Bṛhad-Āraṇyaka प्रथमोऽध्यायः (१.)

br.1.01 br.1.02 br.1.03 br.1.04 br.1.05 br.1.06

BrhU.1.1 .1 .2

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BrhU.1.1.1 🔗
ओम् उषा वा अश्वस्य मेध्यस्य शिरः। सूर्यश्चक्षुर्वातः प्राणो व्यात्तमग्निर्वैश्वानरः संवत्सर आत्माश्वस्य मेध्यस्य।≅

ओम् उषाः वै अश्वस्य मेध्यस्य शिरः ≅ Om. The head of the sacrificial horse is the dawn, सूर्यः चक्षुर् वातः प्राणः ≅ its eye the sun, its vital force (Represented by the breath) the air, व्यात्तम् अग्निः वैश्वानरः ≅ its open mouth the fire called Vaiśvā-nara, संवत्सरः आत्मा अश्वस्य मेध्यस्य ≅ and the body (Ātman) of the sacrificial horse is the year.

द्यौः पृष्ठमन्तरिक्षमुदरं पृथिवी पाजस्यं दिशः पार्श्वे अवान्तरदिशः पर्शव ऋतवोऽङ्गानि मासाश्चार्धमासाश्च पर्वाण्यहोरात्राणि प्रतिष्ठा नक्षत्राण्यस्थीनि नभो मांसानि।≅

द्यौः पृष्ठम् अन्तर्-इक्षम् उदरं पृथिवी पाजस्यं ≅ Its back is heaven, its belly the sky, its hoof the earth, दिशः पार्श्वे अवान्तर-दिशः पर्शवः ≅ its sides the four quarters, its ribs the intermediate quarters, ऋतवः अङ्गानि ≅ its members the seasons, मासाः च अर्ध-मासाः च पर्वाणि ≅ its joints the months and fortnights, अहो-रात्राणि प्रतिष्ठाः ≅ its feet the days and nights, नक्षत्राणि अस्थीनि नभस् मांसानि ≅ its bones the stars and its flesh the clouds.

ऊवध्यं सिकताः सिन्धवो गुदा यकृच्च क्लोमानश्च पर्वता ओषधयश्च वनस्पतयश्च लोमान्युद्यन्पूर्वार्धो निम्लोचञ्जघनार्धो यद्विजृम्भते तद्विद्योतते यद्विधूनुते तत्स्तनयति यन्मेहति तद्वर्षति वागेवास्य वाक्॥≅

ऊवध्यं सिकताः ≅ Its half-digested food is the sand, सिन्धवः गुदाः ≅ its blood-vessels the rivers, यकृत् च क्लोमानः च पर्वताः ≅ its liver and spleen the mountains, ओषधयः च वनस्-पतयः च लोमानि ≅ its hairs the herbs and trees. उद्यन् पूर्व-अर्धः निम्लोचन् जघन-अर्धः ≅ Its forepart is the ascending sun, its hind part the descending sun, यद् विजृम्भते तद् विद्योतते ≅ its yawning is lightning, यद् विधूनुते तद् स्तनयति ≅ its shaking the body is thundering, यद् मेहति तद् वर्षति ≅ its making water is raining, वाच् एव अस्य वाच् ≅ and its neighing is voice.

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BrhU.1.1.2 🔗
अहर्वा अश्वं पुरस्तान्महिमान्वजायत तस्य पूर्वे समुद्रे योनी रात्रिरेनं पश्चान्महिमान्वजायत तस्यापरे समुद्रे योनिरेतौ वा अश्वं महिमानावभितः सम्बभूवतुः।≅

अहर् वै अश्वं पुरस्तात् महिमा अन्वजायत ≅ The (gold) vessel called Mahiman in front of the horse, which appeared (Anvajāyata) about it (i.e. pointing it out), is the day. तस्य पूर्वे समुद्रे योनी ≅ Its source is the eastern sea. रात्रिः एनं पश्चात् महिमा अन्वजायत ≅ The (silver) vessel called Mahiman behind the horse, which appeared about it, is the night. तस्य अपरे समुद्रे योनिः ≅ Its source is the western sea. एतौ वै अश्वं महिमानौ अभितः सम्बभूवतुः ≅ These two vessels called Mahiman appeared on either side of the horse.

हयो भूत्वा देवानवहद्वाजी गन्धर्वानर्वासुरानश्वो मनुष्यान्समुद्र एवास्य बन्धुः समुद्रो योनिः॥≅

हयः भूत्वा देवान् अवहत् ≅ As a Haya (horse) it carried the gods, वाजी गन्धर्वान् ≅ as a Vājin (horse) the celestial minstrels, अर्वा असुरान् ≅ as an Arvan (horse) the Asuras, अश्वः मनुष्यान् ≅ and as an Aśva (horse) men. समुद्रः एव अस्य बन्धुः ≅ The Supreme Self (or the sea) is its stable समुद्रः योनिः ≅ and the Supreme Self its source.

BrhU.1.2 .1 .2 .3 .4 .5 .6 .7

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BrhU.1.2.1 🔗
नैवेह किञ्चनाग्र आसीन्मृत्युनैवेदमावृतमासीदशनाययाशनाया हि मृत्युस्तन्मनोऽकुरुतात्मन्वी स्यामिति।≅

न एव इह किञ्चन अग्रे आसीत् ≅ There was nothing whatsoever here in the beginning. मृत्युना एव इदम् आवृतम् आसीत् अशनायया ≅ It was covered only by Death (Hiraṇya-garbha), or Hunger, अशनाया हि मृत्युः ≅ for hunger is death. तद् मनस् अकुरुत आत्मन्वी स्याम् इति ≅ He created the mind, thinking, ‘Let me have a mind (Ātmanvin)’.

[Creation: PancD.1.28 Comment; BrSEng.1.3.1 L.20–30]

सोऽर्चन्नचरत्तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति तदेवार्कस्यार्कत्वं कं ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद॥≅

सः अर्चन् अचरत् ≅ He moved about worshiping (himself). तस्य अर्चतः आपः अजायन्त ≅ As he was worshiping, water was produced. अर्चते वै मे कम् अभूत् इति ≅ (Since he thought), ‘As I was worshiping, water (Kam) sprang up’, तद् एव अर्कस्य अर्कत्वम् ≅ therefore Arka (fire) is so called. कं ह वै अस्मै भवति यः एवम् एतद् अर्कस्य अर्कत्वं वेद ≅ Water (or happiness) surely comes to one who knows how Arka (fire) came to have this name of Arka.

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BrhU.1.2.2 🔗
आपो वा अर्कस्तद्यदपां शर आसीत्तत्समहन्यत। सा पृथिव्यभवत्तस्यामश्राम्यत्तस्य श्रान्तस्य तप्तस्य तेजोरसो निरवर्तताग्निः॥≅

आपः वै अर्कः ≅ Water is Arka. तद् यद् अपां शरः आसीत् ≅ What was there (like) froth on the water तद् समहन्यत ≅ was solidified सा पृथिवी अभवत् ≅ and became this earth. तस्याम् अश्राम्यत् ≅ When that (was produced), he was tired. तस्य श्रान्तस्य तप्तस्य ≅ While he was (thus) tired and distressed, तेजो-रसः निरवर्तत ≅ his essence, or luster, came forth. अग्निः ≅ This was Fire.

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BrhU.1.2.3 🔗
स त्रेधात्मानं व्यकुरुतादित्यं तृतीयं वायुं तृतीयं स एष प्राणस्त्रेधा विहितः।≅

सः त्रेधा आत्मानं व्यकुरुत ≅ He (Virāj) differentiated himself in three ways, आदित्यं तृतीयं वायुं तृतीयम् ≅ making the sun the third form, (fire the third form) and air the third form. सः एषः प्राणः त्रेधा विहितः ≅ So this Prāṇa (Virāj) is divided in three ways.

तस्य प्राची दिक्शिरोऽसौ चासौ चेर्मौ। अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ दक्षिणा चोदीची च पार्श्वे द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः स एषोऽप्सु प्रतिष्ठितो यत्र क्वचैति तदेव प्रतितिष्ठत्येवं विद्वान्॥≅

तस्य प्राची दिक् शिरः ≅ His head is the east, असौ च असौ च इर्मौ ≅ and his arms (Irmas) that (north-east) and that (south-east). अथ अस्य प्रतीची दिक् पुच्छम् ≅ And his hind part is the west, असौ च असौ च सक्थ्यौ ≅ his hip-bones that (north-west) and that (south-west), दक्षिणा च उदीची च पार्श्वे ≅ his sides the south and north, द्यौः पृष्ठम् ≅ his back heaven, अन्तर्-इक्षम् उदरम् ≅ his belly the sky, इयम् उरस् ≅ and his breast this (earth). सः एषः अप्सु प्रतिष्ठितः ≅ He rests on water. एवं विद्वान् ≅ He who knows (it) thus यत्र क्व च एति तद् एव प्रतितिष्ठति ≅ gets a resting place wherever he goes.

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BrhU.1.2.4 🔗
सोऽकामयत द्वितीयो म आत्मा जायेतेति स मनसा वाचं मिथुनं समभवदशनाया मृत्युस्तद्यद्रेत आसीत्स संवत्सरोऽभवत्।≅

सः अकामयत द्वितीयः मे आत्मा जायेत इति ≅ He desired, ‘Let me have a second form (Ātman)’. सः मनसा वाचं मिथुनं समभवत् अशनाया मृत्युः ≅ He, Death or Hunger, brought about the union of speech (Vedas) with the mind. तद् यद् एद् रेतस् आसीत् सः संवत्सरः अभवत् ≅ What was the seed there became the Year (Virāj).

न ह पुरा ततः संवत्सर आस तमेतावन्तं कालमबिभः। यावान्संवत्सरस्तमेतावतः कालस्य परस्तादसृजत। तं जातमभिव्याददात्स भाणकरोत्सैव वागभवत॥≅

न ह पुरा ततः संवत्सरः आस ≅ Before him there had been no year. तम् एतावन्तं कालम् अबिभः यावान् संवत्सरः ≅ He (Death) reared him for as long as that (year), तम् एतावतः कालस्य परस्तात् असृजत ≅ and after this period projected him. तं जातम् अभिव्याददात् ≅ When he was born, (Death) opened his mouth (to swallow him). सः भाण् अकरोत् ≅ He (the babe) cried ‘Bhāṇ’! सा एव वाक् अभवत ≅ That became speech.

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BrhU.1.2.5 🔗
स ऐक्षत यदि वा इममभिमंस्ये कनीयोऽन्नं करिष्य इति स तया वाचा तेनात्मनेदं सर्वमसृजत यदिदं किञ्चर्चो यजूंषि सामानि च्छन्दांसि यज्ञान्प्रजाः पशून्।≅

सः ऐक्षत ≅ He, thought, यदि वै इमम् अभिमंस्ये ≅ ‘If I kill him. कनीयः अन्नं करिष्ये इति ≅ I shall be making very little food’. तया वाचा तेन आत्मना इदं सर्वम् असृजत ≅ Through that speech and the mind he projected all this, यद् इदं किञ्च ऋ्चः यजूंषि सामानि ≅ whatever there is – the Vedas Ṛc, Yajus and Sāman, छन्दांसि यज्ञान् प्रजाः पशून् ≅ the metres, the sacrifices, men and animals.

स यद्यदेवासृजत तत्तदत्तुमध्रियत सर्वं वा अत्तीति तददितेरदितित्वं सर्वस्यैतस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद॥≅

सः यद् यद् एव असृजत ≅ Whatever he projected, तद् तद् अत्तुम् अध्रियत ≅ he resolved to eat. सर्वं वै अत्ति इति ≅ Because he eats everything, तद् अ-दितेः अ-दितित्वं ≅ therefore A-diti (Death) is so called. यः एवम् एतद् अ-दितेः अ-दितित्वं वेद ≅ He who knows how A-diti came to have this name of A-diti, सर्वस्य एतस्य अत्ता भवति सर्वम् अस्य अन्नं भवति ≅ becomes the eater of all this, and everything becomes his food.

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BrhU.1.2.6 🔗
सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति। सोऽश्राम्यत्स तपोऽतप्यत तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत्। प्राणा वै यशो वीर्यं तत्प्राणेषूत्क्रान्तेषु शरीरं श्वयितुमध्रियत तस्य शरीर एव मन आसीत्॥≅

सः अकामयत ≅ He desired, भूयसा यज्ञेन भूयः यजेय इति ≅ ‘Let me sacrifice again with the great sacrifice’. सः अश्राम्यत् ≅ He was tired सः तपस् अतप्यत ≅ and distressed, तस्य श्रान्तस्य तप्तस्य यशस् वीर्यम् उदक्रामत् ≅ his reputation and strength departed. प्राणाः वै यशस् वीर्यम् ≅ The organs are reputation and strength. तद् प्राणेषु उत्क्रान्तेषु शरीरं श्वयितुम् अध्रियत ≅ When the organs departed, the body began to swell, तस्य शरीरे एव मनस् आसीत् ≅ (but) his mind was set on the body.

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BrhU.1.2.7 🔗
सोऽकामयत मेध्यं म इदं स्यादात्मन्व्यनेन स्यामिति। ततोऽश्वः समभवद्यदश्वत्तन्मेध्यमभूदिति तदेवाश्वमेधस्याश्वमेधत्वम्।≅

सः अकामयत ≅ He desired, मेध्यं मे इदं स्यात् ≅ ‘Let this body of mine be fit for a sacrifice, आत्मन्वी अनेन स्याम् इति ≅ and let me be embodied through this,’ (and entered it). ततः अश्वः समभवत् यद् अश्वत् ≅ Because that body swelled (Aśvat) therefore it came to be called Aśva (horse) (Aśvat), तद् मेध्यम् अभूत् ≅ And because it became fit for a sacrifice, इति तद् एव अश्व-मेधस्य अश्व-मेधत्वम् ≅ therefore the horse sacrifice came to be known as Aśva-medha.

एष ह वा अश्वमेधं वेद य एनमेवं वेद। तमनवरुध्यैवामन्यत। तं संवत्सरस्य परस्तादात्मन आलभत। पशून्देवताभ्यः प्रत्यौहत्।≅

एषः ह वै अश्व-मेधं वेद यः एनम् एवं वेद ≅ He who knows it thus indeed knows the horse sacrifice. तम् अन्-अवरुध्य एव अमन्यत ≅ Letting it remain free, he reflected (on it). तं संवत्सरस्य परस्तात् आत्मने आलभत ≅ After a year he sacrificed it to himself, पशून् देवताभ्यः प्रत्यौहत् ≅ and dispatched the (other) animals to the gods.

तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्ते। एष ह वा अश्वमेधो य एष तपति तस्य संवत्सर आत्मायमग्निरर्कस्तस्येमे लोका आत्मानस्तावेतावर्काश्वमेधौ।≅

तस्मात् सर्व-देवत्यं प्रोक्षितं प्राजा-पत्यम् आलभन्ते ≅ Therefore (priests to this day) sacrifice to Prajā-pati the sanctified (horse) that is dedicated to all the gods. एषः ह वै अश्व-मेधः यः एषः तपति ≅ He who shines yonder is the horse sacrifice; तस्य संवत्सरः आत्मा ≅ his body is the year. अयम् अग्निः अर्कः ≅ This fire is Arka; तस्य इमे लोकाः आत्मानः ≅ its limbs are these worlds. तौ एतौ अर्क-अश्व-मेधौ ≅ So these two (fire and the sun) are Arka and the horse sacrifice.

सो पुनरेकैव देवता भवति मृत्युरेवाप पुनर्मृत्युं जयति नैनं मृत्युराप्नोति मृत्युरस्यात्मा भवत्येतासां देवतानामेको भवति॥≅

सा उ पुनः एका एव देवता भवति मृत्युः एव ≅ These two again become the same god, Death. अप पुनर्-मृत्युं जयति ≅ He (who knows thus) conquers further death, न एनं मृत्युः आप्नोति ≅ death cannot overtake him, मृत्युः अस्य आत्मा भवति ≅ it becomes his self, एतासां देवतानाम् एकः भवति ≅ and he becomes one with these deities.

BrhU.1.3 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23 .24 .25 .26 .27 .28

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BrhU.1.3.1 🔗
द्वया ह प्राजापत्या देवाश्चासुराश्च ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त ते ह देवा ऊचुर्हन्तासुरान्यज्ञ उद्गीथेनात्ययामेति॥≅

द्वयाः ह प्राजा-पत्याः ≅ There were two classes of Prajā-patis’ sons, देवाः च असुराः च ≅ the gods and the asuras (demons). ततः कानीयसाः एव देवाः ≅ Naturally (Lit. ‘therefore’), the gods were fewer, ज्यायसाः असुराः ≅ and the asuras more in number. ते एषु लोकेषु अस्पर्धन्त ≅ They vied with each other for (the mastery of) these worlds. ते ह देवाः ऊचुः ≅ The gods said, हन्त असुरान् यज्ञे उद्गीथेन अत्ययाम इति ≅ ‘Now let us surpass the asuras in (this) sacrifice through the Udgītha.’.

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BrhU.1.3.2 🔗
ते ह वाचमूचुस्त्वं न उद्गायेति तथेति तेभ्यो वागुदगायत्। यो वाचि भोगस्तं देवेभ्य आगायद्यत्कल्याणं वदति तदात्मने।≅

ते ह वाचम् ऊचुः ≅ They said to the organ (the deity) of speech, त्वं नः उद्गाय इति ≅ ‘Chant (the Udgītha) for us’.
तथा इति तेभ्यः वाक् उदगायत् ≅ ‘All right,’ said the organ of speech and chanted for them. यः वाचि भोगः तं देवेभ्यः आगायत् ≅ The common good that comes of the organ of speech, it secured for the gods by chanting, यद् कल्याणं वदति तद् आत्मने ≅ while the fine speaking it utilized for itself.

ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति तमभिद्रुत्य पाप्मनाविध्यन्स यः स पाप्मा यदेवेदमप्रतिरूपं वदति स एव स पाप्मा॥≅

ते विदुः अनेन वै नः उद्गात्रा अत्येष्यन्ति इति ≅ The asuras knew that through this chanter (the gods) would surpass them. तम् अभिद्रुत्य पाप्मना अविध्यन् ≅ They charged it and struck it with evil. सः यः सः पाप्मा यद् एव इदम् अ-प्रतिरूपं वदति ≅ That evil (back then) is what we come across (now) when one speaks improper things. सः एव सः पाप्मा ≅ This alone is that very evil.

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BrhU.1.3.3 🔗
अथ ह प्राणमूचुस्त्वं न उद्गायेति तथेति तेभ्यः प्राण उदगायद्यः प्राणे भोगस्तं देवेभ्य आगायद्यत्कल्याणं जिघ्रति तदात्मने।≅

अथ ह प्राणम् ऊचुः ≅ They said to the nose, त्वं नः उद्गाय इति ≅ ‘Chant (the Udgītha) for us’.
तथा इति तेभ्यः प्राणम् उदगायत् ≅ All right,’ said the nose and chanted for them. यः प्राणे भोगः तं देवेभ्यः आगायत् ≅ The common good that comes of the nose, it secured for the gods by chanting, यद् कल्याणं जिघ्रति तद् आत्मने ≅ while the fine smelling it utilized for itself.

ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति तमभिद्रुत्य पाप्मनाविध्यन्स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति स एव स पाप्मा॥≅

ते विदुः अनेन वै नः उद्गात्रा अत्येष्यन्ति इति ≅ The asuras knew that through this chanter (the gods) would surpass them. तम् अभिद्रुत्य पाप्मना अविध्यन् ≅ They charged it and struck it with evil. सः यः सः पाप्मा यद् एव इदम् अ-प्रतिरूपं जिघ्रति ≅ That evil (back then) is what we come across (now) when one smells improper things. सः एव सः पाप्मा ≅ This alone is that very evil.

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BrhU.1.3.4 🔗
अथ ह चक्षुरूचुस्त्वं न उद्गायेति तथेति तेभ्यश्चक्षुरुदगायत्। यश्चक्षुषि भोगस्तं देवेभ्य आगायद्यत्कल्याणं पश्यति तदात्मने।≅

अथ ह चक्षुस् ऊचुः ≅ Then they said to the eye, त्वं न उद्गाय इति ≅ ‘Chant (the Udgītha) for us’.
तथा इति तेभ्यः चक्षुस् उदगायत् ≅ ‘All right,’ said the eye and chanted for them. यः चक्षुषि भोगः तं देवेभ्यः आगायत् ≅ The common good that comes of the eye, it secured for the gods by chanting, यद् कल्याणं पश्यति तद् आत्मने ≅ while the fine seeing it utilized for itself.

ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति तमभिद्रुत्य पाप्मनाविध्यन्स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति स एव स पाप्मा॥≅

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BrhU.1.3.5 🔗
अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति तथेति तेभ्यः श्रोत्रमुदगायद्यः श्रोत्रे भोगस्तं देवेभ्य आगायद्यत्कल्याणं शृणोति तदात्मने।≅

अथ ह श्रोत्रम् ऊचुः ≅ Then they said to the ear, त्वं न उद्गाय इति ≅ ‘Chant (the Udgītha) for us’.
तथा इति तेभ्यः श्रोत्रम् उदगायत् ≅ ‘All right,’ said the ear and chanted for them. यः श्रोत्रे भोगः तं देवेभ्यः आगायत् ≅ The common good that comes of the ear, it secured for the gods by chanting, यद् कल्याणं शृणोति तद् आत्मने ≅ while the fine hearing it utilized for itself.

ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति तमभिद्रुत्य पाप्मनाविध्यन्स यः स पाप्मा यदेवेदमप्रतिरूपं शृणोति स एव स पाप्मा॥≅

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BrhU.1.3.6 🔗
अथ ह मन ऊचुस्त्वं न उद्गायेति तथेति तेभ्यो मन उदगायद्यो मनसि भोगस्तं देवेभ्य आगायद्यत्कल्याणं सङ्कल्पयति तदात्मने।≅

अथ ह मनस् ऊचुः ≅ Then they said to the mind, त्वं न उद्गाय इति ≅ ‘Chant (the Udgītha) for us’.
तथा इति तेभ्यः मनस् उदगायत् ≅ ‘All right,’ said the mind and chanted for them. यः मनसि भोगः तं देवेभ्यः आगायत् ≅ The common good that comes of the mind, it secured for the gods by chanting, यद् कल्याणं सङ्कल्पयति तद् आत्मने ≅ while the fine thinking it utilized for itself.

ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति तमभिद्रुत्य पाप्मनाविध्यन्स यः स पाप्मा यदेवेदमप्रतिरूपं सङ्कल्पयति स एव स पाप्मैवमु खल्वेता देवताः पाप्मभिरुपासृजन्नेवमेनाः पाप्मनाविध्यन्॥≅

ते विदुः अनेन वै न उद्गात्रा अत्येष्यन्ति इति ≅ The asuras knew that through this chanter the gods would surpass them. तम् अभिद्रुत्य पाप्मना अविध्यन् ≅ They charged it and struck it with evil. सः यः सः पाप्मा यद् एव इदम् अ-प्रतिरूपं सङ्कल्पयति ≅ That evil (back then) is what we come across (now) when one thinks improper things. सः एव सः पाप्मा ≅ This alone is that very evil. एवम् उ खलु एताः देवताः पाप्मभिः उपासृजन् ≅ Likewise they also touched these (other) deities with evil — एवम् एनाः पाप्मना अविध्यन् ≅ struck them with evil.

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BrhU.1.3.7 🔗
अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति तथेति तेभ्य एष प्राण उदगायत्ते विदुरनेन वै न उद्गात्रात्येष्यन्तीति तमभिद्रुत्य पाप्मनाविव्यत्सन्≅

अथ ह इमम् आसन्यं प्राणम् ऊचुः ≅ Then they said to the vital force in the mouth, त्वं नः उद्गाय इति ≅ ‘Chant (the Udgītha) for us’.
तथा इति तेभ्यः एषः प्राणः उदगायत् ≅ ‘All right,’ said the vital force and chanted for them. ते विदुः अनेन वै नः उद्गात्रा अत्येष्यन्ति इति ≅ The asuras knew that through this chanter the gods would surpass them. तम् अभिद्रुत्य पाप्मना अविव्यत्सन् ≅ They charged it and wanted to strike it with evil.

स यथाश्मानमृत्वा लोष्टो विध्वंसेतैवं हैव विध्वंसमाना विष्वञ्चो विनेशुस्ततो देवा अभवन्परासुरा भवत्यात्मना परास्य द्विषन्भ्रातृव्यो भवति य एवं वेद॥≅

सः यथा अश्मानम् ऋत्वा लोष्टः विध्वंसेत ≅ But as a clod of earth, striking against a rock, is shattered, एवं ह एव विध्वंसमानाः ≅ so were they shattered, विष्वञ्चः विनेशुः ≅ flung in all directions, and perished. ततः देवाः अभवन् ≅ Therefore the gods became (fire etc.), परा आसुराः भवति ≅ and the asuras were crushed (Parā-bhavati). यः एवं वेद ≅ He who knows thus, आत्मना ≅ becomes his true self, परा अस्य द्विषन् भ्रातृव्यः भवति ≅ and his envious kinsman is crushed.

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BrhU.1.3.8 🔗
ते होचुः क्व नु सोऽभूद्यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः॥≅

ते ह ऊचुः ≅ They said, क्व नु सः अभूत् यः नः इत्थम् असक्त इति ≅ ‘Where was he who has thus restored us (to our divinity)’? अयम् आस्ये अन्तर् इति ≅ (and discovered): ‘Here he is within the mouth’. सः अ-यास्यः आङ्गि-रसः ≅ The vital force is called A-yāsya Āṅgi-rasa, अङ्गानां हि रसः ≅ for it is the essence of the members (of the body).

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BrhU.1.3.9 🔗
सा वा एषा देवता दूर्नाम दूरं ह्यस्या मृत्युर्दूरं ह वा अस्मान्मृत्युर्भवति य एवं वेद॥≅

सा वा एषा देवता दूर्-नाम ≅ This deity is called Dūr, दूरं हि अस्याः मृत्युः ≅ because death is far from it. दूरं ह वै अस्मात् मृत्युः भवति यः एवं वेद ≅ Death is far from one who knows thus.

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BrhU.1.3.10 🔗
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयाञ्चकार तदासां पाप्मनो विन्यदधात्तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति॥≅

सा वै एषा देवता एतासां देवतानां पाप्मानं मृत्युम् अपहत्य ≅ This deity took away death, the evil of these gods, यत्र आसां दिशाम् अन्तः तद् गमयाञ्-चकार ≅ and carried it to where these quarters end. तद् आसां पाप्मनः विन्यदधात् ≅ There it left their evils. तस्मात् न जनम् इयात् न अन्तम् इयात् ≅ Therefore one should not approach a person (of that region), nor go to that region beyond the border, नेद् पाप्मानं मृत्युम् अन्ववायानि इति ≅ lest (Na-id) one imbibe that evil, death.

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BrhU.1.3.11 🔗
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत्॥≅

सा वा एषा देवता एतासां देवतानां पाप्मानं मृत्युम् अपहत्य ≅ This deity after taking away death, the evil of these gods, अथ एनाः मृत्युम् अत्यवहत् ≅ next carried them beyond death.

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BrhU.1.3.12 🔗
स वै वाचमेव प्रथमामत्यवहत्; सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत्; सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते॥≅

सः वै वाचम् एव प्रथमाम् अत्यवहत् ≅ It carried the organ of speech, the foremost one, first; सा यदा मृत्युम् अत्यमुच्यत ≅ When the organ of speech got rid of death, सः अग्निः अभवत् ≅ it became fire. सः अयम् अग्निः परेण मृत्युम् ≅ That fire, having transcended death, अतिक्रान्तः दीप्यते ≅ shines beyond its reach.

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BrhU.1.3.13 🔗
अथ प्राणमत्यवहत्; स यदा मृत्युमत्यमुच्यत स वायुरभवत्; सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते॥≅

अथ प्राणम् अत्यवहत् ≅ Then it carried the nose. सः यदा मृत्युम् अत्यमुच्यत ≅ When it got rid of death, सः वायुः अभवत् ≅ it became air. सः अयं वायुः परेण मृत्युम् ≅ That air, having transcended death, अतिक्रान्तः पवते ≅ blows beyond its reach.

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BrhU.1.3.14 🔗
अथ चक्षुरत्यवहत्, तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत्; सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति॥≅

अथ चक्षुः अत्यवहत् ≅ Then it carried the eye. तद् यदा मृत्युम् अत्यमुच्यत ≅ When the eye got rid of death, सः आदित्यः अभवत् ≅ it became the sun. सः असौ आदित्यः परेण मृत्युम् ≅ That sun, having transcended death, अतिक्रान्तः तपति ≅ shines beyond its reach.

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BrhU.1.3.15 🔗
अथ श्रोत्रमत्यवहत्, तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवंस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः॥≅

अथ श्रोत्रम् अत्यवहत् ≅ Then it carried the ear. तद् यदा मृत्युम् अत्यमुच्यत ≅ When the ear got rid of death, ताः दिशः अभवन् ≅ it became the quarters. ताः इमाः दिशः परेण मृत्युम् ≅ Those quarters, having transcended death, अतिक्रान्ताः ≅ remain beyond its reach.

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BrhU.1.3.16 🔗
अथ मनोऽत्यवहत्, तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत्; सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येवं ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद॥≅

अथ मनस् अत्यवहत् ≅ Then it carried the mind. तद् यदा मृत्युम् अत्यमुच्यत ≅ When the mind got rid of death, सः चन्द्रमा अभवत् ≅ it became the moon. सः असौ चन्द्रः परेण मृत्युम् ≅ That moon, having transcended death, अतिक्रान्तः भाति ≅ shines beyond its reach. एवं ह वै एनम् एषा देवता मृत्युम् अतिवहति यः एवं वेद ≅ So does this deity carry one who knows thus beyond death.

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BrhU.1.3.17 🔗
अथात्मनेऽन्नाद्यमागायद्यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत इह प्रतितिष्ठति॥≅

अथ आत्मने अन्न-अद्यम् आगायत् ≅ Next it secured eatable food for itself by chanting, यद् हि किञ्च अन्नम् अद्यते ≅ for whatever food is eaten, अनेन एव तद् अद्यते ≅ is eaten by the vital force (Prāṇa) alone, इह प्रतितिष्ठति ≅ and it rests on that.

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BrhU.1.3.18 🔗
ते देवा अब्रुवन्नेतावद्वा इदं सर्वं यदन्नं तदात्मन आगासीरनु नोऽस्मिन्नन्न आभजस्वेति ते वै माभिसंविशतेति तथेति तं समन्तं परिण्यविशन्त।≅

ते देवाः अब्रुवन् ≅ The gods said, एतावद् वै इदम् ≅ ‘Whatever (food) there is, is just this much, सर्वं यद् अन्नं तद् आत्मने आगासीः ≅ and you have secured it all for yourself by chanting. अनु नः अस्मिन् अन्ने आभजस्व इति ≅ Now let us have a share in this food’.
ते वै मा अभिसंविशत इति ≅ ‘Then sit around facing me,’ (said the vital force).
तथा इति तं समन्तं परि-ण्यविशन्त ≅ ‘All right,’ (said the gods and) sat down around it.

तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्त्येवं ह वा एनं स्वा अभिसंविशन्ति भर्ता स्वानां श्रेष्ठः पुर एता भवत्यन्नादोऽधिपतिर्य एवं वेद≅

तस्मात् यद् अनेन अन्नम् अत्ति तेन एताः तृप्यन्ति ≅ Hence whatever food one eats through the vital force satisfies these (deities). एवं ह वै एनं स्वाः अभिसंविशन्ति यः एवं वेद ≅ So do his relatives sit around facing him who knows thus, भर्ता स्वानाम् ≅ and he becomes their support, श्रेष्ठः पुरः एताः भवति ≅ the greatest among them and their leader, अन्न-अदः अधिपतिः ≅ a good eater of food and the ruler of them.

य उ हैवंविदं स्वेषु प्रति प्रतिर्बुभूषति न हैवालं भार्येभ्यो भवत्यथ य एवैतमनु भवति यो वैतमनु भार्यान्बुभूर्षति स हैवालं भार्येभ्यो भवति॥≅

यः उ ह एवं-विदं स्वेषु प्रति प्रतिः बुभूषति ≅ That one among his relatives who desires to rival a man of such knowledge न ह एव अलं भार्येभ्यः भवति ≅ is powerless to support his dependents. अथ यः एव एतम् अनु भवति ≅ But one who follows him, यः वा एतम् अनु भार्यान् बुभूर्षति ≅ or desires to maintain one’s dependents being under him, सः ह एव अलं भार्येभ्यः भवति ≅ is alone capable of supporting them.

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BrhU.1.3.19 🔗
सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः प्राणो वा अङ्गानां रसः प्राणो हि वा अङ्गानां रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यत्येष हि वा अङ्गानां रसः॥≅

सः अयास्यः आङ्गि-रसः अङ्गानां हि रसः ≅ It is called Ayāsya Āṅgirasa, for it is the essence of the members (of the body). प्राणः वै अङ्गानां रसः ≅ The vital force is indeed the essence of the members. प्राणः हि वै अङ्गानां रसः तस्मात् ≅ Of course it is their essence. यस्मात् कस्मात् च अङ्गात् प्राणः उत्क्रामति ≅ (For instance), from whichever member the vital force departs, तद् एव तद् शुष्यति ≅ right there it withers. एषः हि वै अङ्गानां रसः ≅ Therefore this is of course the essence of the members.

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BrhU.1.3.20 🔗
एष उ एव बृहस्पतिर्वाग्वै बृहती तस्या एष पतिस्तस्मादु बृहस्पतिः॥≅

एषः उ एव बृहस्-पतिः ≅ This alone is also Bṛhas-pati (lord of the Ṛc). वाक् वै बृहती ≅ Speech is indeed Bṛhatī (Ṛc) तस्या एषः पतिः ≅ and this is its lord. तस्मात् उ बृहस्-पतिः ≅ Therefore this is also Bṛhas-pati.

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BrhU.1.3.21 🔗
एष उ एव ब्रह्मणस्पतिर्वाग्वै ब्रह्म तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः॥≅

एषः उ एव ब्रह्मणस्-पतिः ≅ This alone is also Brahmaṇas-pati (lord of the Yajus). वाक् वै ब्रह्म ≅ Speech is indeed Brahman (Yajus), तस्या एषः पतिः ≅ and this is its lord. तस्मात् उ ब्रह्मणस्-पतिः ≅ Therefore this is also Brahmaṇas-pati.

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BrhU.1.3.22 🔗
एष उ एव साम वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम्। यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव सामाश्नुते साम्नः सायुज्यं सलोकतां य एवमेतत्साम वेद॥≅

एषः उ एव साम ≅ This alone is also Sāman. वाक् वै सा ≅ Speech is indeed Sā (everything feminine), अमः एषः ≅ and this is Ama (everything masculine). सा च अमः च इति ≅ Because it is Sā (speech) and Ama (vital force), तद् साम्नः सामत्वम् ≅ therefore Sāman is so called. यद् उ एव समः प्लुषिणा ≅ Or because it is equal to a white ant, समः मशकेन ≅ equal to a mosquito, समः नागेन ≅ equal to an elephant, समः एभिः त्रिभिः लोकैः ≅ equal to these three worlds, समः अनेन सर्वेण ≅ equal to this universe, तस्मात् उ एव साम ≅ therefore this is also Sāman. यः एवम् एतद् साम वेद ≅ He who knows this Sāman (vital force) to be such अश्नुते साम्नः सा-युज्यम् ≅ attains union with it, स-लोकताम् ≅ or lives in the same world as it.

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BrhU.1.3.23 🔗
एष उ वा उद्गीथः प्राणो वा उत्प्राणेन हीदं सर्वमुत्तब्धं वागेव गीथोच्च गीथा चेति स उद्गीथः॥≅

एषः उ वै उद्-गीथः ≅ This indeed is also Ud-gītha. प्राणः वै उद् ≅ The vital force is indeed Ud, प्राणेन हि इदं सर्वम् उत्-तब्धम् ≅ for all this is held aloft by the vital force, वाक् एव गीथा ≅ and speech alone is Gīthā. उत् च गीथा च इति सः उद्गीथः ≅ This is Udgītha, because it is Ud and Gīthā.

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BrhU.1.3.24 🔗
तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति वाचा च ह्येव स प्राणेन चोदगायदिति॥≅

तद् ह अपि ≅ Regarding this (there is) also (a story): ब्रह्म-दत्तः चैकितानेयः राजानं भक्षयन् उवाच ≅ Brahma-datta, the great-grandson of Cikitāna, while drinking Rājan (Soma), said, अयं त्यस्य राजा मूर्धानं विपातयतात् ≅ ‘Let this Soma strike off my head यद् इतः अ-यास्य आङ्गि-रसः अन्येन उदगायत् इति ≅ if I say that A-yāsya Āṅgi-rasa chanted the Udgītha through any other than this (vital force and speech)’. वाचा च हि एव सः प्राणेन च उदगायत् इति ≅ Indeed he chanted through speech and the vital force.

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BrhU.1.3.25 🔗
तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वं तस्य वै स्वर एव स्वं तस्मादार्त्विज्यं करिष्यन्वाचि स्वरमिच्छेत तया वाचा स्वरसम्पन्नयार्त्विज्यं कुर्यात्≅

तस्य ह एतस्य साम्नः यः स्वं वेद ≅ He who knows the wealth of this Sāman (vital force) भवति ह अस्य स्वं ≅ attains wealth. तस्य वै स्वरः एव स्वं ≅ Tone is indeed its wealth. तस्मात् आर्त्विज्यं करिष्यन् ≅ Therefore one who is going to officiate as a priest वाचि स्वरम् इच्छेत ≅ should desire to have a rich tone in his voice, तया वाचा स्वर-सम्पन्नया आर्त्विज्यं कुर्यात् ≅ and he should do his priestly duties through that voice with a fine tone.

तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एव। अथो यस्य स्वं भवति भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद॥≅

तस्मात् यज्ञे स्वरवन्तं दिदृक्षन्ते एव ≅ Therefore in a sacrifice people long to see a priest with a good voice, अथ उ यस्य स्वं भवति ≅ like one who has wealth. यः एवम् एतद् साम्नः स्वं वेद ≅ He who knows the wealth of Sāman to be such भवति ह अस्य स्वम् ≅ attains wealth.

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BrhU.1.3.26 🔗
तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णं तस्य वै स्वर एव सुवर्णं भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद॥≅

तस्य ह एतस्य साम्नः यः सुवर्णं वेद ≅ He who knows the gold of this Sāman (vital force) भवति ह अस्य सुवर्णम् ≅ obtains gold. तस्य वै स्वरः एव सु-वर्णम् ≅ Tone is indeed its gold. यः एवम् एतद् साम्नः सुवर्णं वेद ≅ He who knows the gold of Sāman to be such भवति ह अस्य सुवर्णम् ≅ obtains gold.

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BrhU.1.3.27 🔗
तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति तस्य वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयतेऽन्न इत्यु हैक आहुः॥≅

तस्य ह एतस्य साम्नः यः प्रतिष्ठां वेद ≅ He who knows the support of this Sāman (vital force) प्रति ह तिष्ठति ≅ gets a resting place (Prati-tiṣṭhati). तस्य वै वाक् एव प्रतिष्ठा ≅ Speech (certain parts of the body) is indeed its support. वाचि हि खलु एषः एतद् प्राणः प्रतिष्ठितः गीयते ≅ For resting on speech is the vital force thus chanted. अन्ने इति उ ह एके आहुः ≅ Some say, resting on food (body).

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BrhU.1.3.28 🔗
अथातः पवमानानामेवाभ्यारोहः स वै खलु प्रस्तोता साम प्रस्तौति स यत्र प्रस्तुयात्तदेतानि जपेत्।≅

अथ अतः पवमानानाम् एव अभ्यारोहः ≅ Now therefore the edifying repetition (Abhyāroha) only of the hymns called Pavamānas. सः वै खलु प्रस्तोता साम प्रस्तौति ≅ The priest called Prastotṛ indeed recites the Sāman. सः यत्र प्रस्तुयात् तद् ≅ While he recites it, एतानि जपेत् ≅ these Mantras are to be repeated:

असतो मा सद्गमय
तमसो मा ज्योतिर्गमय
मृत्योर्मामृतं गमयेति।≅

● अ-सतः मा सद् गमय ≅ ‘From evil lead me to good.
● तमसः मा ज्योतिर् गमय ≅ From darkness lead me to light.
● मृत्योः मा अ-मृतं गमय इति ≅ From death lead me to immortality’.

स यदाहासतो मा सद्गमयेति मृत्युर्वा असत्सदमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह≅

सः यद् आह ≅ When the Mantra says, अ-सतः मा सद् गमय इति ≅ ‘From evil lead me to good’, मृत्युः वै अ-सद् ≅ ‘evil’ means death, सद् अ-मृतम् ≅ and ‘good’ immortality; इति एव एतद् आह ≅ so it says, मृत्योः मा अ-मृतं गमय ≅ ‘From death lead me to immortality, अ-मृतं मा कुरु ≅ i.e. make me immortal’.

तमसो मा ज्योतिर्गमयेति मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्ति।≅

तमसः मा ज्योतिर् गमय इति ≅ When it says, ‘From darkness lead me to light’, मृत्युः वै तमस् ≅ ‘darkness’ means death, ज्योतिः अ-मृतम् ≅ and ‘light,’ immortality; इति एव एतद् आह ≅ so it says, मृत्योः मा अ-मृतं गमय ≅ From death lead me to immortality, अ-मृतं मा कुरु ≅ or make me immortal’. मृत्योः म अ-मृतं गमय इति ≅ In the dictum, ‘From death lead me to immortality’, न अत्र तिरोहितम् इव अस्ति ≅ the meaning does not seem to be hidden.

अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत्तस्मादु तेषु वरं वृणीत यं कामं कामयेत तं स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तमागायति≅

अथ यानि इतराणि स्तोत्राणि तेषु ≅ Then through the remaining hymns आत्मने अन्न-अद्यम् आगायेत् ≅ (the chanter) should secure eatable food for himself by chanting. तस्मात् उ तेषु ≅ Therefore, while they are being chanted, वरं वृणीत ≅ the sacrificer should ask for a boon — यं कामं कामयेत तं ≅ anything that he desires. सः एषः एवं-विद् उद्गाता ≅ Whatever (objects) this chanter possessed of such knowledge आत्मने वा यजमानाय वा यं कामं कामयते ≅ desires, either for himself or for the sacrificer, तम् आगायति ≅ he secures them (by chanting).

तद्धैतल्लोकजिदेव न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद॥≅

तद् ह एतद् लोक-जित् एव ≅ This (meditation) certainly wins the world (Hiraṇya-garbha). यः एवम् एतद् साम वेद ≅ He who knows the Sāman (vital force) as such न ह एव अ-लोक्यतायै आश अस्ति ≅ has not to pray lest he be unfit for this world.

BrhU.1.4 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17

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BrhU.1.4.1 🔗
आत्मैवेदमग्र आसीत्पुरुषविधः सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत्सोऽहमस्मीत्यग्रे व्याहरत्ततोऽहन्नामाभवत्≅

आत्मा एव इदम् अग्रे आसीत् ≅ In the beginning, this (universe) was but the self (Virāj) पुरुष-विधः ≅ of a human form. सः अनुवीक्ष्य न अन्यद् आत्मनः अपश्यत् ≅ He reflected and found nothing else but himself. सः अहम् अस्मि इति अग्रे व्याहरत् ≅ He first uttered, ‘I (Aham) am he’. ततः अहम् नाम अभवत् ≅ Therefore he was called Aham (I).

तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत्तस्मात्पुरुष ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद॥≅

तस्मात् अपि एतर्हि आमन्त्रितः ≅ Hence, to this day, when a person is addressed, अहम् अयम् इति एव अग्रे उक्त्वा ≅ he first says, ‘It is I’, अथ अन्यद् नाम प्रब्रूते यद् अस्य भवति ≅ and then says the other name that he may have. सः यद् पूर्वः ≅ Because he was first (Pūr-va) अस्मात् सर्वस्मात् सर्वान् पाप्मनः औषत् ≅ and before this whole (band of aspirants) burnt (Auṣat) all evils, तस्मात् पुरुषः ≅ therefore he is called Pur-uṣa. यः एवं वेद ≅ He who knows thus ओषति ह वै सः तं यः अस्मात् पूर्वः बुभूषति ≅ indeed burns (Oṣati) one who wants to be (Virāj) before him.

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BrhU.1.4.2 🔗
सोऽबिभेत्तस्मादेकाकी बिभेति स हायमीक्षां चक्रे यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति तत एवास्य भयं वीयाय कस्माद्ध्यभेष्यद्द्वितीयाद्वै भयं भवति॥≅

सः अबिभेत् ≅ He was afraid. तस्मात् एकाकी बिभेति ≅ Therefore people (still) are afraid to be alone. सः ह अयम् ईक्षां-चक्रे ≅ He thought, यद् मद् अन्यद् न अस्ति ≅ ‘If there is nothing else but me, कस्मात् नु बिभेमि इति ≅ what am I afraid of’? ततः एव अस्य भयं वीयाय ≅ From that alone his fear was gone, कस्मात् हि अभेष्यत् ≅ for what was there to fear? द्वितीयात् वै भयं भवति ≅ It is from a second that fear comes.

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BrhU.1.4.3 🔗
स वै नैव रेमे तस्मादेकाकी न रमते स द्वितीयमैच्छत्। स हैतावानास यथा स्त्रीपुमांसौ सम्परिष्वक्तौ स इममेवात्मानं द्वेधापातयत्ततः पतिश्च पत्नी चाभवतां≅

सः वै न एव रेमे ≅ He was not at all happy. तस्मात् एकाकी न रमते ≅ Therefore people (still) are not happy when alone. सः द्वितीयम् ऐच्छत् ≅ He desired a mate. सः ह एतावान् आस यथा स्त्री-पुमांसौ ≅ He became as big as man and wife सम्परिष्वक्तौ ≅ embracing each other. सः इमम् एव आत्मानं द्वेधा अपातयत् ≅ He parted this very body into two. ततः पतिः च पत्नी च अभवताम् ≅ From that came husband and wife.

तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यस्तस्मादयमाकाशः स्त्रिया पूर्यत एव तां समभवत्ततो मनुष्या अजायन्त॥≅

तस्मात् इदम् अर्ध-बृगलम् इव स्वः इति ह स्म आह याज्ञ-वल्क्यः ≅ Therefore, said Yājña-valkya, this (body) is one-half of oneself like (one of the two halves of a split pea). तस्मात् अयम् आकाशः स्त्रिया पूर्यते एव ≅ Therefore this space is indeed filled by the wife. तां समभवत् ≅ He was united with her. ततः मनुष्याः अजायन्त ≅ From that men were born.

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BrhU.1.4.4 🔗
सो हेयमीक्षाञ्चक्रे कथं नु मात्मन एव जनयित्वा सम्भवति हन्त तिरोऽसानीति सा गौरभवदृषभ इतरस्तां समेवाभवत्ततो गावोऽजायन्त बडबेतराभवदश्ववृष इतरो…≅

सा उ ह इयम् ईक्षाञ्-चक्रे ≅ She thought, कथं नु मा आत्मनः एव जनयित्वा सम्भवति ≅ ‘How can he be united with me after producing me from himself? हन्त तिरस् असानि इति ≅ Well, let me hide myself’. सा गौः अभवत् ऋषभः इतरः तां सम् एव अभवत् ≅ She became a cow, the other became a bull and was united with her; ततः गावः अजायन्त ≅ from that cows were born. बडबा इतरा अभवत् अश्व-वृष इतरः ≅ The one became a mare (Baḍabā or vaḍavā), the other a stallion;

गर्दभीतरा गर्दभ इतरस्तां समेवाभवत्तत एकशफमजायताजेतराभवद्बस्त इतरोऽविरितरा मेष इतरस्तां समेवाभवत्ततोऽजावयोऽजायन्तैवमेव यदिदं किञ्च मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत॥≅

गर्दभी इतरा गर्दभः इतरः तां सम् एव अभवत् ≅ the one became a she-ass, the other became a he-ass and was united with her; ततः एक-शफम् अजायत ≅ from that one-hoofed animals were born. अजा इतरा अभवत् बस्तः इतरः ≅ The one became a she-goat, the other a he-goat; अविः इतरा मेषः इतरः तां सम् एव अभवत् ≅ the one became a ewe, the other became a ram and was united with her; ततः अज-अवयः अजायन्त ≅ from that goats and sheep were born. एवम् एव यद् इदं किञ्च मिथुनम् आ पिपीलिकाभ्यः तद् सर्वम् असृजत ≅ Thus did he project everything that exists in pairs (Mithunas), down to the ants.

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BrhU.1.4.5 🔗
सोऽवेदहं वाव सृष्टिरस्म्यहं हीदं सर्वमसृक्षीति ततः सृष्टिरभवत्सृष्ट्यां हास्यैतस्यां भवति य एवं वेद॥≅

सः अवेत् ≅ He knew, अहं वाव सृष्टिः अस्मि ≅ ‘I indeed am the creation, अहं हि इदं सर्वम् असृक्षि इति ≅ for I projected all this’. ततः सृष्टिः अभवत् ≅ Therefore he was called Creation. यः एवं वेद ≅ He who knows this as such सृष्ट्यां ह अस्य एतस्यां भवति ≅ becomes (a creator) in this creation (of Virāj).

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BrhU.1.4.6 🔗
अथेत्यभ्यमन्थत्स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत तस्मादेतदुभयमलोमकमन्तरतोऽलोमका हि योनिरन्तरतः।≅

अथ इति अभ्यमन्थत् ≅ Then he rubbed back and forth thus, सः मुखात् च योनेः हस्ताभ्यां च अग्निम् असृजत ≅ and produced fire from its source, the mouth and the hands. तस्मात् एतद् उभयम् अ-लोमकम् अन्तरतः अ-लोमका हि योनिः अन्तरतः ≅ Therefore both (mouth and hands) these are without hair at the inside, अ-लोमका हि योनिः अन्तरतः ≅ because the (Yoni, the vagina) has no hair inside.

तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिरेष उ ह्येव सर्वे देवाः।≅

तद् यद् इदम् आहुः ≅ When they talk (of particular gods), saying, अमुं यज अमुं यज इति ≅ ‘Sacrifice to him,’ ‘Sacrifice to the other one’, एक-एकं देवम् एतस्य एव सा विसृष्टिः ≅ (they are wrong, since) these particular gods are all his projection, एषः उ हि एव सर्वे देवाः ≅ for he is all the gods.

अथ यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत तदु सोमः≅

अथ यद् किञ्च इदम् आर्द्रं ≅ Now all this that is liquid, तद् रेतसः असृजत ≅ he produced from the seed. तद् उ सोमः ≅ That is Soma.

एतावद्वा इदं सर्वमन्नं चैवान्नादश्च सोम एवान्नमग्निरन्नादः≅

एतावत् वै इदं सर्वम् ≅ This universe is indeed this much अन्नं च एव अन्न-अदः च ≅ food and the eater of food. सोमः एव अन्नम् अग्निः अन्न-अदः ≅ Soma is food, and fire the eater of food.

सैषा ब्रह्मणोऽतिसृष्टिः। यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिरतिसृष्ट्यां हास्यैतस्यां भवति य एवं वेद॥≅

सा एषा ब्रह्मणः अति-सृष्टिः ≅ This is the super-creation of Virāj (Brahman) यद् श्रेयसः देवान् असृजत ≅ that he projected the gods, who are even superior to him. अथ यद् मर्त्यः सन् अ-मृतान् असृजत ≅ Because he, although mortal himself, projected the immortals, तस्मात् अति-सृष्टिः ≅ therefore this is a super-creation. अति-सृष्ट्यां ह अस्य एतस्यां भवति यः एवं वेद ≅ He who knows this as such becomes (a creator) in this super-creation of Virāj.

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BrhU.1.4.7 🔗
तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यामेव व्याक्रियतासौनामायमिदंरूप इति तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियतेऽसौनामायमिदंरूप इति स एष इह प्रविष्टः।≅

तद् ह इदं तर्हि अ-व्याकृतम् आसीत् ≅ This (universe) was then undifferentiated. तद् नाम-रूपाभ्याम् एव व्याक्रियत ≅ It differentiated only into name and form — असौ-नामा अयम् इदं-रूपः इति ≅ it was called such and such, and was of such and such form. तद् इदम् अपि एतर्हि ≅ So to this day नाम-रूपाभ्याम् एव व्याक्रियते ≅ it is differentiated only into name and form — असौ-नामा अयम् इदं-रूप इति ≅ it is called such and such, and is of such and such form. सः एषः इह प्रविष्टः ≅ This Self has entered into these bodies…

आ नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाये तं न पश्यन्ति। अकृत्स्नो हि स प्राणन्नेव प्राणो नाम भवति।≅

आ नख-अग्रेभ्यः ≅ up to the tip of the (growing finger and toe) nails — यथा क्षुरः क्षुर-धाने अवहितः स्याद् ≅ as a razor may (noticeably) be enclosed in (part of) its bag, विश्वम्-भरः वा विश्वम्-भर-कुलाये ≅ or as fire (energy) which sustains the entire world is (unnoticeable) in any one of its dwellings (e.g. within wood). तं न पश्यन्ति ≅ People do not see It. अ-कृत्स्नः हि ≅ for (viewed in Its aspects) It is incomplete. सः प्राणन् एव ≅ When It does the function of living, प्राणः नाम भवति ≅ It is called the vital force;

वदन्वाक्पश्यंश्चक्षुः शृण्वञ्श्रोत्रं मन्वानो मनस्तान्यस्यैतानि कर्मनामान्येव।≅

वदन् वाक् ≅ when It speaks, the organ of speech; पश्यन् चक्षुस् ≅ when It sees, the eye; शृण्वन् श्रोत्रम् ≅ when It hears, the ear; मन्वानः मनस् ≅ and when It thinks, the mind. तानि अस्य एतानि कर्म-नामानि एव ≅ These are merely Its names according to functions.

स योऽत एकैकमुपास्ते न स वेदाकृत्स्नो ह्येषोऽत एकैकेन भवत्यात्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति।≅

सः यः अतः एक-एकम् उपास्ते ≅ He who meditates upon each one apart from this (totality of aspects) न सः वेद ≅ does not know, अ-कृत्स्नः हि एषः ≅ for It is incomplete, अतः एक-एकेन भवति ≅ (being divided) from this totality by possessing a single characteristic. आत्मा इति एव उपासीत ≅ The Self alone is to be meditated upon, अत्र हि एते सर्वे एकं भवन्ति ≅ for all these are unified in It.

तदेतत्पदनीयमस्य सर्वस्य यदयमात्मानेन ह्येतत्सर्वं वेद। यथा ह वै पदेनानुविन्देदेवं कीर्तिं श्लोकं विन्दते य एवं वेद॥≅

तद् एतद् पदनीयम् अस्य सर्वस्य यद् अयम् आत्मा ≅ Of all these, this Self alone should be realized (Padanīya, found), अनेन हि एतद् सर्वं वेद ≅ for one knows all these through It, यथा ह वै पदेन अनुविन्देत् एवम् ≅ just as one may get (an animal) through its foot-prints. कीर्तिं श्लोकं विन्दते यः एवं वेद ≅ He who knows It as such obtains fame and association (Śloka, with his relatives).

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BrhU.1.4.8 🔗
तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा। स योऽन्यमात्मानः प्रियं ब्रुवाणं ब्रूयात्प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत≅

तद् एतद् प्रेयः पुत्रात् ≅ This Self is dearer than a son, वित्तात् प्रेयः अन्यस्मात् सर्वस्मात् ≅ dearer than wealth, dearer than everything else, अन्तरतरं यद् अयम् आत्मा ≅ and is innermost. सः यः अन्यम् आत्मानः प्रियं ब्रुवाणं ब्रूयात् ≅ Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, प्रियं रोत्स्यति इति ≅ ‘(What you hold) dear will die’ — ईश्वरः ह तथा एव स्यात् ≅ he is certainly competent (Īśvara, to say so) – it will indeed come true. आत्मानम् एव प्रियम् उपासीत ≅ One should meditate upon the Self alone as dear.

स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति॥≅

सः यः आत्मानम् एव प्रियम् उपास्ते ≅ Of him who meditates upon the Self alone as dear, न ह अस्य प्रियं प्रमायुकं भवति ≅ the dear ones are not mortal (Pra-māy-uka, √mī to disappear).

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BrhU.1.4.9 🔗
तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते। किमु तद्ब्रह्मावेद्यस्मात्तत्सर्वमभवदिति॥≅

तद् आहुः यद् ब्रह्म-विद्यया सर्वं भविष्यन्तः मनुष्याः मन्यन्ते ≅ They say: Men think, ‘Through the knowledge of Brahman we shall become all (infinite)’. किम् उ तद् ब्रह्म अवेत् ≅ Well, what did that Brahman know यस्मात् तद् सर्वम् अभवत् इति ≅ by which It became all?

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BrhU.1.4.10 🔗
ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेत्। अहं ब्रह्मास्मीति।≅

ब्रह्म वै इदम् अग्रे आसीत् ≅ This (self) was indeed Brahman in the beginning. तद् आत्मानम् एव अवेत् ≅ It knew only Itself अहं ब्रह्म अस्मि इति ≅ as, ‘I am Brahman’.

तस्मात्तत्सर्वमभवत्तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत्तथर्षीणां तथा मनुष्याणां तद्धैतत्पश्यनृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति।≅

तस्मात् तद् सर्वम् अभवत् ≅ Therefore It became all. तद् यः यः देवानां प्रत्यबुध्यत सः एव तद् अभवत् ≅ And whoever among the gods knew It also became That; तथा ऋर्षीणां तथा मनुष्याणाम् ≅ and the same with sages and men. तद् ह एतद् पश्यन् ऋषिः वाम-देवः प्रतिपेदे ≅ The sage Vāma-deva, while realizing this (self) as That, knew, अहं मनुः अभवं सूर्यः च इति ≅ ‘I was Manu, and the sun’.

तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स इदं सर्वं भवति तस्य ह न देवाश्चनाभूत्या ईशते। आत्मा ह्येषां स भवति≅

तद् इदम् अपि एतर्हि यः एवं वेद ≅ And to this day whoever in like manner knows It अहं ब्रह्म अस्मि इति ≅ as, ‘I am Brahman’, सः इदं सर्वं भवति ≅ becomes all this (universe). तस्य ह न देवाः चना अभूत्यै ईशते ≅ Even the gods cannot prevail against him, आत्मा हि एषां सः भवति ≅ for he becomes their self.

अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद यथा पशुरेवं स देवानाम्।≅

अथ यः अन्यां देवताम् उपास्ते ≅ While he who worships another god thinking, अन्यः असौ अन्यः अहम् अस्मि इति ≅ ‘He is one, and I am another’, न सः वेद ≅ does not know. यथा पशुः एवं सः देवानाम् ≅ He is like an animal to the gods.

यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान्भुनक्त्येकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः॥≅

यथा ह वै बहवः पशवः मनुष्यं भुञ्ज्युः ≅ As many animals serve a man, एवम् एक-एकः पुरुषः देवान् भुनक्ति ≅ so does each man serve the gods. एकस्मिन् एव पशौ आदीयमाने ≅ Even if one animal is taken away, अ-प्रियं भवति ≅ it causes anguish. किम् उ बहुषु ≅ What should one say of many animals? तस्मात् एषां तद् न प्रियम् ≅ Therefore it is not liked by them यद् एतद् मनुष्याः विद्युः ≅ that men should know this.

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BrhU.1.4.11 🔗
ब्रह्म वा इदमग्र आसीदेकमेव तदेकं सन्न व्यभवत्।≅

ब्रह्म वै इदम् अग्रे आसीत् ≅ In the beginning this (the Kṣatriya and other castes) was indeed Brahman (Virāj in the form Fire, who was a Brāhmaṇa), एकम् एव ≅ one only, तद् एकं सन् ≅ Being one, न व्यभवत् ≅ he did not flourish.

तच्छ्रेयोरूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति।≅

तद् श्रेयो-रूपम् अति असृजत क्षत्रम् ≅ He specially (Ati) projected an excellent form, the Kṣatriya — यानि एतानि देवत्रा क्षत्राणि ≅ those who are Kṣatriyas among the gods: इन्द्रः वरुणः सोमः रुद्रः ≅ Indra, Varuṇa, the moon, Rudra, पर्जन्यः यमः मृत्युः ईशानः इति ≅ Parjanya, Yama, Death, and Īśāna.

तस्मात्क्षत्रात्परं नास्ति तस्माद्ब्रह्मणः क्षत्रियमधस्तादुपास्ते राजसूये क्षत्र एव तद्यशो दधाति सैषा क्षत्रस्य योनिर्यद्ब्रह्म।≅

तस्मात् क्षत्रात् परं न अस्ति ≅ Therefore there is none higher than the Kṣatriya. तस्मात् ब्रह्मणः क्षत्रियम् अधस्तात् उपास्ते राज-सूये ≅ Hence the Brāhmaṇa worships the Kṣatriya from a lower position in the Rāja-sūya sacrifice. क्षत्रे एव तद् यशस् दधाति ≅ He imparts that glory (the title of Brahman) to the Kṣatriya. सा एषा क्षत्रस्य योनिः यद् ब्रह्म ≅ Brahman (the Brāhmaṇa under discussion) is the source of the Kṣatriya.

तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिं य उ एनं हिनस्ति स्वां स योनिमृच्छति स पापीयान्भवति यथा श्रेयांसं हिंसित्वा॥≅

तस्मात् यदि अपि राजा परमतां गच्छति ≅ Therefore, although the king attains supremacy (in the sacrifice), ब्रह्म एव अन्ततः उपनिश्रयति स्वां योनिम् ≅ at the end of it he resorts to the Brāhmaṇa, his source. यः उ एनं हिनस्ति ≅ He who slights the Brāhmaṇa, स्वां सः योनिम् ऋच्छति ≅ strikes at his own source. सः पापीयान् भवति ≅ He becomes more wicked, यथा श्रेयांसं हिंसित्वा ≅ as one is by slighting one’s superior.

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BrhU.1.4.12 🔗
स नैव व्यभवत्स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वेदेवा मरुत इति॥≅

सः न एव व्यभवत् ≅ Yet he did not flourish. सः विशम् असृजत ≅ He projected the Vaiśya (entrepreneurs) — यानि एतानि देव-जातानि गणशः आख्यायन्ते ≅ those species of gods who are designated in groups: वसवः रुद्राः आदित्याः विश्वे-देवाः मरुतः इति ≅ The (8) Vasus, (11) Rudras, (12) Ādityas, (13) Viśva-devas and (49) Maruts.

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BrhU.1.4.13 🔗
स नैव व्यभवत्स शौद्रं वर्णममृजत पूषणमियं वै पूषेयं हीदं सर्वं पुष्यति यदिदं किञ्च॥≅

सः न एव व्यभवत् ≅ He did not still flourish. सः शौद्रं वर्णम् अमृजत ≅ He projected the Śūdra (worker) class — पूषणम् ≅ Pūṣan (the one who nourishes). इयं वै पूषा ≅ This (earth) is Pūṣan. इयं हि इदं सर्वं पुष्यति यद् इदं किञ्च ≅ For it nourishes all this that exists.

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BrhU.1.4.14 🔗
स नैव व्यभवत्तच्छ्रेयोरूपमत्यसृजत धर्मं तदेतत्क्षत्रस्य क्षत्त्रं यद्धर्मस्तस्माद्धर्मात्परं नास्त्यथो अबलीयान्बलीयांसमाशंसते धर्मेण यथा राज्ञैवं≅

सः न एव व्यभवत् ≅ Yet he did not flourish. तद् श्रेयो-रूपम् अति असृजत धर्मम् ≅ He specially projected that excellent form, righteousness (Dharma). तद् एतद् क्षत्रस्य क्षत्त्रं यद् धर्मः ≅ This righteousness is the controller of the Kṣatriya. तस्मात् धर्मात् परं न अस्ति ≅ Therefore there is nothing higher than that. अथ उ अ-बलीयान् बलीयांसम् आशंसते धर्मेण ≅ (So) even a weak man hopes (to defeat) a stronger man through righteousness, यथा राज्ञा एवम् ≅ as (one contending) with the king (or ‘As (one does) through the king’).

यो वै स धर्मः सत्यं वै तत्तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति धर्मं वा वदन्तं सत्यं वदतीत्येतद्ध्येवैतदुभयं भवति॥≅

यः वै सः धर्मः सत्यं वै तद् ≅ That righteousness is verily truth (Satya). तस्मात् सत्यं वदन्तम् आहुः ≅ Therefore they say about a person speaking of truth, धर्मं वदति इति ≅ ‘He speaks of righteousness’, धर्मं वा वदन्तं ≅ or about a person speaking of righteousness, सत्यं वदति इति ≅ ‘He speaks of truth’, एतद् हि एव एतद् उभयं भवति ≅ for both these are but this righteousness.

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BrhU.1.4.15 🔗
तदेतद्ब्रह्म क्षत्रं विट्शूद्रस्तदग्निनैव देवेषु ब्रह्माभवद्ब्राह्मणो मनुष्येषु क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण शूद्रस्…≅

तद् एतद् ब्रह्म क्षत्रं विट् शूद्रः ≅ (So) these (four classes projected) – the Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra तद् अग्निना एव देवेषु ब्रह्म अभवत् ब्राह्मणः ≅ He became a Brāhmaṇa among the gods as Fire. मनुष्येषु क्षत्रियेण क्षत्रियः ≅ (He became) a Kṣatriya through the (divine) Kṣatriyas, वैश्येन वैश्यः ≅ a Vaiśya through the (divine) Vaiśyas शूद्रेण शूद्रः ≅ and a Śūdra through the (divine) Śūdra.

तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येष्वेताभ्यां हि रूपाभ्यां ब्रह्माभवत्।≅

तस्मात् अग्नौ एव देवेषु लोकम् इच्छन्ते ≅ Therefore people desire to attain the results of their rites among the gods through fire, ब्राह्मणे मनुष्येषु ≅ and among men as the Brāhmaṇa. एताभ्यां हि रूपाभ्यां ब्रह्म अभवत् ≅ For Brahman was in these two forms.

अथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाननूक्तोऽन्यद्वा कर्माकृतं≅

अथ यः ह वै अस्मात् लोकात् स्वं लोकम् अ-दृष्ट्वा प्रैति ≅ If, however, anybody departs from this world without realizing his own world (the Self), सः एनम् अ-विदितः न भुनक्ति ≅ It, being unknown, does not protect him — यथा वेदः वा अन्-अनूक्तः अन्यद् वा कर्म अ-कृतम् ≅ as the Vedas not studied, or any other work not undertaken (do not).

यदिह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एव…≅

यद् इह वै अपि अन्-एवं-विद् महत् पुण्यं कर्म करोति ≅ Even if a man who does not know It as such performs a great many meritorious acts in the world, तद् ह अस्य अन्ततः क्षीयत एव ≅ those acts of his are surely exhausted in the end.

आत्मानमेव लोकमुपासीत स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयते। अस्माद्ध्येवात्मनो यद्यत्कामयते तत्तत्सृजते॥≅

आत्मानम् एव लोकम् उपासीत ≅ One should meditate only upon the world of the Self. सः यः आत्मानम् एव लोकम् उपास्ते ≅ He who meditates only upon the world called the Self न ह अस्य कर्म क्षीयते ≅ never has his work exhausted. अस्मात् हि एव आत्मनः यद् यद् कामयते तद् तद् सृजते ≅ From this very Self he projects whatever he wants.

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BrhU.1.4.16 🔗
अथो अयं वा आत्मा सर्वेषां भूतानां लोकः≅

अथ उ अयं वै आत्मा ≅ Now this self (the ignorant man) सर्वेषां भूतानां लोकः ≅ is an object of enjoyment to all beings.

स यज्जुहोति यद्यजते तेन देवानां लोकोऽथ यदनुब्रूते तेन ऋषीणामथ यत्पितृभ्यो निपृणाति यत्प्रजामिच्छते तेन पितृणाम्≅

सः यद् जुहोति यद् यजते ≅ That he makes oblations in the fire and performs sacrifices तेन देवानां लोकः ≅ is how he becomes such an object (Loka) to the gods. अथ यद् अनुब्रूते ≅ That he studies (the Vedas) तेन ऋषीणाम् ≅ is how he becomes (an object of enjoyment) to the Ṛṣis (sages). अथ यद् पितृभ्यः निपृणाति ≅ That he makes offerings to the Manes यद् प्रजाम् इच्छते ≅ and desires children तेन पितृणाम् ≅ is how he becomes (such an object) to the Manes.

अथ यन्मनुष्यान्वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणामथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनां यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्युभ्य उपजीवन्ति तेन तेषां लोको…≅

अथ यद् मनुष्यान् वासयते ≅ That he gives shelter to men यद् एभ्यः अशनं ददाति ≅ as well as food तेन मनुष्याणाम् ≅ is how he becomes (an object of enjoyment) to men. अथ यद् पशुभ्यः तृण-उदकं विन्दति ≅ That he gives fodder and water to the animals तेन पशूनां ≅ is how he becomes (such an object) to them. यद् अस्य गृहेषु श्वा-पदाः वयांस्या पिपीलिकाभ्यः उपजीवन्ति ≅ And that beasts, (with) birds and even the ants, feed in his homes तेन तेषां लोकः ≅ is how he becomes an object of enjoyment (Loka) to these.

यथा ह वै स्वाय लोकायारिष्टिमिच्छेदेवं हैवंविदे सर्वाणि भूतान्यरिष्टिमिच्छन्ति तद्वा एतद्विदितं मीमांसितम्॥≅

यथा ह वै स्वाय लोकाय अ-रिष्टिम् इच्छेत् ≅ Just as one wishes safety to one’s body, एवं ह एवं-विदे सर्वाणि भूतानि अ-रिष्टिम् इच्छन्ति ≅ so do all beings wish safety to him who knows it as such. तद् वै एतद् विदितम् ≅ This indeed has been known, मीमांसितम् ≅ and discussed.

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BrhU.1.4.17 🔗
आत्मैवेदमग्र आसीदेक एव≅

आत्मा एव इदम् अग्रे आसीत् ≅ This (aggregate of desirable objects) was but the self in the beginning — एकः एव ≅ the only entity.

सोऽकामयत जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेत्येतावान्वै कामो नेच्छंश्चनातो भूयो विन्देत्≅

सः अकामयत ≅ He desired, जाया मे स्याद् अथ प्रजायेय ≅ ‘Let me have a wife, so that I may be born (as the child). अथ वित्तं मे स्याद् अथ कर्म कुर्वीय इति ≅ And let me have wealth, so that I may perform rites’. एतावान् वै कामः ≅ This much indeed is (the range of) desire. न इच्छन् चन अतः भूयः विन्देत् ≅ Even (Cana) if one wishes, one cannot get more than this.

तस्मादप्येतर्ह्येकाकी कामयते जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेति स यावदप्येतेषामेकैकं न प्राप्नोत्यकृत्स्न एव तावन्मन्यते≅

तस्मात् अपि एतर्हि एकाकी कामयते ≅ Therefore to this day a man being single desires, जाया मे स्यात् ≅ ‘Let me have a wife, अथ प्रजायेय ≅ so that I may be born. अथ वित्तं मे स्यात् ≅ And let me have wealth, अथ कर्म कुर्वीय इति ≅ so that I may perform rites’. सः यावत् अपि एतेषाम् एक-एकं न प्राप्नोति ≅ Until he obtains each one of these, अ-कृत्स्नः एव तावत् मन्यते ≅ he considers himself incomplete.

तस्यो कृत्स्नता मन एवास्यात्मा वाग्जाया प्राणः प्रजा चक्षुर्मानुषं वित्तं चक्षुषा हि तद्विन्दते श्रोत्रं देवं श्रोत्रेण हि तच्छृणोत्यात्मैवास्य कर्मात्मना हि कर्म करोति≅

तस्य उ कृत्स्नता ≅ His completeness also (comes thus): मनस् एव अस्य आत्मा ≅ The mind is his self, वाक् जाया ≅ speech his wife, प्राणः प्रजा ≅ the vital force his child, चक्षुः मानुषं वित्तं ≅ the eye his human wealth, चक्षुषा हि तद् विन्दते ≅ for he obtains it through the eye, श्रोत्रं देवम् ≅ the ear his divine wealth, श्रोत्रेण हि तद् शृणोति ≅ for he hears of it through the ear, आत्मा एव अस्य कर्म ≅ and the body is its (instrument of) rite, आत्मना हि कर्म करोति ≅ for he performs rites through the body.

स एष पाङ्क्तो यज्ञः पाङ्क्तः पशुः पाङ्क्तः पुरुषः पाङ्क्तमिदं सर्वं यदिदं किञ्च तदिदं सर्वमाप्नोति य एवं वेद॥≅

सः एषः पाङ्क्तः यज्ञः ≅ (So) this sacrifice has five factors (Pāṅkta, via mind, speech, vital force, eye and ear) पाङ्क्तः पशुः ≅ the animals have five factors, पाङ्क्तः पुरुषः ≅ the men have five factors, पाङ्क्तम् इदं सर्वं यद् इदं किञ्च ≅ and all this that exists has five factors. तद् इदं सर्वम् आप्नोति यः एवं वेद ≅ He who knows it as such attains all this.

BrhU.1.5 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23

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BrhU.1.5.1 🔗
यत्सप्तान्नानि मेधया तपसाजनयत्पिता।
एकमस्य साधारणं द्वे देवानभाजयत्॥≅

● यद् सप्त अन्नानि ≅ In regard to the seven kinds of food, मेधया ≅ by meditation
○ तपसा ≅ and by ritual अजनयत् पिता ≅ the father produced.
● एकम् अस्य साधारणम् ≅ One is common to all (eaters).
○ द्वे देवान् अभाजयत् ≅ Two he apportioned to the gods.

त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत्।
तस्मिन्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न॥≅

● त्रीणि आत्मने अकुरुत ≅ Three he designed for himself.
○ पशुभ्यः एकं प्रायच्छत् ≅ And one he gave to the animals.
● तस्मिन् सर्वं प्रतिष्ठितम् ≅ On it (the latter) rests everything
○ — यद् च प्राणिति यद् च न ≅ what lives and what does not.

कस्मात्तानि न क्षीयन्तेऽद्यमानानि सर्वदा।
यो वैतामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन॥≅

● कस्मात् तानि न क्षीयन्ते ≅ Why are they not exhausted,
○ अद्यमानानि सर्वदा ≅ although they are always being eaten?
● यः वै एताम् अ-क्षितिं वेद ≅ He who knows (this cause of) their permanence,
○ सः अन्नम् अत्ति प्रतीकेन ≅ eats food with pre-eminence.

स देवानपिगच्छति स ऊर्जमुपजीवति॥
इति श्लोकाः॥≅

● सः देवान् अपिगच्छति ≅ He attains (identity with) the gods.
○ सः ऊर्जम् उपजीवति ≅ and lives on nectar.
इति श्लोकाः ≅ These are the verses.

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BrhU.1.5.2 🔗
यत्सप्तान्नानि मेधया तपसाजनयत्पितेति मेधया हि तपसाजनयत्पिता।≅

यद् सप्त अन्नानि मेधया तपसा अजनयत् पिता इति ≅ ‘That the father produced seven kinds of food through meditation and rites’ मेधया हि तपसा अजनयत् पिता ≅ means that the father indeed produced them through meditation and rites.

एकमस्य साधारणमितीदमेवास्य तत्साधारणमन्नं यदिदमद्यते। स य एतदुपास्ते न स पाप्मनो व्यावर्तते मिश्रं ह्येतत्।≅

एकम् अस्य साधारणम् इति ≅ ‘One is common to all eaters’ इदम् एव अस्य तद् साधारणम् अन्नं यद् इदम् अद्यते ≅ means this food that is eaten is the common food of all eaters. सः य एतद् उपास्ते ≅ He who adores (monopolises) this food न सः पाप्मनः व्यावर्तते ≅ is never free from evil, मिश्रं हि एतद् ≅ for this is general food.

द्वे देवानभाजयदिति हुतं च प्रहुतं च तस्माद्देवेभ्यो जुह्वति च प्र च जुह्वत्यथो आहुर्दर्शपूर्णमासाविति तस्मान्नेष्टियाजुकः स्यात्।≅

द्वे देवान् अभाजयत् इति ≅ ‘Two he apportioned to the gods हुतं च प्रहुतं च ≅ means making oblations in the fire, and offering presents (Prahuta, otherwise). तस्मात् देवेभ्यः जुह्वति च प्र च जुह्वति ≅ Therefore people perform both these to the gods. अथ उ आहुः दर्श-पूर्ण-मासौ इति ≅ Some, however, say, those two are the new and full moon sacrifices. तस्मात् न इष्टि-याजुकः स्यात् ≅ Therefore one should not be engrossed with sacrifices for material ends.

पशुभ्य एकं प्रायच्छदिति तत्पयः। पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति स्तनं वानुधापयन्त्यथ वत्सं जातमाहुरतृणाद इति।≅

पशुभ्यः एकं प्रायच्छत् इति ≅ ‘One he gave to the animals’ — तद् पयस् ≅ it is milk. पयस् हि एव अग्रे मनुष्याः च पशवः च उपजीवन्ति ≅ For men and (‘observably kept’ √dṛś, or ‘tethered’ pāśena) animals (Paśus) first live on milk alone. तस्मात् कुमारं जातं घृतं वै एव अग्रे प्रतिलेहयन्ति ≅ Therefore they first make a new-born babe lick clarified butter स्तनं वै अनुधापयन्ति ≅ or suckle it. अथ वत्सं जातम् आहुः अ-तृणादः इति ≅ And they speak of a new-born calf as not yet eating grass.

तस्मिन्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति पयसि हीदं सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न।≅

तस्मिन् सर्वं प्रतिष्ठितं यद् च प्राणिति यद् च न इति ≅ ‘On it rests everything – what lives and what does not’ पयसि हि इदं सर्वं प्रतिष्ठितं यद् च प्राणिति यद् च न ≅ means that on milk indeed rests all this that lives and that does not.

तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति न तथा विद्याद्यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान्सर्वं हि देवेभ्योऽन्नाद्यं प्रयच्छति।≅

तद् यद् इदम् आहुः संवत्सरं पयसा जुह्वत् ≅ It is said that by making offerings of milk in the fire for a year अप पुनर्-मृत्युं जयति इति ≅ one conquers further death. न तथा विद्यात् ≅ One should not think like that. यद् अहर् एव जुहोति तद् अहर् पुनर्-मृत्युम् उपजयति एवं विद्वान् ≅ He who knows as above conquers further death the very day he makes that offering, सर्वं हि देवेभ्यः अन्न-अद्यं प्रयच्छति ≅ for he offers all eatable food to the gods.

कस्मात्तानि न क्षीयन्तेऽद्यमानानि सर्वदेति पुरुषो वा अक्षितिः स हीदमन्नं पुनः पुनर्जनयते।≅

कस्मात् तानि न क्षीयन्ते ≅ ‘Why are they not exhausted अद्यमानानि सर्वदा इति ≅ although they are always being eaten’? — पुरुषः वै अ-क्षितिः ≅ means that the being (Puruṣa, the eater) is indeed the cause of their permanence, सः हि इदम् अन्नं पुनः पुनः जनयते ≅ for he produces this food again and again.

यो वैतामक्षितिं वेदेति पुरुषो वा अक्षितिः स हीदमन्नं धिया धिया जनयते कर्मभिर्यद्धैतन्न कुर्यात्क्षीयेत ह≅

यः वै एताम् अ-क्षितिं वेद इति ≅ ‘He who knows this cause of their permanence’ पुरुषः वै अ-क्षितिः ≅ means that the being (eater) is indeed the cause of their permanence, सः हि इदम् अन्नं धिया धिया जनयते कर्मभिः ≅ for he produces this (seven kinds of) food through his meditation for the time being (Dhiyā dhiyā) and rites (Karmabhiḥ). यद ह एतद् न कुर्यात् ≅ If he does not do this, क्षीयेत ह ≅ it will be exhausted.

सोऽन्नमत्ति प्रतीकेनेति मुखं प्रतीकं मुखेनेत्येतत्। स देवानपिगच्छति स ऊर्जमुपजीवतीति प्रशंसा॥≅

सः अन्नम् अत्ति प्रतीकेन इति ≅ ‘He eats food with Pratīka’; प्रतीकेन इति मुखं प्रतीकं मुखेन इति एतद् ≅ ‘Pratīka’ means pre-eminence; hence the meaning is, pre-eminently; सः देवान् अपिगच्छति सः ऊर्जम् उपजीवति इति ≅ ‘He attains the gods and lives on nectar’ प्रशंसा ≅ is a eulogy.

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BrhU.1.5.3 🔗
त्रीण्यात्मनेऽकुरुतेति मनो वाचं प्राणं तान्यात्मनेऽकुरुतान्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति।≅

त्रीणि आत्मने अकुरुत इति ≅ ‘Three he designed for himself’ मनस् वाचं प्राणम् ≅ means: The mind, the organ of speech and the vital force; तानि आत्मने अकुरुत ≅ these he designed for himself. अन्यत्र-मनाः अभूवं न अ-दर्शम् ≅ (They say), ‘I was absent-minded, I did not see it’, अन्यत्र-मनाः अभूवं न अश्रौषम् इति ≅ ‘I was absent-minded, I did not hear it’. मनसा हि एव पश्यति मनसा शृणोति ≅ It is through the mind that one sees and hears.

कामः सङ्कल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव≅

कामः सङ्कल्पः विचिकित्सा श्रद्धा अ-श्रद्धा ≅ Desire, resolve, doubt, faith, want of faith, धृतिः अ-धृतिः ह्रीः धीः भीः इति ≅ steadiness, unsteadiness, shame, intelligence and fear — एतद् सर्वं मनस् एव ≅ all these are but the mind.

तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति यः कश्च शब्दो वागेव सा। एषा ह्यन्तमायत्तैषा हि न≅

तस्मात् अपि पृष्ठतः उपस्पृष्टः मनसा विजानाति ≅ Even if one is touched from behind one knows it through the mind (Tasmāt manasā, and therefore the mind exists apart from the senses); यः कः च शब्दः ≅ And any kind of sound वाक् एव सा ≅ is but the organ of speech एषा हि अन्तम् आयत्ता ≅ for it serves (Āyattā, or āyat tā) to determine (Anta, i.e. to reveal) a thing, एषा हि न ≅ but it cannot itself be revealed.

प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एवैतन्मयो वा अयमात्मा वाङ्मयो मनोमयः प्राणमयः॥≅

प्राणः अपानः व्यानः उदानः समानः अनः इति ≅ Prāṇa (outward breath, etc.), Apāna, Vyāna, Udāna, Samāna and Ana (the general activity of the body) — एतद् सर्वं प्राणः एव ≅ all these are but the one vital force (Prāṇa). एतद्-मयः वै अयम् आत्मा ≅ This (individual) body (Ātman, what we take ourselves to be) is identified with these — वाङ्-मयः मनो-मयः प्राण-मयः ≅ with the organ of speech, the mind and the vital force.

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BrhU.1.5.4 🔗
त्रयो लोका एत एव वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः॥≅

त्रयः लोकाः एते एव ≅ These are the three worlds. वाक् एव अयं लोकः ≅ The organ of speech is this world (the earth), मनस् अन्तर्-ईक्ष-लोकः ≅ the mind is the sky, प्राणः असौ लोकः ≅ and the vital force is that yonder world (heaven).

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BrhU.1.5.5 🔗
त्रयो वेदा एत एव वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः॥≅

त्रयः वेदाः एते एव ≅ These are the three Vedas. वाक् एव ऋग्-वेदः मनस् यजुर्-वेदः प्राणः साम-वेदः ≅ The organ of speech is the Ṛg-Veda, the mind is the Yajur-Veda and the vital force the Sāma-Veda.

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BrhU.1.5.6 🔗
देवाः पितरो मनुष्या एत एव वागेव देवा मनः पितरः प्राणो मनुष्याः॥≅

देवाः पितरः मनुष्याः एते एव ≅ These are the gods, the Manes and men. वाक् एव देवाः मनस् पितरः प्राणः मनुष्याः ≅ The organ of speech is the gods, the mind the Manes, and the vital force men.

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BrhU.1.5.7 🔗
पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा॥≅

पिता माता प्रजा एते एव ≅ These are the father, mother and child. मनस् एव पिता वाक् माता प्राणः प्रजा ≅ The mind is the father, the organ of speech the mother, and the vital force the child.

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BrhU.1.5.8 🔗
विज्ञातं विजिज्ञास्यमविज्ञातमेत एव यत्किञ्च विज्ञातं वाचस्तद्रूपं वाग्घि विज्ञाता वागेनं तद्भूत्वावति॥≅

विज्ञातं विजिज्ञास्यम् अ-विज्ञातम् एते एव ≅ These are what is known, what it is desirable to know, and what is unknown. यद् किञ्च विज्ञातं वाचः तद् रूपम् ≅ Whatever is known is a form of the organ of speech, वाक् हि विज्ञाता ≅ for it is the knower. वाक् एनं तद् भूत्वा अवति ≅ The organ of speech protects him (who knows this) by becoming that (which is known).

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BrhU.1.5.9 🔗
यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपं मनो हि विजिज्ञास्यं मन एनं तद्भूत्वावति॥≅

यद् किञ्च विजिज्ञास्यं मनसः तद् रूपम् ≅ Whatever it is desirable to know is a form of the mind, मनस् हि विजिज्ञास्यम् ≅ for the mind is what it is desirable to know. मनस् एनं तद् अ्भूत्वा अवति ≅ The mind protects him (who knows this) by becoming that (which it is desirable to know).

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BrhU.1.5.10 🔗
यत्किञ्चाविज्ञातं प्राणस्य तद्रूपं प्राणो ह्यविज्ञातः प्राण एनं तद्भूत्वावति॥≅

यद् किञ्च अ-विज्ञातं प्राणस्य तद् रूपम् ≅ Whatever is unknown is a form of the vital force, प्राणः हि अ-विज्ञातः ≅ for the vital force is what is unknown. प्राणः एनं तद् भूत्वा अवति ≅ The vital force protects him (who knows this) by becoming that (which is unknown).

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BrhU.1.5.11 🔗
तस्यै वाचः पृथिवी शरीरं ज्योतीरूपमयमग्निस्तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः॥≅

तस्यै वाचः पृथिवी शरीरम् ≅ The earth is the body of that organ of speech, ज्योती-रूपम् अयम् अग्निः ≅ and this fire is its luminous organ. तद् यावति एव वाक् ≅ And as far as the organ of speech extends, तावती पृथिवी ≅ so far extends the earth तावान् अयम् अग्निः ≅ and so far does this fire.

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BrhU.1.5.12 🔗
अथैतस्य मनसो द्यौः शरीरं ज्योतीरूपमसावादित्यस्तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यस्तौ मिथुनं समैतां ततः प्राणोऽजायत≅

अथ एतस्य मनसः द्यौः शरीरम् ≅ Heaven is the body of this mind, शरीरं ज्योती-रूपम् असौ आदित्यः ≅ and that sun is its luminous organ. तद् यावद् एव मनस् ≅ And as far as the mind extends, तावती द्यौः ≅ so far extends heaven, तावान् असौ आदित्यः ≅ and so far does that sun. तौ मिथुनं समैताम् ≅ The two were united, ततः प्राणः अजायत ≅ and from that the vital force emanated.

स इन्द्रः स एषोऽसपत्नो द्वितीयो वै सपत्नो नास्य सपत्नो भवति य एवं वेद॥≅

सः इन्द्रः ≅ It is the Supreme Lord. सः एषः अ-सपत्नः ≅ It is without a rival. द्वितीयः वै सपत्नः ≅ A second being is indeed a rival. न अस्य सपत्नः भवति यः एवं वेद ≅ He who knows it as such has no rival.

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BrhU.1.5.13 🔗
अथैतस्य प्राणस्यापः शरीरं ज्योतीरूपमसौ चन्द्रस्तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रस्त एते सर्व एव समाः सर्वेऽनन्ताः≅

अथ एतस्य प्राणस्य आपः शरीरम् ≅ Water is the body of this vital force, ज्योती-रूपम् असौ चन्द्रः ≅ and that moon is its luminous organ. तद् यावान् एव प्राणः ≅ And as far as the vital force extends, तावद् यः आपः ≅ so far extends water, तावान् असौ चन्द्रः ≅ and so far does that moon. ते एते सर्वे एव समाः ≅ These are all equal, सर्वे अन्-अन्ताः ≅ and all infinite.

स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयत्यथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति॥≅

सः यः ह एतान् अन्तवतः उपास्ते ≅ He who meditates upon these as finite अन्तवन्तं सः लोकं जयति ≅ wins a finite world, अथ यः ह एतान् अन्-अन्तान् उपास्ते ≅ but he who meditates upon these as infinite अन्-अन्तं सः लोकं जयति ≅ wins an infinite world.

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BrhU.1.5.14 🔗
स एष संवत्सरः प्रजापतिः षोडशकलस्तस्य रात्रय एव पञ्चदश कला ध्रुवैवास्य षोडशी कला स रात्रिभिरेवा च पूर्यतेऽप च क्षीयते≅

सः एषः संवत्सरः प्रजा-पतिः षो-डश-कलः ≅ This Prajā-pati (Hiraṇya-garbha) has sixteen digits and is represented by the year. तस्य रात्रयः एव पञ्च-दश कलाः ≅ The nights (and days) are his fifteen digits, ध्रुवा एव अस्य षो-डशी कला ≅ and the constant one is his sixteenth digit. सः रात्रिभिः एव आ च पूर्यते अप च क्षीयते ≅ He (as the moon) is filled (Ā-pūryate) as well as wasted (Apa-kṣīyate) by the nights (and days).

सोऽमावास्यां रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते तस्मादेतां रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै॥≅

सः अमावास्यां रात्रिम् एतया षो-डश्या कलया सर्वम् इदं प्राण-भृत् अनुप्रविश्य ≅ Through this sixteenth digit he permeates (Anupraviśya) all these living beings on the new-moon night (amāvāsī) ततः प्रातर् जायते ≅ and rises the next morning. तस्मात् एतां रात्रिं प्राण-भृतः प्राणं न विच्छिन्द्यात् ≅ Therefore on this night one should not take the life of living beings, अपि कृकलासस्य ≅ not even of a chameleon, एतस्याः एव देवतायाः अपचित्यै ≅ in adoration of this deity alone.

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BrhU.1.5.15 🔗
यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स योऽयमेवंवित्पुरुषस्तस्य वित्तमेव पञ्चदश कला आत्मैवास्य षोडशी कला स वित्तेनैवा च पूर्यतेऽप च क्षीयते≅

यः वै सः संवत्सरः प्रजा-पतिः षो-डश-कलः ≅ That Prajā-pati who has sixteen digits and is represented by the year अयम् एव सः यः अयम् एवं-विद् पुरुषः ≅ is indeed this man who knows as above. तस्य वित्तम् एव पञ्च-दश कलाः ≅ Wealth constitutes his fifteen digits, आत्मा एव अस्य षो-डशी कलाः ≅ and the body his sixteenth digit. सः वित्तेन एव आ च पूर्यते अप च क्षीयते ≅ He is filled as well as wasted by wealth.

तदेतन्नभ्यं यदयमात्मा प्रधिर्वित्तं तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनागादित्येवाहुः॥≅

तद् एतद् नभ्यं यद् अयम् आत्मा ≅ This body stands for a nave (Nabhya, center), प्रधिः वित्तम् ≅ and wealth is the rim (Pradhi). तस्मात् यदि अपि सर्व-ज्यानिं जीयते ≅ Therefore if a man loses (Api-jīyate) everything, आत्मना चेद् जीवति ≅ but he himself lives, प्रधिना अगात् इति एव आहुः ≅ people say that he has only lost his out-fit (Pra-dhi).

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BrhU.1.5.16 🔗
अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति≅

अथ त्रयः वाव लोकाः ≅ There are indeed three worlds: मनुष्य-लोकः पितृ-लोकः देव-लोकः इति ≅ the world of men, the world of the Manes and the world of the gods.

सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा कर्मणा पितृलोको विद्यया देवलोको देवलोको वै लोकानां श्रेष्ठस्तस्माद्विद्यां प्रशंसन्ति॥≅

सः अयं मनुष्य-लोकः पुत्रेण एव जय्यः ≅ This world of men is to be won through the son alone, न अन्येन कर्मणा ≅ and by no other rite; कर्मणा पितृ-लोकः ≅ the world of the Manes through rites; विद्यया देव-लोकः ≅ and the world of the gods through meditation (Vidyā, inculcating the subtle knowledge, the larger context, behind the ritual). देव-लोकः वै लोकानां श्रेष्ठः ≅ The world of the gods is the best of the worlds. तस्मात् विद्यां प्रशंसन्ति ≅ Therefore they praise meditation.

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BrhU.1.5.17 🔗
अथातः सम्प्रत्तिर्यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञोऽहं लोक इति यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता।≅

अथ अतः सम्प्रत्तिः ≅ Now therefore the entrusting: यदा प्रैष्यन् मन्यते ≅ When a man thinks he will die, अथ पुत्रम् आह ≅ he says to his son, त्वं ब्रह्म त्वं यज्ञः त्वं लोकः इति ≅ ‘You are Brahman, you are the sacrifice, and you are the world’, सः पुत्रः प्रत्याह ≅ The son replies, अहं ब्रह्म अहं यज्ञः अहं लोकः इति ≅ ‘I am Brahman, I am the sacrifice, and I am the world’. यद् वै किञ्च अनूक्तम् ≅ (The father thinks:) ‘Whatever is studied तस्य सर्वस्य ब्रह्म इति एकता ≅ is all unified in the word “Brahman”.

ये वै के च यज्ञास्तेषां सर्वेषां यज्ञ इत्येकता ये वै के च लोकास्तेषां सर्वेषां लोक इत्येकतैतावद्वा इदं सर्वमेतन्मा सर्वं सन्नयमितोऽभुनजदिति≅

ये वै के च यज्ञाः ≅ Whatever sacrifices there are, तेषां सर्वेषां यज्ञः इति एकता ≅ are all unified in the word “sacrifice”. ये वै के च लोकाः ≅ And whatever worlds there are, तेषां सर्वेषां लोकः इति एकता ≅ are all unified in the word “world”. एतावत् वै इदं सर्वम् ≅ All this (the duties of a householder) is indeed this much. एतद् मा सर्वं सन् अयम् इतः अभुनजत् इति ≅ He, being all this, will protect me (Mā abhunajat) from (the ties of) this world’.

तस्मात्पुत्रमनुशिष्टं लोक्यमाहुस्तस्मादेनमनुशासति स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति।≅

तस्मात् पुत्रम् अनुशिष्टं लोक्यम् आहुः ≅ Therefore they speak of an educated son as being conducive to the world. तस्मात् एनम् अनुशासति ≅ Hence (a father) teaches his son. यदा सः एवं-विद् अस्मात् लोकात् प्रैति ≅ When a father who knows as above departs from this world, अथ एभिः एव प्राणैः सह पुत्रम् आविशति ≅ he penetrates (enters) his son together with the organ of speech, the mind and the vital force (Prāṇaiḥ saha).

स यद्यनेन किञ्चिदक्ष्णयाकृतं भवति तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति तस्मात्पुत्रो नाम स पुत्रेणैवास्मिंल्लोके प्रतितिष्ठत्यथैनमेते दैवाः प्राणा अमृता आविशन्ति॥≅

सः यदि अनेन किञ्चिद् अक्ष्णया अ-कृतं भवति ≅ Should anything be left undone by him through any sideways (slip) तस्मात् एनं सर्वस्मात् पुत्रः मुञ्चति ≅ the son exonerates him from all that. तस्मात् पुत्रः नाम सः ≅ Therefore he is called a son. पुत्रेण एव अस्मिन् लोके प्रतितिष्ठति ≅ The father lives in this world through the son. अथ एनम् एते दैवाः प्राणाः अ-मृताः आविशन्ति ≅ Divine and immortal speech, mind and vital force permeate him (this father).

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BrhU.1.5.18 🔗
पृथिव्यै चैनमग्नेश्च दैवी वागाविशति सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति॥≅

पृथिव्यै च एनम् अग्नेः च दैवी वाक् आविशति ≅ The divine organ of speech from the earth and fire permeates him. सा वै दैवी वाक् ≅ That is the divine organ of speech, यया यद् यद् एव वदति तद् तद् भवति ≅ through which whatever he says is fulfilled.

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BrhU.1.5.19 🔗
दिवश्चैनमादित्याच्च दैवं मन आविशति तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति॥≅

दिवः च एनम् आदित्यात् च दैवं मनस् आविशति ≅ The divine mind from heaven and the sun permeates him. तद् वै दैवं मनस् ≅ That is the divine mind येन आनन्दी एव भवति ≅ through which he only becomes happy अथ उ न शोचति ≅ and never mourns.

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BrhU.1.5.20 🔗
अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति स वै दैवः प्राणो यः सञ्चरंश्चासञ्चरंश्च न व्यथतेऽथो न रिष्यति≅

अद्भ्यः च एनं चन्द्रमसः च दैवः प्राणः आविशति ≅ The divine vital force from water and the moon permeates him. सः वै दैवः प्राणः ≅ That is the divine vital force यः सञ्चरन् च अ-सञ्चरन् च ≅ which, when it moves or does not move, न व्यथते ≅ feels no pain अथ उ न रिष्यति ≅ nor is injured.

स एवंवित्सर्वेषां भूतानामात्मा भवति यथैषा देवतैवं स यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति।≅

सः एवं-विद् सर्वेषां भूतानाम् आत्मा भवति ≅ He who knows as above becomes the self of all things. यथा एषा देवता एवं सः ≅ As is this deity (Hiraṇya-garbha), so is he. यथा एतां देवतां सर्वाणि भूतानि अवन्ति ≅ As all beings take care of this deity, एवं ह एवं-विदं सर्वाणि भूतानि अवन्ति ≅ so do they take care of him.

यदु किञ्चेमाः प्रजाः शोचन्त्यमैवासां तद्भवति पुण्यमेवामुं गच्छति न ह वै देवान्पापं गच्छति॥≅

यद् उ किञ्च इमाः प्रजाः शोचन्ति ≅ Howsoever these beings may grieve, अमा एव आसां तद् भवति ≅ that (grief) of theirs is connected with them (Amā eva). पुण्यम् एव अमुं गच्छति ≅ But only merit goes to him. न ह वै देवान् पापं गच्छति ≅ No demerit ever goes to the gods.

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BrhU.1.5.21 🔗
अथातो व्रतमीमांसा≅

अथ अतः व्रत-मीमांसा ≅ Now a consideration of the vow:

प्रजापतिर्ह कर्माणि ससृजे तानि सृष्टान्यन्योन्येनास्पर्धन्त वदिष्याम्येवाहमिति वाग्दध्रे द्रक्ष्याम्यहमिति चक्षुः श्रोष्याम्यहमिति श्रोत्रमेवमन्यानि कर्माणि यथाकर्म≅

प्रजा-पतिः ह कर्माणि ससृजे ≅ Prajā-pati projected the organs. तानि सृष्टानि ≅ These, on being projected, अन्योन्येन अस्पर्धन्त ≅ quarrelled with one another. वदिष्यामि एव अहम् इति वाक् दध्रे ≅ The organ of speech took a vow, ‘I will go on speaking’. द्रक्ष्यामि अहम् इति चक्षुः ≅ The eye: ‘I will see’. श्रोष्यामि अहम् इति श्रोत्रम् ≅ The ear: ‘I will hear’. एवम् अन्यानि कर्माणि यथा-कर्म ≅ And so did the other organs according to their functions.

तानि मृत्युः श्रमो भूत्वोपयेमे तान्याप्नोत्तान्याप्त्वा मृत्युरवारुन्ध तस्माच्छ्राम्यत्येव वाक्श्राम्यति चक्षुः श्राम्यति श्रोत्रमथेममेव नाप्नोद्योऽयं मध्यमः प्राणस्तानि ज्ञातुं दध्रिरे।≅

तानि मृत्युः श्रमः भूत्वा उपयेमे ≅ Death captured them in the form of fatigue — तानि आप्नोत् ≅ it overtook them, तानि आप्त्वा मृत्युः अवारुन्ध ≅ and having overtaken them it controlled them. तस्मात् श्राम्यति एव वाक् ≅ Therefore the organ of speech invariably gets tired, श्राम्यति चक्षुः श्राम्यति श्रोत्रम् ≅ and so do the eye and the ear. अथ इमम् एव न आप्नोत् यः अयं मध्यमः प्राणः ≅ But (death) did not overtake this vital force in the body. तानि ज्ञातुं दध्रिरे ≅ The organs resolved to know it.

अयं वै नः श्रेष्ठो यः सञ्चरंश्चासञ्चरंश्च न व्यथतेऽथो न रिष्यति हन्तास्यैव सर्वे रूपमसामेति त एतस्यैव सर्वे रूपमभवंस्…≅

अयं वै नः श्रेष्ठः ≅ ‘This is the greatest among us यः सञ्चरन् च अ-सञ्चरन् च ≅ that, when it moves or does not move, न व्यथते अथ उ न रिष्यति ≅ feels no pain nor is injured. हन्त अस्य एव सर्वे रूपम् असाम इति ≅ Well, let us all be of its form’. ते एतस्य एव सर्वे रूपम् अभवन् ≅ They all assumed its form.

तस्मादेत एतेनाख्यायन्ते प्राणा इति तेन ह वाव तत्कुलमाचक्षते यस्मिन्कुले भवति य एवं वेद य उ हैवंविदा स्पर्धतेऽनुशुष्यत्यनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम्॥≅

तस्मात् एते एतेन आख्यायन्ते प्राणाः इति ≅ Therefore they are called by this name of ‘Prāṇas’. तेन ह वाव तद् कुलम् आचक्षते यस्मिन् कुले भवति यः एवं वेद ≅ That family in which a man is born who knows as above, is indeed named after him. यः उ ह एवं-विदा स्पर्धते अनुशुष्यति ≅ And he who competes with one who knows as above shrivels, अनुशुष्य ह एव अन्ततः म्रियते ≅ and after shrivelling dies at the end. इति अध्यात्मम् ≅ This is with reference to the body.

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BrhU.1.5.22 🔗
अथाधिदैवतं≅

अथ अधि-दैवतम् ≅ Now with reference to the gods:

ज्वलिष्याम्येवाहमित्यग्निर्दध्रे तप्स्याम्यहमित्यादित्यो भास्याम्यहमिति चन्द्रमा एवमन्या देवता यथादैवतं≅

ज्वलिष्यामि एव अहम् इति अग्निः दध्रे ≅ Fire took a vow, ‘I will go on burning’. तप्स्यामि अहम् इति आदित्यः ≅ The sun: ‘I will give heat’. भास्यामि अहम् इति चन्द्रमाः ≅ The moon: ‘I will shine’. एवम् अन्याः देवताः यथा-दैवतम् ≅ And so did the other gods according to their functions.

स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुर्म्लोचन्ति ह्यन्या देवता न वायुः सैषानस्तमिता देवता यद्वायुः॥≅

सः यथा एषां प्राणानां मध्यमः प्राणः ≅ As is the vital force in the body among these organs, एवम् एतासां देवतानां वायुः ≅ so is Vāyu (Air) among these gods. म्लोचन्ति हि अन्याः देवताः ≅ Other gods sink, न वायुः ≅ but not air. सा एषा अन्-अस्तम्-इता देवता यद् वायुः ≅ Air is the deity that never sets.

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BrhU.1.5.23 🔗
अथैष श्लोको भवति
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति।
प्राणाद्वा एष उदेति प्राणेऽस्तमेति।≅

अथ एषः श्लोकः भवति ≅ Now there is this verse:
● यतः च उदेति सूर्यः ≅ ‘From it the sun rises.
○ अस्तं यत्र च गच्छति इति ≅ and in it sets’,
● प्राणात् वै एषः उदेति ≅ ‘Indeed from the (cosmic) vital force (Prāṇa) it rises
○ प्राणे अस्तम् एति ≅ and in the vital force it sets’.

तं देवाश्चक्रिरे धर्मं स एवाद्य स उ श्व इति।
यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति।≅

● तं देवाः चक्रिरे धर्मम् ≅ ‘The gods observed this vow (Dharma).
○ सः एव अद्य सः उ श्वः इति ≅ It is (followed) today, and it will be (followed) tomorrow’.
● यद् वै एते अमुर्हि अध्रियन्त ≅ What these (gods) observed at that time,
○ तद् एव अपि अद्य कुर्वन्ति ≅ they observe to this day.

तस्मादेकमेव व्रतं चरेत्प्राण्याच्चैवापान्याच्च नेन्मा पाप्मा मृत्युराप्नुवदिति≅

तस्मात् एकम् एव व्रतं चरेत् ≅ Therefore a man should observe a single vow:
प्राण्यात् च एव अपान्यात् च ≅ Do the functions of the Prāṇa and Apāna (respiration and excretion), न इद् मा पाप्मा मृत्युः आप्नुवत् इति ≅ lest (Na id) the evil of death (fatigue) should overtake him.

यद्यु चरेत्समापिपयिषेत्तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति॥≅

यदि उ चरेत् ≅ And if he observes it, समापिपयिषेत् ≅ he should seek to finish it. तेन उ एतस्यै देवतायै सा-युज्यं स-लोकतां जयति ≅ Through it he attains identity (Sā-yujya) with this deity, or lives in the same world with it (Sa-lokatā).

BrhU.1.6 .1 .2 .3

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BrhU.1.6.1 🔗
त्रयं वा इदं नाम रूपं कर्म तेषां नाम्नां वागित्येतदेषामुक्थमतो हि सर्वाणि नामान्युत्तिष्ठन्ति।≅

त्रयं वै इदं नाम रूपं कर्म ≅ This (universe) indeed consists of three things: name (Nāma), form (Rūpa), and action (Karma). तेषां नाम्नाम् ≅ Of those names, वाक् इति एतद् एषाम् उक्थम् ≅ speech (Vāk, sound in general) is the Uktha (i.e. source), अतः हि सर्वाणि नामानि उत्तिष्ठन्ति ≅ for all names spring from it (speech).

एतदेषां सामैतद्धि सर्वैर्नामभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि नामानि बिभर्ति॥≅

एतद् एषां साम ≅ It is their Sāman (common feature), एतद् हि सर्वैः नामभिः समम् ≅ for it is common (Sāma) to all names. एतद् एषां ब्रह्म ≅ It is their Brahman (self), एतद् हि सर्वाणि नामानि बिभर्ति ≅ for it sustains all names.

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BrhU.1.6.2 🔗
अथ रूपाणां चक्षुरित्येतदेषामुक्थमतो हि सर्वाणि रूपाण्युत्तिष्ठन्त्येतदेषां सामैतद्धि सर्वै रूपैः सममेतदेषां ब्रह्मैतद्धि सर्वाणि रूपाणि बिभर्ति॥≅

अथ रूपाणाम् ≅ Now of forms (Rūpas) चक्षुः इति एतद् एषाम् उक्थम् ≅ the eye (anything visible) is the Uktha (source), अतः हि सर्वाणि रूपाणि उत्तिष्ठन्ति ≅ for all forms spring from it (vision). एतद् एषां साम ≅ It is their Sāman (common feature), एतद् हि सर्वैः रूपैः समम् ≅ for it is common to all forms. एतद् एषां ब्रह्म ≅ It is their Brahman (self), एतद् हि सर्वाणि रूपाणि बिभर्ति ≅ for it sustains all forms.

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BrhU.1.6.3 🔗
अथ कर्मणामात्मेत्येतदेषामुक्थमतो हि सर्वाणि कर्माण्युत्तिष्ठन्त्येतदेषां सामैतद्धि सर्वैः कर्मभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि कर्माणि बिभर्ति≅

अथ कर्मणाम् ≅ And of actions (Karmas) आत्मा इति एतद् एषाम् उक्थम् ≅ the body (Ātman) is the Uktha (source), अतः हि सर्वाणि कर्माणि उत्तिष्ठन्ति ≅ for all actions spring from it (the body). एतद् एषां साम ≅ It is their Sāman (common feature), एतद् हि सर्वैः कर्मभिः समम् ≅ for it is common to all actions. एतद् एषां ब्रह्म ≅ It is their Brahman (self), एतद् हि सर्वाणि कर्माणि बिभर्ति ≅ for it sustains all actions.

तदेतत्त्रयं सदेकमयमात्मात्मो एकः सन्नेतत्त्रयं तदेतदमृतं सत्त्येन च्छन्नं प्राणो वा अमृतं नामरूपे सत्त्यं ताभ्यामयं प्राणश्छन्नः॥≅

तद् एतद् त्रयं सत् एकम् ≅ These three together are one — अयम् आत्मा आत्मा उ एकः सन् ≅ this body, and the body, although one, एतद् त्रयम् ≅ is these three. तद् एतद् अ-मृतं सत्त्येन छन्नम् ≅ This immortal entity is covered by truth (Sattya, i.e. the five elements): प्राणः वै अ-मृतम् ≅ The vital force is the immortal entity, नाम-रूपे सत्त्यं ≅ and name and form are truth; ताभ्याम् अयं प्राणः छन्नः ≅ (so) this vital force is covered by them.

Bṛhad-Āraṇyaka द्वितीयोऽध्यायः (२.)

br.2.01 br.2.02 br.2.03 br.2.04 br.2.05 br.2.06

BrhU.2.1 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20

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BrhU.2.1.1 🔗
ओं दृप्तबालाकिर्हानूचानो गार्ग्य आस स होवाचाजातशत्रुं काश्यं ब्रह्म ते ब्रवाणीति स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मो जनको जनक इति वै जना धावन्तीति॥≅

ओं दृप्त-बालाकिः ह अनूचानः गार्ग्यः आस ≅ Om. There was a man of the Garga family called Proud Bālāki, who was a speaker. सः ह उवाच अजात-शत्रुं काश्यम् ≅ He said to Ajāta-śatru, the King of Benares, ब्रह्म ते ब्रवाणि इति ≅ ‘I will tell you about Brahman’.
सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, सहस्रम् एतस्यां वाचि दद्मः ≅ ‘For this proposal I give you a thousand (cows). जनकः जनकः इति वै जनाः धावन्ति इति ≅ People indeed rush saying, “Janaka, Janaka”’.

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BrhU.2.1.2 🔗
स होवाच गार्ग्यो य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव असौ आदित्ये पुरुषः ≅ ‘That being who is in the sun, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him, अतिष्ठाः सर्वेषां भूतानां मूर्धा राजा इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as all-surpassing (Ati-ṣṭhās), as the head of all beings and as resplendent (Rājan). सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such अतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति ≅ becomes all-surpassing, the head of all beings and resplendent.

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BrhU.2.1.3 🔗
स होवाच गार्ग्यो य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव असौ चन्द्रे पुरुषः ≅ ‘That being who is in the moon, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा बृहन्पाण्डरवासाः सोमो राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेऽहरहर्ह सुतः प्रसुतो भवति नास्यान्नं क्षीयते॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. बृहन् पाण्डर-वासाः सोमः राजा इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as the great, white-robed, radiant Soma’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such अहर्-अहर् ह सुतः प्रसुतः भवति ≅ has abundant (Pra-suta) (Soma) pressed (Suta) (in his principal and auxiliary sacrifices) every day, न अस्य अन्नं क्षीयते ≅ and his food never gets short.

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BrhU.2.1.4 🔗
स होवाच गार्ग्यो य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव असौ विद्युति पुरुषः ≅ ‘That being who is in lightning, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठास्तेजस्वीति वा अहमेतमुपास इति स य एतमेवमुपास्ते तेजस्वी ह भवति तेजस्विनी हास्य प्रजा भवति॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. तेजस्वी इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as the powerful’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such तेजस्वी ह भवति ≅ becomes powerful, तेजस्विनी ह अस्य प्रजा भवति ≅ and his progeny too becomes powerful.

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BrhU.2.1.5 🔗
स होवाच गार्ग्यो य एवायमाकाशे पुरष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयम् आकाशे पुरुषः ≅ ‘That being who is the space, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठाः पूर्णमप्रवर्तीति वा अहमेतमुपास इति स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नास्यास्माल्लोकात्प्रजोद्वर्तते॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. पूर्णम् अ-प्रवर्ति इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as the full and unmoving’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such पूर्यते प्रजया पशुभिः ≅ is filled with progeny and cattle, न अस्य अस्मात् लोकात् प्रजा उद्वर्तते ≅ and his progeny is never extinct from this world.

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BrhU.2.1.6 🔗
स होवाच गार्ग्यो य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयम् वायौ पुरुषः ≅ ‘That being who is in air, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. इन्द्रः वैकुण्ठः अ-परा-जिता सेना इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as the Lord, as irresistible, and as the unvanquished army’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such जिष्णुः ह अ-परा-जिष्णुः भवति ≅ ever becomes victorious and invincible, अन्यतस्त्य-जायी ≅ and conquers his enemies (Anya-tas-tya-jāyī).

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BrhU.2.1.7 🔗
स होवाच गार्ग्यो य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयम् अग्नौ पुरुषः ≅ ‘That being who is in fire, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा विषासहिरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते विषासहिर्ह भवति विषासहिर्हास्य प्रजा भवति॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. विषासहिः इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as forbearing (vi-sāsahi)’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such विषासहिः ह भवति ≅ becomes forbearing, विषासहिः ह अस्य प्रजा भवति ≅ and his progeny too becomes forbearing.

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BrhU.2.1.8 🔗
स होवाच गार्ग्यो य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयम् अप्सु पुरुषः ≅ ‘That being who is in water, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स य एतमेवमुपास्ते प्रतिरूपं हैवैनमुपगच्छति नाप्रतिरूपमथो प्रतिरूपोऽस्माज्जायते॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. प्रतिरूपः इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as agreeable’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such प्रतिरूपं ह एव एनम् उपगच्छति ≅ has only agreeable things coming to him, न अ-प्रतिरूपम् ≅ and not contrary ones; अथ उ प्रतिरूपः अस्मात् जायते ≅ also from him are born children who are agreeable.

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BrhU.2.1.9 🔗
स होवाच गार्ग्यो य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयम् आदर्शे पुरुषः ≅ ‘That being who is in a looking-glass, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा रोचिष्णुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते रोचिष्णुर्ह भवति रोचिष्णुर्हास्य प्रजा भवत्यथो यैः सन्निगच्छति सर्वांस्तानतिरोचते॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. रोचिष्णुः इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as shining’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such रोचिष्णुः ह भवति ≅ becomes shining, रोचिष्णुः ह अस्य प्रजा भवति ≅ and his progeny too becomes shining. अथ उ यैः सन्निगच्छति सर्वान् तान् अतिरोचते ≅ He also outshines all those with whom he comes in contact.

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BrhU.2.1.10 🔗
स होवाच गार्ग्यो य एवायं यन्तं पश्चाच्छब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयं यन्तं पश्चात् शब्दः अनूदेति ≅ ‘This sound that issues behind a man as he walks, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा असुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति नैनं पुरा कालात्प्राणो जहाति॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. असुः इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as life’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such सर्वं ह एव अस्मिन् लोके आयुस् एति ≅ attains his full term of life in this world, न एनं पुरा कालात् प्राणः जहाति ≅ and life does not depart from him before the completion of that term.

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BrhU.2.1.11 🔗
स होवाच गार्ग्यो य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयं दिक्षु पुरुषः ≅ ‘This beings who is in the quarters, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स य एतमेवमुपास्ते द्वितीयवान्ह भवति नास्माद्गणश्छिद्यते॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. द्वितीयः अन्-अपगः इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as second and as non-separating’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such द्वितीयवान् ह भवति ≅ gets companions, न अस्मात् गणः छिद्यते ≅ and his followers never depart from him.

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BrhU.2.1.12 🔗
स होवाच गार्ग्यो य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयं छायाम् अयः पुरुषः ≅ ‘This being who identifies himself with the shadow, एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा मृत्युरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति नैनं पुरा कालान्मृत्युरागच्छति॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. मृत्युः इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as death’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such सर्वं ह एव अस्मिन् लोके आयुस् एति ≅ attains his full term of life in this world, न एनं पुरा कालात् मृत्युः आगच्छति ≅ and death does not overtake him before the completion of that term.

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BrhU.2.1.13 🔗
स होवाच गार्ग्यो य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपास इति≅

सः ह उवाच गार्ग्यः ≅ Gārgya said, यः एव अयम् आत्मनि पुरुषः ≅ ‘This being who is in the self (in the intellect and the heart), एतम् एव अहं ब्रह्म उपासे इति ≅ I meditate upon as Brahman’.

स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा आत्मन्वीति वा अहमेतमुपास इति स य एतमेवमुपास्त आत्मन्वी ह भवत्यात्मन्विनी हास्य प्रजा भवति स ह तूष्णीमास गार्ग्यः॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, मा मा एतस्मिन् संवदिष्ठाः ≅ ‘Please don’t talk about him. आत्मन्वी इति वै अहम् एतम् उपासे इति ≅ I meditate upon him as self-possessed’. सः यः एतम् एवम् उपास्ते ≅ He who meditates upon him as such आत्मन्वी ह भवति ≅ becomes self-possessed, आत्मन्विनी ह अस्य प्रजा भवति ≅ and his progeny too becomes self-possessed. सः ह तूष्णीम् आस गार्ग्यः ≅ Gārgya remained silent.

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BrhU.2.1.14 🔗
स होवाचाजातशत्रुरेतावन्नू ३ इत्येतावद्धीति नैतावता विदितं भवतीति स होवाच गार्ग्य उप त्वा यानीति॥≅

सः ह उवाच अजात-शत्रु ≅ Ajāta-śatru said, एतावत् नू ३ इति ≅ ‘Is this all’?
एतावत् हि इति ≅ ‘This is all’.
न एतावता विदितं भवति इति ≅ ‘By knowing this much one cannot know (Brahman)’.
सः ह उवाच गार्ग्यः ≅ Gārgya said, उप त्वा यानि इति ≅ ‘I approach (Upa-yāni) you (as a student)’.

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BrhU.2.1.15 🔗
स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति व्येव त्वा ज्ञपयिष्यामीति≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, प्रतिलोमं च एतद् यद् ब्राह्मणः क्षत्रियम् उपेयात् ≅ ‘It is contrary to usage that a Brāhmaṇa should approach a Kṣatriya ब्रह्म मे वक्ष्यति इति ≅ thinking, “He will teach me about Brahman”. वि एव त्वा ज्ञपयिष्यामि इति ≅ However I will instruct (Vi-jñapayiṣyāmi) you’.

तं पाणावादायोत्तस्थौ तौ ह पुरुषं सुप्तमाजग्मतुस्तमेतैर्नामभिरामन्त्रयाञ्चक्रे बृहन्पाण्डरवासः सोम राजन्निति स नोत्तस्थौ तं पाणिनापेषं बोधयाञ्चकार स होत्तस्थौ॥≅

तं पाणौ आदाय उत्तस्थौ ≅ Taking Gārgya by the hand he rose. तौ ह पुरुषं सुप्तम् आजग्मतुः ≅ They came to a sleeping man. तम् एतैः नामभिः आमन्त्रयाञ्-चक्रे ≅ (Ajāta-śatru) addressed him by these names, बृहन् पाण्डर-वासः सोम राजन् इति ≅ Great, White-robed, Radiant, Soma’. सः न उत्तस्थौ ≅ The man did not get up. तं पाणिना आपेषं बोधयाञ्-चकार ≅ (The King) pushed him with the hand till he awoke. सः ह उत्तस्थौ ≅ Then he got up.

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BrhU.2.1.16 🔗
स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति तदु ह न मेने गार्ग्यः॥≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, यत्र एषः एतद् सुप्तः अभूत् यः एषः विज्ञानमयः पुरुषः ≅ ‘When this being (Puruṣa) full of consciousness (Vijñānamaya, identified with the mind) was thus asleep, कुतः एतद् आगात् इति ≅ where was it then, क्व एषः तदा अभूत् ≅ and whence did it thus come’? तद् उ ह न मेने गार्ग्यः ≅ Gārgya did not know (Mene) that.

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BrhU.2.1.17 🔗
स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्ञानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते≅

सः ह उवाच अजात-शत्रुः ≅ Ajāta-śatru said, यत्र एषः एतद् सुप्तः अभूत् यः एषः विज्ञानमयः पुरुषः ≅ ‘When this being full of consciousness is thus asleep (Supta, तद् एषां प्राणानां विज्ञानेन विज्ञानम् आदाय ≅ it absorbs at the time the functions (Vijñāna) of the organs through its own consciousness, यः एषः अन्तर्-हृदये आकाशः तस्मिन् शेते ≅ and lies in the Ākāśa (Supreme Self) that is in the heart.

तानि यदा गृह्णात्यथ हैतत्पुरुषः स्वपिति नाम तद्गृहीत एव प्राणो भवति गृहीता वाग्गृहीतं चक्षुर्गृहीतं श्रोत्रं गृहीतं मनः॥≅

तानि यदा गृह्णाति ≅ When this being absorbs them, अथ ह एतद् पुरुषः स्वपिति नाम ≅ it is called (the being has the name) Svapiti. तद् गृहीतः एव प्राणः भवति ≅ Then the nose (sense of smell) is absorbed, गृहीता वाक् ≅ the organ of speech is absorbed, गृहीतं चक्षुस् ≅ the eye is absorbed, गृहीतं श्रोत्रम् ≅ the ear is absorbed, गृहीतं मनस् ≅ and the mind is absorbed’.

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BrhU.2.1.18 🔗
स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकास्तदुतेव महाराजो भवत्युतेव महाब्राह्मण उतेवोच्चावचं निगच्छति≅

सः यत्र एतद् स्वप्न्यया चरति ≅ When it thus remains (Carati, wanders about) in the dream state, ते ह अस्य लोकाः ≅ these are its achievements (Lokas): तद् उत इव महा-राजः भवति ≅ It then becomes an emperor, as it were, उत इव महा-ब्राह्मणः ≅ or a noble Brāhmaṇa, as it were, उत इव उच्च-अवचं निगच्छति ≅ or attains states high or low, as it were.

स यथा महाराजो जानपदान्गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान्गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते॥≅

सः यथा महा-राजः जान-पदान् गृहीत्वा ≅ As an emperor, taking his citizens, स्वे जन-पदे यथा-कामं परिवर्तेत ≅ moves about as he pleases in his own territory, एवम् एव एषः एतद् प्राणान् गृहीत्वा ≅ so does it, thus taking the organs, स्वे शरीरे यथा-कामं परिवर्तते ≅ move about as it pleases in its own body.

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BrhU.2.1.19 🔗
अथ यदा सुषुप्तो भवति यदा न कस्यचन वेद हिता नाम नाड्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ताभिः प्रत्यवसृप्य पुरीतति शेते≅

अथ यदा सुषुप्तः भवति ≅ Again when it becomes fast asleep (Suṣupta, su-supta) — यदा न कस्यचन वेद ≅ when it does not know anything — हिताः नाम नाड्यः द्वा-सप्ततिः सहस्राणि हृदयात् पुरीततम् अभिप्रतिष्ठन्ते ताभिः प्रत्यवसृप्य ≅ it comes back (Pratyavasṛpya) along the seventy-two thousand nerves called Hitā, which extend (Abhipratiṣṭhante) from the heart to the pericardium (Parītat, the whole body), पुरीतति शेते ≅ and remains in the body.

स यथा कुमारो वा महाराजो वा महाब्राह्मणो वातिघ्नीमानन्दस्य गत्वा शयीतैवमेवैष एतच्छेते॥≅

यथा कुमारः वा महा-राजः वा महा-ब्राह्मणः वा ≅ As a baby, or an emperor, or a noble Brāhmaṇa सः अतिघ्नीम् आनन्दस्य गत्वा शयीत ≅ lives (Śayīta), having attained the acme (Atighnīm) of bliss, एवम् एव एषः एतद् शेते ≅ so does it remain.

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BrhU.2.1.20 🔗
स यथोर्णनाभिस्तन्तुनोच्चरेद्यथाग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति≅

सः यथा ऊर्ण-नाभिः तन्तुना उच्चरेत् ≅ As a (ceiling) spider moves (down and up) along the thread (it produces and consumes), यथा अग्नेः क्षुद्राः विस्फुल्-इङ्गाः व्युच्चरन्ति ≅ and as from a fire tiny sparks (identical to fire) fly in all directions, एवम् एव अस्मात् आत्मनः ≅ so from this Self सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति ≅ emanate all organs, all worlds, all gods and all beings.

तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्॥≅

तस्य उपनिषद् ≅ Its secret name (Upaniṣad) सत्यस्य सत्यम् इति ≅ is ‘the Truth (the Reality, what remains constant) of truth’. प्राणाः वै सत्यम् ≅ The vital force is truth, तेषाम् एषः सत्यम् ≅ and It is the Truth of that.

BrhU.2.2 .1 .2 .3 .4

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BrhU.2.2.1 🔗
यो ह वै शिशुं साधानं सप्रत्याधानं सस्थूणं सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि। अयं वाव शिशुर्योऽयं मध्यमः प्राणस्तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम॥≅

यः ह वै वेद ≅ He who knows शिशुं स-आधानम् ≅ the calf with its abode, स-प्रत्याधानम् ≅ its special resort, स-स्थूणं स-दामम् ≅ its post and its tether सप्त ह द्विषतः भ्रातृव्यान् अवरुणद्धि ≅ kills his seven envious kinsmen: अयं वाव शिशुः यः अयं मध्यमः प्राणः ≅ The vital force in the body is indeed the calf, तस्य इदम् एव आधानम् ≅ this (body) is its abode, इदं प्रत्याधानं ≅ this (head) its special resort, प्राणः स्थूणा अन्नं दाम ≅ strength its post, and food its tether.

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BrhU.2.2.2 🔗
तमेताः सप्ताक्षितय उपतिष्ठन्ते तद्या इमा अक्षन्लोहिन्यो राजयस्ताभिरेनं रुद्रोऽन्वायत्तोऽथ या अक्षन्नापस्ताभिः पर्जन्यो…≅

तम् एताः सप्त-अ-क्षितयः उपतिष्ठन्ते ≅ These seven gods that prevent decay worship (Upatiṣṭhante, wait upon) it: तद् या इमाः अक्षन् लोहिन्यः राजयः ताभिः ≅ Through these pink lines (Rājis) in the eye एनं रुद्रः अन्वायत्तः ≅ Rudra attends on it; अथ याः अक्षन् आपः ताभिः ≅ through the water that is in the eye, पर्जन्यः ≅ Parjanya;

या कनीनका तयादित्यो यत्कृष्णं तेनाग्निर्यच्छुक्लं तेनेन्द्रोऽधरयैनं वर्तन्या पृथिव्यन्वायत्ता द्यौरुत्तरया नास्यान्नं क्षीयते य एवं वेद॥≅

या कनीनका तया ≅ through the pupil, आदित्यः ≅ the sun; यद् कृष्णं तेन ≅ through the dark portion, अग्निः ≅ fire; यद् शुक्लं तेन ≅ through the white portion, इन्द्रः ≅ Indra; अधरया एनं वर्तन्या पृथिवी अन्वायत्ता ≅ through the lower eye-lid the earth attends on it; द्यौः उत्तरया ≅ and through the upper eye-lid, heaven. न अस्य अन्नं क्षीयते यः एवं वेद ≅ He who knows it as such never has any decrease of food.

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BrhU.2.2.3 🔗
तदेष श्लोको भवति।
अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपम्।
तस्यासत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति॥≅

तद् एषः श्लोकः भवति ≅ Regarding this there is the following pithy verse:
● अर्वाक् बिलः चमसः ऊर्ध्व-बुध्नः ≅ ‘There is a bowl (Camasa) that has its opening (Bila) below and bulges at the top;
○ तस्मिन् यशस् निहितं विश्व-रूपम् ≅ various kinds of knowledge (Yasas, glories) have been put in it;
● तस्य आसतः ऋषयः सप्त तीरे ≅ seven sages sit by its side,
○ वाक् अष्टमी ब्रह्मणा संविदाना इति ≅ and the organ of speech, which has communication with the Vedas, is the eighth’.

अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इतीदं तच्छिर एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपमिति प्राणा वै यशो विश्वरूपं प्राणानेतदाह≅

अर्वाक् बिलः चमसः ऊर्ध्व-बुध्न इति ≅ The ‘bowl that has its opening below and bulges at the top’ इदं तद् शिरः ≅ is this head of our), एषः हि अर्वाक् बिलः चमसः ऊर्ध्व-बुध्नः ≅ for it is the bowl that has its opening below and bulges at the top. तस्मिन् यशस् निहितं विश्व-रूपम् इति ≅ ‘Various kinds of knowledge have been put in it’, प्राणाः वै ≅ refers to the organ; यशस् विश्व-रूपं प्राणान् एतद् आह ≅ these indeed represent various kinds of knowledge, says the (Mantra).

तस्यासत ऋषयः सप्त तीर इति प्राणा वा ऋषयः प्राणानेतदाह वागष्टमी ब्रह्मणा संविदानेति वाग्घ्यष्टमी ब्रह्मणा संवित्ते॥≅

तस्य आसते ऋषयः सप्त तीरे इति ≅ ‘Seven sages sit by its side’, प्राणाः वै ऋषयः एतद् आह ≅ refers to the organs; they indeed are the sages, says the (Mantra). वाक् अष्टमी ब्रह्मणा संविदाना इति ≅ ‘The organ of speech, which has communication with the Vedas, is the eighth’, वाक् हि अष्टमी ≅ because the organ of speech is the eighth ब्रह्मणा संवित्ते ≅ and communicates with the Vedas.

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BrhU.2.2.4 🔗
इमावेव गोतमभरद्वाजावयमेव गोतमोऽयं भरद्वाज इमावेव विश्वामित्रजमदग्नी अयमेव विश्वामित्रोऽयं जमदग्निर्…≅

इमौ एव गोतम-भरद्-वाजौ ≅ These two (ears) are Gotama and Bharad-vaja: अयम् एव गोतमः ≅ this one (right, or the left?) is Gotama, अयं भरद्-वाजः ≅ and this one Bharad-vaja. इमौ एव विश्वा-मित्र-जमद्-अग्नी ≅ These two (eyes) are Viśvā-mitra and Jamad-agni: अयम् एव विश्वा-मित्रः ≅ this one is Viśvā-mitra, अयं जमद्-अग्निः ≅ and this one Jamad-agni.

इमावेव वसिष्ठकश्यपावयमेव वसिष्ठोऽयं कश्यपो वागेवात्रिर्वाचा ह्यन्नमद्यतेऽत्तिर्ह वै नामैतद्यदत्रिरिति सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवं वेद॥≅

इमौ एव वसिष्ठ-कश्यपौ ≅ These two (nostrils) are Vasiṣṭha, and Kaśyapa: अयम् एव वसिष्ठः ≅ this one is Vasiṣṭha, अयं कश्यपः ≅ and this one Kaśyapa. वाक् एव अत्रिः ≅ The tongue is Atri, वाचा हि अन्नम् अद्यते ≅ for through the tongue food is eaten. अत्तिः ह वै नाम एतद् यद् अत्रिः इति ≅ ‘Atri’ is but this name ‘Atti’. यः एवं वेद ≅ He who knows it as such सर्वस्य अत्ता भवति ≅ becomes the eater of all, सर्वम् अस्य अन्नं भवति ≅ and everything becomes his food.

BrhU.2.3 .1 .2 .3 .4 .5 .6

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BrhU.2.3.1 🔗
द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यच्च॥≅

द्वे वाव ब्रह्मणः रूपे ≅ Brahman has but two forms — रूपे मूर्तं च एव अ-मूर्तं च ≅ gross (Mūrta) and subtle, मर्त्यं च अ-मृतं च ≅ mortal (Martya) and immortal, स्थितं च यद् च ≅ limited (Sthita, what stops) and unlimited (‘the other,’ or what keeps going, yāti iti), सत् च त्यद् च ≅ defined (Sat) and undefined (Tyad, the “other,” Veda pronominal stem equal to Tad, i.e. undefined).

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BrhU.2.3.2 🔗
तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्चैतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति सतो ह्येष रसः॥≅

तद् एतद् मूर्तं यद् अन्यद् वायोः च अन्तर्-ईक्षात् च ≅ The gross (form) is that which is other than (the elements) air and the space (i.e. movement and dimension). एतद् मर्त्यम् ≅ It is mortal, एतद् स्थितम् ≅ it is limited, एतद् सत् ≅ and it is defined. तस्य एतस्य मूर्तस्य एतस्य मर्त्यस्य एतस्य स्थितस्य एतस्य सतः एषः रसः ≅ The essence (Rasa) of that which is gross, mortal, limited and defined यः एषः तपति ≅ is (the sun) that shines, सतः हि एषः रसः ≅ for it is the essence of the defined (Sat).

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BrhU.2.3.3 🔗
अथामूर्तं वायुश्चान्तरिक्षं चैतदमृतमेतद्यदेतत्त्यत्तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषस्त्यस्य ह्येष रस इत्यधिदैवतम्॥≅

अथ अ-मूर्तम् ≅ Now the subtle:
वायुः च अन्तर्-इक्षं च ≅ It is air and the space. एतद् अ-मृतम् ≅ It is immortal, एतद् यद् ≅ it is unlimited, एतद् त्यद् ≅ and it is undefined. तस्य एतस्य अ-मूर्तस्य एतस्य अ-मृतस्य एतस्य यतः एतस्य त्यस्य एषः रसः ≅ The essence of that which is subtle, immortal, unlimited and undefined यः एषः एतस्मिन् मण्डले पुरुषः ≅ is the being (Puruṣa) that is in the sun, त्यस्य हि एषः रसः ≅ for that is the essence of the undefined. इति अधि-दैवतम् ≅ This is with reference to the gods.

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BrhU.2.3.4 🔗
अथाध्यात्ममिदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाश एतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः सतो ह्येष रसः॥≅

अथ अध्यात्मम् ≅ Now with reference to the body:
इदम् एव मूर्तं ≅ The gross form is but this — यद् अन्यद् प्राणात् च यः च अयम् अन्तर्-आत्मन् आकाशः ≅ what is other than (the corporeal) air (Prāṇa) and (other than) the space that is in the body (Antar-ātman). एतद् मर्त्यम् ≅ It is mortal, एतद् स्थितम् ≅ it is limited, एतद् सत् ≅ and it is defined. तस्य एतस्य मूर्तस्य एतस्य मर्त्यस्य एतस्य स्थितस्य एतस्य सतः एषः रसः ≅ The essence of that which is gross, mortal, limited and defined यद् चक्षुस् ≅ is the eye, सतः हि एषः रसः ≅ for it is the essence of the defined.

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BrhU.2.3.5 🔗
अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाश एतदमृतमेतद्यदेतत्त्यत्तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो योऽयं दक्षिणेऽक्षन्पुरुषस्त्यस्य ह्येष रसः॥≅

अथ अ-मूर्तम् ≅ Now the subtle:
प्राणः च यः च अयम् अन्तर्-आत्मन् आकाशः ≅ It is (the corporeal) air and the space that is in the body. एतद् अ-मृतम् ≅ It is immortal, एतद् यद् ≅ it is unlimited, एतद् त्यद् ≅ and it is undefined. तस्य एतस्य अ-मूर्तस्य एतस्य अ-मृतस्य एतस्य यतः एतस्य त्यस्य एषः रसः ≅ The essence of that which is subtle, immortal, unlimited and undefined is this being यः अयं दक्षिणे अक्षन् पुरुषः ≅ that is in the right eye, त्यस्य हि एषः रसः ≅ for this is the essence of the undefined.

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BrhU.2.3.6 🔗
तस्य हैतस्य पुरुषस्य रूपम्। यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्तं सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेद…≅

तस्य ह एतस्य पुरुषस्य रूपम् ≅ The form of that ‘being’ is as follows: यथा माहा-रजनं वासः ≅ Like a cloth dyed with turmeric, यथा पाण्डु-आविकम् ≅ or like gray sheep’s wool, यथा इन्द्र-गोपः ≅ or like the (scarlet) insect called Indra-gopa, यथा अग्नि-अर्चिः ≅ or like a tongue of fire, यथा पुण्डरीकम् ≅ or like a white lotus, यथा सकृत् विद्युत्तम् ≅ or like a flash of lightning. यः एवं वेद ≅ He who knows it as such सकृत् विद्युत्ता इव ह वै अस्य श्रीः भवति ≅ attains splendor like a flash of lightning.

अथात आदेशो नेति नेति न ह्येतस्मादिति नेत्यन्यत्परमस्त्यथ नामधेयं सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्॥≅

अथ अतः आदेशः ≅ Now therefore the description (of Brahman):
नेति नेति ≅ ‘Not this (Na iti), not this (Na iti)’. न हि एतस्मात् इति नेति अन्यद् परम् अस्ति ≅ Because there is no (Na) other and more appropriate description than this (Iti) ‘Not this’. अथ नाम-धेयम् ≅ Now Its name: सत्यस्य सत्यम् इति ≅ ‘The Truth (the Reality, what remains constant) of truth’ (BrhU.2.1.20). प्राणाः वै सत्यम् ≅ The vital force(s) is truth, तेषाम् एषः सत्यम् ≅ and It is the Truth of that.

BrhU.2.4 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14

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BrhU.2.4.1 🔗
मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति॥≅

मैत्रेयी इति ह ≅ ‘Maitreyī’, उवाच याज्ञवल्क्यः ≅ said Yājña-valkya, उद्यास्यन् वै अरे अहम् अस्मात् स्थानात् अस्मि ≅ ‘my dear, I am going to renounce this life. हन्त ते अनया कात्यायन्या अन्तं करवाणि इति ≅ Allow (me) to finish your (Te) (relationship) with (my) other (wife) Kātyāyanī’.

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BrhU.2.4.2 🔗
सा होवाच मैत्रेयी। यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति≅

सा ह उवाच मैत्रेयी ≅ Thereupon Maitreyī said, यद् नु मे इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात् ≅ ‘Sir, if indeed this whole earth full of wealth be mine, कथं तेन अ-मृता स्याम् इति ≅ shall I be immortal through that’?

नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यादमृतत्वस्य तु नाशास्ति वित्तेनेति॥≅

न इति ह उवाच याज्ञवल्क्यः ≅ ‘No,’ replied Yājña-valkya, यथा एव उपकरणवतां जीवितं तथा एव ते जीवितं स्यात् ≅ ‘your life will be just like that of people who have plenty of things (Upakaraṇavats), अ-मृतत्वस्य तु न आशा अस्ति वित्तेन इति ≅ but there is no hope (Āśā) of immortality through wealth’.

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BrhU.2.4.3 🔗
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति॥≅

सा ह उवाच मैत्रेयी ≅ Then Maitreyī said, किम् अहं तेन कुर्यम् ≅ ‘What shall I do with that येन अहं न अ-मृता स्याम् ≅ which will not make me immortal? यद् एव भगवान् वेद तद् एव मे ब्रूहि इति ≅ Tell me, sir, of that alone which you know (to be the only means of immortality)’.

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BrhU.2.4.4 🔗
स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषस एह्यास्स्व व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति॥≅

सः ह उवाच याज्ञवल्क्यः ≅ Yājña-valkya said, प्रिया बत अरे नः सती ≅ ‘My dear, you have been my beloved (even before), प्रियं भाषसे ≅ and you say what is after my heart. एहि आस्स्व ≅ Come, take your seat, व्याख्यास्यामि ते ≅ I will explain it to you. व्याचक्षाणस्य तु मे ≅ As I explain it, निदिध्यासस्व इति ≅ meditate (on its meaning).

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BrhU.2.4.5 🔗
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति।≅

सः ह उवाच ≅ He said: न वै अरे पत्युः कामाय पतिः प्रियः भवति ≅ ‘It is not for the sake of the husband, my dear, that he is loved, आत्मनः तु कामाय ≅ but for one’s own sake (for the sake of one’s own self) पतिः प्रियः भवति ≅ that he is loved.

न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति।≅

न वा अरे जायायै कामाय जाया प्रिया भवति ≅ It is not for the sake of the wife, my dear, that she is loved, आत्मनः तु कामाय जाया प्रिया भवति ≅ but for one’s own sake that she is loved.

न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति।≅

न वै अरे पुत्राणां कामाय पुत्राः प्रियाः भवन्ति ≅ It is not for the sake of the sons, my dear, that they are loved, आत्मनः तु कामाय पुत्राः प्रियाः भवन्ति ≅ but for one’s own sake that they are loved.

न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति।≅

न वै अरे वित्तस्य कामाय वित्तं प्रियं भवति ≅ It is not for the sake of wealth, my dear, that it is loved, आत्मनः तु कामाय वित्तं प्रियं भवति ≅ but for one’s own sake that it is loved.

न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति।≅

न वै अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवति ≅ It is not for the sake of the Brāhmaṇa, my dear, that he is loved, आत्मनः तु कामाय ब्रह्म प्रियं भवति ≅ but for one’s own sake that he is loved.

न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति।≅

न वै अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति ≅ It is not for the sake of the Kṣatriya, my dear, that he is loved, आत्मनः तु कामाय क्षत्रं प्रियं भवति ≅ but for one’s own sake that he is loved.

न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति।≅

न वै अरे लोकानां कामाय लोकाः प्रियाः भवन्ति ≅ It is not for the sake of worlds, my dear, that they are loved, आत्मनः तु कामाय लोकाः प्रियाः भवन्ति ≅ but for one’s own sake that they are loved.

न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति।≅

न वै अरे देवानां कामाय देवाः प्रियाः भवन्ति ≅ It is not for the sake of the gods, my dear, that they are loved, आत्मनः तु कामाय देवाः प्रियाः भवन्ति ≅ but for one’s own sake that they are loved.

न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति।≅

न वै अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति ≅ It is not for the sake of beings, my dear, that they are loved, आत्मनः तु कामाय भूतानि प्रियाणि भवन्ति ≅ but for one’s own sake that they are loved.

न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति।≅

न वैअरे सर्वस्य कामाय सर्वं प्रियं भवति ≅ It is not for the sake of all, my dear, that all is loved, आत्मनः तु कामाय सर्वं प्रियं भवति ≅ but for one’s own sake that it is loved.

आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि≅

आत्मा वै अरे द्रष्टव्यः मैत्रेयि ≅ The Self, my dear Maitreyī, should be realized (Draṣṭavya, should be known as obvious):
श्रोतव्यः ≅ Should (first) be heard of (Śrotavya, from a teacher), मन्तव्यः ≅ reflected on (Mantavya, till no doubts), निदिध्यासितव्यः ≅ and meditated upon (Nididhyāsitavya, until assimilated first-person knowledge).

आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम्॥≅

आत्मनः वै अरे दर्शनेन ≅ By the realization of the Self, my dear, श्रवणेन मत्या विज्ञानेन ≅ through (repeated) hearing, reflection and meditation, इदं सर्वं विदितम् ≅ all this is known.

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BrhU.2.4.6 🔗
ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्त्रं तं परादाद्योऽन्यत्रात्मनः क्षत्त्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद≅

ब्रह्म तं परा-दात् ≅ The Brāhmaṇa ousts (slights) यः अन्यत्र आत्मनः ब्रह्म वेद ≅ one who knows him as different from the Self. क्षत्त्रं तं परा-दात् ≅ The Kṣatriya ousts one यः अन्यत्र आत्मनः क्षत्त्रं वेद ≅ who knows him as different from the Self. लोकाः तं परा-दुः ≅ Worlds oust one यः अन्यत्र आत्मनः लोकान् वेद ≅ who knows them as different from the Self.

देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद…≅

देवाः तं परा-दुः ≅ The gods oust one यः अन्यत्र आत्मनः देवान् वेद ≅ who knows them as different from the Self. भूतानि तं परा-दुः ≅ Beings oust one यः अन्यत्र आत्मनः भूतानि वेद ≅ who knows them as different from the Self. सर्वं तं परा-दात् ≅ All ousts one यः अन्यत्र आत्मनः सर्वं वेद ≅ who knows it as different from the Self.

इदं ब्रह्मेदं क्षत्त्रमिमे लोका इमे देवा इमानि भूतानीदं सर्वं यदयमात्मा॥≅

इदं ब्रह्म इदं क्षत्त्रम् इमे लोकाः इमे देवाः इमानि भूतानि इदं सर्वं ≅ This Brāhmaṇa, this Kṣatriya, these worlds, these gods, these beings, and this all यद् अयम् आत्मा ≅ are this Self.

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BrhU.2.4.7 🔗
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्शब्दाञ्शक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥≅

सः यथा दुन्दुभेः हन्यमानस्य ≅ As it is, when a drum is beaten, न बाह्यान् शब्दान् शक्नुयात् ग्रहणाय ≅ one cannot distinguish the external (Bāhya, i.e. its various particular) notes, दुन्दुभेः तु ग्रहणेन ≅ but on knowing the drum (itself) दुन्दुभि-आघातस्य वा ≅ or its (kinds of) beating, शब्दः गृहीतः ≅ the (general) sound (of a drum) becomes known.

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BrhU.2.4.8 🔗
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्शब्दाञ्शक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः॥≅

सः यथा शङ्खस्य ध्मायमानस्य ≅ As it is, when a conch is blown, न बाह्यान् शब्दान् शक्नुयात् ग्रहणाय ≅ one cannot distinguish the external (i.e. its various particular) notes, शङ्खस्य तु ग्रहणेन ≅ but on knowing the conch (itself) शङ्ख-ध्मस्य वा ≅ or its (kinds of) playing शब्दः गृहीतः ≅ the (general) sound (of a conch) becomes known.

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BrhU.2.4.9 🔗
स यथा वीणायै वाद्यमानायै न बाह्याञ्शब्दाञ्शक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः॥≅

सः यथा वीणायै वाद्यमानायै ≅ As it is, when a Vīṇā is played, न बाह्यान् शब्दान् शक्नुयात् ग्रहणाय ≅ one cannot distinguish its various particulars notes, वीणायै तु ग्रहणेन ≅ but on knowing the Vīṇā (itself) वीणा-वादस्य वा ≅ or its (kinds of) playing शब्दः गृहीतः ≅ the (general) sound (of a Vīṇā) becomes known.

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BrhU.2.4.10 🔗
स यथार्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्यस्यैवैतानि निश्वसितानि॥≅

सः यथा आर्द्र-एध-अग्नेः अभ्याहितात् ≅ As it is from a fire kindled with wet fagot पृथक्-धूमाः विनिश्चरन्ति ≅ diverse kinds of smoke (sparks, etc.) issue, एवं वै अरे यद् ऋक्-वेदः यजुर्-वेदः साम-वेदः अथर्व-अङ्गिरसः ≅ even so, my dear, the Ṛg-Veda, Yajur-Veda, Sāma-Veda, Atharvāṅgirasa, इति-हासः पुराणं विद्या ≅ history, mythology, arts, उपनिषदः श्लोकाः सूत्राणि ≅ Upaniṣads, pithy verses, aphorisms, अनुव्याख्यानानि व्याख्यानानि ≅ elucidations and explanations, अस्य महतः भूतस्य निश्वसितम् एतद् ≅ are (like) the breath of this infinite Reality. अस्य एव एतानि निश्वसितानि ≅ They are like the breath of this (Supreme Self).

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BrhU.2.4.11 🔗
स यथा सर्वासामपां समुद्र एकायनमेवं सर्वेषां स्पर्शानां त्वगेकायनमेवं सर्वेषां गन्धानां नासिके एकायनम्…≅

सः यथा सर्वासाम् अपां समुद्रः एक-अयनम् ≅ As the ocean is the one goal (where they merge or are unified) of all sorts of water, एवं सर्वेषां स्पर्शानां त्वक् एक-अयनम् ≅ as the skin is the one goal of all kinds of touch, एवं सर्वेषां गन्धानां नासिके एक-अयनम् ≅ as the nostrils are the one goal of all odors,

एवं सर्वेषां रसानां जिह्वैकायनमेवं सर्वेषां रूपाणां चक्षुरेकायनमेवं सर्वेषां शब्दानां श्रोत्रमेकायनम्≅

एवं सर्वेषां रसानां जिह्वा एक-अयनम् ≅ as the tongue is the one goal of all savors, एवं सर्वेषां रूपाणां चक्षुस् एक-अयनम् ≅ as the eye is the one goal of all colors, एवं सर्वेषां शब्दानां श्रोत्रम् एक-अयनम् ≅ as the ear is the one goal of all sounds,

एवं सर्वेषां सङ्कल्पानां मन एकायनमेवं सर्वासां विद्यानां हृदयमेकायनमेवं सर्वेषां कर्मणां हस्तावेकायनम्…≅

एवं सर्वेषां सङ्कल्पानां मनस् एक-अयनम् ≅ As the Manas is the one goal of all deliberations, एवं सर्वासां विद्यानां हृदयम् एक-अयनम् ≅ as the intellect (Hṛdaya) is the one goal of all kinds of knowledge, एवं सर्वेषां कर्मणां हस्तौ एक-अयनम् ≅ as the hands are the one goal of all sort of work,

एवं सर्वेषामानन्दानामुपस्थ एकायनमेवं सर्वेषां विसर्गाणां पायुरेकायनमेवं सर्वेषामध्वनां पादावेकायनमेवं सर्वेषां वेदानां वागेकायनम्॥≅

एवं सर्वेषाम् आनन्दानाम् उपस्थः एक-अयनम् ≅ as the organ of generation is the one goal of all kinds of enjoyment, एवं सर्वेषां विसर्गाणां पायुः एक-अयनम् ≅ as the anus is the one goal of all excretions, एवं सर्वेषाम् अध्वनां पादौ एक-अयनम् ≅ as the feet are the one goal of all kinds of walking, एवं सर्वेषां वेदानां वाक् एक-अयनम् ≅ as the organ of speech is the one goal of all Vedas.

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BrhU.2.4.12 🔗
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव स्यात्। यतो यतस्त्वाददीत लवणमेवैवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव।≅

सः यथा सैन्धव-खिल्यः उदके प्रास्तः ≅ As a lump of salt dropped into water उदकम् एव अनुविलीयेत ≅ dissolves with (its component) water, न ह अस्य उद्ग्रहणाय इव स्यात् ≅ and no one is able to pick it (the lump) up, यतः यतः तु आददीत ≅ but from wheresoever one takes it, लवणम् एव ≅ it tastes salt, एवं वै अरे इदं महत्-भूतम् अन्-अन्तम् अ-पारम् ≅ even so, my dear, this great, endless, infinite (A-pāra) Reality विज्ञान-घनः एव ≅ is but Pure Intelligence.

एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानु विनश्यति न प्रेत्य सञ्ज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः॥≅

एतेभ्यः भूतेभ्यः समुत्थाय ≅ (The Self) comes out (as a separate entity) from these elements, तानि एव अनु विनश्यति ≅ and (this separateness) is destroyed with them. न प्रेत्य सञ्ज्ञा अस्ति ≅ After attaining (this oneness) it has no more consciousness (that is, particular consciousness). इति अरे ब्रवीमि ≅ This is what I say, my dear. इति ह उवाच याज्ञवल्क्यः ≅ So said Yājña-valkya.

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BrhU.2.4.13 🔗
सा होवाच मैत्रेय्यत्रैव मा भगवानमूमुहन्न प्रेत्य सञ्ज्ञास्तीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय॥≅

सा ह उवाच मैत्रेयी ≅ Maitreyī said, अत्र एव मा भगवान् अमूमुहत् ≅ ‘Just here you have thrown me into confusion, sir न प्रेत्य सञ्ज्ञा अस्ति इति ≅ by saying that after attaining (oneness) (the self has) no more consciousness (Sañjñā)’.
सः ह उवाच न वै अरे अहं मोहं ब्रवीमि ≅ Yājña-valkya said, ‘Certainly I am not saying anything confusing, my dear; अलं वै अरे इदं विज्ञानाय ≅ this is quite sufficient for knowledge, O Maitreyī’.

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BrhU.2.4.14 🔗
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति≅

यत्र हि द्वैतम् इव भवति ≅ Because when there is duality, as it were, तद् इतरः इतरं जिघ्रति ≅ then (Tad) one (thing) smells something (else), तद् इतरः इतरं पश्यति ≅ one sees something, तद् इतरः इतरं शृणोति ≅ one hears something, तद् इतरः इतरम् अभिवदति ≅ one speaks something, तद् इतरः इतरं मनुते ≅ one thinks something, तद् इतरः इतरं विजानाति ≅ one knows something.

यत्र वा अस्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शृणुयात्तत्केन कमभिवदेत्तत्केन कं मन्वीत तत्केन कं विजानीयात्।≅

यत्र वै अस्य सर्वम् आत्मा एव अभूत् ≅ (But) when (to the knower of Brahman) everything has become the Self तद् केन कं जिघ्रेत् ≅ then what should one smell and through what, तद् केन कं पश्येत् ≅ what should one see and through what, तद् केन कं शृणुयात् ≅ what should one hear and through what, तद् केन कम् अभिवदेत् ≅ what should one speak and through what, तद् केन कं मन्वीत ≅ what should one think and through what, तद् केन कं विजानीयात् ≅ what should one know and through what?

येनेदं सर्वं विजानाति तं केन विजानीयाद्विज्ञातारमरे केन विजानीयादिति॥≅

येन इदं सर्वं विजानाति तं केन विजानीयात् ≅ Through what should one know That owing to which all this is known — विज्ञातारम् अरे केन विजानीयात् इति ≅ through what, O Maitreyī, should one know the Knower?

BrhU.2.5 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19

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BrhU.2.5.1 🔗
इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यै सर्वाणि भूतानि मधु यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शारीरस्तेजोमयोऽमृतमयः पुरुषो…≅

इयं पृथिवी सर्वेषां भूतानां मधु ≅ This earth is (like) honey (i.e. an effect, or mutually helpful) to all beings, अस्यै पृथिव्यै सर्वाणि भूतानि मधु ≅ and all beings are (like) honey to this earth. यः च अयम् अस्यां पृथिव्यां तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining immortal being who is in this earth, यः च अयम् अध्यात्मं शारीरः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal, corporeal being in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

अयम् एव सः यः अयम् आत्मा ≅ (These four) are but this Self. इदम् अ-मृतम् ≅ This (Self-knowledge) is (the means of) immortality; इदं ब्रह्म ≅ this (underlying unity) is Brahman; इदं सर्वम् ≅ this (knowledge of Brahman) is (the means of being) all.

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BrhU.2.5.2 🔗
इमा आपः सर्वेषां भूतानां मध्वासामपां सर्वाणि भूतानि मधु यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं रैतसस्तेजोमयोऽमृतमयः पुरुषो…≅

इमा आपः सर्वेषां भूतानां मधु ≅ This water is like honey to all beings, आसाम् अपां सर्वाणि भूतानि मधु ≅ and all beings are like honey to this water. यः च अयम् आसु अप्सु तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this water, यः च अयम् अध्यात्मं रैतसः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with the seed in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

अयम् एव सः यः अयम् आत्मा ≅ (These four) are but this Self, इदम् अ-मृतम् ≅ This (Self-knowledge) is (the means of) immortality, इदं ब्रह्म ≅ this (underlying unity) is Brahman, इदं सर्वम् ≅ this (knowledge of Brahman) is (the means of being) all.

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BrhU.2.5.3 🔗
अयमग्निः सर्वेषां भूतानां मध्वस्याग्नेः सर्वाणि भूतानि मधु यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषो…≅

अयम् अग्निः सर्वेषां भूतानां मधु ≅ This fire is like honey to all beings, अस्य अग्नेः सर्वाणि भूतानि मधु ≅ and all beings are like honey to this fire. यः च अयम् अस्मिन् अग्नौ तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this fire, यः च अयम् अध्यात्मं वाङ्-मयः तेजोमयः अ-मृतम् अयः पुरुषः ≅ and the shining, immortal being identified with the organ of speech in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

अयम् एव सः यः अयम् आत्मा ≅ (These four) are but this Self. इदम् अ-मृतम् ≅ This (Self-knowledge) is (the means of) immortality, इदं ब्रह्म ≅ this (underlying unity) is Brahman, इदं सर्वम् ≅ this (knowledge of Brahman) is (the means of being) all.

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BrhU.2.5.4 🔗
अयं वायुः सर्वेषां भूतानां मध्वस्य वायोः सर्वाणि भूतानि मधु यश्चायमस्मिन्वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो…≅

अयं वायुः सर्वेषां भूतानां मधु ≅ This air is like honey to all beings, अस्य वायोः सर्वाणि भूतानि मधु ≅ and all beings are like honey to this air. यः च अयम् अस्मिन् वायौ तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this air, यः च अयम् अध्यात्मं प्राणः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being who is the vital force in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.5 🔗
अयमादित्यः सर्वेषां भूतानां मध्वस्यादित्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषो…≅

अयम् आदित्यः सर्वेषां भूतानां मधु ≅ This sun is like honey to all beings, अस्य आदित्यस्य सर्वाणि भूतानि मधु ≅ and all beings are like honey to this sun. यः च अयम् अस्मिन् आदित्ये तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this sun, यः च अयम् अध्यात्मं चाक्षुषः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with the eye in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.6 🔗
इमा दिशः सर्वेषां भूतानां मध्वासां दिशां सर्वाणि भूतानि मधु यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषो…≅

इमाः दिशः सर्वेषां भूतानां मधु ≅ These quarters are like honey to all beings, आसां दिशां सर्वाणि भूतानि मधु ≅ and all beings are like honey to these quarters. यः च अयम् आसु दिक्षु तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is these quarters, यः च अयम् अध्यात्मं श्रौत्रः प्राति-श्रुत्कः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with the ear and with the time of hearing in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.7 🔗
अयं चन्द्रः सर्वेषां भूतानां मध्वस्य चन्द्रस्य सर्वाणि भूतानि मधु यश्चायमस्मिंश्चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषो…≅

अयं चन्द्रः सर्वेषां भूतानां मधु ≅ This moon is like honey to all beings, अस्य चन्द्रस्य सर्वाणि भूतानि मधु ≅ and all beings are like honey to this moon. यः च अयम् अस्मिन् चन्द्रे तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this moon, यः च अयम् अध्यात्मं मानसः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with the mind in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.8 🔗
इयं विद्युत्सर्वेषां भूतानां मध्वस्यै विद्युतः सर्वाणि भूतानि मधु यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषो…≅

इयं विद्युत् सर्वेषां भूतानां मधु ≅ This lightning is like honey to all beings, अस्यै विद्युतः सर्वाणि भूतानि मधु ≅ and all beings are like honey to this lightning. यः च अयम् अस्यां विद्युति तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this lightning, यः च अयम् अध्यात्मं तैजसः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with light in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.9 🔗
अयं स्तनयित्नुः सर्वेषां भूतानां मध्वस्य स्तनयित्नोः सर्वाणि भूतानि मधु यश्चायमस्मिन्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषो…≅

अयं स्तनयित्नुः सर्वेषां भूतानां मधु ≅ This cloud is like honey to all beings, अस्य स्तनयित्नोः सर्वाणि भूतानि मधु ≅ and all beings are like honey to this cloud. यः च अयम् अस्मिन् स्तनयित्नौ तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this cloud, यः च अयम् अध्यात्मं शाब्दः सौवरः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with sound and voice in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.10 🔗
अयमाकाशः सर्वेषां भूतानां मध्वस्याकाशस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषो…≅

अयम् आकाशः सर्वेषां भूतानां मधु ≅ This space is like honey to all beings, अस्य आकाशस्य सर्वाणि भूतानि मधु ≅ and all beings are like honey to this space. यः च अयम् अस्मिन् आकाशे तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this space, यः च अयम् अध्यात्मं हृदि आकाशः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being who is (identified with) the space in the heart, in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.11 🔗
अयं धर्मः सर्वेषां भूतानां मध्वस्य धर्मस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषो…≅

अयं धर्मः सर्वेषां भूतानां मधु ≅ This righteousness (Dharma) is like honey to all beings, अस्य धर्मस्य सर्वाणि भूतानि मधु ≅ and all beings are like honey to this righteousness. यः च अयम् अस्मिन् धर्मे तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this righteousness, यः च अयम् अध्यात्मं धार्मः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with righteousness in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.12 🔗
इदं सत्यं सर्वेषां भूतानां मध्वस्य सत्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं सात्यस्तेजोमयोऽमृतमयः पुरुषो…≅

इदं सत्यं सर्वेषां भूतानां मधु ≅ This truth is like honey to all beings, अस्य सत्यस्य सर्वाणि भूतानि मधु ≅ and all beings are like honey to this truth. यः च अयम् अस्मिन् सत्ये तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this truth, यः च अयम् अध्यात्मं सात्यः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with truth in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.13 🔗
इदं मानुषं सर्वेषां भूतानां मध्वस्य मानुषस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषो…≅

इदं मानुषं सर्वेषां भूतानां मधु ≅ This human (This includes the other species) is like honey to all beings, अस्य मानुषस्य सर्वाणि भूतानि मधु ≅ and all beings are like honey to this human species. यः च अयम् अस्मिन् मानुषे तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this human species, यः च अयम् अध्यात्मं मानुषः तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being identified with the human species in the body.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.14 🔗
अयमात्मा सर्वेषां भूतानां मध्वस्यात्मनः सर्वाणि भूतानि मधु यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषो…≅

अयम् आत्मा सर्वेषां भूतानां मधु ≅ This (cosmic) body is like honey to all beings, अस्य आत्मनः सर्वाणि भूतानि मधु ≅ and all beings are like honey to this (cosmic) body. यः च अयम् अस्मिन् आत्मनि तेजोमयः अ-मृतमयः पुरुषः ≅ (The same with) the shining, immortal being who is in this (cosmic) body, यः च अयम् आत्मा तेजोमयः अ-मृतमयः पुरुषः ≅ and the shining, immortal being who is this (individual) self.

…अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम्॥≅

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BrhU.2.5.15 🔗
स वा अयमात्मा सर्वेषां भूतानामधिपतिः सर्वेषां भूतानां राजा॥≅

सः वै अयम् आत्मा सर्वेषां भूतानाम् अधिपतिः ≅ This Self, already mentioned, is the ruler of all beings, सर्वेषां भूतानां राजा ≅ and the king of all beings.

तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिता एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः॥≅

तद् यथा रथ-नाभौ च रथ-नेमौ च अराः सर्वे समर्पिताः ≅ Just as all the spokes (Aras) are fixed (Samarpita) in the nave and the rim of a chariot-wheel, एवम् एव अस्मिन् आत्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्वे एते आत्मानः समर्पिताः ≅ so are all beings, all gods, all worlds, all organs and all these (individual) selves fixed in this Self.

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BrhU.2.5.16 🔗
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच। तदेतदृषिः पश्यन्नवोचत्।≅

इदं वै तद् मधु ≅ This is that (meditation on things) mutually helpful (Madhu) दध्यङ् आथर्वणः अश्विभ्याम् उवाच ≅ which Dadhyac, versed in the Atharva-Veda, taught the Asvins. तद् एतद् ऋषिः पश्यन् अवोचत् ≅ Perceiving this the Ṛṣi said (this Mantra),

तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम्।
दध्यङ् ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति॥≅

● तद् वां नराः सनये दंसः उग्रम् ≅ ‘O Asvins in human form, that terrible deed called Daṃsa which you.
○ आविस् कृणोमि तन्यतुः न वृष्टिम् ≅ committed out of greed. I will disclose as (Na) a cloud does rain,
● — दध्यङ् ह यद् मधु आथर्वणः वाम् ≅ (how you learnt) the meditation on things mutually helpful that Dadhyac, versed in the Atharva-Veda, to you
○ अश्वस्य शीर्ष्णा प्र यद् ईम् उवाच इति ≅ taught through a horse’s head’.

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BrhU.2.5.17 🔗
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच। तदेतदृषिः पश्यन्नवोचत्।≅

आथर्वणायाश्विनौ दधीचेऽश्व्यं शिरः प्रत्यैरयतम्।
स वां मधु प्रवोचदृतायन्त्वाष्ट्रं यद्दस्रावपि कक्ष्यं वामिति॥≅

● आथर्वणाय अश्विनौ ≅ ‘O Asvins, versed in the Atharva-Veda, दधीचे ≅ on (the shoulders of) Dadhyac
○ अश्व्यं शिरः प्रत्यैरयतम् ≅ you set a horse’s head.
● सः वां मधु प्रवोचत् ≅ He taught you the (ritualistic) meditation on things mutually helpful, ऋतायन् ≅ to keep his word,
○ त्वाष्ट्रम् ≅ connected with the sun, यद् दस्रौ अपि कक्ष्यं वाम् इति ≅ O terrible ones, as also the secret (spiritual) meditation (Kaṣya) on them to you’.

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BrhU.2.5.18 🔗
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच। तदेतदृषिः पश्यन्नवोचत्।≅

पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः।
पुरः स पक्षी भूत्वा पुरः पुरुष आविशदिति॥≅

● पुरस् चक्रे द्वि-पदः ≅ ‘He made bodies with two feet.
○ पुरस् चक्रे चतुष्-पदः ≅ and bodies with four feet.
● पुरः सः पक्षी भूत्वा ≅ As a bird (the subtle body), the bodies he,
○ पुरुषः आविशत् इति ≅ the Supreme Being, entered’.

स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयो नैनेन किञ्चनानावृतं नैनेन किञ्चनासंवृतम्॥≅

सः वै अयं पुरुषः सर्वासु पूर्षु पुरि-शयः ≅ On account of his dwelling (Puri-śaya) in all bodies, He is called the Puruṣa, न एनेन किञ्चन अन्-आवृतम् ≅ There is nothing that is not covered by Him, न एनेन किञ्चन अ-संवृतम् ≅ nothing that is not pervaded by Him.

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BrhU.2.5.19 🔗
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच। तदेतदृषिः पश्यन्नवोचत्।≅

रूपं रूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय।
इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति।≅

● रूपं रूपं प्रतिरूपः बभूव ≅ ‘(He) transformed Himself in accordance with each form;
○ तद् अस्य रूपं प्रतिचक्षणाय ≅ that form of His was for the sake of making Him known.
● इन्द्रः मायाभिः पुरु-रूपः ईयते ≅ The Lord on account of Māyā is perceived as manifold (Puru-rūpa).
○ युक्ताः हि अस्य हरयः शताः दश इति ≅ for to Him are yoked ten (Daśa) organs, nay, hundreds śatas) of them.

अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि चानन्तानि च तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम्॥≅

अयं वै हरयः ≅ He is the organs (Haris, like horses); अयं वै दश ≅ He is ten च सहस्राणि ≅ and thousands — बहूनि च अन्-अन्तानि च ≅ many and infinite. तद् एतद् ब्रह्म अ-पूर्वम् अन्-अपरम् ≅ That Brahman is without prior or posterior, अन्-अन्तरम् अ-बाह्यम् ≅ without interior or exterior. अयम् आत्मा ब्रह्म सर्व-अनुभूः ≅ This self, the perceiver of everything, is Brahman. इति अनुशासनम् ≅ This is the teaching.

BrhU.2.6 .1 .2 .3

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BrhU.2.6.1 🔗
अथ वंशः पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥≅

अथ वंशः ≅ Now the line of teachers:
पौतिमाष्यः गौपवनात् ≅ Pautimāṣya (received it) from Gaupa-vana,
गौपवनः पौतिमाष्यात् ≅ Gaupa-vana from another Pautimāṣya.
पौतिमाष्यः गौपवनात् ≅ This Pautimāṣya from another Gaupa-vana.
गौपवनः कौशिकात् ≅ This Gaupa-vana from Kauśika.
कौशिकः कौण्डिन्यात् ≅ Kauśika from Kauṇḍinya.
कौण्डिन्यः शाण्डिल्यात् ≅ Kauṇḍinya from Śaṇḍilya.
शाण्डिल्यः कौशिकात् च गौतमात् च ≅ Śaṇḍilya from Kauśika and Gautama.
गौतमः ≅ Gautama…

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BrhU.2.6.2 🔗
आग्निवेश्यादाग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्चानभिम्लात आनभिम्लातादानभिम्लात आनभिम्लातादानभिम्लातो गौतमाद्गौतमः सैतवप्राचीनयोग्याभ्यां सैतवप्राचीनयोग्यौ पाराशर्यात्पारशर्यो भारद्वाजाद्भारद्वाजो भारद्वाजाच्च गौतमाच्च गौतमो भारद्वाजाद्भारद्वाजः पाराशर्यात्पाराशर्यो बैजवापायनाद्बैजवापायनः कौशिकायनेः कौशिकायनिः॥≅

…आग्निवेश्यात् ≅ from Āgniveśya.
आग्निवेश्यः शाण्डिल्यात् च आनभिम्लातात् च ≅ Āgniveśya from Śaṇḍilya and Ānabhimlāta.
आनभिम्लातः आनभिम्लातात् ≅ Ānabhimlāta from another of that name.
आनभिम्लातः आनभिम्लातात् ≅ He from a third Ānabhimlāta.
आनभिम्लातः गौतमात् ≅ This Ānabhimlāta from Gautama.
गौतमः सैतव-प्राचीनयोग्याभ्याम् ≅ Gautama from Saitava and Prācīnayogya.
सैतव-प्राचीनयोग्यौ पाराशर्यात् ≅ They from Pārāśarya.
पारशर्यः भारद्वाजात् ≅ Pārāśarya from Bhārad-vaja.
भारद्वाजः भारद्वाजात् च गौतमात् च ≅ He from Bhārad-vaja and Gautama.
गौतमः भारद्वाजात् ≅ Gautama from another Bhārad-vaja.
भारद्वाजः पाराशर्यात् ≅ He from another Pārāśarya.
पाराशर्यः बैजवापायनात् ≅ Pārāśarya from Baijavāpāyana.
बैजवापायनः कौशिकायनेः ≅ He from Kauśikāyani.
कौशिकायनि ≅ Kauśikāyani…

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BrhU.2.6.3 🔗
घृतकौशिकाद्घृतकौशिकः पाराशर्यायणात्पाराशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्याज्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरासुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्
गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणोऽथर्वणो दैवादथर्वा दैवो मृत्योः प्राध्वंसनान्मृत्युः प्राध्वंसनः प्रध्वंसनात्प्रध्वंसन एकर्षेरेकर्षिर्विप्रचित्तेर्विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयम्भु ब्रह्मणे नमः॥≅

घृतकौशिकात् ≅ …from Ghṛtakauśika.
घृतकौशिकः पाराशर्यायणात् ≅ Ghṛtakauśika from Pārāśaryāyana.
पाराशर्यायणः पाराशर्यात् ≅ He from Pārāśarya.
पाराशर्यः जातूकर्ण्यात् ≅ Pārāśarya from Jātūkarṇya.
जातूकर्ण्यः आसुरायणात् च यास्कात् च ≅ Jātūkarṇya from Āsurāyaṇa and Yāska.
आसुरायणः त्रैवणेः ≅ Āsurāyaṇa from Traivaṇi.
त्रैवणिः औपजन्धनेः ≅ Traivaṇi from Aupajandhani.
औपजन्धनिः आसुरेः ≅ He from Āsuri.
आसुरिः भारद्वाजात् ≅ Āsuri from Bhārad-vaja.
भारद्वाजः आत्रेयात् ≅ Bhārad-vaja from Ātreya.
आत्रेयः माण्टेः ≅ Ātreya from Māṇṭi.
माण्टिः गौतमात् ≅ Māṇṭi from Gautama.
गौतमः गौतमात् ≅ Gautama from another Gautama.
गौतमः वात्स्यात् ≅ He from Vātsya.
वात्स्यः शाण्डिल्यात् ≅ Vātsya from Śāṇḍilya.
शाण्डिल्यः कैशोर्यात् काप्यात् ≅ Śāṇḍilya from Kaiśorya Kāpya.
कैशोर्यः काप्यः कुमारहारितात् ≅ He from Kumārahārita.
कुमारहारितः गालवात् ≅ Kumārahārita from Gālava.

गालवः विदर्भी-कौण्डिन्यात् ≅ Gālava from Vidarbhī-kauṇḍinya.
विदर्भी-कौण्डिन्यः वत्सनपातः बाभ्रवात् ≅ He from Vatsanapāt Bābhrava.
वत्सनपाद् बाभ्रवः पथः सौभरात् ≅ He from Pathin Saubhara.
पन्थाः सौभरः अयास्यात् आङ्गिरसात् ≅ He from Ayāsya Āṅgirasa.
अयास्यः आङ्गिरसः आभूतेः त्वाष्ट्रात् ≅ He from Ābhūti Tvāṣṭra.
आभूतिः त्वाष्ट्रः विश्वरूपात् त्वाष्ट्रात् ≅ He from Viśvarūpa Tvāṣṭra.
विश्वरूपः त्वाष्ट्रः अश्विभ्याम् ≅ He from the Aśvins.
अश्विनौ दधीचः आथर्वणात् ≅ They from Dadhyac Ātharvaṇa.
दध्यङ् अथर्वणः अथर्वणः दैवात् ≅ He from Atharvan Daiva.
अथर्वा दैवः मृत्योः प्राध्वंसनात् ≅ He from Mṛtyu Prādhvaṃsana.
मृत्युः प्राध्वंसनः प्रध्वंसनात् ≅ He from Prādhvaṃsana
प्रध्वंसनः एकर्षेः ≅ Prādhvaṃsana from Ekarṣi.
एकर्षिः विप्रचित्ते ≅ Ekarṣi from Viprachitti.
विप्रचित्तिः व्यष्टेः ≅ Viprachitti from Vyaṣṭi.
व्यष्टिः सनारोः ≅ Vyaṣṭi from Sanāru.
सनारुः सनातनात् ≅ Sanāru from Sanātana.
सनातनः सनगात् ≅ Sanātana from Sanaga.
सनगः परमेष्ठिनः ≅ Sanaga from Parameṣṭhin (Virāj).
परमेष्ठी ब्रह्मणः ≅ He from Brahman (Hiraṇya-garbha).
ब्रह्म स्वयम्-भु ≅ Brahman is self born.
ब्रह्मणे नमः ≅ Salutation to Brahman.

Bṛhad-Āraṇyaka तृतीयोऽध्यायः (३.)

br.3.01 br.3.02 br.3.03 br.3.04 br.3.05 br.3.06 br.3.07 br.3.08 br.3.09

BrhU.3.1 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10

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BrhU.3.1.1 🔗
ओं जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुस्…≅

ओं जनकः ह वैदेहः बहु-दक्षिणेन यज्ञेन इजे ≅ Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed. तत्र ह कुरु-पञ्चालानां ब्राह्मणाः अभिसमेताः बभूवुः ≅ Veda scholars from Kuru and Pañcāla were assembled there.

तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव कःस्विदेषां ब्राह्मणानामनूचानतम इति स ह गवां सहस्रमवरुरोध दश दश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः॥≅

तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव ≅ Emperor Janaka of Videha had a desire to know, कःस्विद् एषां ब्राह्मणानाम् अनूचानतमः इति ≅ ‘Which is the most erudite of these Veda scholars’? सः ह गवां सहस्रम् अवरुरोध ≅ He had a thousand cows confined in a pen, दश दश पादाः एक-एकस्याः शृङ्गयोः आबद्धाः बभूवुः ≅ and on the horns of each cow were fixed ten Pādas (one Pāda = about one-third of an ounce, of gold).

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BrhU.3.1.2 🔗
तान्होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति। ते ह ब्राह्मणा न दधृषुरथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाचैताः सोम्योदज सामश्रवा३ इति ता होदाचकार≅

तान् ह उवाच ≅ He said to them, ब्राह्मणाः भगवन्तः ≅ ‘Revered Brāhmaṇas, यः वः ब्रह्मिष्ठः सः एताः गाः उदजताम् इति ≅ let him who is the best Veda scholar among you drive these cows (home)’. ते ह ब्राह्मणाः न दधृषुः ≅ None of the Brāhmaṇas dared.
अथ ह याज्ञ-वल्क्यः स्वम् एव ब्रह्म-चारिणम् उवाच ≅ Then Yājña-valkya said to a pupil of his, एताः सोम्य उदज साम-श्रवा इति ≅ ‘Dear Sāma-śravas, please drive these cows (home)’. ताः ह उदाचकार ≅ He drove them.

ते ह ब्राह्मणाश्चुक्रुधुः कथं नो ब्रह्मिष्ठो ब्रुवीतेति
अथ ह जनकस्य वैदेहस्य होताश्वलो बभूव स हैनं पप्रच्छ त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति≅

ते ह ब्राह्मणाः चुक्रुधुः ≅ The Brāhmaṇas were enraged. कथं नः ब्रह्मिष्ठः ब्रुवीत इति ≅ ‘How does he dare to call himself the best Veda scholar among us’?
अथ ह जनकस्य वैदेहस्य होता अश्वलः बभूव ≅ There was a Hotṛ (priest) of Emperor Janaka of Videha named Aśvala. सः ह एनं पप्रच्छ ≅ He now asked Yājña-valkya, त्वं नु खलु नः याज्ञ-वल्क्य ब्रह्मिष्ठः असी इति ≅ ‘Yājña-valkya, are you indeed the best Veda scholar among us’?

स होवाच नामो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वयं स्म इति तं ह तत एव प्रष्टुं दध्रे होताश्वलः॥≅

सः ह उवाच ≅ Yājña-valkya replied, नामस् वयं ब्रह्मिष्ठाय कुर्मः ≅ ‘I bow (Namas-kurmaḥ) to the best Veda scholar, गो-कामाः एव वयं स्मः इति ≅ I just want the cows’. तं ह ततः एव प्रष्टुं दध्रे होता अश्वलः ≅ Thereupon the Hotṛ Aśvala determined to interrogate him.

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BrhU.3.1.3 🔗
याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्युनाप्तं सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति≅

याज्ञवल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he (Aśvala), यद् इदं सर्वं मृत्युना आप्तम् ≅ ‘since all this is overtaken by death, सर्वं मृत्युना अभिपन्नम् ≅ and swayed by it, केन यजमानः मृत्योः आप्तिम् अतिमुच्यते इति ≅ by what means does the sacrificer go beyond the clutches of death’?

होत्रर्त्विजाग्निना वाचा वाग्वै यज्ञस्य होता तद्येयं वाक्सोऽयमग्निः स होता स मुक्तिः सातिमुक्तिः॥≅

होत्रा ऋर्त्विजा अग्निना वाचा ≅ (Yājña-valkya replied) ‘Through the organ of speech – through fire, which is the (real) priest called Hotṛ (Ṛg-Veda priest in charge of invocations). वाक् वै यज्ञस्य होता ≅ The sacrifice(r)’s organ of speech is the Hotṛ. तद् या इयं वाक् सः अयम् अग्निः ≅ This organ of speech is fire; सः होता ≅ this (fire) is the Hotṛ; सः मुक्तिः ≅ this (fire) is liberation; सा अतिमुक्तिः ≅ this (liberation) is emancipation’.

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BrhU.3.1.4 🔗
याज्ञवल्क्येति होवाच यदिदं सर्वमहोरात्राभ्यामाप्तं सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति…≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यद् इदं सर्वम् अहो-रात्राभ्याम् आप्तम् ≅ ‘since all this is overtaken by day and night, सर्वम् अहो-रात्राभ्याम् अभिपन्नम् ≅ and swayed by them, केन यजमानः अहो-रात्रयोः आप्तिम् अतिमुच्यते इति ≅ by what means does the sacrificer go beyond the clutches of day and night’?

…अध्वर्युणर्त्विजा चक्षुषादित्येन चक्षुर्वै यज्ञस्याध्वर्युस्तद्यदिदं चक्षुः सोऽसावादित्यः सोऽध्वर्युः स मुक्तिः सातिमुक्तिः॥≅

अध्वर्युणा ऋत्विजा चक्षुषा आदित्येन ≅ ‘Through the eye – through the sun, which is the (real) priest called Adhvaryu (Yajur-Veda priest in charge of accessories and oblations). चक्षुः वै यज्ञस्य अध्वर्युः ≅ The eye of the sacrifice(r) is the Adhvaryu. तद् यद् इदं चक्षुः सः असौ आदित्यः ≅ This eye is the sun; सः अध्वर्युः ≅ this (sun) is the Adhvaryu; सः मुक्तिः ≅ this (sun) is liberation; सा अतिमुक्तिः ≅ this (liberation) is emancipation’.

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BrhU.3.1.5 🔗
याज्ञवल्क्येति होवाच यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तं सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति…≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यद् इदं सर्वं पूर्वपक्ष-अपरपक्षाभ्याम् आप्तम् ≅ since all this is overtaken by the bright and dark fortnights, सर्वं पूर्वपक्ष-अपरपक्षाभ्याम् अभिपन्नम् ≅ and swayed by them, केन यजमानः पूर्वपक्ष-अपरपक्षयोः आप्तिम् अतिमुच्यते इति ≅ by what means does the sacrificer go beyond the bright and dark fortnights’?

…उद्गात्रर्त्विजा वायुना प्राणेन प्राणो वै यज्ञस्योद्गाता तद्योऽयं प्राणः स वायुः स उद्गाता स मुक्तिः सातिमुक्तिः॥≅

उद्गात्रा ऋत्विजा वायुना प्राणेन ≅ ‘Through the vital force – through air, which is the (real) priest called Udgātṛ (Sāma-Veda priest chanter). प्राणः वै यज्ञस्य उद्गाता ≅ The vital force of the sacrifice(r) is the Udgātṛ. तद् यः अयं प्राणः सः वायुः ≅ This vital force is air, सः उद्गाता ≅ and it is the Udgātṛ; सः मुक्तिः ≅ this (air) is liberation; सा अतिमुक्तिः ≅ this (liberation) is emancipation’.

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BrhU.3.1.6 🔗
याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यद् इदम् अन्तर्-इक्षम् अन्-आरम्बणम् इव ≅ ‘since the sky is, as it were, without a support, केन आक्रमेण यजमानः स्वर्गं लोकम् आक्रमते इति ≅ through what support does the sacrificer go to heaven’?

ब्रह्मणर्त्विजा मनसा चन्द्रेण मनो वै यज्ञस्य ब्रह्मा तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः सातिमुक्तिर्…≅

ब्रह्मणा ऋत्विजा मनसा चन्द्रेण ≅ ‘Through the mind – through the moon, which is the (real) priest called Brahman (the multi-Veda priest who supervises the ritual). मनस् वै यज्ञस्य ब्रह्मा ≅ The mind of the sacrifice(r) is the Brahman. तद् यद् इदं मनस् सः असौ चन्द्रः ≅ This mind is the moon; सः ब्रह्मा ≅ the (moon) is the Brahman; सः मुक्तिः ≅ this (moon) is liberation; सा अतिमुक्तिः ≅ this (liberation) is emancipation’.

इत्यतिमोक्षा अथ सम्पदः॥≅

इति अतिमोक्षाः ≅ So far about the ways of emancipation; अथ सम्पदः ≅ now about the meditations based on resemblance (Sampads).

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BrhU.3.1.7 🔗
याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ञे करिष्यतीति तिसृभिरिति≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, कतिभिः अयम् अद्य ऋग्भिः होता अस्मिन् यज्ञे करिष्यति इति ≅ ‘with how many kinds of Ṛc will the Hotṛ do his part in this sacrifice today’?
तिसृभिः इति ≅ ‘With three kinds’.

कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया किं ताभिर्जयतीति यत्किञ्चेदं प्राणभृदिति॥≅

कतमाः ताः तिस्रः इति ≅ ‘Which are those three’?
पुरोऽनुवाक्या च याज्या च शस्या एव तृतीया ≅ ‘The preliminary, the sacrificial, and the eulogistic hymns as the third’.
किं ताभिः जयति इति ≅ ‘What does he win through them’?
यद् किञ्च इदं प्राण-भृत् इति ≅ ‘All this that is living (the three worlds: earth, sky and heaven)’.

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BrhU.3.1.8 🔗
याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन्यज्ञ आहुतीर्होष्यतीति तिस्र इति≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, कति अयम् अद्य अध्वर्युः अस्मिन् यज्ञे आहुतीः होष्यति इति ≅ ‘how many kinds of oblations will the Adhvaryu offer in this sacrifice today’?
तिस्रः इति ≅ ‘Three’.

कतमास्तास्तिस्र इति या हुता उज्ज्वलन्ति या हुता अतिनेदन्ते या हुता अधिशेरते≅

कतमाः ताः तिस्रः इति ≅ ‘Which are those three’?
याः हुताः उज्ज्वलन्ति ≅ ‘Those that blaze up on being offered, याः हुताः अतिनेदन्ते ≅ those that make a great noise, when offered, याः हुताः अधिशेरते ≅ and those that sink on being offered’.

किं ताभिर्जयतीति या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति दीप्यत इव हि देवलोको…≅

किं ताभिः जयति इति ≅ ‘What does he win through them’?
याः हुताः उज्ज्वलन्ति देव-लोकम् एव ताभिः जयति ≅ ‘Through those (Tābhiḥ) that blaze up on being offered he wins the world of the gods, दीप्यते इव हि देव-लोकः ≅ for this world shines, as it were.

या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयत्यतीव हि पितृलोको या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयत्यध इव हि मनुष्यलोकः॥≅

याः हुताः अतिनेदन्ते पितृ-लोकम् एव ताभिः जयति ≅ Through those that make a great noise, when offered, he wins the world of the Manes, अति इव हि पितृ-लोकः ≅ for this world is full of uproar (Ati, atinedate). याः हुताः अधिशेरते मनुष्य-लोकम् एव ताभिः जयति ≅ And through those that sink on being offered, he wins the human world, अधस् इव हि मनुष्य-लोकः ≅ for this world is lower’.

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BrhU.3.1.9 🔗
याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीत्येकयेति≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, कतिभिः अयम् अद्य ब्रह्मा यज्ञं दक्षिणतः देवताभिः गोपायति इति ≅ ‘through how many gods does this Brahman from the right protect the sacrifice today’?
एकया इति ≅ ‘Through one’.

कतमा सैकेति मन एवेत्यनन्तं वै मनोऽनन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति॥≅

कतमा सा एका इति ≅ ‘Which is that one’?
मनस् एव इति ≅ ‘The mind. अन्-अन्तं वै मनस् ≅ The mind is indeed infinite, अन्-अन्ताः विश्वे देवाः ≅ and infinite are the Viśva-devas. अन्-अन्तम् एव सः तेन लोकं जयति ≅ Through this meditation he wins an infinite world’.

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BrhU.3.1.10 🔗
याज्ञवल्क्येति होवाच कत्ययमद्योद्गातास्मिन्यज्ञे स्तोत्रियाः स्तोष्यतीति तिस्र इति≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, कति अयम् अद्य उद्गाता अस्मिन् यज्ञे स्तोत्रियाः स्तोष्यति इति ≅ ‘how many classes of hymns will the Udgātṛ chant in this sacrifice today’?
तिस्रः इति ≅ ‘Three classes’.

कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया≅

कतमाः ताः तिस्रः इति ≅ ‘Which are those three’?
पुरोऽनुवाक्या च याज्या च शस्या एव तृतीया ≅ ‘The preliminary, the sacrificial, and the eulogistic hymns as the third’.

कतमास्ता या अध्यात्ममिति प्राण एव पुरोनुवाक्यापानो याज्या व्यानः शस्या≅

कतमाः ताः याः अध्यात्मम् इति ≅ ‘Which are those that have reference to the body’?
प्राणः एव पुरोऽनुवाक्या ≅ ‘The Prāṇa is the preliminary hymn, अपानः याज्या ≅ the Apāna is the sacrificial hymn, व्यानः शस्या ≅ and the Vyāna is the eulogistic hymn’.

किं ताभिर्जयतीति पृथिवीलोकमेव पुरोनुवाक्यया जयत्यन्तरिक्षलोकं याज्यया द्युलोकं शस्यया
ततो ह होताश्वल उपरराम॥≅

किं ताभिः जयति इति ≅ ‘What does he win through them’?
पृथिवी-लोकम् एव पुरोऽनुवाक्यया जयति ≅ ‘Through the preliminary hymns he wins the earth, अन्तरिक्ष-लोकं याज्यया ≅ through the sacrificial hymns he wins the sky, द्यु-लोकं शस्यया ≅ and through the eulogistic hymns he wins heaven’.
ततः ह होता अश्वलः उपरराम ≅ Thereupon the Hotṛ Aśvala kept silent

BrhU.3.2 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13

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BrhU.3.2.1 🔗
अथ हैनं जारत्कारव आर्तभागः पप्रच्छ याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इति। अष्टौ ग्रहा अष्टावतिग्रहा इति ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति॥≅

अथ ह एनं जारत्-कारवः आर्त-भागः पप्रच्छ ≅ Then Ārta-bhāga, of the line of Jarat-kāru, asked him. याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, कति ग्रहाः ≅ ‘how many are the Grahas (organs, ‘graspers’), कति अतिग्रहाः इति ≅ and how many are the Atigrahas (objects, ‘beyond the graspers’)’?
अष्टौ ग्रहाः अष्टौ अतिग्रहाः इति ≅ ‘There are eight Grahas and eight Atigrahas’.
ये ते अष्टौ ग्रहाः अष्टौ अतिग्रहाः कतमे ते इति ≅ ‘Which are those eight Grahas and eight Atigrahas?

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BrhU.3.2.2 🔗
प्राणो वै ग्रहः सोऽपानेनातिग्राहेण गृहीतोऽपानेन हि गन्धाञ्जिघ्रति॥≅

प्राणः वै ग्रहः ≅ The Prāṇa (nose) indeed is (one of) the Graha(s); सः अपानेन अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha (‘Atigrāha’), the Apāna (odor), अपानेन हि गन्धान् जिघ्रति ≅ for one smells odors through the Apāna (the air breathed in).

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BrhU.3.2.3 🔗
वाग्वै ग्रहः स नाम्नातिग्राहेण गृहीतो वाचा हि नामान्यभिवदति॥≅

वाक् वै ग्रहः ≅ The organ of speech indeed is the Graha; सः नाम्ना अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha, the Atigraha, name, वाचा हि नामानि अभिवदति ≅ for one utters names through the organ of speech.

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BrhU.3.2.4 🔗
जिह्वा वै ग्रहः स रसेनातिग्राहेण गृहीतो जिह्वया हि रसान्विजानाति॥≅

जिह्वा वै ग्रहः ≅ The tongue indeed is the Graha; सः रसेन अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha, taste, जिह्वया हि रसान् विजानाति ≅ for one knows tastes through the tongue.

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BrhU.3.2.5 🔗
चक्षुर्वै ग्रहः स रूपेणातिग्राहेण गृहीतश्चक्षुषा हि रूपाणि पश्यति॥≅

चक्षुस् वै ग्रहः ≅ The eye indeed is the Graha; सः रूपेण अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha, color, चक्षुषा हि रूपाणि पश्यति ≅ for one sees colors through the eye.

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BrhU.3.2.6 🔗
श्रोत्रं वै ग्रहः स शब्देनातिग्राहेण गृहीतः श्रोत्रेण हि शब्दाञ्शृणोति॥≅

श्रोत्रं वै ग्रहः ≅ The ear indeed is the Graha; सः शब्देन अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha, sound, श्रोत्रेण हि शब्दान् शृणोति ≅ for one hears sounds through the ear.

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BrhU.3.2.7 🔗
मनो वै ग्रहः स कामेनातिग्राहेण गृहीतो मनसा हि कामान्कामयते॥≅

मनस् वै ग्रहः ≅ The mind indeed is the Graha; सः कामेन अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha, desire, मनसा हि कामान् कामयते ≅ for one wishes desires through the mind.

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BrhU.3.2.8 🔗
हस्तौ वै ग्रहः स कर्मणातिग्राहेण गृहीतो हस्ताभ्यां हि कर्म करोति॥≅

हस्तौ वै ग्रहः ≅ The hands indeed are the Graha; सः कर्मणा अतिग्राहेण गृहीतः ≅ they are controlled by the Atigraha, work, हस्ताभ्यां हि कर्म करोति ≅ for one does work through the hands.

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BrhU.3.2.9 🔗
त्वग्वै ग्रहः स स्पर्शेनातिग्राहेण गृहीतस्त्वचा हि स्पर्शान्वेदयत इत्येतेऽष्टौ ग्रहा अष्टावतिग्रहाः॥≅

त्वच् वै ग्रहः ≅ The skin indeed is the Graha; सः स्पर्शेन अतिग्राहेण गृहीतः ≅ it is controlled by the Atigraha, touch, त्वचा हि स्पर्शान् वेदयते ≅ for one feels touch through the skin.
इति एते अष्टौ ग्रहाः अष्टौ अतिग्रहाः ≅ These are the eight Grahas and eight Atigrahas.

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BrhU.3.2.10 🔗
याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमित्यग्निर्वै मृत्युः सोऽपामन्नमप पुनर्मृत्युं जयति॥≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यद् इदं सर्वं मृत्योः अन्नम् ≅ ‘since all this is the food of death, का स्विद् सा देवता यस्याः मृत्युः अन्नम् इति ≅ who is that god whose food is death’?
अग्निः वै मृत्युः ≅ ‘Fire is death; सः अपाम् अन्नम् ≅ it is the food of water. अप पुनर्-मृत्युं जयति ≅ (One who knows thus) conquers (Apa-jayati) further death’.

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BrhU.3.2.11 🔗
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो३ नेति नेति होवाच याज्ञवल्क्योऽत्रैव समवनीयन्ते स उच्छ्वयत्याध्मायत्याध्मातो मृतः शेते॥≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यत्र अयं पुरुषः म्रियते ≅ ‘when this (liberated) man dies, उद् अस्मात् प्राणाः क्रामन्ति ≅ do his organs go up (Ud-krāmanti) from him, आहो न इति ≅ or do they not’?
न इति ह उवाच याज्ञ-वल्क्यः ≅ ‘No,’ replied Yājña-valkya, अत्र एव समवनीयन्ते ≅ ‘(they) merge in him only. सः उच्छ्वयति ≅ The body swells, आध्मायति ≅ is inflated, आध्मातः मृतः शेते ≅ and in that state lies dead’.

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BrhU.3.2.12 🔗
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते किमेनं न जहातीति नामेत्यनन्तं वै नामानन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति॥≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यत्र अयं पुरुषः म्रियते ≅ ‘when this man dies किम् एनं न जहाति इति ≅ what is it that does not leave him’?
नाम इति ≅ ‘Name. अन्-अन्तं वै नाम ≅ The name indeed is infinite, अन्-अन्ताः विश्वे देवाः ≅ and infinite are the Viśva-devas. अन्-अन्तम् एव स तेन लोकं जयति ≅ He (who knows thus) wins thereby a really infinite world’.

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BrhU.3.2.13 🔗
याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं≅

याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, यत्र अस्य पुरुषस्य मृतस्य अग्निं वाक् अप्येति ≅ ‘when the vocal organ (i.e. its presiding deity) of a man who dies is merged in fire, वातं प्राणः ≅ the nose in air, चक्षुस् आदित्यम् ≅ the eye in the sun, मनस् चन्द्रम् ≅ the mind in the moon,

दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन्केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीति≅

दिशः श्रोत्रम् ≅ the ear in the quarters, पृथिवीं शरीरम् ≅ the body in the earth, आकाशम् आत्मा ≅ the space of the heart (Ātmā) in the external space, ओषधीः लोमानि ≅ the hair on the body in herbs, वनस्-पतीन् केशाः ≅ that on the head in trees, अप्सु लोहितं च रेतस् च निधीयते ≅ and the blood and the seed are deposited in water,
क्व अयं तदा पुरुषः भवति इति ≅ where is then the man?

आहर सोम्य हस्तमार्तभागावामेवैतस्य वेदिष्यावो न नावेतत्सजन इति।≅

आहर सोम्य हस्तम् आर्तभाग ≅ ‘Give me your hand, dear Ārta-bhāga, आवाम् एव एतस्य वेदिष्यावः ≅ we will decide this between ourselves, न नौ एतत् सजने इति ≅ we cannot do it in a crowded place.’

तौ होत्क्रम्य मन्त्रयाञ्चक्राते तौ ह यदूचतुः कर्म हैव तदूचतुरथ यत्प्रशशंसतुः कर्म हैव तत्प्रशशंसतुः पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ततो ह जारत्कारव आर्तभाग उपरराम॥≅

तौ ह उत्क्रम्य मन्त्रयाञ्-चक्राते ≅ They (Yājña-valkya and Ārta-bhāga) went out and talked it over. तौ ह यद् ऊचतुः कर्म ह एव तद् ऊचतुः ≅ What they mentioned there was only work (Karma), अथ यद् प्रशशंसतुः कर्म ह एव तद् प्रशशंसतुः ≅ and what they praised there was also work alone. पुण्यः वै पुण्येन कर्मणा भवति ≅ (Therefore) one indeed becomes good through good work, पापः पापेन इति ≅ and evil through evil work.
ततः ह जारत्-कारवः आर्त-भागः उपरराम ≅ Thereupon Ārta-bhāga, of the line of Jarat-kāru, kept silent.

BrhU.3.3 .1 .2

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BrhU.3.3.1 🔗
अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच।≅

अथ ह एनं भुज्युः लाह्य-अयनिः पप्रच्छ ≅ Then Bhujyu, the grandson of Lahya, asked him. याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he,

मद्रेषु चरकाः पर्यव्रजाम ते पतञ्जलस्य काप्यस्य गृहानैम तस्यासीद्दुहिता गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत्सुधन्वाङ्गिरस इति≅

मद्रेषु चरकाः पर्यव्रजाम ≅ ‘We travelled in Madra as students (Cakarakas), ते पतञ्जलस्य काप्यस्य गृहान् ऐम ≅ and we came to the house of Patañcala of the line of Kapi. तस्य आसीत् दुहिता गन्धर्व-गृहीता ≅ His daughter was possessed by a Gandharva.
तम् अपृच्छाम कः असि इति ≅ We asked him (the Gandharva), “Who are you”?
सः अब्रवीत् सुधन्वा अङ्गिरसः इति ≅ He said, “I am Sudhanvan, of the line of Aṅgiras”.

तं यदा लोकानामन्तानपृच्छामाथैनमब्रूम क्व पारिक्षिता अभवन्निति क्व पारिक्षिता अभवन्स त्वा पृच्छामि याज्ञवल्क्य क्व पारिक्षिता अभवन्निति॥≅

तं यदा लोकानाम् अन्तान् अपृच्छाम ≅ When we asked him about the limits of the world, अथ एनम् अब्रूम क्व पारिक्षिताः अभवन् इति ≅ we said to him, “Where were the descendants of Parikṣit”?
क्व पारिक्षिताः अभवन् सः त्वा पृच्छामि ≅ And I ask you, Yājña-valkya, where were the descendants of Parikṣit? क्व पारिक्षिताः अभवन् इति ≅ (Tell me) where were the descendants of Parikṣit’?

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BrhU.3.3.2 🔗
स होवाचोवाच वै सोऽगच्छन्वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति क्व न्वश्वमेधयाजिनो गच्छन्तीति≅

सः ह उवाच ≅ Yājña-valkya said, उवाच वै सः अगच्छन् वै ते तद् ≅ ‘The Gandharva evidently told you that they went यत्र अश्व-मेध-याजिनः गच्छन्ति इति ≅ where the performers of the horse sacrifice go’.
क्व नु अश्वमेध-याजिनः गच्छन्ति इति ≅ ‘And where do the performers of the horse sacrifice go’?

द्वात्रिंशतं वै देवरथाह्न्यान्ययं लोकस्तं समन्तं पृथिवी द्विस्तावत्पर्येति तां समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति≅

द्वा-त्रिं-शतं वै देव-रथ-अह्न्यानि अयं लोकः ≅ ‘Thirty-two times the space covered by the sun’s chariot in a day makes this world (Loka, cosmically, the habited area(s) by mankind); तं समन्तं पृथिवी द्विस्-तावत् पर्येति ≅ around it, covering twice the area, is the earth (Pṛthivī, cosmically, this is the uninhabited area(s) including the intermediary space and planets); तां समन्तं पृथिवीं द्विस्-तावत् समुद्रः पर्येति ≅ around the earth, covering twice the area, is the ocean (Samudra, cosmically, it would be the heavens including the Milky Way and other galaxies beyond the sun and its solar winds).

तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्रं तावानन्तरेणाकाशस्…≅

तद् यावती क्षुरस्य धारा यावद् वा मक्षिकायाः पत्रम् ≅ Now, as is the edge of a razor, or the wing of a fly, तावान् अन्तरेण आकाशः ≅ so is there just that much opening at the junction (of the two halves of the cosmic shell, hence Virāj’s cosmos is the intended context in this imagery).

तानिन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत्तान्वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्नित्येवमिव वै स वायुमेव प्रशशंस≅

तान् इन्द्रः सु-पर्णः भूत्वा वायवे प्रायच्छत् ≅ (Through that they go out) Fire, in the form of a falcon, delivered them to the air; तान् वायुः आत्मनि धित्वा ≅ the air, putting them in itself, तत्र अगमयत् यत्र अश्वमेध-याजिनः अभवन् इति ≅ took them (to heaven) where the (previous) performers of the horse sacrifice were’. एवम् इव वै सः वायुम् एव प्रशशंस ≅ Thus did the Gandharva praise the air (As symbolizing the cosmic vital force, movement).

तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिरप पुनर्मृत्युं जयति य एवं वेद ततो ह भुज्युर्लाह्यायनिरुपरराम॥≅

तस्मात् वायुः एव व्यष्टिः ≅ Therefore the air is the diversity of individuals, वायुः समष्टिः ≅ and the air is the aggregate. अप पुनर्-मृत्युं जयति यः एवं वेद ≅ He who knows it as such conquers (Apa-jayati) further death.
ततः ह भुज्युः लाह्यायनिः उपरराम ≅ Thereupon Bhujyu, the grandson of Lahya, kept silent.

BrhU.3.4 .1 .2

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BrhU.3.4.1 🔗
अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः≅

अथ ह एनम् उषस्तः चाक्रायणः पप्रच्छ ≅ Then Uṣasta, the son of Cakra, asked him, याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya’, said he, तं मे व्याचक्ष्व ≅ ‘explain to me यद् साक्षात् अ-परोक्षात् ब्रह्म ≅ the Brahman that is immediate (Sa-akṣāt, not obstructed) and direct (A-paras-akṣāt, not indirect) — यः आत्मा सर्व-अन्तरः इति ≅ the self that is within all’.
एषः ते आत्मा सर्व-अन्तरः ≅ ‘This is your self that is within all’.

कतमो याज्ञवल्क्य सर्वान्तरो≅

कतमः याज्ञ-वल्क्य सर्व-अन्तरः ≅ ‘Which is within all, Yājña-valkya’?

यः प्राणेन प्राणिति स त आत्मा सर्वान्तरो योऽपानेनापानीति स त आत्मा सर्वान्तरो यो व्यानेन व्यानीति स त आत्मा सर्वान्तरो य उदानेनोदानिति स त आत्मा सर्वान्तर एष त आत्मा सर्वान्तरः॥≅

यः प्राणेन प्राणिति सः ते आत्मा सर्व-अन्तरः ≅ ‘That which breathes through the Prāṇa is your self that is within all. यः अपानेन अपानीति सः ते आत्मा सर्व-अन्तरः ≅ That which moves downwards through the Apāna is your self that is within all. यः व्यानेन व्यानीति सः ते आत्मा सर्व-अन्तरः ≅ That which pervades through the Vyāna is your self that is within all. यः उदानेन उदानिति सः ते आत्मा सर्व-अन्तरः ≅ That which goes out through the Udāna is your self that is within all. एषः ते आत्मा सर्व-अन्तरः ≅ This is your self that is within all’.

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BrhU.3.4.2 🔗
स होवाचोषस्तश्चाक्रायणो यथा विब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति≅

सः ह उवाच उषस्तः चाक्रायणः ≅ Uṣasta, the son of Cakra said, यथा विब्रूयात् असौ गौः असौ अश्वः इति एवम् एव एतद् व्यपदिष्टं भवति ≅ ‘You have indicated (Vyapadiṣṭa) it as one may say (Vibrūyāt) that a cow is such and such, or a horse is such and such.

यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः≅

तं मे व्याचक्ष्व ≅ Explain to me यद् एव साक्षात् अ-परोक्षात् ब्रह्म ≅ the Brahman that is immediate and direct — यः आत्मा सर्व-अन्तरः इति ≅ the self that is within all’.
एषः ते आत्मा सर्व-अन्तरः ≅ ‘This is your self that is within all’.

कतमो याज्ञवल्क्य सर्वान्तरः। न दृष्टेर्द्रष्टारं पश्येर्न श्रुतेः श्रोतारं शृणुया न मतेर्मन्तारं मन्वीथा न विज्ञातेर्विज्ञातारं विजानीयाः।≅

कतमः याज्ञ-वल्क्य सर्व-अन्तरः ≅ ‘Which is within all, Yājña-valkya’?
न दृष्टेः द्रष्टारं पश्येः ≅ ‘You cannot see that which is the witness of vision; न श्रुतेः श्रोतारं शृणुयाः ≅ you cannot hear that which is the hearer of hearing; न मतेः मन्तारं मन्वीथाः ≅ you cannot think that which is the thinker of thought; न विज्ञातेः विज्ञातारं विजानीयाः ≅ you cannot know that which is the knower of knowledge.

एष त आत्मा सर्वान्तरोऽतोऽन्यदार्तं ततो होषस्तश्चाक्रायण उपरराम॥≅

एषः ते आत्मा सर्व-अन्तरः ≅ This is your (immediate, direct) self that is within all, अतः अन्यद् आर्तम् ≅ everything else but this is perishable (Ārta, comes-and-goes, ā-ṛ-ta – ār-ta, i.e. saṃsāra)’.
ततः ह उषस्तः चाक्रायणः उपरराम ≅ Thereupon Uṣasta, the son of Cakra, kept silent.

BrhU.3.5 .1

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BrhU.3.5.1 🔗
अथ हैनं कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः।≅

अथ ह एनं कहोलः कौषीतकेयः पप्रच्छ ≅ Then Kahola, the son of Kuṣītaka, asked him, याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ said he, तं मे व्याचक्ष्व ≅ ‘explain to me यद् एव साक्षात् अ-परोक्षात् ब्रह्म ≅ the Brahman that is immediate and direct — यः आत्मा सर्व-अन्तरः इति ≅ the self that is within all’.
एषः ते आत्मा सर्व-अन्तरः ≅ ‘This is your self that is within all’.

कतमो याज्ञवल्क्य सर्वान्तरो योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति।≅

कतमः याज्ञ-वल्क्य सर्व-अन्तरः ≅ ‘Which is within all, Yājña-valkya’?
यः अशनाया-पिपासे शोकं मोहं जरां मृत्युम् अत्येति ≅ ‘That which transcends hunger (Aśanāyā) and thirst (Pipāsa), grief, delusion, decay and death.

एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति≅

एतं वै तम् आत्मानं विदित्वा ब्राह्मणाः ≅ Knowing this very Self the Brāhmaṇas पुत्र-एषणायाः च वित्त-एषणायाः च लोक-एषणायाः च व्युत्थाय ≅ renounce (Vyutthāya) the desire (Eṣaṇā, in 5th case ‘from the desire’) for sons, for wealth and for the worlds, अथ भिक्षा-चर्यं चरन्ति ≅ and lead a mendicant’s life.

या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः।≅

या हि एव पुत्र-एषणा ≅ That which is the desire for sons सा वित्त-एषणा ≅ is the desire for wealth, या वित्त-एषणा ≅ and that which is the desire for wealth सा लोक-एषणा ≅ is the desire for worlds, उभे हि एते एषणे एव भवतः ≅ for both these are but desires.

तस्माद्ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत्। बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिरमौनं च मौनं च निर्विद्याथ ब्राह्मणः ≅

तस्मात् ब्राह्मणः ≅ Therefore the knower of Brahman, पाण्डित्यं निर्विद्य ≅ having known all about scholarship, बाल्येन तिष्ठासेत् ≅ should try to live upon that strength (which comes of knowledge); बाल्यं च पाण्डित्यं च निर्विद्य ≅ having known all about this strength and scholarship, अथ मुनिः ≅ he becomes meditative; अ-मौनं च मौनं च निर्विद्य ≅ having known all about both meditativeness and its opposite, अथ ब्राह्मणः ≅ he becomes a knower of Brahman.

स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एवातोऽन्यदार्तं ततो ह कहोलः कौषीतकेय उपरराम॥≅

सः ब्राह्मणः केन स्यात् ≅ How does that knower of Brahman behave?
येन स्यात् तेन ईदृशः एव ≅ Howsoever he may behave, he is just such. अतः अन्यद् आर्तम् ≅ Except this, everything is perishable’.
ततः ह कहोलः कौषीतकेयः उपरराम ≅ Thereupon Kahola, the son of Kuṣītaka, kept silent.

BrhU.3.6 .1

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BrhU.3.6.1 🔗
अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति वायौ गार्गीति≅

अथ ह एनं गार्गी वाचक्नवी पप्रच्छ ≅ Then Gārgī, the daughter of Vacaknu, asked him. याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ she said, कस्मिन् नु खलु आपः ओताः च प्रोताः च इति ≅ ‘if all this is pervaded by water, यद् इदं सर्वम् अप्सु ओतं च प्रोतं च ≅ by what is water pervaded’? वायौ गार्गि इति ≅ ‘By air, O Gārgī’.

कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेत्यन्तरिक्षलोकेषु गार्गीति
कस्मिन्नु खल्वन्तरिक्षलोका ओताश्च प्रोताश्चेति गन्धर्वलोकेषु गार्गीति≅

कस्मिन् नु खलु वायुः ओतः च प्रोतः च इति ≅ ‘By what is air pervaded’? अन्तरिक्ष-लोकेषु गार्गि इति ≅ ‘By the world(s) of sky, O Gārgī’.
कस्मिन् नु खलु अन्तरिक्ष-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the sky pervaded’? गन्धर्व-लोकेषु गार्गि इति ≅ ‘By the world(s) of the Gandharvas (Celestial minstrels), O Gārgī’.

कस्मिन्नु खलु गन्धर्वलोका ओताश्च प्रोताश्चेत्यादित्यलोकेषु गार्गीति
कस्मिन्नु खल्वादित्यलोका ओताश्च प्रोताश्चेति चन्द्रलोकेषु गार्गीति≅

कस्मिन् नु खलु गन्धर्व-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the world(s) of the Gandharvas pervaded’? आदित्य-लोकेषु गार्गि इति ≅ ‘By the sun, O Gārgī’.
कस्मिन् नु खलु आदित्य-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the sun pervaded’? चन्द्र-लोकेषु गार्गि इति ≅ ‘By the moon, O Gārgī’.

कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति नक्षत्रलोकेषु गार्गीति
कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति देवलोकेषु गार्गीति≅

कस्मिन्नु खलु चन्द्र-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the moon pervaded’? नक्षत्र-लोकेषु गार्गि इति ≅ ‘By the stars, O Gārgī’.
कस्मिन् नु खलु नक्षत्र-लोकाः ओताः च प्रोताः च इति ≅ ‘By what are the stars pervaded’? देव-लोकेषु गार्गि इति ≅ ‘By the world(s) of the gods, O Gārgī’.

कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेतीन्द्रलोकेषु गार्गीति
कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति प्रजापतिलोकेषु गार्गीति≅

कस्मिन् नु खलु देव-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the world(s) of the gods pervaded’? इन्द्र-लोकेषु गार्गि इति ≅ ‘By the world(s) of Indra, O Gārgī’.
कस्मिन् नु खलु इन्द्र-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the world(s) of Indra pervaded’? प्रजापति-लोकेषु गार्गि इति ≅ ‘By the world(s) of Prajā-pati (i.e. Virāj), O Gārgī’.

कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति ब्रह्मलोकेषु गार्गीति≅

कस्मिन् नु खलु प्रजापति-लोका ओताः च प्रोताः च इति ≅ ‘By what is the world(s) of Prajā-pati (i.e. Virāj) pervaded’? ब्रह्मलोकेषु गार्गि इति ≅ ‘By the world(s) of Brahman (i.e. Hiraṇya-garbha), O Gārgī’.

कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति स होवाच गार्गि मातिप्राक्षीर्मा ते मूर्धा व्यपप्तदनतिप्रश्न्यां वै देवतामतिपृच्छसि गार्गि मातिप्राक्षीरिति≅

कस्मिन् नु खलु ब्रह्म-लोकाः ओताः च प्रोताः च इति ≅ ‘By what is the world(s) of Brahman (i.e. Hiraṇya-garbha) pervaded’?
स ह उवाच ≅ He said, गार्गि मा अतिप्राक्षीः ≅ ‘Do not, O Gārgī, push your inquiry too far, मा ते मूर्धा व्यपप्तत् ≅ lest your head should fall off. अन्-अतिप्रश्न्यां वै देवताम् अतिपृच्छसि ≅ You are questioning about a deity that should not be reasoned about. गार्गि मा अतिप्राक्षीः इति ≅ Do not, O Gārgī, push your inquiry too far’.

ततो ह गार्गी वाचक्नव्युपरराम॥≅

ततः ह गार्गी वाचक्नवी उपरराम ≅ Thereupon Gārgī, the daughter of Vacaknu, kept silent.

BrhU.3.7 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23

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BrhU.3.7.1 🔗
अथ हैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेष्ववसाम पतञ्जलस्य काप्यस्य गृहेषु यज्ञमधीयानास्तस्यासीद्भार्या गन्धर्वगृहीता≅

अथ ह एनम् उद्दालकः आरुणिः पप्रच्छ ≅ Then Uddālaka, the son of Aruṇa, asked him. याज्ञ-वल्क्य इति ह उवाच ≅ ‘Yājña-valkya,’ he said, मद्रेषु अवसाम पतञ्जलस्य काप्यस्य गृहेषु ≅ ‘in Madra we lived in the house (the compound) of Patañcala Kāpya (descendant of Kapi), यज्ञम् अधीयानाः ≅ studying the scriptures on sacrifices. तस्य आसीत् भार्या गन्धर्व-गृहीता ≅ His wife was possessed by a Gandharva.

तमपृच्छाम कोऽसीति सोऽब्रवीत्कबन्ध आथर्वण इति≅

तम् अपृच्छाम कः असि इति ≅ We asked him (the Gandharva) who he was. सः अब्रवीत् कबन्धः आथर्वणः इति ≅ He said, “Kabandha, the son of Atharvan”.

सोऽब्रवीत्पतञ्जलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तत्सूत्रं येनायं च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्तीति सोऽब्रवीत्पतञ्जलः काप्यो नाहं तद्भगवन्वेदेति≅

सः अब्रवीत् पतञ्जलं काप्यं याज्ञिकान् च ≅ He said to Patañcala Kāpya and those who studied the scriptures on sacrifices, वेत्थ नु त्वं काप्य तद् सूत्रम् ≅ do you know that Sūtra येन अयं च लोकः परः च लोकः ≅ by which this life, the next life सर्वाणि च भूतानि सन्दृब्धानि भवन्ति इति ≅ and all beings are held together”?
सः अब्रवीत् पतञ्जलः काप्यः न अहं तद् भगवन् वेद इति ≅ Patañcala Kāpya said, “I do not know it, sir”.

सोऽब्रवीत् पतञ्जलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतानि योऽन्तरो यमयतीति सोऽब्रवीत्पतञ्जलः काप्यो नाहं तं भगवन्वेदेति≅

सः अब्रवीत् पतञ्जलं काप्यं याज्ञिकान् च ≅ The Gandharva said to him and the students, वेत्थ नु त्वं काप्य तम् अन्तर्-यामिणम् ≅ “Kāpya, do you know that Internal Ruler यः इमं च लोकं परं च लोकं सर्वाणि च भूतानि यः अन्तरः यमयति इति ≅ who controls this and the next life and all beings from within”?
सः अब्रवीत् पतञ्जलः काप्यः न अहं तं भगवन् वेद इति ≅ Patañcala Kāpya said, “I do not know Him, sir”.

सोऽब्रवीत् पतञ्जलं काप्यं याज्ञिकांश्च यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स भूतवित्स आत्मवित्स सर्वविदिति≅

सः अब्रवीत् पतञ्जलं काप्यं याज्ञिकान् च ≅ The Gandharva said to him and the students, यः वै तद् काप्य सूत्रं विद्यात् तं च अन्तर्-यामिणम् इति ≅ “He who knows that Sūtra and that Internal Ruler as above indeed सः ब्रह्म-विद् ≅ knows (the Supreme) Brahman, सः लोक-विद् सः देव-विद् ≅ knows the worlds, knows the gods, सः वेद-विद् सः भूत-विद् ≅ knows the Vedas, knows beings, सः आत्म-विद् सः सर्व-विद् इति ≅ knows the (agent) self, and knows everything”.

तेभ्योऽब्रवीत्तदहं वेद≅

तेभ्यः अब्रवीत् ≅ He explained it all to them. तद् अहं वेद ≅ I (Uddālaka) know it.

तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वांस्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति≅

तद् चेद् त्वं याज्ञ-वल्क्य सूत्रम् अ-विद्वान् ≅ If (Ced = ca id) you, Yājña-valkya, do not know that Sūtra तं च अन्तर्-यामिणम् ≅ and that Internal Ruler, ब्रह्म-गवीः उदजसे ≅ and still take away the cows that belong only to the knowers of Brahman, मूर्धा ते विपतिष्यति इति ≅ your head shall fall off’.

वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति यो वा इदं कश्चिद्ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति॥≅

वेद वै अहं गौतम ≅ ‘I know, O Gautama, तद् सूत्रं तं च अन्तर्-यामिणम् इति ≅ that Sūtra and that Internal Ruler’.
यः वै इदं कश्चिद् ब्रूयात् वेद वेद इति ≅ ‘Any one can say, “I know, I know”. यथा वेत्थ तथा ब्रूहि इति ≅ Tell us what you know’.

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BrhU.3.7.2 🔗
स होवाच वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्ति≅

स ह उवाच ≅ He said, वायुः वै गौतम तद् सूत्रम् ≅ ‘Vāyu, O Gautama, is that Sūtra. वायुना वै गौतम सूत्रेण ≅ Through this Sūtra or Vāyu, O Gautama, अयं च लोकः परः च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्ति ≅ this and the next life and all beings are held together.

तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्याङ्गानीति वायुना हि गौतम सूत्रेण सन्दृब्धानि भवन्तीत्येवमेवैतद्याज्ञवल्क्यान्तर्यामिणं ब्रूहीति॥≅

तस्मात् वै गौतम पुरुषं प्रेतम् ≅ Therefore, O Gautama, when a man dies, आहुः व्यस्रंसिषत अस्य अङ्गानि इति ≅ they say that his limbs have been loosened, वायुना हि गौतम सूत्रेण सन्दृब्धानि भवन्ति इति ≅ for they are held together, O Gautama, by the Sūtra or Vāyu’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘Quite so, Yājña-valkya. अन्तर्-यामिणं ब्रूहि इति ≅ Now describe the Internal Ruler’.

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BrhU.3.7.3 🔗
यः पृथिव्यां तिष्ठन्पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः पृथिव्यां तिष्ठन् ≅ He who inhabits the earth, पृथिव्याः अन्तरः ≅ but is within it (i.e. is other than the deity Earth), यं पृथिवी न वेद ≅ whom the earth does not know, यस्य पृथिवी शरीरम् ≅ whose body is earth, यः पृथिवीम् अन्तरः यमयति ≅ and who controls the earth from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.4 🔗
योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः अप्सु तिष्ठन् अद्भ्यः अन्तरः ≅ He who inhabits water, but is within it (i.e. is other than the deity Water), यम् आपः न विदुः ≅ whom water does not know, यस्य आपः शरीरं यः अपः अन्तरः यमयति ≅ whose body is water, and who controls water from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.5 🔗
योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः अग्नौ तिष्ठन् अग्नेः अन्तरः ≅ He who inhabits fire, but is within it, यम् अग्निः न वेद ≅ whom fire does not know, यस्य अग्निः शरीरं यः अग्निम् अन्तरः यमयति ≅ whose body is fire, and who controls fire from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.6 🔗
योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः अन्तरिक्षे तिष्ठन् अन्तरिक्षात् अन्तरः ≅ He who inhabits the sky, but is within it, यम् अन्तरिक्षं न वेद ≅ whom the sky does not know, यस्य अन्तरिक्षं शरीरं यः अन्तरिक्षम् अन्तरः यमयति ≅ whose body is the sky, and who controls the sky from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.7 🔗
यो वायौ तिष्ठन्वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः वायौ तिष्ठन् वायोः अन्तरः ≅ He who inhabits air, but is within it, यं वायुः न वेद ≅ whom air does not know, यस्य वायुः शरीरं यः वायुम् अन्तरः यमयति ≅ whose body is air, and who controls air from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.8 🔗
यो दिवि तिष्ठन्दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः दिवि तिष्ठन् दिवः अन्तरः ≅ He who inhabits heaven, but is within it, यं द्यौः न वेद ≅ whom heaven does not know, यस्य द्यौः शरीरं यः दिवम्, अन्तरः यमयति ≅ whose body is heaven, and who controls heaven from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.9 🔗
य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः आदित्ये तिष्ठन् आदित्यात् अन्तरः ≅ He who inhabits the sun, but is within it, यम् आदित्यः न वेद ≅ whom the sun does not know, यस्य आदित्यः शरीरं यः आदित्यम् अन्तरः यमयति ≅ whose body is the sun, and who controls the sun from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.10 🔗
यो दिक्षु तिष्ठन्दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः दिक्षु तिष्ठन् दिग्भ्यः अन्तरः ≅ He who inhabits the quarters, but is within them, यं दिशः न विदुः ≅ whom the quarters do not know, यस्य दिशः शरीरं यः दिशः अन्तरः यमयति ≅ whose body is the quarters, and who controls the quarters from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.11 🔗
यश्चान्द्रतारके तिष्ठंश्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः चान्द्र-तारके तिष्ठन् चन्द्र-तारकात् अन्तरः ≅ He who inhabits the moon and stars, but is within them, यं चन्द्र-तारकं न वेद ≅ whom the moon and stars do not know, यस्य चन्द्र-तारकं शरीरं यः चन्द्र-तारकम् अन्तरः यमयति ≅ whose body is the moon and stars, and who controls the moon and stars from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.12 🔗
य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः आकाशे तिष्ठन् आकाशात् अन्तरः ≅ He who inhabits the space, but is within it, यम् आकाशः न वेद ≅ whom the space does not know, यस्य आकाशः शरीरं यः आकाशम् अन्तरः यमयति ≅ whose body is the space, and who controls the space from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.13 🔗
यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः तमसि तिष्ठन् तमसः अन्तरः ≅ He who inhabits darkness, but is within it, यं तमस् न वेद ≅ whom darkness does not know, यस्य तमस् शरीरं यः तमस् अन्तरः यमयति ≅ whose body is darkness, and who controls darkness from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.14 🔗
यस्तेजसि तिष्ठंस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृत इत्यधिदैवतमथाधिभूतम्॥≅

यः तेजसि तिष्ठन् तेजसः अन्तरः ≅ He who inhabits light, but is within it, यं तेजस् न वेद ≅ whom light does not know, यस्य तेजस् शरीरं यः तेजस् अन्तरः यमयति ≅ whose body is light, and who controls light from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.
इति अधिदैवतम् ≅ This much with reference to the gods. अथ अधिभूतम् ≅ Now with reference to the beings.

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BrhU.3.7.15 🔗
यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृत…≅

यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यः भूतेभ्यः अन्तरः ≅ He who inhabits all beings, but is within them, यं सर्वाणि भूतानि न विदुः ≅ whom no beings knows, यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतानि अन्तरः यमयति ≅ whose body is all beings, and who controls all beings from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

इत्यधिभूतमथाध्यात्मम्॥≅

इति अधिभूतम् ≅ This much with reference to the beings. अथ अध्यात्मम् ≅ Now with reference to the body.

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BrhU.3.7.16 🔗
यः प्राणे तिष्ठन्प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः प्राणे तिष्ठन् प्राणात् अन्तरः ≅ He who inhabits the nose (sense of smell), but is within it (i.e. is other than the deity of the sense of smell), यं प्राणः न वेद ≅ whom the nose does not know, यस्य प्राणः शरीरं यः प्राणम् अन्तरः यमयति ≅ whose body is the nose, and who controls the nose from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.17 🔗
यो वाचि तिष्ठन्वाचोऽन्तरो यं वाङ्न वेद यस्य वाक्शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः वाचि तिष्ठन् वाचः अन्तरः ≅ He who inhabits the organ of speech, but is within it, यं वाक् न वेद ≅ whom the organ of speech does not know, यस्य वाक् शरीरं यो वाचम् अन्तरः यमयति ≅ whose body is the organ of speech, and who controls the organ of speech from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.18 🔗
यश्चक्षुषि तिष्ठंश्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः चक्षुषि तिष्ठन् चक्षुषः अन्तरः ≅ He who inhabits the eye, but is within it, यं चक्षुः न वेद ≅ whom the eye does not know, यस्य चक्षुः शरीरं यः चक्षुः अन्तरः यमयति ≅ whose body is the eye, and who controls the eye from within, is the Internal Ruler, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.19 🔗
यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः श्रोत्रे तिष्ठन् श्रोत्रात् अन्तरः ≅ He who inhabits the ear, but is within it, यं श्रोत्रं न वेद ≅ whom the ear does not know, यस्य श्रोत्रं शरीरं यः श्रोत्रम् अन्तरः यमयति ≅ whose body is the ear, and who controls the ear from within, is the Internal Ruler, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.20 🔗
यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः मनसि तिष्ठन् मनसः अन्तरः ≅ He who inhabits the mind (Manas), but is within it, यं मनस् न वेद ≅ whom the mind does not know, यस्य मनस् शरीरं यः मनस् अन्तरः यमयति ≅ whose body is the mind, and who controls the mind from within, is the Internal Ruler, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.21 🔗
यस्त्वचि तिष्टंस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक्शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः त्वचि तिष्टन् त्वचः अन्तरः ≅ He who inhabits the skin, but is within it, यं त्वच् न वेद ≅ whom the skin does not know, यस्य त्वच् शरीरं यः त्वचम् अन्तरः यमयति ≅ whose body is the skin, and who controls the the skin from within, is the Internal Ruler, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.22 🔗
यो विज्ञाने तिष्ठन्विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥≅

यः विज्ञाने तिष्ठन् विज्ञानात् अन्तरः ≅ He who inhabits the intellect, but is within it, यं विज्ञानं न वेद ≅ whom the intellect does not know, यस्य विज्ञानं शरीरं यः विज्ञानम् अन्तरः यमयति ≅ whose body is the intellect, and who controls the intellect from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

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BrhU.3.7.23 🔗
यो रेतसि तिष्ठन्रेतसोऽन्तरो यं रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतो…≅

यः रेतसि तिष्ठन् रेतसः अन्तरः ≅ He who inhabits the organ of generation (Retas, ‘the seed’), but is within it, यं रेतस् न वेद ≅ whom the organ does not know, यस्य रेतस् शरीरं यः रेतस् अन्तरः यमयति ≅ whose body is the organ, and who controls the organ from within, एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ is the Internal Ruler, your own immortal self.

…अदृष्टो द्रष्टाश्रुतः श्रोतामतो मन्ताविज्ञातो विज्ञाता नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञाता…≅

अ-दृष्टः द्रष्टा ≅ He is never seen, but is the Witness; अ-श्रुतः श्रोता ≅ He is never heard, but is the Hearer; अ-मतः मन्ता ≅ He is never thought, but is the Thinker; अ-विज्ञातः विज्ञाता ≅ He is never known, but is the Knower.
न अन्यः अतः अस्ति द्रष्टा ≅ There is no other witness but Him; न अन्यः अतः अस्ति श्रोता ≅ no other hearer but Him; न अन्यः अतः अस्ति मन्ता ≅ no other thinker but Him; न अन्यः अतः अस्ति विज्ञाता ≅ no other knower but Him.

…एष त आत्मान्तर्याम्यमृतोऽतोऽन्यदार्तं ततो होद्दालक आरुणिरुपरराम॥≅

एषः ते आत्मा अन्तर्-यामि अ-मृतः ≅ He is the Internal Ruler, your own immortal self. अतः अन्यद् आर्तम् ≅ Everything else but Him is mortal.
ततः ह उद्दालकः आरुणिः उपरराम ≅ Thereupon Uddālaka, the son of Aruṇa kept silent.

BrhU.3.8 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12

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BrhU.3.8.1 🔗
अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि तौ चेन्मे वक्ष्यति न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति पृच्छ गार्गीति॥≅

अथ ह वाचक्नवी उवाच ≅ Then the daughter of Vacaknu said, ब्राह्मणाः भगवन्तः हन्त अहम् इमं द्वौ प्रश्नौ प्रक्ष्यामि ≅ ‘Revered Brāhmaṇas, I shall ask him two questions. तौ चेद् मे वक्ष्यति ≅ Should he answer me those, न वै जातु युष्माकम् ≅ none of you इमं कश्चिद् ब्रह्म-उद्यं जेता इति ≅ can ever beat him in describing Brahman’.
पृच्छ गार्गि इति ≅ ‘Ask, O Gārgī’ (replied the Brāhmaṇas).

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BrhU.3.8.2 🔗
सा होवाचाहं वै त्वा याज्ञवल्क्य≅

सा ह उवाच ≅ She said, अहं वै त्वा याज्ञ-वल्क्य ≅ ‘I (shall ask) you (two questions), O Yājña-valkya.

यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपादस्थां तौ मे ब्रूहीति पृच्छ गार्गीति॥≅

यथा काश्यः वा वैदेहः वा उग्र-पुत्रः ≅ As a man of Banaras or the King of Videha, scion of a warlike dynasty, उज्ज्यं धनुस् अधिज्यं कृत्वा ≅ might string his unstrung (Ujjya) bow उपोत्तिष्ठेत् ≅ and appear close by, हस्ते कृत्वा ≅ carrying in his hand द्वौ बाणवन्तौ ≅ two bamboo-tipped arrows सपत्न-अतिव्याधिनौ ≅ highly painful to the enemy, एवम् एव अहं त्वा द्वाभ्यां प्रश्नाभ्याम् उपादस्थाम् ≅ even so do I confront you with two questions. तौ मे ब्रूहि इति ≅ Answer me those’.
पृच्छ गार्गि इति ≅ ‘Ask, O Gārgī’ (replied Yājña-valkya).

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BrhU.3.8.3 🔗
सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति॥≅

सा ह उवाच ≅ She said, कस्मिन् तद् ओतं च प्रोतं च ≅ ‘By what (Sūtra), O Yājña-valkya, is that pervaded (lit. ‘in what is woven warp and woof, that…’) यद् ऊर्ध्वं याज्ञ-वल्क्य दिवः ≅ which is above heaven यद् अवाक् पृथिव्याः ≅ and below the earth, यद् अन्तरा द्यावा-पृथिवी अन्तरा द्यावा-पृथिवी इमे ≅ which is this heaven and earth as well as between them, यद् अभूतं च भवत् च भविष्यत् च इति आचक्षते इति ≅ and which they say was, is and will be?

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BrhU.3.8.4 🔗
स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाशे तदोतं च प्रोतं चेति॥≅

सः ह उवाच ≅ He said, यद् ऊर्ध्वं गार्गि दिवः ≅ That, O Gārgī, which is above heaven यद् अवाक् पृथिव्याः ≅ and below the earth, यद् अन्तरा द्यावा-पृथिवी अन्तरा द्यावा-पृथिवी इमे ≅ which is this heaven and earth as well as between them, यद् अभूतं च भवत् च भविष्यत् च इति आचक्षते ≅ and which they say was, is and will be, आकाशे तद् ओतं च प्रोतं च इति ≅ is pervaded by the (unmanifested) space (lit. ‘is woven warp and woof in space’)’.

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BrhU.3.8.5 🔗
सा होवाच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति पृच्छ गार्गीति॥≅

सा ह उवाच ≅ She said, नमस् ते अस्तु याज्ञ-वल्क्य ≅ ‘I bow to you, Yājña-valkya, यः मे एतं व्यवोचः ≅ who have fully answered this question of mine. अपरस्मै धारयस्व इति ≅ Now be ready for the other (question)’.
पृच्छ गार्गि इति ≅ ‘Ask, O Gārgī’.

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BrhU.3.8.6 🔗
सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति॥≅

सा ह उवाच ≅ She said, कस्मिन् तद् ओतं च प्रोतं च ≅ ‘By what (Sūtra), O Yājña-valkya, is that pervaded (lit. ‘in what is woven warp and woof that’) यद् ऊर्ध्वं याज्ञ-वल्क्य दिवः ≅ which is above heaven यद् अवाक् पृथिव्याः ≅ and below the earth, यद् अन्तरा द्यावा-पृथिवी अन्तरा द्यावा-पृथिवी इमे ≅ which is this heaven and earth as well as between them, यद् अभूतं च भवत् च भविष्यत् च इति आचक्षते इति ≅ and which they say was, is and will be? (Same as BrhU.3.8.3–4, repetition to emphasize this important truth)

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BrhU.3.8.7 🔗
स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाश एव तदोतं च प्रोतं चेति कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्चेति॥≅

सः ह उवाच ≅ He said, यद् ऊर्ध्वं गार्गि दिवः ≅ That, O Gārgī, which is above heaven यद् अवाक् पृथिव्याः ≅ and below the earth, यद् अन्तरा द्यावा-पृथिवी अन्तरा द्यावा-पृथिवी इमे ≅ which is this heaven and earth as well as between them, यद् अभूतं च भवत् च भविष्यत् च इति आचक्षते ≅ and which they say was, is and will be, आकाशे एव तद् ओतं च प्रोतं च इति ≅ is pervaded by the (unmanifested) space alone (lit. ‘is woven in unmanifested space alone’)’.
कस्मिन् नु खलु आकाशे ओतः च प्रोतः च इति ≅ ‘By what is the (unmanifested) space pervaded (lit. ‘in what is the space woven warp and woof’)?’

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BrhU.3.8.8 🔗
स होवाचैतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वम् अदीर्घमलोहितमस्नेहमच्छायम् अतमोऽवाय्वनाकाशमसङ्गम् अरसमगन्धम्≅

सः ह उवाच ≅ He said: एतद् वै तद् अ-क्षरं गार्गि ब्राह्मणाः अभिवदन्ति ≅ O Gārgī, the knowers of Brahman say, this Immutable (Brahman) is that (which you ask). अ-स्थूलम् अन्-अणु ≅ It is neither gross nor minute, अ-ह्रस्वम् अ-दीर्घम् ≅ neither short nor long, अ-लोहितम् अ-स्नेहम् ≅ neither red color nor oiliness, अ-च्छायम् अ-तमः ≅ neither shadow nor darkness, अ-वायु-अन्-आकाशम् अ-सङ्गम् ≅ neither air nor space, unattached, अ-रसम् अ-गन्धम् ≅ neither savor nor odor,

अचक्षुष्कमश्रोत्रम् अवागमनोऽतेजस्कमप्राणम् अमुखममात्रमनन्तरमबाह्यं न तदश्नाति किञ्चन न तदश्नाति कश्चन॥≅

अ-चक्षुष्कम् अ-श्रोत्रम् ≅ without eyes or ears, अ-वाक् अ-मनः ≅ without the vocal organ or mind, अ-तेजस्कम् अ-प्राणम् अ-मुखम् ≅ non-luminous, without the vital force or mouth, अ-मात्रम् अन्-अन्तरम् अ-बाह्यम् ≅ not a measure, and without interior or exterior. न तद् अश्नाति किञ्चन ≅ It does not eat anything, न तद् अश्नाति कश्चन ≅ and no one eats It.

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BrhU.3.8.9 🔗
एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठत…≅

एतस्य वै अ-क्षरस्य प्रशासने गार्गि ≅ Under the mighty rule of this Immutable, O Gārgī, सूर्या-चन्द्रमसौ विधृतौ तिष्ठत ≅ the sun and moon are held in their positions; एतस्य वै अ-क्षरस्य प्रशासने गार्गि ≅ under the mighty rule of this Immutable, O Gārgī, द्यावा-पृथिव्यौ विधृते तिष्ठतः ≅ heaven and earth maintain their positions;

एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्ति≅

एतस्य वै अ-क्षरस्य प्रशासने गार्गि ≅ under the mighty rule of this Immutable, O Gārgī, निमेषाः मुहूर्ताः अहो-रात्राणि ≅ moments, Muhūrtas (about 48 minute periods, equivalent to our divisions by hour), days and nights, अर्धमासाः मासाः ऋतवः संवत्सराः इति ≅ fortnights, months, seasons and years विधृताः तिष्ठन्ति ≅ are held in their respective places;

एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमनु…≅

एतस्य वै अ-क्षरस्य प्रशासने गार्गि ≅ Under the mighty rule of this Immutable, O Gārgī, प्राच्यः अन्याः नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः ≅ some rivers flow eastward from the White Mountains, प्रतीच्यः अन्याः ≅ others flowing westward (continue in that direction) यां यां च दिशम् अनु ≅ and still others keep to their respective courses;

एतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशंसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः॥≅

एतस्य वै अ-क्षरस्य प्रशासने गार्गि ≅ under the mighty rule of this Immutable, O Gārgī, ददतः मनुष्याः प्रशंसन्ति ≅ men praise those that give, यजमानं देवाः दर्वीं पितरः अन्वायत्ताः ≅ the gods depend (Anvāyatāḥ) on the sacrificer, and the Manes on independent offerings (Devī, the Darvī-homa).

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BrhU.3.8.10 🔗
यो वा एतदक्षरं गार्ग्यविदित्वास्मिँल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति≅

यः वै एतद् अ-क्षरं गार्गि अ-विदित्वा अस्मिन् लोके ≅ He, O Gārgī, who in this world, without knowing this Immutable, जुहोति ≅ offers oblations in the fire; यजते ≅ performs sacrifices, तपस् तप्यते ≅ and undergoes austerities, बहूनि वर्ष-सहस्राणि ≅ even for many thousand years (lifetimes), अन्तवत् एव अस्य तद् भवति ≅ finds all such acts but perishable;

यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणोऽथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः॥≅

यः वै एतद् अ-क्षरं गार्गि अ-विदित्वा अस्मात् लोकात् प्रैति ≅ he, O Gārgī, who departs from this world without knowing this Immutable, सः कृपणः ≅ is miserable. अथ यः एतद् अ-क्षरं गार्गि विदित्वा अस्मात् लोकात् प्रैति ≅ But he, O Gārgī, who departs from this world after knowing this Immutable, सः ब्राह्मणः ≅ is a knower of Brahman.

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BrhU.3.8.11 🔗
तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ≅

तद् वै एतद् अ-क्षरं गार्गि ≅ This Immutable, O Gārgī, अ-दृष्टं द्रष्टृ ≅ is never seen but is the Witness; अ-श्रुतं श्रोतृ ≅ It is never heard, but is the Hearer; अ-मतं मन्तृ ≅ It is never thought, but is the Thinker; अ-विज्ञातं विज्ञातृ ≅ It is never known, but is the Knower.

नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यदतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञात्रेतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्चेति॥≅

न अन्यद् अतः अस्ति द्रष्टृ ≅ There is no other witness but This, न अन्यद् अतः अस्ति श्रोतृ ≅ no other hearer but This, न अन्यद् अतः अस्ति मन्तृ ≅ no other thinker but This, न अन्यद् अतः अस्ति विज्ञातृ ≅ no other knower but This. एतस्मिन् नु खलु अ-क्षरे गार्गि ≅ By this Immutable, O Gārgī, आकाशः ओतः च प्रोतः च इति ≅ is the (unmanifested) space pervaded (woven).

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BrhU.3.8.12 🔗
सा होवाच ब्राह्मणा भगवन्तस्तदेव बहु मन्येध्वं यदस्मान्नमस्कारेण मुच्येध्वं न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ततो ह वाचक्नव्युपरराम॥≅

सा ह उवाच ≅ She said, ब्राह्मणाः भगवन्तः ≅ ‘Revered Brāhmaṇas, तद् एव बहु मन्येध्वम् ≅ you should consider yourselves fortunate यद् अस्मात् नमस्-कारेण मुच्येध्वम् ≅ if you can get off from him through salutations. न वै जातु युष्माकम् इमं कश्चिद् ब्रह्म-उद्यं जेता इति ≅ Never shall any of you beat him in describing Brahman’.
ततः ह वाचक्नवी उपरराम ≅ Then the daughter of Vacaknu kept silent.

BrhU.3.9 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23 .24 .25 .26 .27 .28

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BrhU.3.9.1 🔗
अथ हैनं विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति स हैतयैव निविदा प्रतिपेदे≅

अथ ह एनं विदग्धः शाकल्यः पप्रच्छ ≅ Then Vidagdha, the son of Śakala, asked him. कति देवाः याज्ञ-वल्क्य इति ≅ ‘How many gods are there, Yājña-valkya’?
सः ह एतया एव निविदा प्रतिपेदे ≅ Yājña-valkya decided it through this (group of Mantras known as) Nivid (saying),

यावन्तो वैश्वदेवस्य निविद्युच्यन्ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति≅

यावन्तः वैश्व-देवस्य निविदि उच्यन्ते ≅ ‘As many as are indicated in the Nivid of the Viśva-devas — त्रयः च त्री च शता ≅ three hundred and three, त्रयः च त्री च सहस्रा इति ≅ and three thousand and three’.
ओम् इति ह उवाच ≅ ‘Very well,’ said Śākalya, कति एव देवाः याज्ञ-वल्क्य इति ≅ ‘how many gods exactly are there, Yājña-valkya’?

त्रयस्त्रिंशदित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति षडित्योमिति होवाच≅

त्रयस्-त्रिंशत् इति ≅ ‘Thirty-three’.
ओम् इति ह उवाच ≅ ‘Very well,’ said the other, कति एव देवाः याज्ञ-वल्क्य इति ≅ ‘how many gods exactly are there, Yājña-valkya’?
षष् इति ≅ ‘Six’.
ओम् इति ह उवाच ≅ ‘Very well’ said Śākalya,

कत्येव देवा याज्ञवल्क्येति त्रय इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति द्वावित्योमिति होवाच≅

कति एव देवाः याज्ञ-वल्क्य इति ≅ ‘How many gods exactly are there, Yājña-valkya’?
त्रयः इति ≅ ‘Three’.
ओम् इति ह उवाच ≅ ‘Very well,’ said the other, कति एव देवाः याज्ञ-वल्क्य इति ≅ ‘how many gods exactly are there, Yājña-valkya’?
द्वौ इति ≅ ‘Two’.
ओम् इति ह उवाच ≅ ‘Very well,’ said Śākalya,

कत्येव देवा याज्ञवल्क्येत्यध्यर्ध इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति…≅

कति एव देवाः याज्ञ-वल्क्य इति ≅ ‘how many gods exactly are there, Yājña-valkya’?
अधि-अर्धः इति ≅ ‘One and a half (Adhi-ardha, ‘a half more’)’.
ओम् इति ह उवाच ≅ ‘Very well,’ said the other, कति एव देवाः याज्ञ-वल्क्य इति ≅ ‘how many gods exactly are there, Yājña-valkya’?

एक इत्योमिति होवाच कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति॥≅

एकः इति ≅ ‘One’.
ओम् इति ह उवाच ≅ ‘Very well,’ said Śākalya, कतमे ते त्रयः च त्री च शता ≅ ‘which are those three hundred and three, त्रयः च त्री च सहस्रा इति ≅ and three thousand and three’?

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BrhU.3.9.2 🔗
स होवाच महिमान एवैषामेते त्रयस्त्रिंशत्त्वेव देवा इति कतमे ते त्रयस्त्रिंशदित्यष्टौ वसव एकादश रुद्रा द्वादशादित्यास्त एकत्रिंशदिन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिंशाविति॥≅

सः ह उवाच ≅ Yājña-valkya said, महिमानः एव एषाम् एते ≅ ‘These are but the manifestations of them, त्रयस्-त्रिंशत् तु एव देवाः इति ≅ but there are only thirty-three gods’.
कतमे ते त्रयस्-त्रिंशत् इति ≅ Which are those thirty-three?’?
अष्टौ वसवः ≅ ‘The eight Vasus, एका-दश रुद्राः ≅ the eleven Rudras द्वा-दश आदित्याः ≅ and the twelve Ādityas — ते एक-त्रिंशत् ≅ these are thirty-one, इन्द्रः च एव प्रजा-पतिः च त्रयस्-त्रिंशौ इति ≅ and Indra and Prajā-pati make up the thirty-three’.

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BrhU.3.9.3 🔗
कतमे वसव इत्यग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्च चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं सर्वं हितमिति तस्माद्वसव इति॥≅

कतमे वसवः इति ≅ ‘Which are the Vasus’?
अग्निः च पृथिवी च वायुः च ≅ ‘Fire, the earth, air, अन्तर्-इक्षं च आदित्यः च द्यौः च ≅ the sky, the sun, heaven, चन्द्रमाः च नक्षत्राणि च ≅ the moon and the stars — एते वसवः ≅ these are the Vasus (‘the dwellers’, from √Vas), एतेषु हि इदं सर्वं हितम् इति ≅ for in these all this is placed; तस्मात् वसवः इति ≅ therefore they are called Vasus’.

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BrhU.3.9.4 🔗
कतमे रुद्रा इति दशेमे पुरुषे प्राणा आत्मैकादशस्ते यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति तस्माद्रुद्रा इति॥≅

कतमे रुद्राः इति ≅ ‘Which are the Rudras?
दश इमे पुरुषे प्राणाः ≅ ‘The ten organs (Prāṇas) in the human body, आत्मा एका-दशः ≅ with the mind (the prāṇas’ ātmā) as the eleventh. ते यदा अस्मात् शरीरात् मर्त्यात् उत्क्रामन्ति ≅ When they depart from this mortal body, अथ रोदयन्ति ≅ they make (one’s relatives) weep. तद् यद् रोदयन्ति ≅ Because they then make them weep, तस्मात् रुद्राः इति ≅ therefore they are called Rudras’.

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BrhU.3.9.5 🔗
कतम आदित्या इति द्वादश वै मासाः संवत्सरस्यैत आदित्या एते हीदं सर्वमाददाना यन्ति ते यदिदं सर्वमाददाना यन्ति तस्मादादित्या इति॥≅

कतमे आदित्याः इति ≅ ‘Which are the Ādityas?
द्वा-दश वै मासाः संवत्सरस्य ≅ ‘The twelve months (are parts, the times) of a year; एते आदित्या ≅ these are the Ādityas, एते हि इदं सर्वम् आददानाः यन्ति ≅ for they go taking all this (with them). ते यद् इदं सर्वम् आददानाः यन्ति ≅ Because they go taking all this (with them), तस्मात् आदित्याः इति ≅ therefore they are called Ādityas’.

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BrhU.3.9.6 🔗
कतम इन्द्रः कतमः प्रजापतिरिति स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति कतमः स्तनयित्नुरित्यशनिरिति कतमो यज्ञ इति पशव इति॥≅

कतमः इन्द्रः कतमः प्रजा-पतिः इति ≅ ‘Which is Indra, and which is Prajā-pati’?
स्तनयित्नुः एव इन्द्रः ≅ ‘The cloud itself is Indra, यज्ञः प्रजा-पतिः इति ≅ and the sacrifice is Prajā-pati’.
कतमः स्तनयित्नुः इति ≅ ‘Which is the cloud’?
अशनिः इति ≅ ‘The flash of lightning’.
कतमः यज्ञः इति ≅ ‘Which is the sacrifice’?
पशवः इति ≅ ‘Animals’.

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BrhU.3.9.7 🔗
कतमे षडित्यग्निश्च पृथिवी च वायुश्चान्तरिक्षं च आदित्यश्च द्यौश्चैते षडेते हीदं सर्वं षडिति॥≅

कतमे षष् इति ≅ ‘Which are the six (gods)’?
अग्निः च पृथिवी च वायुः च ≅ ‘Fire, the earth, air, अन्तर्-इक्षं च आदित्यः च द्यौः च ≅ the sky, the sun, and heaven — एते षष् ≅ these are the six. एते हि इदं सर्वं षष् इति ≅ Because all those (other gods) are (comprised in) these six’.

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BrhU.3.9.8 🔗
कतमे ते त्रयो देवा इतीम एव त्रयो लोका एषु हीमे सर्वे देवा इति कतमौ तौ द्वौ देवावित्यन्नं चैव प्राणश्चेति कतमोऽध्यर्ध इति योऽयं पवत इति॥≅

कतमे ते त्रयः देवाः इति ≅ ‘Which are the three gods’?
इमे एव त्रयः लोकाः ≅ ‘These three worlds alone, एषु हि इमे सर्वे देवाः इति ≅ because in these all those gods are comprised’.
कतमौ तौ द्वौ देवौ इति ≅ ‘Which are the two gods’?
अन्नं च एव प्राणः च इति ≅ ‘Matter and the vital force’.
कतमः अधि-अर्धः इति ≅ ‘Which are the one and a half’?
यः अयं पवते इति ≅ ‘This (air) that blows’.

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BrhU.3.9.9 🔗
तदाहुर्यदयमेक इवैव पवतेऽथ कथमध्यर्ध इति यदस्मिन्निदं सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति≅

तद् आहुः ≅ ‘Regarding this some say, यद् अयम् एकः इव एव पवते ≅ “Since the air blows as one substance, अथ कथम् अधि-अर्धः इति ≅ how can it be one and a half”?
यद् अस्मिन् इदं सर्वम् अधि-आर्ध्नोत् तेन अधि-अर्धः इति ≅ It is one and a half (Adhi-ardha, ‘a half more’) because through its presence all this attains surpassing glory (Adhi-ārdhnot)’.

कतम एको देव इति प्राण इति स ब्रह्म त्यदित्याचक्षते॥≅

कतमः एकः देवः इति ≅ ‘Which is the one god’?
प्राणः इति ≅ ‘The vital force (Hiraṇya-garbha); सः ब्रह्म ≅ it is Brahman, त्यद् इति आचक्षते ≅ which is called Tyat (that)’.

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BrhU.3.9.10 🔗
पृथिव्येव यस्यायतनमग्निर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being पृथिवी एव यस्य आयतनम् ≅ whose abode is the earth, अग्निः लोकः ≅ whose instrument of vision (Loka) is fire, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवायं शारीरः पुरुषः स एष वदैव शाकल्य तस्य का देवतेत्यमृतमिति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं शारीरः पुरुषः सः एषः ≅ It is the very being who is identified with the body (Śārīra). वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
अ-मृतम् इति ह उवाच ≅ ‘Nectar (chyle),’ said Yājña-valkya.

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BrhU.3.9.11 🔗
काम एव यस्यायतनं हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being कामः एव यस्य आयतनम् ≅ whose abode is the lust, हृदयं लोकः ≅ whose instrument of vision (Loka) is the intellect, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवायं काममयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं काममयः पुरुषः सः एषः ≅ It is the very being who is identified with lust. वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
स्त्रियः इति ह उवाच ≅ ‘Women,’ said Yājña-valkya.

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BrhU.3.9.12 🔗
रूपाण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being रूपाणि एव यस्य आयतनम् ≅ whose abode is colors, चक्षुः लोकः ≅ whose instrument of vision (Loka) is the eye, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवासावादित्ये पुरुषः स एष वदैव शाकल्य तस्य का देवतेति सत्यमिति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव असौ आदित्ये पुरुषः सः एषः ≅ It is the very being who is in the sun. वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
सत्यम् इति ह उवाच ≅ ‘Truth (the eye),’ said Yājña-valkya.

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BrhU.3.9.13 🔗
आकाश एव यस्यायतनं श्रोत्रं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being आकाशः एव यस्य आयतनम् ≅ whose abode is the space, श्रोत्रं लोकः ≅ whose instrument of vision (Loka) is the ear, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरषं सर्वस्यात्मनः परायणं यमात्थ य एवायं श्रौत्रः प्रातिश्रुत्कः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति दिश इति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं श्रौत्रः प्रातिश्रुत्कः पुरुषः सः एषः ≅ It is the very being who is identified with the ear and with the time of hearing (Prātiśruka). वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
दिशः इति ह उवाच ≅ ‘The quarters,’ said Yājña-valkya.

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BrhU.3.9.14 🔗
तम एव यस्यायतनं हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being तमस् एव यस्य आयतनम् ≅ whose abode is darkness, हृदयं लोकः ≅ whose instrument of vision (Loka) is the intellect, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवायं छायामयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति मृत्युरिति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं छायामयः पुरुषः सः एषः ≅ It is the very being who is identified with shadow (ignorance). वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
मृत्युः इति ह उवाच ≅ ‘Death,’ said Yājña-valkya.

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BrhU.3.9.15 🔗
रूपाण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्यस्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being रूपाणि एव यस्य आयतनम् ≅ whose abode is (particular) colors, चक्षुः लोकः ≅ whose instrument of vision (Loka) is the eye, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवायमादर्शे पुरुषः स एष वदैव शाकल्य तस्य का देवतेत्यसुरिति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं आदर्शे पुरुषः सः एषः ≅ It is the very being who is in a looking-glass. वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
असुः इति ह उवाच ≅ ‘The vital force,’ said Yājña-valkya.

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BrhU.3.9.16 🔗
आप एव यस्यायतनं हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being आपः एव यस्य आयतनम् ≅ whose abode is the water, हृदयं लोकः ≅ whose instrument of vision (Loka) is the intellect, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवायमप्सु पुरुषः स एष वदैव शाकल्य तस्य का देवतेति वरुण इति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं अप्सु पुरुषः सः एषः ≅ It is the very being who is in water. वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
वरुणः इति ह उवाच ≅ ‘Varuṇa (rain),’ said Yājña-valkya.

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BrhU.3.9.17 🔗
रेत एव यस्यायतनं हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात्। याज्ञवल्क्य≅

यः वै तं पुरुषं विद्यात् ≅ (Śākalya said:) ‘He who knows that being रेतस् एव यस्य आयतनम् ≅ whose abode is the seed, हृदयं लोकः ≅ whose instrument of vision (Loka) is the intellect, मनो-ज्योतिः ≅ whose light is the Manas, सर्वस्य आत्मनः पर-अयणम् ≅ and who is the ultimate resort of the entire body and organs, सः वै वेदिता स्यात् याज्ञ-वल्क्य ≅ knows truly, O Yājña-valkya’.

वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ य एवायं पुत्रमयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति प्रजापतिरिति होवाच॥≅

वेद वै अहं तं पुरुषम् ≅ (Yājña-valkya said) ‘I do know that being सर्वस्य आत्मनः पर-अयणं यम् आत्थ ≅ of whom you speak (Āttha) – who is the ultimate resort of the entire body and organs. यः एव अयं पुत्रमयः पुरुषः सः एषः ≅ It is the very being who is identified with the son. वद एव शाकल्य ≅ Go on, Śākalya’.
तस्य का देवता इति ≅ (Śākalya said) ‘Who is his deity (cause)’?
प्रजा-पतिः इति ह उवाच ≅ ‘Prajā-pati (the father),’ said Yājña-valkya.

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BrhU.3.9.18 🔗
शाकल्येति होवाच याज्ञवल्क्यस्त्वां स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता३ इति॥≅

शाकल्य इति ह उवाच याज्ञ-वल्क्यः ≅ ‘Śākalya,’ said Yājña-valkya, त्वां स्विद् इमे ब्राह्मणाः अङ्गार-अवक्षयणम् अक्रता इति ≅ ‘have these Veda scholars made you their instrument for (Avakṣayaṇa, ‘tool for extinguishing’, or handling) burning charcoals (Aṅgāra)’?

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BrhU.3.9.19 🔗
याज्ञवल्क्येति होवाच शाकल्यो यदिदं कुरुपञ्चालानां ब्राह्मणानत्यवादीः किं ब्रह्म विद्वानिति
दिशो वेद सदेवाः सप्रतिष्ठा इति
यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः॥≅

याज्ञ-वल्क्य इति ह उवाच शाकल्यः ≅ ‘Yājña-valkya,’ said Śākalya, किं ब्रह्म विद्वान् ≅ ‘is it because you know Brahman यद् इदं कुरु-पञ्चालानां ब्राह्मणान् अत्यवादीः इति ≅ that you have thus flouted these Veda scholars of Kuru and Pañcāla’?
दिशः वेद स-देवाः स-प्रतिष्ठाः इति ≅ ‘I know the quarters with their deities and supports’.
यद् दिशः वेत्थ स-देवाः स-प्रतिष्ठाः ≅ ‘If you know the quarters with their deities and supports:

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BrhU.3.9.20 🔗
किन्देवतोऽस्यां प्राच्यां दिश्यसीत्यादित्यदेवत इति स आदित्यः कस्मिन्प्रतिष्ठित इति चक्षुषीति कस्मिन्नु चक्षुः प्रतिष्ठितमिति रूपेष्विति चक्षुषा हि रूपाणि पश्यति≅

किं देवतः अस्यां प्राच्यां दिशि असि इति ≅ ‘What deity are you identified with in the east’?
आदित्य-देवतः इति ≅ ‘With the deity, sun’.
कस्मिन् प्रतिष्ठितः इति ≅ ‘On what does the sun rest’?
चक्षुषि इति ≅ ‘On the eye’.
कस्मिन् नु चक्षुः प्रतिष्ठितम् इति ≅ ‘On what does the eye rest’?
रूपेषु इति चक्षुषा हि रूपाणि पश्यति ≅ ‘On colors, for one sees colors with the eye’.

कस्मिन्नु रूपाणि प्रतिष्ठितानीति हृदय इति होवाच हृदयेन हि रूपाणि जानाति हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीत्येवमेवैतद्याज्ञवल्क्य॥≅

कस्मिन् नु रूपाणि प्रतिष्ठितानि इति ≅ ‘On what do colors rest’?
हृदये इति ह उवाच ≅ ‘On the heart (mind),’ said Yājña-valkya, हृदयेन हि रूपाणि जानाति ≅ ‘for one knows colors through the heart; हृदये हि एव रूपाणि प्रतिष्ठितानि भवन्ति इति ≅ it is on the heart that colors rest’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.3.9.21 🔗
किन्देवतोऽस्यां दक्षिणायां दिश्यसीति यमदेवत इति स यमः कस्मिन्प्रतिष्ठित इति यज्ञ इति कस्मिन्नु यज्ञः प्रतिष्ठित इति दक्षिणायामिति≅

किं देवतः अस्यां दक्षिणायां दिशि असि इति ≅ ‘What deity are you identified with in the south’?
यम-देवतः इति ≅ ‘With the deity, Yama (the god of justice)’.
सः यमः कस्मिन् प्रतिष्ठितः इति ≅ ‘On what does Yama rest’?
यज्ञः इति ≅ ‘On the sacrifice’.
कस्मिन् नु यज्ञः प्रतिष्ठितः इति ≅ ‘On what does the sacrifice rest’?
दक्षिणायाम् इति ≅ ‘On the remuneration (of the priests)’.

कस्मिन्नु दक्षिणा प्रतिष्ठितेति श्रद्धायामिति यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति श्रद्धायां ह्येव दक्षिणा प्रतिष्ठितेति≅

कस्मिन् नु दक्षिणा प्रतिष्ठिता इति ≅ ‘On what does the remuneration rest’?
श्रद्धायाम् इति ≅ ‘On faith, यदा हि एव श्रद्धत्ते अथ दक्षिणां ददाति ≅ because whenever a man has faith, he gives remuneration to the priests; श्रद्धायां हि एव दक्षिणा प्रतिष्ठिता इति ≅ therefore it is on faith that the remuneration rest’.

कस्मिन्नु श्रद्धा प्रतिष्ठितेति हृदय इति होवाच हृदयेन हि श्रद्धां जानाति हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीत्येवमेवैतद्याज्ञवल्क्य॥≅

कस्मिन् नु श्रद्धा प्रतिष्ठिता इति ≅ ‘On what does faith rest’?
हृदये इति ह उवाच ≅ ‘On the heart,’ said Yājña-valkya, हृदयेन हि श्रद्धां जानाति ≅ ‘for one knows faith through the heart; हृदये हि एव श्रद्धा प्रतिष्ठिता भवति इति ≅ therefore it is on the heart (intellect) that faith rests’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.3.9.22 🔗
किन्देवतोऽस्यां प्रतीच्यां दिश्यसीति वरुणदेवत इति स वरुणः कस्मिन्प्रतिष्ठित इत्यप्स्विति कस्मिन्न्वापः प्रतिष्ठिता इति रेतसीति≅

किं देवतः अस्यां प्रतीच्यां दिशि असि इति ≅ ‘What deity are you identified with in the west’?
वरुण-देवतः इति ≅ ‘With the deity, Varuṇa (the god of rain)’.
सः वरुणः कस्मिन् प्रतिष्ठितः इति ≅ ‘On what does Varuṇa rest’?
अप्सु इति ≅ ‘On water’.
कस्मिन् नु आपः प्रतिष्ठिताः इति ≅ ‘On what does water rest’?
रेतसि इति ≅ ‘On the seed’.

कस्मिन्नु रेतः प्रतिष्ठितमिति हृदय इति तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति हृदये ह्येव रेतः प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य॥≅

कस्मिन् नु रेतस् प्रतिष्ठितम् इति ≅ ‘On what does the seed rest’?
हृदये इति ≅ ‘On the heart. तस्मात् अपि प्रतिरूपं जातम् आहुः ≅ Therefore do they say of a new-born child who closely resembles (his father), हृदयात् इव सृप्तः ≅ that he has sprung from (his father’s) heart, as it were — हृदयात् इव निर्मितः इति ≅ that he has been made out of (his father’s) heart, as it were. हृदये हि एव रेतस् प्रतिष्ठितं भवति इति ≅ Therefore it is on the heart that the seed rests’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.3.9.23 🔗
किन्देवतोऽस्यामुदीच्यां दिश्यसीति सोमदेवत इति स सोमः कस्मिन्प्रतिष्ठित इति दीक्षायामिति≅

किं देवतः अस्याम् उदीच्यां दिशि असि इति ≅ ‘What deity are you identified with in the north’?
सोम-देवतः इति ≅ ‘With the deity, Soma (the moon and the creeper)’.
सः सोमः कस्मिन् प्रतिष्ठितः इति ≅ ‘On what does Soma rest’?
दीक्षायाम् इति ≅ ‘On initiation.’?

कस्मिन्नु दीक्षा प्रतिष्ठितेति सत्य इति तस्मादपि दीक्षितमाहुः सत्यं वदेति सत्ये ह्येव दीक्षा प्रतिष्ठितेति≅

कस्मिन् नु दीक्षा प्रतिष्ठिता इति ≅ ‘On what does initiation rest’?
सत्ये इति ≅ ‘On truth. तस्मात् अपि दीक्षितमम् आहुः ≅ Therefore do they say to one initiated, सत्यं वद इति ≅ “Speak the truth”; सत्ये हि एव दीक्षा प्रतिष्ठिता इति ≅ for it is on truth that initiation rests’.

कस्मिन्नु सत्यं प्रतिष्ठितमिति हृदय इति होवाच हृदयेन हि सत्यं जानाति हृदये ह्येव सत्यं प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य॥≅

कस्मिन् नु सत्यं प्रतिष्ठितम् इति ≅ ‘On what does truth rest’?
हृदये इति ह उवाच ≅ ‘On the heart,’ said Yājña-valkya, हृदयेन हि सत्यं जानाति ≅ ‘for one knows truth through the heart; हृदये हि एव सत्यं प्रतिष्ठितं भवति इति ≅ therefore it is on the heart (intellect) that truth rests’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.3.9.24 🔗
किन्देवतोऽस्यां ध्रुवायां दिश्यसीत्यग्निदेवत इति सोऽग्निः कस्मिन्प्रतिष्ठित इति वाचीति कस्मिन्नु वाक्प्रतिष्ठितेति हृदय इति
कस्मिन्नु हृदयं प्रतिष्ठितमिति॥≅

किं देवतः अस्यां ध्रुवायां दिश्यसि इति ≅ ‘What deity are you identified with in the fixed direction (above)’?
अग्नि-देवतः इति ≅ ‘With the deity, fire’.
सः अग्निः कस्मिन् प्रतिष्ठितः इति ≅ ‘On what does fire rest’?
वाचि इति ≅ ‘On speech’.
कस्मिन् नु वाच् प्रतिष्ठिता इति ≅ ‘On what does speech rest’?
हृदये इति ≅ ‘On the heart’.

कस्मिन् नु हृदयं प्रतिष्ठितम् इति ≅ ‘On what does the heart rest’?

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BrhU.3.9.25 🔗
अहल्लिकेति होवाच याज्ञवल्क्यो यत्रैतदन्यत्रास्मन्मन्यासै यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयांसि वैनद्विमथ्नीरन्निति॥≅

अहल्लिक इति ह उवाच याज्ञ-वल्क्यः ≅ ‘You ghost (Ahan-lika, ‘that which vanishes at day-time),’ said Yājña-valkya, यत्र एतद् अन्यत्र अस्मद् मन्यासै ≅ ‘when you think the heart is elsewhere than in us, (then the body is dead). यद् हि एतद् अन्यत्र अस्मद् स्यात् ≅ Should it be elsewhere than in us, श्वानः वा एनद् अद्युः ≅ dogs would eat this body, वयांसि वा एनद् विमथ्नीरन् इति ≅ or birds tear it to pieces (‘churn it’)’.

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BrhU.3.9.26 🔗
कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति≅

कस्मिन् नु त्वं च ≅ ‘On what do the body (Tvam, ‘you’) आत्मा च प्रतिष्ठितौ स्थः इति ≅ and the heart (‘(your) self’) rest’?

प्राण इति कस्मिन्नु प्राणः प्रतिष्ठित इत्यपान इति कस्मिन्न्वपानः प्रतिष्ठित इति व्यान इति कस्मिन्नु व्यानः प्रतिष्ठित इत्युदान इति कस्मिन्नूदानः प्रतिष्ठित इति समान इति≅

प्राणे इति ≅ ‘On the Prāṇa’.
कस्मिन् नु प्राणः प्रतिष्ठितः इति ≅ ‘On what does the Prāṇa rest’?
अपानः इति ≅ ‘On the Apāna’.
कस्मिन् नु अपानः प्रतिष्ठितः इति ≅ ‘On what does the Apāna rest’?
व्यानः इति ≅ ‘On the Vyāna’.
कस्मिन् नु व्यानः प्रतिष्ठितः इति ≅ ‘On what does the Vyāna rest’?
उदानः इति ≅ ‘On the Udāna’.
कस्मिन् नु उदानः प्रतिष्ठितः इति ≅ ‘On what does the Udāna rest’?
समानः इति ≅ ‘On the Samāna’.

स एष नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति।≅

सः एषः न इति न इति आत्मा ≅ This self is That which has been described as ‘Not this, not this’. अ-गृह्यः न हि गृह्यते ≅ It is imperceptible, for it is never perceived; अ-शीर्यः न हि शीर्यते ≅ undecaying, for It never decays; अ-सङ्गः न हि सज्यते ≅ unattached, for It is never attached; अ-सितः ≅ unfettered — न व्यथते न रिष्यति ≅ It never feels pain, and never suffers injury.

एतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा अष्टौ पुरुषाः स यस्तान्पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत्तं त्वौपनिषदं पुरुषं पृच्छामि≅

एतानि अष्टौ आयतनानि ≅ ‘These are the eight abodes, अष्टौ लोकाः ≅ the eight instruments of vision, अष्टौ देवाः अष्टौ पुरुषाः ≅ the eight deities and the eight beings. तं त्वा औपनिषदं पुरुषं पृच्छामि ≅ I ask you of that Being who is to be known only from the Upaniṣads, सः यस्तात् पुरुषान् निरुह्य ≅ who definitely projects those beings प्रत्युह्य ≅ and withdraws them into Himself, अत्यक्रामत् ≅ and who is at the same time transcendent.

तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति।≅

तं चेद् मे न विवक्ष्यसि ≅ If you cannot clearly tell me of Him, मूर्धा ते विपतिष्यति इति ≅ your head shall fall off’.

तं ह न मेने शाकल्यस्तस्य ह मूर्धा विपपातापि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः॥≅

तं ह न मेने शाकल्यः ≅ Śākalya did not know Him; तस्य ह मूर्धा विपपात अपि ह ≅ his head fell off; अस्य परिमोषिणः अस्थीनि अपजह्रु ≅ and robbers snatched away his bones, अन्यद् मन्यमानाः ≅ mistaking them for something else.

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BrhU.3.9.27 🔗
अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु सर्वे वा मा पृच्छत यो वः कामयते तं वः पृच्छामि सर्वान्वा वः पृच्छामीति ते ह ब्राह्मणा न दधृषुः॥≅

अथ ह उवाच ≅ Then he said, ब्राह्मणाः भगवन्तः यः वः कामयते ≅ ‘Revered Brāhmaṇas, whichsoever amongst you wishes सः मा पृच्छतु ≅ may interrogate me सर्वे वा मा पृच्छत ≅ or all of you may. यः वः कामयते तं वः पृच्छामि ≅ Or I shall question whichsoever amongst you wishes, सर्वान् वा वः पृच्छामि इति ≅ or all of you’. ते ह ब्राह्मणाः न दधृषुः ≅ The Brāhmaṇas did not dare.

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BrhU.3.9.28 🔗
तान् हैतैः श्लोकैः पप्रच्छ।
यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा।
तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः॥१॥≅

तान् ह एतैः श्लोकैः पप्रच्छ ≅ He asked them through these verses:
● यथा वृक्षः वनस्-पतिः ≅ As a large tree,
○ तथा एव पुरुषः ≅ so indeed is a man. अ-मृषा ≅ (This is) true.
● तस्य लोमानि पर्णानि ≅ His hair is its leaves,
○ त्वच् अस्य उत्पाटिका बहिः ≅ his skin its outer bark.

त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः।
तस्मात्तदातृण्णात्प्रैति रसो वृक्षादिवाहतात्॥२॥≅

● त्वचः एव अस्य रुधिरम् ≅ It is from his skin that blood
○ प्रस्यन्दि ≅ flows, त्वचः उत्पटः ≅ and from the bark sap.
● तस्मात् तद् आतृण्णात् प्रैति ≅ Therefore when a man is wounded (Ātṛṇna), that blood flows,
○ रसः वृक्षात् इव ≅ as sap from a tree आहतात् ≅ that is injured.

मांसान्यस्य शकराणि किनाटं स्नाव तत्स्थिरम्।
अस्थीन्यन्तरतो दारूणि मज्जा मज्जोपमा कृता॥३॥≅

● मांसानि अस्य शकराणि ≅ His flesh is its inner bark,
○ किनाटं स्नाव तद् ≅ and his tendons (Srāva) its innermost layer of bark; स्थिरम् ≅ both are tough.
● अस्थीनि अन्तरतः ≅ His bones lie under, दारूणि ≅ as does its wood;
○ मज्जा मज्जा-उपमा कृता ≅ his marrow (Majā) is comparable to its pith.

यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः।
मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥४॥≅

● यद् वृक्षः वृक्णः रोहति ≅ If a tree, after it is felled, springs,
○ मूलात् नवतरः पुनः ≅ again from its root in a newer form,
● मर्त्यः स्विद् मृत्युना वृक्णः ≅ after he is cut off by death,
○ कस्मात् मूलात् प्ररोहति ≅ from what root indeed does man spring forth?

रेतस इति मा वोचत जीवतस्तत्प्रजायते।
धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य सम्भवः॥५॥≅

● रेतसः इति मा वोचत ≅ Do not say, ‘From the seed’,
○ जीवतः तद् प्रजायते ≅ (for) it is produced in a living man.
● धाना-रुहः इव वै वृक्षः ≅ A tree springs also from the seed;
○ अञ्जसा प्रेत्य सम्भवः ≅ after it is dead it certainly springs again (from the seed as well).

यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत्।
मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥६॥≅

● यद् स-मूलम् आवृहेयुः ≅ If someone pulls out a tree with its root,
○ वृक्षं न पुनर् आभवेत् ≅ it no more sprouts.
● मर्त्यः स्विद् मृत्युना वृक्णः ≅ After he is cut off by death,
○ कस्मात् मूलात् प्ररोहति ≅ from what root does a man spring forth?

जात एव न जायते को न्वेनं जनयेत्पुनः।
विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणं तिष्ठमानस्य तद्विद इति॥७॥≅

● जातः एव ≅ (If you think) he is ever born, न जायते ≅ (I say) no, he is again born.
○ कः नु एनं जनयेत् पुनः ≅ Now who should again bring him forth?
● विज्ञानम् ≅ Knowledge, आनन्दम् ≅ Bliss, ब्रह्म ≅ Brahman,
○ रातिः दातुः पर-अयणम् ≅ the supreme goal of the dispenser of wealth
○ तिष्ठमानस्य तद्-विदः इति ≅ as well as of him who has realized Brahman and lives in It.

Bṛhad-Āraṇyaka चतुर्थोऽध्यायः (४.)

br.4.01 br.4.02 br.4.03 br.4.04 br.4.05 br.4.06

BrhU.4.1 .1 .2 .3 .4 .5 .6 .7

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BrhU.4.1.1 🔗
ओं जनको ह वैदेह आसाञ्चक्रेऽथ ह याज्ञवल्क्य आवव्राज। तं होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छन्नण्वन्तानिति। उभयमेव सम्राडिति होवाच॥≅

ओं जनकः ह वैदेह आसाञ्-चक्रे ≅ Om. Janaka, Emperor of Videha, took his seat, अथ ह याज्ञ-वल्क्य आवव्राज ≅ when there came Yājña-valkya. तं ह उवाच ≅ Janaka said to him, याज्ञ-वल्क्य किम् अर्थम् अचारीः ≅ ‘Yājña-valkya, what has brought you here? पशून् इच्छन् ≅ To have some animals, अण्वन्तान् इति ≅ or to hear some subtle questions asked’?
उभयम् एव सम्राज् इति ह उवाच ≅ ‘Both, O Emperor,’ said Yājña-valkya.

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BrhU.4.1.2 🔗
यत्ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे जित्वा शैलिनिर्वाग्वै ब्रह्मेति≅

यद् ते कश्चिद् अब्रवीत् तद् शृणवाम इति ≅ ‘Let me hear what any one of your teachers may have told you’.
अब्रवीत् मे जित्वा शैलिनिः ≅ ‘Jitvan, the son of Śilina, has told me वाच् वै ब्रह्म इति ≅ that the organ of speech (fire) (i.e. the organs here mean its presiding deity, except when it is the abode) is Brahman’.

यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेत्यवदतो हि किं स्यादिति…≅

यथा मातृमान् पितृमान् आचार्यवान् ब्रूयात् ≅ ‘As one who has a mother, a father and a teacher should say, तथा तद् शैलिनिः अब्रवीत् ≅ so has the son of Śilina said this — वाच् वै ब्रह्म इति ≅ that the organ of speech is Brahman, अ-वदतः हि किं स्यात् इति ≅ for what can a person have who cannot speak?

अब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य।≅

अब्रवीत् तु ते तस्य आयतनं प्रतिष्ठाम् ≅ But did he tell you about its abode (body) and support’?
न मे अब्रवीत् इति ≅ ‘No, he did not’.
एक-पाद् वै एतद् सम्राज् इति ≅ ‘This Brahman is only one-footed, O Emperor’.
सः वै नः ब्रूहि याज्ञ-वल्क्य ≅ ‘Then you tell us, Yājña-valkya’.

वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेत्येनदुपासीत। का प्रज्ञता याज्ञवल्क्य।≅

वाच् एव आयतनम् ≅ ‘The organ of speech is its abode, आकाशः प्रतिष्ठा ≅ and the space (the Undifferentiated) its support. प्रज्ञा इति एनद् उपासीत ≅ It should be meditated upon as intelligence’.
का प्रज्ञता याज्ञ-वल्क्य ≅ ‘What is intelligence, Yājña-valkya’?

वागेव सम्राडिति होवाच। वाचा वै सम्राड्बन्धुः प्रज्ञायत…≅

वाच् एव सम्राज् इति ह उवाच ≅ ‘The organ of speech itself, O Emperor,’ said Yājña-valkya, वाचा वै सम्राज् बन्धुः प्रज्ञायते ≅ ‘through the organ of speech, O Emperor, a friend is known:

ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः≅

ऋग्-वेदः यजुर्-वेदः साम-वेदः अथर्वाङ्गिरसः ≅ the Ṛg-Veda, Yajur-Veda, Sāma-Veda, Atharvāṅgirasa), इति-हासः पुराणं विद्या उपनिषदः ≅ (Veda) history (see BrhU.2.4.10), mythology, arts, Upaniṣads,

श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव सम्राट्प्रज्ञायन्ते≅

श्लोकाः सूत्राणि अनुव्याख्यानानि व्याख्यानानि ≅ verses, aphorisms, elucidations and explanations, इष्टं हुतम् आशितं पायितम् ≅ (the effects of) sacrifices, (of) offering oblations in the fire and (of) giving food and drink, अयं च लोकः परः च लोकः ≅ this world and the next, सर्वाणि च भूतानि वाचा एव सम्राज् प्रज्ञायन्ते ≅ and all beings are known through the organ of speech alone, O Emperor.

वाग्वै सम्राट्परमं ब्रह्म नैनं वाग्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते।≅

वाच् वै सम्राज् परमं ब्रह्म ≅ The organ of speech, O Emperor, is the Supreme Brahman. न एनं वाच् जहाति ≅ The organ of speech never leaves him यः एवं विद्वान् एतद् उपास्ते ≅ who, knowing thus, meditates upon it, सर्वाणि एनं भूतानि अभिक्षरन्ति ≅ all beings eagerly come to him, देवः भूत्वा देवान् अप्येति ≅ and being a god, he attains the gods’.

हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः। स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥≅

हस्ति-ऋषभं सहस्रं ददामि इति ह उवाच जनकः वैदेहः ≅ ‘I give you a thousand cows with a bull like an elephant,’ said Emperor Janaka.
सः ह उवाच याज्ञवल्क्यः ≅ Yājña-valkya replied, पिता मे अमन्यत ≅ ‘My father was of opinion न अन्-अनुशिष्य हरेत इति ≅ that one should not accept (wealth) from a disciple without fully instructing him’.

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BrhU.4.1.3 🔗
यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्म उदङ्कः शौल्बायनः प्राणो वै ब्रह्मेति≅

यद् एव ते कश्चिद् अब्रवीत् तद् शृणवाम इति ≅ ‘Let me hear whatever any one may have told you’.
अब्रवीत् मे उदङ्कः शौल्बायनः प्राणः वै ब्रह्म इति ≅ ‘Udaṅka, the son of Śulba, has told me that the vital force (Vāyu) is Brahman’.

यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छौल्बायनोऽब्रवीत्प्राणो वै ब्रह्मेत्यप्राणतो हि किं स्यादिति…≅

यथा मातृमान् पितृमान् आचार्यवान् ब्रूयात् ≅ ‘As one who has a mother, a father and a teacher should say, तथा तद् शौल्बायनः अब्रवीत् ≅ so has the son of Śulba said this — प्राणः वै ब्रह्म इति ≅ that the vital force is Brahman, अ-प्राणतः हि किं स्यात् इति ≅ for what can a person have who does not live?

अब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य≅

प्राण एवायतनमाकाशः प्रतिष्ठा प्रियमित्येनदुपासीत का प्रियता याज्ञवल्क्य≅

प्राणः एव आयतनम् ≅ ‘The vital force is its abode, आकाशः प्रतिष्ठा ≅ and the space (the Undifferentiated) its support. प्रियम् इति एनद् उपासीत ≅ It should be meditated upon as dear’.
का प्रियता याज्ञ-वल्क्य ≅ ‘What is dearness, Yājña-valkya’?

प्राण एव सम्राडिति होवाच प्राणस्य वै सम्राट्कामायायाज्यं याजयत्यप्रतिगृह्यस्य प्रतिगृह्णात्यपि तत्र वधाशङ्कं भवति यां दिशमेति प्राणस्यैव सम्राट्कामाय≅

प्राणः एव सम्राज् इति ह उवाच ≅ ‘The vital force itself, O Emperor,’ said Yājña-valkya; प्राणस्य वै सम्राज् कामाय अ-याज्यं याजयति ≅ ‘for the sake of the vital force, O Emperor, a man performs sacrifices for one for whom they should not be performed, अ-प्रतिगृह्यस्य प्रतिगृह्णाति अपि ≅ and accepts gifts from one from whom they should not be accepted, तत्र वध-आशङ्कं भवति यां दिशम् एति प्राणस्य एव सम्राज् कामाय ≅ and it is for the sake (Kāmāya) of the vital force, O Emperor, that one runs the risk of one’s life (Vadha-āśaṅka) in any quarter one may go to.

प्राणो वै सम्राट्परमं ब्रह्म नैनं प्राणो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते≅

प्राणः वै सम्राज् परमं ब्रह्म ≅ The vital force, O Emperor, is the Supreme Brahman. न एनं प्राणः जहाति ≅ The vital force never leaves him यः एवं विद्वान् एतद् उपास्ते ≅ who, knowing thus, meditates upon it, सर्वाणि एनं भूतानि अभिक्षरन्ति ≅ all beings eagerly come to him, देवः भूत्वा देवान् अप्येति ≅ and being a god, he attains the gods’.

हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥≅

हस्ति-ऋषभं सहस्रं ददामि इति ह उवाच जनकः वैदेहः ≅ ‘I give you a thousand cows with a bull like an elephant,’ said Emperor Janaka.
सः ह उवाच याज्ञ-वल्क्यः पिता मे अमन्यत ≅ Yājña-valkya replied, ‘My father was of opinion न अन्-अनुशिष्य हरेत इति ≅ that one should not accept (wealth) from a disciple without fully instructing him’.

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BrhU.4.1.4 🔗
यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे बर्कुर्वार्ष्णश्चक्षुर्वै ब्रह्मेति≅

यद् एव ते कश्चिद् अब्रवीत् तद् शृणवाम इति ≅ ‘Let me hear whatever any one may have told you’.
अब्रवीत् मे बर्कुः वार्ष्णः चक्षुः वै ब्रह्म इति ≅ ‘Barku, the son of Vṛṣṇa, has told me that the eye (sun)) is Brahman’.

यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेत्यपश्यतो हि किं स्यादिति…≅

यथा मातृमान् पितृमान् आचार्यवान् ब्रूयात् ≅ ‘As one who has a mother, a father and a teacher should say, तथा तद् वार्ष्णः अब्रवीत् ≅ so has the son of Vṛṣṇa said this — चक्षुः वै ब्रह्म इति ≅ that the eye is Brahman. अ-पश्यतः हि किं स्यात् इति ≅ For what can a person have who cannot see?

चक्षुरेवायतनमाकाशः प्रतिष्ठा सत्यमित्येनदुपासीत का सत्यता याज्ञवल्क्य≅

चक्षुः एव आयतनम् ≅ ‘The eye is its abode, आकाशः प्रतिष्ठा ≅ and the space (the Undifferentiated) its support. सत्यम् इति एनद् उपासीत ≅ It should be meditated upon as truth’.
का सत्यता याज्ञ-वल्क्य ≅ ‘What is truth, Yājña-valkya’?

चक्षुरेव सम्राडिति होवाच चक्षुषा वै सम्राट्पश्यन्तमाहुरद्राक्षीरिति स आहाद्राक्षमिति तत्सत्यं भवति≅

चक्षुः एव सम्राज् इति ह उवाच ≅ ‘The eye itself, O Emperor,’ said Yājña-valkya; चक्षुः वै सम्राज् इति ह उवाच ≅ ‘The eye itself, O Emperor,’ said Yājña-valkya; चक्षुषा वै सम्राज् पश्यन्तम् आहुः ≅ ‘if a person, O Emperor, says to one who has seen with his eyes, अद्राक्षीः इति ≅ “Have you seen”? सः आह अद्राक्षम् इति ≅ and the latter answers. “Yes, I have”, तद् सत्यं भवति ≅ then it is true.

चक्षुर्वै सम्राट्परमं ब्रह्म नैनं चक्षुर्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते≅

चक्षुः वै सम्राज् परमं ब्रह्म ≅ The eye, O Emperor, is the Supreme Brahman. न एनं चक्षुः जहाति ≅ The eye never leaves him यः एवं विद्वान् एतद् उपास्ते ≅ who, knowing thus, meditates upon it, सर्वाणि एनं भूतानि अभिक्षरन्ति ≅ all beings eagerly come to him, देवः भूत्वा देवान् अप्येति ≅ and being a god, he attains the gods’.

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BrhU.4.1.5 🔗
यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे गर्दभीविपीतो भारद्वाजः श्रोत्रं वै ब्रह्मेति≅

यद् एव ते कश्चिद् अब्रवीत् तद् शृणवाम इति ≅ ‘Let me hear whatever any one may have told you’.
अब्रवीत् मे गर्दभी-विपीतः भारद्-वाजः ≅ ‘Gardabhī-vipīta, of the line of Bhārad-vaja, has told me, श्रोत्रं वै ब्रह्म इति ≅ that the ear (the quarters) is Brahman’.

यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेत्यशृण्वतो हि किं स्यादिति…≅

यथा मातृमान् पितृमान् आचार्यवान् ब्रूयात् ≅ ‘As one who has a mother, a father and a teacher should say, तथा तद् भारद्-वाजः अब्रवीत् ≅ so has the descendant of Bhārad-vaja said this — श्रोत्रं वै ब्रह्म इति ≅ that the ear is Brahman, अ-शृण्वतः हि किं स्यात् इति ≅ for what can a person have who cannot hear?

श्रोत्रमेवायतनमाकाशः प्रतिष्ठानन्त इत्येनदुपासीत कानन्तता याज्ञवल्क्य≅

श्रोत्रम् एव आयतनम् ≅ ‘The ear is its abode, आकाशः प्रतिष्ठा ≅ and the space (the Undifferentiated) its support. अन्-अन्तः इति एनद् उपासीत ≅ It should be meditated upon as infinite’.
का अन्-अन्तता याज्ञ-वल्क्य ≅ ‘What is infinity, Yājña-valkya’?

दिश एव सम्राडिति होवाच तस्माद्वै सम्राडपि यां कां च दिशं गच्छति नैवास्या अन्तं गच्छति≅

दिशः एव सम्राज् इति ह उवाच ≅ ‘The quarters themselves, O Emperor,’ said Yājña-valkya; तस्मात् वै सम्राज् अपि ≅ ‘therefore, O Emperor, यां कां च दिशं गच्छति ≅ to whatever direction one may go, न एव अस्याः अन्तं गच्छति ≅ one never reaches its end.

अनन्ता हि दिशो दिशो वै सम्राट् श्रोत्रं श्रोत्रं वै सम्राट्परमं ब्रह्म नैनं श्रोत्रं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते≅

अन्-अन्ता हि दिशः ≅ (Hence) the quarters are infinite. दिशः वै सम्राट् श्रोत्रम् ≅ The quarters, O Emperor, are the ear, श्रोत्रं वै सम्राज् परमं ब्रह्म ≅ and the ear, O Emperor, is the Supreme Brahman. न एनं श्रोत्रं जहाति ≅ The ear never leaves him यः एवं विद्वान् एतद् उपास्ते ≅ who, knowing thus, meditates upon it, सर्वाणि एनं भूतानि अभिक्षरन्ति ≅ all beings eagerly come to him, देवः भूत्वा देवान् अप्येति ≅ and being a god, he attains the gods’.

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BrhU.4.1.6 🔗
यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे सत्यकामो जाबालो मनो वै ब्रह्मेति≅

यद् एव ते कश्चिद् अब्रवीत् तद् शृणवाम इति ≅ ‘Let me hear whatever any one may have told you’.
अब्रवीत् मे सत्य-कामः जाबालः ≅ ‘Satya-kāma, the son of Jabalā, has told me मनस् वै ब्रह्म इति ≅ that the Manas (here, the moon) is Brahman’.

यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेत्यमनसो हि किं स्यादिति…≅

यथा मातृमान् पितृमान् आचार्यवान् ब्रूयात् ≅ ‘As one who has a mother, a father and a teacher should say, तथा तद् जाबालः अब्रवीत् ≅ so has the son of Jabalā said this — मनस् वै ब्रह्म इति ≅ that the Manas is Brahman, अ-मनसः हि किं स्यात् इति ≅ for what can a person without the Manas have?

मन एवायतनमाकाशः प्रतिष्ठानन्द इत्येनदुपासीत कानन्दता याज्ञवल्क्य≅

मन एव आयतनम् ≅ ‘The Manas is its abode, आकाशः प्रतिष्ठा ≅ and the space (the Undifferentiated) its support. आनन्द इति एनद् उपासीत ≅ It should be meditated upon as bliss’.
का आनन्दता याज्ञ-वल्क्य ≅ ‘What is bliss, Yājña-valkya’?

मन एव सम्राडिति होवाच मनसा वै सम्राट्स्त्रियमभिहार्यते तस्यां प्रतिरूपः पुत्रो जायते स आनन्दः≅

मनस् एव सम्राज् इति ह उवाच ≅ ‘The Manas itself, O Emperor,’ said Yājña-valkya; मनसा वै सम्राज् स्त्रियम् अभिहार्यते ≅ ‘with the Manas, O Emperor, a man (fancies and) woos a woman. तस्यां प्रतिरूपः पुत्रः जायते ≅ A son resembling him is born of her, सः आनन्दः ≅ and he is the cause of bliss.

मनो वै सम्राट्परमं ब्रह्म नैनं मनो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते≅

मनस् वै सम्राज् परमं ब्रह्म ≅ The Manas, O Emperor, is the Supreme Brahman. न एनं मनस् जहाति ≅ The Manas never leaves him यः एवं विद्वान् एतद् उपास्ते ≅ who, knowing thus, meditates upon it, सर्वाणि एनं भूतानि अभिक्षरन्ति ≅ all beings eagerly come to him, देवः भूत्वा देवान् अप्येति ≅ and being a god, he attains the gods’.

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BrhU.4.1.7 🔗
यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे विदग्धः शाकल्यो हृदयं वै ब्रह्मेति≅

यद् एव ते कश्चिद् अब्रवीत् तद् शृणवाम इति ≅ ‘Let me hear whatever any one may have told you’.
अब्रवीत् मे विदग्धः शाकल्यः ≅ ‘Vidagdha, the son of Śakala, has told me हृदयं वै ब्रह्म इति ≅ that the heart (mind, here, Prajā-pati) is Brahman’.

यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेत्यहृदयस्य हि किं स्यादिति…≅

यथा मातृमान् पितृमान् आचार्यवान् ब्रूयात् ≅ ‘As one who has a mother, a father and a teacher should say, तथा तद् शाकल्यः अब्रवीत् ≅ so has the son of Śakala said this — हृदयं वै ब्रह्म इति ≅ that the heart is Brahman. अ-हृदयस्य हि किं स्यात् इति ≅ For what can a person without the heart have?

अब्रवीत् तु ते तस्य आयतनं प्रतिष्ठाम् ≅ But did he tell you about its abode and support’?
न मे अब्रवीत् इति ≅ ‘No, he did not’.
एक-पाद् वै एतद् सम्राज् इति ≅ ‘This Brahman is only one-footed, O Emperor’.
सः वै नः ब्रूहि याज्ञ-वल्क्य ≅ ‘Then you tell us, Yājña-valkya’.

हृदयमेवायतनमाकाशः प्रतिष्ठा स्थितिरित्येनदुपासीत का स्थितता याज्ञवल्क्य≅

हृदयम् एव आयतनम् ≅ ‘The heart is its abode, आकाशः प्रतिष्ठा ≅ and the space (the Undifferentiated) its support. स्थितिः इति एनद् उपासीत ≅ It should be meditated upon as stability’.
का स्थितता याज्ञ-वल्क्य ≅ ‘What is stability, Yājña-valkya’?

हृदयमेव सम्राडिति होवाच हृदयं वै सम्राट्सर्वेषां भूतानामायतनं हृदयं वै सम्राट्सर्वेषां भूतानां प्रतिष्ठा हृदये ह्येव सम्राट्सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति≅

हृदयम् एव सम्राज् इति ह उवाच ≅ The heart itself, O Emperor,’ said Yājña-valkya; हृदयं वै सम्राज् सर्वेषां भूतानाम् आयतनम् ≅ ‘the heart, O Emperor, is the abode of all beings, हृदयं वै सम्राज् सर्वेषां भूतानां प्रतिष्ठा ≅ and the heart, O Emperor, is the support of all beings; हृदये हि एव सम्राज् सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति ≅ on the heart, O Emperor, all being rest;

हृदयं वै सम्राट्परमं ब्रह्म नैनं हृदयं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते≅

हृदयं वै सम्राज् परमं ब्रह्म ≅ The heart, O Emperor, is the Supreme Brahman. न एनं हृदयं जहाति ≅ The heart never leaves him यः एवं विद्वान् एतद् उपास्ते ≅ who, knowing thus, meditates upon it, सर्वाणि एनं भूतानि अभिक्षरन्ति ≅ all beings eagerly come to him, and देवः भूत्वा देवान् अप्येति ≅ being a god, he attains the gods’.

BrhU.4.2 .1 .2 .3 .4

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BrhU.4.2.1 🔗
जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्यानु मा शाधीति≅

जनकः ह वैदेहः कूर्चात् उपावसर्पन् उवाच ≅ Janaka, Emperor of Videha, rose from his lounge and approaching Yājña-valkya said, नमस् ते अस्तु याज्ञ-वल्क्य ≅ ‘Salutations to you, Yājña-valkya, अनु मा शाधि इति ≅ please instruct me’.

स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन्रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्मासि…≅

सः ह उवाच ≅ Yājña-valkya replied, यथा वै सम्राज् महान्तम् अध्वानम् एष्यन् ≅ ‘As one wishing to go a long distance, O Emperor, रथं वा नावं वा समाददीत ≅ should secure a chariot or a boat, एवम् एव एताभिः उपनिषद्भिः समाहित-आत्मा असि ≅ so have you fully equipped your mind with so many secret names (of Brahman).

एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति≅

एवं वृन्दारकः आढ्यः सन् ≅ You are likewise respected and wealthy, अधीत-वेदः ≅ and you have studied the Vedas उक्त-उपनिषत्कः ≅ and heard the Upaniṣads; इतः विमुच्यमानः क्व गमिष्यसि इति ≅ (but) where will you go when you are separated from this body’?

नाहं तद्भगवन्वेद यत्र गमिष्यामीत्यथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति ब्रवीतु भगवानिति॥≅

न अहं तद् भगवन् वेद यत्र गमिष्यामि इति ≅ ‘I do not know, sir, where I shall go’.
अथ वै ते अहं तद् वक्ष्यामि यत्र गमिष्यसि इति ≅ ‘Then I will tell you where you will go’.
ब्रवीतु भगवान् इति ≅ ‘Tell me, sir’.

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BrhU.4.2.2 🔗
इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन्पुरुषस्तं वा एतमिन्धं सन्तमिन्द्र इत्याचक्षते परोक्षेणैव परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः॥≅

इन्धः ह वै नाम एषः यः अयं दक्षिणे अक्षन् पुरुषः ≅ This being who is in the right eye is named Indha (fr. √ind ‘be powerful’). तं वै एतम् इन्धं सन्तम् ≅ Though he is Indha, इन्द्रः इति आचक्षते परोऽक्षेण एव ≅ he is indirectly called Indra, परोक्ष-प्रियाः इव हि देवाः ≅ for the gods have a fondness, as it were, for indirect names, प्रत्यक्ष-द्विषः ≅ and hate to be called directly.

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BrhU.4.2.3 🔗
अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट्तयोरेष संस्तावो य एषोऽन्तर्हृदय आकाशोऽथैनयोरेतदन्नं य एषोऽन्तर्हृदय लोहितपिण्डोऽथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिव…≅

अथ एतद् वामे अक्षणि पुरुष-रूपम् ≅ The human form that is in the left eye एषा अस्य पत्नी विराट् ≅ is his wife, Virāj (matter). तयोः एषः संस्तावः यः एषः अन्तर्-हृदये आकाशः ≅ The space that is within the heart is their place of union (Saṃstāva). अथ एनयोः एतद् अन्नम् ≅ Their food यः एषः अन्तर्-हृदये लोहित-पिण्डः ≅ is the lump of blood (the finest essence of food) in the heart. अथ एनयोः एतद् प्रावरणम् ≅ Their wrap यद् एतद् अन्तर्-हृदये जालकम् इव ≅ is the net-like structure in the heart.

…अथैनयोरेषा सृतिः सञ्चरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्त्येताभिर्वा एतदास्रवदास्रवति≅

अथ एनयोः एषा सृतिः सञ्चरणी ≅ Their road for moving या एषा हृदयात् ऊर्ध्वा नाडी उच्चरति ≅ is the nerve that goes upward from the heart; यथा केशः सहस्रधा भिन्नः ≅ it is like a hair split into a thousand parts. एवम् अस्य ≅ In this body एताः हिताः नाम नाड्यः अन्तर्-हृदये प्रतिष्ठिताः भवन्ति ≅ there are nerves called Hitā, which are placed in the heart. एताभिः वै ≅ Through these एतद् आस्रवत् आस्रवति ≅ that (essence of our food) passes as it moves on.

तस्मादेष प्रविविक्ताहारतर इवैव भवत्यस्माच्छारीरादात्मनः॥≅

तस्माद् एषः प्रविविक्त-आहारतरः इव एव भवति ≅ Therefore this (subtle body) has finer food अस्मात् शारीरात् आत्मनः ≅ than the gross body.

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BrhU.4.2.4 🔗
तस्य प्राची दिक्प्राञ्चः प्राणा दक्षिणा दिग्दक्षिणे प्राणाः प्रतीची दिक्प्रत्यञ्चः प्राणा उदीची दिगुदञ्चः प्राणा ऊर्ध्वा दिगूर्ध्वाः प्राणा अवाची दिगवाञ्चः प्राणाः सर्वा दिशः सर्वे प्राणाः≅

तस्य ≅ Of him (the sage who is identified with the vital force, i.e. the Prājña, of which the vital force is a limiting adjunct), प्राची दिश् प्राञ्चः प्राणाः ≅ the east is the eastern vital force, दक्षिणा दिश् दक्षिणे प्राणाः ≅ the south the southern vital force, प्रतीची दिश् प्रत्यञ्चः प्राणाः ≅ the west the western vital force, उदीची दिश् उदञ्चः प्राणाः ≅ the north the northern vital force, ऊर्ध्वा दिश् ऊर्ध्वाः प्राणाः ≅ the direction above the upper vital force, अवाची दिश् अवाञ्चः प्राणाः ≅ the direction below the nether vital force, सर्वाः दिशः सर्वे प्राणाः ≅ and all the quarters the different vital forces.

स एष नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यत्यभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः।≅

सः एषः न इति न इति आत्मा ≅ This self (BrhU.3.9.26) is That which has been described as ‘Not this, not this’, अ-गृह्यः न हि गृह्यते ≅ ‘It is imperceptible, for It is never perceived; अ-शीर्यः न हि शीर्यते ≅ undecaying, for It never decays; अ-सङ्गः न हि सज्यते ≅ unattached, for It is never attached; अ-सितः ≅ unfettered — न व्यथते न रिष्यति ≅ It never feels pain, and never suffers injury. अभयं वै जनक प्राप्तः असि ≅ You, Emperor Janaka, have attained That which is free from fear’, इति ह उवाच याज्ञ-वल्क्यः ≅ said Yājña-valkya.

स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे नमस्तेऽस्त्विमे विदेहा अयमहमस्मि॥≅

सः ह उवाच जनकः वैदेहः ≅ Emperor Janaka said, अ-भयं त्वा गच्छतात् याज्ञ-वल्क्य ≅ ‘May That which is free from fear be yours too, Yājña-valkya, भगवन् यः नः अ-भयं वेदयसे ≅ (since) you, Revered Sir, have made That which is free from fear known to us. नमस् ते अस्तु ≅ Salutations to you! इमे विदेहाः ≅ Here is this (empire of) Videha, अयम् अहम् अस्मि ≅ as well as myself at your service’!

BrhU.4.3 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23 .24 .25 .26 .27 .28 .29 .30 .31 .32 .33 .34 .35 .36 .37 .38

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BrhU.4.3.1 🔗
जनकं ह वैदेहं याज्ञवल्क्यो जगाम स मेने न वदिष्य इति≅

जनकं ह वैदेहं याज्ञ-वल्क्यः जगाम ≅ Yājña-valkya went to Janaka, Emperor of Videha. सः मेने न वदिष्ये इति ≅ He thought he would not say anything.

अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते तस्मै ह याज्ञवल्क्यो वरं ददौ स ह कामप्रश्नमेव वव्रे तं हास्मै ददौ तं ह सम्राडेव पूर्वं पप्रच्छ॥≅

अथ ह यद् जनकः च वैदेहः याज्ञ-वल्क्यः च ≅ Now Janaka and Yājña-valkya अग्नि-होत्रे समूदाते ≅ had once talked on the Agni-hotra, तस्मै ह याज्ञ-वल्क्यः वरं ददौ ≅ and Yājña-valkya had offered him a boon. सः ह काम-प्रश्नम् एव वव्रे ≅ He had begged the liberty of asking any questions he liked; तं ह अस्मै ददौ ≅ and Yājña-valkya had granted him the boon. तं ह सम्राज् एव पूर्वं पप्रच्छ ≅ So it was the Emperor who first asked him.

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BrhU.4.3.2 🔗
याज्ञवल्क्य किञ्ज्योतिरयं पुरुष इति।
आदित्यज्योतिः सम्राडिति होवाचादित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीत्येवमेवैतद्याज्ञवल्क्य॥≅

याज्ञ-वल्क्य किञ्-ज्योतिः अयं पुरुषः इति ≅ ‘Yājña-valkya, what serves as the light for a man’?
आदित्य-ज्योतिः सम्राज् इति ह उवाच ≅ ‘The light of the sun (‘that light is the sun’), O Emperor,’ said Yājña-valkya; आदित्येन एव अयं ज्योतिषा आस्ते ≅ ‘it is through the light of the sun that he sits, पल्ययते कर्म कुरुते विपल्येति इति ≅ goes out, works and returns’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.4.3.3 🔗
अस्तमित आदित्ये याज्ञवल्क्य किञ्ज्योतिरेवायं पुरुष इति
चन्द्रमा एवास्य ज्योतिर्भवतीति चन्द्रमसैवायं ज्येतिषास्ते पल्ययते कर्म कुरुते विपल्येतीत्येवमेवैतद्याज्ञवल्क्य॥≅

अस्तमिते आदित्ये याज्ञ-वल्क्य ≅ ‘When the sun has set, Yājña-valkya, किञ्-ज्योतिः एव अयं पुरुषः इति ≅ what exactly serves as the light for a man’?
चन्द्रमा एव अस्य ज्योतिः भवति इति ≅ ‘The moon serves as his light. चन्द्रमसा एव अयं ज्येतिषा अस्ते ≅ It is through the light of the moon that he sits, पल्ययते कर्म कुरुते विपल्येति इति ≅ goes out, works and returns’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.4.3.4 🔗
अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किञ्ज्योतिरेवायं पुरुष इत्यग्निरेवास्य ज्योतिर्भवतीत्यग्निनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीत्येवमेवैतद्याज्ञवल्क्य॥≅

अस्तमिते आदित्ये याज्ञ-वल्क्य चन्द्रमसि अस्तमिते ≅ ‘When the sun and the moon have both set, किञ्-ज्योतिः एव अयं पुरुषः इति ≅ what exactly serves as the light for a man’?
अग्निः एव अस्य ज्योतिः भवति इति ≅ ‘The fire serves as his light. अग्निना एव अयं ज्योतिषा अस्ते ≅ It is through the fire that he sits, पल्ययते कर्म कुरुते विपल्येति इति ≅ goes out, works and returns’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.4.3.5 🔗
अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किञ्ज्योतिरेवायं पुरुष इति≅

अस्तमिते आदित्ये याज्ञ-वल्क्य चन्द्रमसि अस्तमिते ≅ ‘When the sun and the moon have both set, शान्ते अग्नौ ≅ and the fire has gone out,Yājña-valkya, किञ्-ज्योतिः एव अयं पुरुषः इति ≅ what exactly serves as the light for a man’?

वागेवास्य ज्योतिर्भवतीति वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीत्येवमेवैतद्याज्ञवल्क्य॥≅

वाच् एव अस्य ज्योतिः भवति इति ≅ ‘Speech (sound) serves as his light. वाचा एव अयं ज्योतिषा अस्ते ≅ It is through the light of speech that he sits, पल्ययते कर्म कुरुते विपल्येति इति ≅ goes out, works and return’. तस्मात् वै सम्राज् अपि यत्र स्वः पाणिः ≅ Therefore, O Emperor, even when one’s own hand न विनिर्ज्ञायते ≅ is not clearly visible, अथ यत्र वाच् उच्चरति ≅ if a sound is uttered, उप एव तत्र न्येति इति ≅ one manages to go there’.
एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya’.

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BrhU.4.3.6 🔗
अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किञ्ज्योतिरेवायं पुरुष इत्यात्मैवास्य ज्योतिर्भवतीत्यात्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति॥≅

अस्तमिते आदित्ये याज्ञ-वल्क्य चन्द्रमसि अस्तमिते ≅ ‘When the sun and the moon have both set, शान्ते अग्नौ ≅ the fire has gone out, शान्तायां वाचि ≅ and speech has stopped, Yājña-valkya, किञ्-ज्योतिः एव अयं पुरुषः इति ≅ what exactly serves as the light for a man’?
आत्मा एव अस्य ज्योतिः भवति इति ≅ ‘The self serves as his light. आत्मना एव अयं ज्योतिषा अस्ते ≅ It is through the light of the self that he sits, पल्ययते कर्म कुरुते विपल्येति इति ≅ goes out, works and returns’.

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BrhU.4.3.7 🔗
कतम आत्मेति योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः≅

कतमः आत्मा इति ≅ ‘Which is the self’?
यः अयं विज्ञानमयः पुरुषः ≅ ‘This infinite entity (Puruṣa) that is identified with the intellect प्राणेषु ≅ and is in the midst of the organs, हृदि अन्तर्-ज्योतिः (or हृदि-अन्तर् ज्योतिः) ≅ the (self-effulgent) light within the heart (intellect).

स समानः सन्नुभौ लोकावनुसञ्चरति ध्यायतीव लेलायतीव स हि स्वप्नो भूत्वेमं लोकमतिक्रामति मृत्यो रूपाणि॥≅

सः समानः सन् ≅ Assuming the likeness (of the intellect), उभौ लोकौ अनुसञ्चरति ≅ it moves between the two worlds (this and the other – whatever the intellect identifies with); ध्यायति इव ≅ it thinks, as it were, लेलायति इव ≅ and shakes, as it were. सः हि स्वप्नः भूत्वा ≅ (Because even in this life) Being identified with (subtle) dream, इमं लोकम् अतिक्रामति ≅ it transcends this (gross) world — मृत्योः रूपाणि ≅ the (gross) forms of death (ignorance etc.)’.

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BrhU.4.3.8 🔗
स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः संसृज्यते स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति॥≅

सः वै अयं पुरुषः जायमानः ≅ That man (The individual self. So also in the next few paragraphs), when he is born, शरीरम् अभिसम्पद्यमानः ≅ or attains a body, पाप्मभिः संसृज्यते ≅ is connected with evils (the body and organs); सः म्रियमाणः ≅ and when he dies, उत्क्रामन् ≅ or leaves the body, पाप्मनः विजहाति ≅ he discards those evils.

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BrhU.4.3.9 🔗
तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदं च परलोकस्थानं च सन्ध्यं तृतीयं स्वप्नस्थानं तस्मिन्सन्ध्ये स्थाने तिष्ठन्नेते उभे स्थाने पश्यतीदं च परलोकस्थानं च।≅

तस्य वै एतस्य पुरुषस्य द्वे एव स्थाने भवतः ≅ That man has only two abodes, इदं च पर-लोक-स्थानं च ≅ this and the next world. सन्ध्यं तृतीयं स्वप्न-स्थानम् ≅ The dream state, which is the third, is at the junction (Sandhya) of the two). तस्मिन् सन्ध्ये स्थाने तिष्ठन् ≅ Staying at that junction, एते उभे स्थाने पश्यति ≅ he surveys the two abodes, इदं च पर-लोक-स्थानं च ≅ this and the next world.

अथ यथाक्रमोऽयं परलोकस्थाने भवति तमाक्रममाक्रम्योभयान्पाप्मन आनन्दांश्च पश्यति≅

अथ यथा-आक्रमः अयम् ≅ Whatever outfit he may have पर-लोक-स्थाने भवति ≅ for the next world, तम् आक्रमम् आक्रम्य ≅ providing himself with that उभयान् पाप्मनः आनन्दान् च पश्यति ≅ he sees both evils (sufferings) and joys.

स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपित्यत्रायं पुरुषः स्वयं ज्योतिर्भवति॥≅

सः यत्र प्रस्वपिति ≅ When he dreams, अस्य लोकस्य सर्वावतः मात्राम् अपादाय ≅ he takes away a little of (the impressions of) this all-embracing world (the waking state), स्वयं विहत्य ≅ himself puts the body aside स्वयं निर्माय ≅ and himself creates (a dream body in its place), स्वेन भासा स्वेन ज्योतिषा ≅ revealing his own luster by his own light — प्रस्वपिति ≅ and dreams. अत्र अयं पुरुषः ≅ In this state the man स्वयं ज्योतिः भवति ≅ himself becomes the light.

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BrhU.4.3.10 🔗
न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान्रथयोगान्पथः सृजते≅

न तत्र रथाः ≅ There are no chariots, न रथ-योगाः ≅ nor animals to be yoked to them, न पन्थानः भवन्ति ≅ nor roads there, अथ रथान् रथ-योगान् पथः सृजते ≅ but he creates the chariots, the animals and the roads.

न तत्रानन्दा मुदः प्रमुदो भवन्त्यथानन्दान्मुदः प्रमुदः सृजते न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान्पुष्करिणीः स्रवन्तीः सृजते स हि कर्ता॥≅

न तत्र आनन्दाः मुदः प्रमुदः भवन्ति ≅ There are no pleasures, joys and delights there, अथ आनन्दान् मुदः प्रमुदः सृजते ≅ but he creates the pleasures, joys and delights. न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यः भवन्ति ≅ There are no pools, tanks, or rivers there, अथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते ≅ but he creates the pools, tanks and rivers. सः हि कर्ता ≅ For he is the agent.

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BrhU.4.3.11 🔗
तदेते श्लोका भवन्ति।≅

तद् एते श्लोकाः भवन्ति ≅ Regarding this there are the following pithy verses:

स्वप्नेन शारीरमभिप्रहत्यासुप्तः सुप्तानभिचाकशीति।
शुक्रमादाय पुनरैति स्थानं हिरण्मयः पुरुष एकहंसः॥≅

● स्वप्नेन शारीरम् अभिप्रहत्य ≅ ‘He puts the body aside in the dream state,
○ अ-सुप्तः ≅ and remaining awake himself सुप्तान् अभिचाकशीति ≅ watches those that are asleep,
● शुक्रम् आदाय ≅ taking the shining functions of the organs with him. पुनर् ऐति स्थानम् ≅ Again he comes to the waking state
○ — हिरण्मयः पुरुषः ≅ This radiant infinite being एक-हंसः ≅ who moves alone.

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BrhU.4.3.12 🔗
प्राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा।
स ईयतेऽमृतो यत्र कामं हिरण्मयः पुरुष एकहंसः॥≅

● प्राणेन रक्षन् अवरं कुलायम् ≅ ‘He preserves the unclean nest (the body) with the help of the vital force,
○ बहिस् कुलायात् अ-मृतः चरित्वा ≅ and roams out of the nest. Himself immortal.
● सः ईयते अ-मृतः यत्र कामम् ≅ He goes wherever he likes – This immortal
○ हिरण्मयः पुरुषः ≅ radiant being एक-हंसः ≅ who moves alone.

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BrhU.4.3.13 🔗
स्वप्नान्त उच्चावचमीयमानो रूपाणि देवः कुरुते बहूनि।
उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन्॥≅

● स्वप्न-अन्ते ≅ ‘In the dream world, उच्च-अवचम् ईयमानः ≅ attaching higher and lower states,
○ रूपाणि देवः कुरुते बहूनि ≅ the shining one puts forth innumerable forms.
● उत इव स्त्रीभिः सह मोदमानः ≅ He seems to be enjoying himself in the company of women,
○ जक्षत् ≅ or laughing, उत इव अपि भयानि पश्यन् ≅ or even seeing frightful things.

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BrhU.4.3.14 🔗
आराममस्य पश्यन्ति न तं पश्यति कश्चनेति।≅

● आराममस्य पश्यन्ति ≅ ‘All see his sport,
○ न तं पश्यति कश्चन इति ≅ but none sees him’.

तं नायतं बोधयेदित्याहुः।
दुर्भिषज्यं हास्मै भवति यमेष न प्रतिपद्यते।≅

तं न आयतं बोधयेत् इति आहुः ≅ They say, ‘Do not wake him up suddenly (Āyatam)’.
यम् एषः न प्रतिपद्यते ≅ If he does not find (Yam, ‘it’ – the right organ), दुर्-भिषज्यं ह अस्मै भवति ≅ the body (Asmai, ‘to it’) becomes difficult to doctor.

अथो खल्वाहुर्जागरितदेश एवास्यैष इति यानि ह्येव जाग्रत्पश्यति तानि सुप्त इत्यत्रायं पुरुषः स्वयं ज्योतिर्भवति≅

अथ उ खलु आहुः जागरित-देशः एव अस्य एषः इति ≅ Others, however, say that the dream state of a man is nothing but the (Eṣaḥ, ‘this’ – waking state), यानि हि एव जाग्रत् पश्यति तानि सुप्तः इति ≅ because he sees in dream (Supta) only those things that he sees in the waking state (Jāgrat). अत्र अयं पुरुषः स्वयं ज्योतिः भवति ≅ (This is wrong: at that time he sees only current dream objects, not the past waking objects of the senses) In the dream state the man himself becomes the light.

सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षाय ब्रूहीति॥≅

सः अहं भगवते सहस्रं ददामि ≅ ‘I give you a thousand (cows), sir. अतः ऊर्ध्वं विमोक्षाय ब्रूहि इति ≅ Please instruct me further about liberation’.

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BrhU.4.3.15 🔗
स वा एष एतस्मिन्सम्प्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च। पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव≅

रत्वा चरित्वा ≅ After enjoying himself and roaming, दृष्ट्वा एव पुण्यं च पापं च ≅ and merely seeing (the results of) good and evil (in dream), सः वै एषः एतस्मिन् सम्प्रसादे ≅ he (stays) in a state of profound sleep (Samprasāda), पुनः प्रति-न्यायं प्रति-योनि आद्रवति ≅ and comes back in the inverse order (Prati-nyāyam) to his former condition (Prati-yoni), स्वप्नाय एव ≅ the dream state.

स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इति…≅

सः यद् तत्र किञ्चिद् पश्यति अन्-अन्वागतः तेन भवति ≅ He is untouched by whatever he sees in that (dream state), अ-सङ्गः हि अयं पुरुषः इति ≅ for this infinite being is unattached.

…एवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति॥≅

एवम् एव एतद् याज्ञ-वल्क्य ≅ ‘It is just so, Yājña-valkya. सः अहं भगवते सहस्रं ददामि ≅ I give you a thousand (cows), sir. अतः ऊर्ध्वं विमोक्षाय एव ब्रूहि इति ≅ Please instruct me further about liberation itself’.

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BrhU.4.3.16 🔗
स वा एष एतस्मिन्स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इति…≅

रत्वा चरित्वा ≅ After enjoying himself and roaming, दृष्ट्वा एव पुण्यं च पापं च ≅ and merely seeing (the results of) good and evil, सः वै एषः एतस्मिन् स्वप्ने ≅ in the dream state (Svapna), he पुनः प्रति-न्यायं प्रति-योनि आद्रवति ≅ comes back in the inverse order (Prati-nyāyam) to his former condition (Prati-yoni), बुद्ध-अन्ताय एव ≅ the waking state. सः यद् तत्र किञ्चिद् पश्यति अन्-अन्वागतः तेन भवति ≅ He is untouched by whatever he sees in that (dream state), अ-सङ्गः हि अयं पुरुषः इति ≅ for this infinite being is unattached.

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BrhU.4.3.17 🔗
स वा एष एतस्मिन्बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नान्तायैव॥≅

रत्वा चरित्वा ≅ After enjoying himself and roaming, दृष्ट्वा एव पुण्यं च पापं च ≅ and merely seeing (the results of) good and evil, सः वै एषः एतस्मिन् बुद्ध-अन्ते ≅ in the waking state (Buddha-anta), he पुनः प्रति-न्यायं प्रति-योनि आद्रवति ≅ comes back in the inverse order (Prati-nyāyam) to his former condition (Prati-yoni), स्वप्न-अन्ताय एव ≅ the dream state (or that of profound sleep).

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BrhU.4.3.18 🔗
तद्यथा महामत्स्य उभे कूले अनुसञ्चरति पूर्वं चापरं चैवमेवायं पुरुष एतावुभावन्तावनुसञ्चरति स्वप्नान्तं च बुद्धान्तं च॥≅

तद् यथा महा-मत्स्यः उभे कूले अनुसञ्चरति ≅ As a great fish swims alternately to both the banks (or a river), पूर्वं च अपरं च ≅ eastern and western, एवम् एव अयं पुरुषः एतौ उभौ अन्तौ अनुसञ्चरति ≅ so does this infinite being move to both these states, स्वप्न-अन्तं च बुद्ध-अन्तं च ≅ the dream and waking states.

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BrhU.4.3.19 🔗
तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः संहत्य पक्षौ संलयायैव ध्रियत एवमेवायं पुरुष एतस्मा अन्ताय धावति यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति॥≅

तद् यथा अस्मिन् आकाशे श्येनः वा सु-पर्णः वा विपरिपत्य ≅ As a hawk or a falcon flying in the sky श्रान्तः ≅ becomes tired, संहत्य पक्षौ ≅ and stretching its wings, संलयाय एव ध्रियते ≅ is bound for its nest, एवम् एव अयं पुरुषः ≅ so does this infinite being एतस्मै अन्ताय धावति ≅ run for this state, यत्र सुप्तः ≅ where, falling asleep, न कञ्चन कामं कामयते ≅ he craves no desire न कञ्चन स्वप्नं पश्यति ≅ and sees no dream.

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BrhU.4.3.20 🔗
ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताणिम्ना तिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णा…≅

ताः वै अस्य एताः हिताः नाम नाड्यः तिष्ठन्ति ≅ In him are (Asya tiṣṭhanti) those nerves called Hitās, यथा केशः सहस्र-धा भिन्नः तावता अणिम्ना ≅ which are as fine (Aṇiman) as a hair split into a thousand parts, शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णाः ≅ are filled with white, blue, brown, green and red (subtle serums).

अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यते≅

अथ यत्र एनं घ्नन्ति इव ≅ Now when (he feels) as if he were being killed जिनन्ति इव ≅ or overpowered, हस्ती इव विच्छाययति ≅ or being pursued by an elephant, गर्तम् इव पतति ≅ or falling into a pit, यद् एव जाग्रत्-भयं पश्यति तद् अत्र अ-विद्यया मन्यते ≅ (in short) conjures up (Manyate) at the time through ignorance whatever terrible things he has experienced in the waking state (that is the dream state),

…अथ यत्र देव इव राजेवाहमेवेदं सर्वोऽस्मीति मन्यते सोऽस्य परमो लोकः॥≅

अथ यत्र देवः इव ≅ And when he becomes (with sufficient wisdom gained in the waking state) a god, as it were, राजा इव ≅ or a king, as it were (even in his dreams), अहम् एव इदं सर्वः अस्मि इति मन्यते ≅ and thinks (when knowledge is complete, always that), ‘This (universe) is myself, who am all’, सः अस्य परमः लोकः ≅ that is his highest state.

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BrhU.4.3.21 🔗
तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माभयं रूपम्। तद्यथा प्रियया स्त्रिया सम्परिष्वक्तो न बाह्यं किञ्चन वेद नान्तरमेवमेवायं पुरुषः प्राज्ञेनात्मना सम्परिष्वक्तो न बाह्यं किञ्चन वेद नान्तरं≅

तद् वै अस्य एतद् रूपम् ≅ That is his form — अति-च्छन्दा ≅ beyond desires, अपहत-पाप्म ≅ free from evils, अ-भयम् ≅ and fearless. तद् यथा प्रियया स्त्रिया सम्परिष्वक्तः ≅ As a man, fully embraced by his beloved wife, न बाह्यं किञ्चन वेद ≅ does not know anything at all, either external न अन्तरम् ≅ or internal, एवम् एव अयं पुरुषः ≅ so does this infinite being (self), प्राज्ञेन आत्मना सम्परिष्वक्तः ≅ fully embraced by the Supreme Self, न बाह्यं किञ्चन वेद ≅ not know anything at all, either external न अन्तरम् ≅ or internal.

तद्वा अस्यैतदाप्तकाममात्मकाममकामं रूपं शोकान्तरम्॥≅

तद् वै अस्य एतद् रूपम् ≅ That is his form — आप्त-कामम् ≅ in which all objects of desire have been attained आत्म-कामम् ≅ and are but the self, अ-कामम् ≅ and which is free from desire शोक-अन्तरम् ≅ and devoid of grief.

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BrhU.4.3.22 🔗
अत्र पितापिता भवति मातामाता लोका अलोका देवा अदेवा वेदा अवेदाः।≅

अत्र ≅ In this state (of wisdom) पित-अ-पिता भवति ≅ a father is no father, माता-अ-माता ≅ a mother no mother, लोकाः अ-लोकाः ≅ worlds are no worlds, देवाः अ-देवाः ≅ the gods are no gods, वेदाः अ-वेदाः ≅ the Vedas are no Vedas.

अत्र स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा चाण्डालोऽचाण्डालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसो≅

अत्र ≅ In this state स्तेनः अ-स्तेनः भवति ≅ a thief is no thief, भ्रूण-हा अ-भ्रूण-हा ≅ the killer of a noble Brāhmaṇa (or of an embryo) is no killer, चाण्डालः अ-चाण्डालः ≅ a Cāṇḍāla (Caṇḍāla, of a Śūdra father and a Brāhmaṇa mother) is no Cāṇḍāla, पौल्कसः अ-पौल्कसः ≅ a Paulkasa (Pulkasa, of a Śūdra father and a Kṣatriya mother) is no Paulkasa, श्रमणः अ-श्रमणः ≅ a monk is no monk, तापसः अ-तापसः ≅ a hermit is no hermit.

…अनन्वागतं पुण्येनानन्वागतं पापेन तीर्णो हि तदा सर्वाञ्छोकान्हृदयस्य भवति॥≅

अन्-अन्वागतं पुण्येन ≅ (This form of his) is untouched by good work अन्-अन्वागतं पापेन ≅ and untouched by evil work, तीर्णः हि तदा ≅ for he is then beyond (Tīrṇa) सर्वान् शोकान् हृदयस्य भवति ≅ all the woes of his heart (intellect).

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BrhU.4.3.23 🔗
यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वात्। न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत्॥≅

यद् वै तद् न पश्यति ≅ That it does not see (in deep sleep) पश्यन् वै तद् न पश्यति ≅ is (because), though seeing then, it does not see; न हि द्रष्टुः दृष्टेः विपरिलोपः विद्यते ≅ for the vision (Dṛṣṭi) of the witness (Draṣṭṛ) can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second ततः अन्यद् विभक्तं यद् पश्येत् ≅ separate from it (the witness) which it can see.

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BrhU.4.3.24 🔗
यद्वै तन्न जिघ्रति जिघ्रन्वै तन्न जिघ्रति न हि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत्॥≅

यद् वै तद् न जिघ्रति ≅ That it does not smell in that state जिघ्रन् वै तद् न जिघ्रति ≅ is because, though smelling then, it does not smell; न हि घ्रातुः घ्रातेः विपरिलोपः विद्यते ≅ for the smeller’s function of smelling can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् जिघ्रेत् ≅ separate from it (the witness) which it can smell.

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BrhU.4.3.25 🔗
यद्वै तन्न रसयते रसयन्वै तन्न रसयते न हि रसयितू रसयतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत्॥≅

यद् वै तद् न रसयते ≅ That it does not taste in that state रसयन् वै तद् न रसयते ≅ is because, though tasting then, it does not taste; न हि रसयितुः रसयतेः विपरिलोपः विद्यते ≅ for the taster’s function of tasting can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् रसयेत् ≅ separate from it which it can taste.

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BrhU.4.3.26 🔗
यद्वै तन्न वदति वदन्वै तन्न वदति न हि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत्॥≅

यद् वै तद् न वदति ≅ That it does not speak in that state वदन् वै तद् न वदति ≅ is because, thought speaking then, it does not speak; न हि वक्तुः वक्तेः विपरिलोपः विपरिलोपः विद्यते ≅ for the speaker’s function of speaking can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् वदेत् ≅ separate from it which it can speak.

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BrhU.4.3.27 🔗
यद्वै तन्न शृणोति शृण्वन्वै तन्न शृणोति न हि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात्॥≅

यद् वै तद् न शृणोति ≅ That it does not hear in that state शृण्वन् वै तद् न शृणोति ≅ is because, though hearing then, it does not hear; न हि श्रोतुः श्रुतेः विपरिलोपः विद्यते ≅ for the listener’s function of hearing can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् शृणुयात् ≅ separate from it which it can hear.

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BrhU.4.3.28 🔗
यद्वै तन्न मनुते मन्वानो वै तन्न मनुते न हि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत॥≅

यद् वै तद् न मनुते ≅ That it does not think in that state मन्वानः वै तद् न मनुते ≅ is because, though thinking then, it does not think; न हि मन्तुः मतेः विपरिलोपः विद्यते ≅ for the thinker’s function of thinking can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् मन्वीत ≅ separate from it which it can think.

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BrhU.4.3.29 🔗
यद्वै तन्न स्पृशति स्पृशन्वै तन्न स्पृशति न हि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत्॥≅

यद् वै तद् न स्पृशति ≅ That it does not touch in that state स्पृशन् वै तद् न स्पृशति ≅ is because, though touching then, it does not touch; न हि स्प्रष्टुः स्पृष्टेः विपरिलोपः विद्यते ≅ for the toucher’s function of touching can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् स्पृशेत् ≅ separate from it which it can touch.

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BrhU.4.3.30 🔗
यद्वै तन्न विजानाति विजानन्वै तन्न विजानाति न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात्॥≅

यद् वै तद् न विजानाति ≅ That it does not know in that state विजानन् वै तद् न विजानाति ≅ is because, though knowing then, it does not know; न हि विज्ञातुः विज्ञातेः विपरिलोपः विद्यते ≅ for the knower’s function of knowing can never be lost, अ-विनाशित्वात् ≅ because it is imperishable. न तु तद् द्वितीयम् अस्ति ≅ But there is not that second thing ततः अन्यद् विभक्तं यद् विजानीयात् ≅ separate from it which it can know.

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BrhU.4.3.31 🔗
यत्र वा अन्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेद् अन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयाद् अन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात्॥≅

यत्र वै अन्यद् इव स्यात् ≅ When there is something else, as it were, तत्र अन्यः अन्यद् पश्येत् ≅ then one can see something, अन्यः अन्यद् जिघ्रेत् ≅ one can smell something, अन्यः अन्यद् रसयेत् ≅ one can taste something, अन्यः अन्यद् वदेत् ≅ one can speak something, अन्यः अन्यद् शृणुयात् ≅ one can hear something, अन्यः अन्यद् मन्वीता ≅ one can think something, अन्यः अन्यद् स्पृशेत् ≅ one can touch something, अन्यः अन्यद् विजानीयात् ≅ or one can know something.

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BrhU.4.3.32 🔗
सलिल एको द्रष्टाद्वैतो भवत्येष ब्रह्मलोकः सम्राडिति ह…≅

सलिलः भवति ≅ It becomes (transparent like) water, एकः ≅ one, द्रष्टा ≅ the witness, अ-द्वैतः ≅ and without a second. एषः ब्रह्म-लोकः सम्राज् इति ह ≅ This is the sphere (state) of Brahman, O Emperor.

…एनमनुशशास याज्ञवल्क्य एषास्य परमा गतिरेषास्य परमा सम्पदेषोऽस्य परमो लोक एषोऽस्य परम आनन्द एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति॥≅

एनम् अनुशशास याज्ञ-वल्क्यः ≅ Thus did Yājña-valkya instruct Janaka: एषा अस्य परमा गतिः ≅ This is its supreme attainment, एषा अस्य परमा सम्पद् ≅ this is its supreme glory, एषः अस्य परमः लोकः ≅ this is its highest world, एषः अस्य परमः आनन्दः ≅ this is its supreme bliss. एतस्य एव आनन्दस्य अन्यानि भूतानि मात्राम् उपजीवन्ति ≅ On a particle (Mātrā) of this very bliss other beings live.

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BrhU.4.3.33 🔗
स यो मनुष्याणां राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दः≅

सः यः मनुष्याणां राद्धः समृद्धः भवति ≅ He who is a perfect of physique (Rāddha) and prosperous among men, अन्येषाम् अधिपतिः ≅ the ruler of others, सर्वैः मानुष्यकैः भोगैः सम्पन्न-तमः ≅ and most lavishly supplied with all human enjoyments, सः मनुष्याणां परमः आनन्दः ≅ represents greatest joy among men.

अथ ये शतं मनुष्याणामानन्दाः स एकः पितृणां जितलोकानामानन्दः≅

अथ ये शतं मनुष्याणाम् आनन्दाः ≅ This human joy multiplied a hundred times सः एकः पितृणां जित-लोकानाम् आनन्दः ≅ makes one unit of joy for the Manes who have won that world of theirs.

अथ ये शतं पितृणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दः≅

अथ ये शतं पितृणां जित-लोकानाम् आनन्दाः ≅ The joy of these Manes who have won that world multiplied a hundred times सः एकः गन्धर्व-लोके आनन्दः ≅ makes one unit of joy in the world of the celestial minstrels.

अथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसम्पद्यन्तः≅

अथ ये शतं गन्धर्व-लोके आनन्दाः ≅ This joy in the world of the celestial minstrels multiplied a hundred times सः एकः कर्म-देवानाम् आनन्दः ≅ makes one unit of joy for the gods by action — ये कर्मणा देवत्वम् अभिसम्पद्यन्तः ≅ those who have attained their godhead by their actions.

अथ ये शतं कर्मदेवानामानन्दाः स एक आजानदेवानामानन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतः≅

अथ ये शतं कर्म-देवानाम् आनन्दाः ≅ This joy of the gods by action multiplied a hundred times सः एकः आजान-देवानाम् आनन्दः ≅ makes one unit of joy for the gods by birth, यः च श्रोत्रियः अ-वृजिनः अ-काम-हतः ≅ as also of one who is versed in the Vedas, sinless (A-vṛjina) and free from desire.

अथ ये शतमाजानदेवानामानन्दाः स एकः प्रजापतिलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतः≅

अथ ये शतम् आजान-देवानाम् आनन्दाः ≅ This joy of the gods by birth multiplied a hundred times सः एकः प्रजा-पति-लोके आनन्दः ≅ makes one unit of joy in the world of Prajā-pati (Virāj), यः च श्रोत्रियः अ-वृजिनः अ-काम-हतः ≅ as well as of one who is versed in the Vedas, sinless and free from desire.

अथ ये शतं प्रजापतिलोक आनन्दाः स एको ब्रह्मलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतः≅

अथ ये शतं प्रजा-पति-लोके आनन्दाः ≅ This joy in the world of Prajā-pati multiplied a hundred times सः एकः ब्रह्म-लोके आनन्दः ≅ makes one unit of joy in the world of Brahman (Hiraṇya-garbha), यः च श्रोत्रियः अ-वृजिनः अ-काम-हतः ≅ as well as of one who is versed in the Vedas, sinless and free from desire.

अथैष एव परम आनन्द एष ब्रह्मलोकः सम्राडिति होवाच याज्ञवल्क्यः≅

अथ एषः एव परमः आनन्दः ≅ This indeed is the supreme bliss. एषः ब्रह्म-लोकः सम्राज् इति ह उवाच याज्ञ-वल्क्यः ≅ This is the state of Brahman, O Emperor, said Yājña-valkya.

सोहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीत्यत्र ह याज्ञवल्क्यो बिभयाञ्चकार मेधावी राजा सर्वेभ्यो मान्तेभ्य उदरौत्सीदिति॥≅

सः अहं भगवते सहस्रं ददामि ≅ ‘I give you a thousand (cows), sir. अतः ऊर्ध्वं विमोक्षाय एव ब्रूहि इति ≅ Please instruct me further about liberation itself’.
अत्र ह याज्ञ-वल्क्यः बिभयाञ्-चकार ≅ At this Yājña-valkya was afraid मेधावी राजा ≅ that the intellect Emperor सर्वेभ्यः मा अन्तेभ्यः उदरौत्सीत् इति ≅ was constraining him (Mā, ‘me’) to finish with all his conclusions.

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BrhU.4.3.34 🔗
स वा एष एतस्मिन्स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव॥≅

रत्वा चरित्वा ≅ After enjoying himself and roaming, दृष्ट्वा एव पुण्यं च पापं च ≅ and merely seeing (the results of) good and evil, सः वै एषः एतस्मिन् स्वप्न-अन्ते ≅ in the dream state (Svapna-anta), he पुनः प्रति-न्यायं प्रति-योनि आद्रवति ≅ comes back in the inverse order (Prati-nyāyam) to his former condition (Prati-yoni), बुद्ध-अन्ताय एव ≅ the waking state (cf. BrhU.4.3.17).

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BrhU.4.3.35 🔗
तद्यथानः सुसमाहितमुत्सर्जद्यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढ उत्सर्जन्याति यत्रैतदूर्ध्वोच्छ्वासी भवति॥≅

तद् यथा अनस् ≅ Just as a cart, सु-समाहितम् ≅ heavily loaded, उत्सर्जत् यायात् ≅ goes on rumbling, एवम् एव अयं शारीरः आत्मा ≅ so does the self that is in the body, प्राज्ञेन आत्मना अन्वारूढः ≅ being presided over by the Supreme Self, उत्सर्जन् याति ≅ goes making noises, यत्र एतद् ऊर्ध्व-उच्छ्वासी भवति ≅ when breathing becomes difficult (‘breathing his last’).

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BrhU.4.3.36 🔗
स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यत…≅

सः यत्र अयम् अणिमानं न्येति ≅ When this (body) becomes thin जरया वा उपतपता वा अणिमानं निगच्छति ≅ and is emaciated through old age or disease, तद् यथा आम्रं वा ≅ then, as a mango, उदुम्बरं वा पिप्पलं वा ≅ or a fig, or a fruit of the peepul tree बन्धनात् प्रमुच्यते ≅ is detached from its stalk,

एवमेवायं पुरुष एभ्योऽङ्गेभ्यः सम्प्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव॥≅

एवम् एव अयं पुरुषः ≅ so does this infinite being, एभ्यः अङ्गेभ्यः सम्प्रमुच्य ≅ completely detaching himself from the parts of the body, पुनः प्रति-न्यायं प्रति-योनि आद्रवति ≅ again goes, in the same way that he came, to particular bodies (Prati-yoni), प्राणाय एव ≅ for the unfoldment of his vital force.

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BrhU.4.3.37 🔗
तद्यथा राजानमायान्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरावसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीति…≅

तद् यथा राजानम् आयान्तम् ≅ Just as when a king is coming, उग्राः प्रति-एनसः ≅ the Ugras set against particular offenses, सूत-ग्रामण्यः ≅ the Sūtas (the royal attendants) and the leaders of the village अन्नैः पानैः आवस-थैः प्रतिकल्पन्ते ≅ wait (Parikalpante) for him with varieties of food and drink and mansions ready, अयम् आयाति अयम् आगच्छति इति ≅ saying, ‘Here he comes, here he comes’,

एवं हैवंविदं सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति॥≅

एवं ह एवं-विदम् ≅ so for the person who knows (about the results of his work), सर्वाणि भूतानि प्रतिकल्पन्ते ≅ all the elements wait इदं ब्रह्म आयाति इदम् आगच्छति इति ≅ saying, ‘Here comes Brahman, here he comes’.

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BrhU.4.3.38 🔗
तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्त्येवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति यत्रैतदूर्ध्वोच्छ्वासी भवति॥≅

तद् यथा राजानं प्रयियासन्तम् ≅ Just as when the king wishes to depart, उग्राः प्रति-एनसः ≅ the Ugras set against particular offenses, सूत-ग्रामण्यः अभिसमायन्ति ≅ the Sūtas and the leaders of the village approach him, एवम् एव इमम् आत्मानम् अन्त-काले सर्वे प्राणाः अभिसमायन्ति ≅ so do all the organs approach the departing man at the time of death, यत्र एतद् ऊर्ध्व-उच्छ्वासी भवति ≅ when breathing becomes difficult.

BrhU.4.4 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23 .24 .25

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BrhU.4.4.1 🔗
स यत्रायमात्माबल्यं न्येत्य सम्मोहमिव न्येत्यथैनमेते प्राणा अभिसमायन्ति स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति स यत्रैष चाक्षुषः पुरुषः पराङ्पर्यावर्ततेऽथारूपज्ञो भवति॥≅

सः यत्र अयम् आत्मा ≅ When this self अ-बल्यं नि-एत्य ≅ becomes weak सम्मोहम् इव नि-एति ≅ and senseless, as it were, अथ एनम् एते प्राणाः अभिसमायन्ति ≅ the organs come to it. सः एताः तेजो-मात्राः समभ्याददानः ≅ Completely withdrawing these particles of light, it हृदयम् एव अन्ववक्रामति ≅ comes to the heart. सः यत्र एषः चाक्षुषः पुरुषः ≅ When the presiding deity of the eye पराच् पर्यावर्तते ≅ turns back from all sides, अथ अ-रूप-ज्ञः भवति ≅ the man fails to notice color.

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BrhU.4.4.2 🔗
एकीभवति न पश्यतीत्याहुरेकी भवति न जिघ्रतीत्याहुरेकीभवति न रसयत इत्याहुरेकी भवति न वदतीत्याहुरेकी भवति न शृणोतीत्याहुर्…≅

एकी-भवति ≅ (The eye) becomes united (with the subtle body); न पश्यति इति आहुः ≅ then people say, ‘He does not see’. एकी-भवति न जिघ्रति इति आहुः ≅ (The nose) becomes united; then they say, ‘He does not smell’. एकी-भवति न रसयते इति आहुः ≅ (The tongue) becomes united; then they say, ‘He does not taste’. एकी-भवति न वदति इति आहुः ≅ (The vocal organ) becomes united; then they say, ‘He does not speak’. एकी-भवति न शृणोति इति आहुः ≅ (The ear) becomes united; then they say, ‘He does not hear’.

एकी भवति न मनुत इत्याहुरेकी भवति न स्पृशतीत्याहुरेकी भवति न विजानातीत्याहुः≅

एकी-भवति न मनुते इति आहुः ≅ (The Manas) becomes united; then they say, ‘He does not think’. एकी-भवति न स्पृशति इति आहुः ≅ (The skin) becomes united; then they say, ‘He does not touch’. एकी-भवति न विजानाति इति आहुः ≅ (The intellect) becomes united; then they say, ‘He does not know’.

तस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति चक्षुष्टो वा मूर्ध्नो वान्येभ्यो वा शरीरदेशेभ्यस्तमुत्क्रामन्तं प्राणोऽनूत्क्रामति प्राणमनूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति≅

तस्य ह एतस्य हृदयस्य अग्रं प्रद्योतते ≅ The top of the heart brightness. तेन प्रद्योतेन एषः आत्मा निष्क्रामति ≅ Through that brightened top the self departs, चक्षुष्टः वा ≅ either through the eye, मूर्ध्नः वा ≅ or through the head, अन्येभ्यः वा शरीर-देशेभ्यः ≅ or through any other part of the body. तम् उत्क्रामन्तम् ≅ When it departs, प्राणः अनूत्क्रामति ≅ the vital force follows; प्राणम् अनूत्क्रामन्तम् ≅ when the vital force departs, सर्वे प्राणाः अनूत्क्रामन्ति ≅ all the organs follow.

सविज्ञानो भवति सविज्ञानमेवान्ववक्रामति। तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च॥≅

स-विज्ञानः भवति ≅ Then the self has particular consciousness (that he has dwelled upon, Sa-), स-विज्ञानम् एव अन्ववक्रामति ≅ and goes to the body which is related to that consciousness (i.e. the matching, next body). तं विद्या-कर्मणी समन्वारभेते ≅ It is followed by knowledge, work पूर्व-प्रज्ञा च ≅ and past experience.

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BrhU.4.4.3 🔗
तद्यथा तृणजलायुका तृणस्यान्तं गत्वान्यमाक्रममाक्रम्यात्मानमुपसंहरत्येवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति॥≅

तद् यथा तृण-जलायुका ≅ Just as a leech supported on a straw तृणस्य अन्तं गत्वा ≅ goes to the end of it, अन्यम् आक्रमम् आक्रम्य ≅ takes hold of another support आत्मानम् उपसंहरति ≅ and contracts itself, एवम् एव अयम् आत्मा ≅ so does the self इदं शरीरं निहत्य ≅ throw this body aside — अ-विद्यां गमयित्वा ≅ makes it senseless — अन्यम् आक्रमम् आक्रम्य ≅ takes hold of another support, आत्मानम् उपसंहरति ≅ and contracts itself.

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BrhU.4.4.4 🔗
तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुत…≅

तद् यथा पेशस्-कारी ≅ Just as a goldsmith पेशसः मात्राम् अपादाय ≅ takes apart a little quantity of gold अन्यद् नव-तरं कल्याण-तरं रूपं तनुते ≅ and fashions another – a newer and better – form,

एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरं रूपं कुरुते पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वान्येषां वा भूतानाम्॥≅

एवम् एव अयम् आत्मा इदं शरीरं निहत्य ≅ so does the self throw this body away, अ-विद्यां गमयित्वा ≅ or makes it senseless, अन्यद् नव-तरं कल्याण-तरं रूपं कुरुते ≅ and makes another – a newer and better – form पित्र्यं वा ≅ suited to the Manes गान्धर्वं वा ≅ or the celestial minstrels, दैवं वा ≅ or the gods, प्राजा-पत्यं वा ≅ or Virāj, ब्राह्मं वा ≅ or Hiraṇya-garbha, अन्येषां वा भूतानाम् ≅ or other beings.

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BrhU.4.4.5 🔗
स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः≅

सः वै अयम् आत्मा ब्रह्म ≅ That self is indeed Brahman, विज्ञान-मयः ≅ as also identified with the intellect, मनस्-मयः प्राण-मयः ≅ the Manas and the vital force, चक्षुस्-मयः श्रोत्र-मयः ≅ with the eyes and ears, पृथिवी-मयः आपः-मयः ≅ with earth, water, वायु-मयः आकाश-मयः ≅ air and the space, तेजस्-मयः अ-तेजस्-मयः ≅ with fire, and what is other than fire,

काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयस्तद्यदेतदिदम्मयोऽदोमय इति≅

काम-मयः अ-काम-मयः ≅ with desire and the absence of desire, क्रोध-मयः अ-क्रोध-मयः ≅ with anger and the absence of anger, धर्म-मयः अ-धर्म-मयः ≅ with righteousness and unrighteousness, सर्व-मयः ≅ with everything – identified, तद् यद् एतद् ≅ in fact, इदम्-मयः ≅ with this (what is perceived), अदस्-मयः इति ≅ and with that (what is inferred).

यथाकारी यथाचारी तथा भवति साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन।≅

यथा-कारी यथा-चारी ≅ As it does and acts, तथा भवति ≅ so it becomes; साधु-कारी साधुः भवति ≅ by doing good it becomes good, पाप-कारी पापः भवति ≅ and by doing evil it becomes evil — पुण्यः पुण्येन कर्मणा भवति ≅ it becomes virtuous through good acts पापः पापेन ≅ and vicious through evil acts.

अथो खल्वाहुः काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते॥≅

अथ उ खलु आहुः ≅ Others, however, say, काम-मयः एव अयं पुरुषः इति ≅ ‘The self is identified with desire alone. सः यथा-कामः भवति तद्-क्रतुः भवति ≅ What it desires, it resolves (Kratu); यद्-क्रतुः भवति तद्-कर्म कुरुते ≅ what it resolves, it works out; यद्-कर्म कुरुते तद् अभिसम्पद्यते ≅ and what it works out, it attains’.

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BrhU.4.4.6 🔗
तदेष श्लोको भवति।≅

तद् एषः श्लोकः भवति ≅ Regarding this there, is the following pithy verse:

तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य।
प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम्।
तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे॥≅

● तद् एव सक्तः सह कर्मणा एति ≅ ‘Being attached he, together with the work, attains,
○ लिङ्गं मनस् यत्र निषक्तम् अस्य ≅ that result to which his subtle body (Liṅga) or mind is attached.
● प्राप्य अन्तम् ≅ Exhausting the results कर्मणः तस्य यद् किञ्च इह करोति अयम् ≅ of whatever work he did in this life,
○ तस्मात् लोकात् पुनः ऐति ≅ he returns from that world अस्मै लोकाय ≅ to this कर्मणे ≅ for (fresh) work’.

इति नु कामयमानोऽथाकामयमानो योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति॥≅

इति नु कामयमानः ≅ Thus does the man who desires (transmigrates, Saṃsarati). अथ अ-कामयमानः ≅ But the man who does not desire (never transmigrates). यः अ-कामः ≅ Of him who is without desires, निष्कामः ≅ who is free from desires, आप्त-कामः ≅ the objects of whose desire have been attained, आत्म-कामः ≅ and to whom all objects of desire are but the Self — न तस्य प्राणाः उत्क्रामन्ति ≅ the organs do not depart. ब्रह्म एव सन् ब्रह्म अप्येति ≅ Being but Brahman, he is merged in Brahman.

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BrhU.4.4.7 🔗
तदेष श्लोको भवति।
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः।
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति॥≅

तद् एषः श्लोकः भवति ≅ Regarding this there is this pithy verse:
● यदा सर्वे प्रमुच्यन्ते ≅ ‘When gone are all
○ कामाः ये अस्य हृदि श्रिताः ≅ desires that dwell in his heart (mind)
● अथ मर्त्यः अ-मृतः भवति ≅ then he, having been mortal, becomes immortal,
○ अत्र ब्रह्म समश्नुते इति ≅ and attains Brahman in this very body’.

तद्यथाहिनिर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीतैवमेवेदं शरीरं शेतेऽथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव≅

तद् यथा अहि-निर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीत ≅ Just as the lifeless (Mṛtā) slough of a snake is cast off (Prayastā) and lies (Śayīta in the ant-hill (Valmīke, एवम् एव इदं शरीरं शेते ≅ so does this body lie. अथ अयम् अ-शरीरः ≅ Then the self becomes disembodied अ-मृतः ≅ and immortal, प्राणः ≅ (becomes) the Prāṇa (Supreme Self), ब्रह्म एव तेजस् एव ≅ Brahman, the Light.

सोऽहं भगवते सहस्रं ददामीति होवाच जनको वैदेहः॥≅

सः अहं भगवते सहस्रं ददामि इति ह ≅ ‘I give you a thousand (cows), sir’, उवाच जनकः वैदेहः ≅ said Janaka, Emperor of Videha.

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BrhU.4.4.8 🔗
तदेते श्लोका भवन्ति।≅

तद् एते श्लोकाः भवन्ति ≅ Regarding this there are the following pithy verses:

अणुः पन्था विततः पुराणो मां स्पृष्टोऽनुवित्तो मयैव।
तेन धीरा अपियन्ति ब्रह्मविदः स्वर्गं लोकमित ऊर्ध्वं विमुक्ताः॥≅

● अणुः पन्थाः विततः पुराणः ≅ The subtle, extensive, ancient way (Panthan).
○ मां स्पृष्टः ≅ has touched (been reached by) me. अनुवित्तः मया एव ≅ (Nay) I have realized it myself.
● तेन धीराः अपियन्ति ब्रह्म-विदः ≅ Through that sages – the knowers of Brahman – (also) go
○ स्वर्गं लोकम् ≅ to the heavenly sphere (liberation) इतः ऊर्ध्वं ≅ after the fall of this body, विमुक्ताः ≅ being freed (even while living).

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BrhU.4.4.9 🔗
तस्मिञ्छुक्लमुत नीलमाहुः पिङ्गलं हरितं लोहितं च।
एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च॥≅

● तस्मिन् ≅ Regarding this शुक्लम् उत नीलम् आहुः ≅ some speak of it as white, others as blue,
○ पिङ्गलं हरितं लोहितं च ≅ gray, green, or red.
● एषः पन्थाः ब्रह्मणा ह अनुवित्तः ≅ This path is realized by a Brāhmaṇa (knower of Brahman).
○ तेन एति ब्रह्म-विद् ≅ Any other knower of Brahman (also) treads this path पुण्य-कृत् ≅ who has done good deeds तैजसः च ≅ and is identified with the Supreme Light.

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BrhU.4.4.10 🔗
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते।
ततो भूय इव ते तमो य उ विद्यायां रताः॥≅

● अन्धं तमः प्रविशन्ति ≅ Into blinding darkness (ignorance) enter
○ ये अ-विद्याम् उपासते ≅ those who worship ignorance (rites).
● ततः भूयस् इव ते तमस् ≅ Into greater darkness, as it were, than that (enter)
○ ये उ विद्यायां रताः ≅ those who are devoted to knowledge (meditation only on the ceremonial portion of the Vedas).

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BrhU.4.4.11 🔗
अनन्दा नाम ते लोका अन्धेन तमसावृताः।
तांस्ते प्रेत्याभिगच्छन्त्यविद्वांसोऽबुधो जनाः॥≅

● अ-नन्दाः नाम ते लोकाः ≅ Miserable are those worlds
○ अन्धेन तमसा आवृताः ≅ enveloped by (that) blinding darkness (ignorance).
● तान् ते प्रेत्य अभिगच्छन्ति ≅ To them, after death, go those
○ अ-विद्वांसः अ-बुधः जनाः ≅ people who are ignorant and unwise.

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BrhU.4.4.12 🔗
आत्मानं चेद्विजानीयादयमस्मीति पूरुषः।
किमिच्छन्कस्य कामाय शरीरमनुसञ्ज्वरेत्॥≅

● आत्मानं चेद् विजानीयात् ≅ If a man (Pūruṣa) knows the Self
○ अयम् अस्मि इति पूरुषः ≅ as ‘I am this’,
● किम् इच्छन् ≅ then desiring what कस्य कामाय ≅ and for whose sake
○ शरीरम् अनुसञ्ज्वरेत् ≅ will he suffer in the wake of the body?
(or, Whose sake will he suffer in the wake of the body?)

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BrhU.4.4.13 🔗
यस्यानुवित्तः प्रतिबुद्ध आत्मास्मिन्सन्देह्ये गहने प्रविष्टः।
स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव॥≅

● यस्य अनुवित्तः ≅ He who has realized प्रतिबुद्धः आत्मा ≅ and intimately known the Self
○ अस्मिन् सन्देह्ये गहने प्रविष्टः ≅ that has entered (Praviṣṭa) this perilous and inaccessible (Gahane) place (Sandeha, the body),
● सः विश्व-कृत् ≅ is the maker of the universe, सः हि सर्वस्य कर्ता ≅ for he is the maker of all,
○ तस्य लोकः ≅ (all is) his Self (Loka), सः उ लोकः एव ≅ and he again is indeed the Self (Loka, of all).

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BrhU.4.4.14 🔗
इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः।
ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति॥≅

● इह एव सन्तः ≅ Being in this very (body) अथ विद्मः तद् वयम् ≅ we have somehow known that (Brahman).
○ न चेद् ≅ If not, अ-वेदिः ≅ (I should have been) ignorant, महती विनष्टिः ≅ (and) great destruction (would have taken place).
● ये तद् विदुः अ-मृताः ते भवन्ति ≅ Those who know It become immortal,
○ अथ इतरे दुःखम् एव अपियन्ति ≅ while others attain misery alone.

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BrhU.4.4.15 🔗
यदैतमनुपश्यत्यात्मानं देवमञ्जसा।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते॥≅

● यदा एतम् अनु पश्यति ≅ When a man after (teaching) realizes this,
○ आत्मानं देवम् अञ्जसा ≅ directly (Añjasā), the effulgent Self,
● ईशानं भूत-भव्यस्य ≅ the Lord of all that has been and will be,
○ न ततः विजुगुप्सते ≅ he no longer wishes to hide himself from it.

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BrhU.4.4.16 🔗
यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते।
तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्॥≅

● यस्मात् अर्वाच् संवत्सरः ≅ Below which the year
○ अहोभिः परिवर्तते ≅ with its days rotates,
● तद् देवाः ज्योतिषां ज्योतिः ≅ The gods upon that Light of all lights,
○ आयुस् ह उपासते अ-मृतम् ≅ immortal, meditate as longevity.

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BrhU.4.4.17 🔗
यस्मिन्पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः।
तमेव मन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृतम्॥≅

● यस्मिन् पञ्च पञ्च-जनाः ≅ That in which the five groups of five
○ आकाशः च प्रतिष्ठितः ≅ and the (subtle) space are placed,
● तम् एमेव मन्ये आत्मानम् ≅ that very Ātman I regard.
○ विद्वान् ब्रह्म अ-मृतः अ-मृतम् ≅ as the immortal (A-mṛtam) Brahman. Knowing (Brahman, I) am immortal.

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BrhU.4.4.18 🔗
प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः।
ते निचिक्युर्ब्रह्म पुराणमग्र्यम्॥≅

● प्राणस्य प्राणम् ≅ The Vital Force of the vital force, चक्षुषः चक्षुः उत ≅ the Eye of the eye,
○ श्रोत्रस्य श्रोत्रम् ≅ the Ear of the ear, मनसः ये मनस् विदुः ≅ and the Mind of the mind – those who have known,
● ते निचिक्युः ब्रह्म ≅ they have realized Brahman,
○ पुराणम् अग्र्यम् ≅ ancient, primordial.

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BrhU.4.4.19 🔗
मनसैवानुद्रष्टव्यं नेह नानास्ति किञ्चन।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति॥≅

● मनसा एव अनुद्रष्टव्यम् ≅ Through the mind alone (It) is to be realized.
○ न इह नाना अस्ति किञ्चन ≅ There is no difference (Nānā, separateness or diversity) whatsoever in It.
● मृत्योः सः मृत्युम् आप्नोति ≅ He goes from death to death,
○ यः इह नाना इव पश्यति ≅ who sees difference, as it were, in It.

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BrhU.4.4.20 🔗
एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम्।
विरजः पर आकाशादज आत्मा महान्ध्रुवः॥≅

● एकधा एव अनुद्रष्टव्यम् ≅ It should be realized in one form only,
○ एतद् अ-प्रमयं ध्रुवम् ≅ (for) It is unknowable and eternal.
● वि-रजस् ≅ Taintless परः आकाशात् ≅ and beyond the (subtle) space,
○ अ-जः आत्मा महान् ध्रुवः ≅ the Self is birthless, infinite and constant.

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BrhU.4.4.21 🔗
तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः।
नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापनं हि तदिति॥≅

● तम् एव धीरः विज्ञाय ≅ The intelligent, knowing about this alone,
○ प्रज्ञां कुर्वीत ब्राह्मणः ≅ an aspirant after Brahman, should attain intuitive knowledge (Prajñā, i.e. assimilated, not memorized).
● न अनुध्यायात् बहून् शब्दान् ≅ (He) should not think of too many words.
○ वाचः विग्लापनं हि तद् इति ≅ for it is particularly fatiguing to the organ of speech.

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BrhU.4.4.22 🔗
स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते≅

सः वै एषः महान् अ-जः आत्मा ≅ That great, birthless Self यः अयं विज्ञानमयः ≅ which is identified with the intellect प्राणेषु ≅ and is in the midst of the organs, यः एषः अन्तर्-हृदये आकाशः तस्मिन् शेते ≅ lies in the space that is within the heart.

सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः स न साधुना कर्मणा भूयान्नो एवासाधुना कनीयान्…≅

सर्वस्य वशी ≅ It is the controller of all, सर्वस्य ईशानः ≅ the lord of all, सर्वस्य अधिपतिः ≅ the ruler of all.
सः न साधुना कर्मणा भूयान् ≅ It does not grow better (Bhūyān) through good work न उ एव अ-साधुना कनीयान् ≅ nor worse through bad work.

एष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसम्भेदाय≅

एषः सर्व-ईश्वरः ≅ It is the lord of all. एषः भूत-अधिपतिः ≅ It is the ruler of all beings. एषः भूत-पालः ≅ It is the protector of all beings.
एषः सेतुः विधरणः ≅ It is the bank that serves as the boundary एषां लोकानाम् अ-सम्भेदाय ≅ to keep the different worlds apart.

तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेनैतमेव विदित्वा मुनिर्भवति।≅

तम् एतं वेद-अनुवचनेन ब्राह्मणाः विविदिषन्ति ≅ The Brāhmaṇas seek to know It through the study of the Vedas, यज्ञेन दानेन ≅ sacrifices, charity, तपसा अन्-आशकेन ≅ and austerity consisting in a dis-passionate enjoyment (of sense-objects). एतम् एव विदित्वा ≅ Knowing It alone, मुनिः भवति ≅ one becomes a sage.

एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति। एतद्ध स्म वै तत्पूर्वे विद्वांसः प्रजां न कामयन्ते किं प्रजया करिष्यामो येषां नोऽयमात्मायं लोक इति≅

एतम् एव प्रव्राजिनः लोकम् इच्छन्तः प्रव्रजन्ति ≅ Desiring this world (the Self) alone, monks renounce their homes (Pravrajanti) (BrhU.3.5.1).
एतद् तद् ≅ This is (the reason for) it: ह स्म वै पूर्वे विद्वांसः ≅ The ancient sages, it is said, प्रजां न कामयन्ते ≅ did not desire children (thinking), किं प्रजया करिष्यामः ≅ ‘What shall we achieve through children, येषां नः अयम् आत्मा ≅ we who have attained this Self, अयं लोकः इति ≅ this world (result)’.

ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः।≅

ते ह स्म पुत्र-एषणायाः च वित्त-एषणायाः च लोक-एषणायाः च व्युत्थाय ≅ They, it is said, renounced (Vyutthaaya) their desire for sons, for wealth and for the worlds, अथ भिक्षा-चर्यं चरन्ति ≅ and lived a mendicant’s life.
या हि एव पुत्र-एषणा सा वित्त-एषणा ≅ That which is the desire for sons is the desire for wealth, या वित्त-एषणा सा लोक-एषणा ≅ and that which is the desire for wealth is the desire for worlds, उभे हि एते एषणे एव भवतः ≅ for both these are but desires.

स एष नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति…≅

सः एषः न इति न इति आत्मा ≅ This self is That which has been described as ‘Not this, not this’ (BrhU.3.9.26). अ-गृह्यः न हि गृह्यते ≅ It is imperceptible, for It is never perceived; अ-शीर्यः न हि शीर्यते ≅ undecaying, for It never decays; अ-सङ्गः न हि सज्यते ≅ unattached, for It is never attached; अ-सितः न व्यथते न रिष्यति ≅ unfettered – It never feels pain, and never suffers injury.

एतमु हैवैते न तरत इत्यतः पापमकरवमित्यतः कल्याणमकरवमित्युभे उ हैवैष एते तरति नैनं कृताकृते तपतः॥≅

एतम् उ ह एते न तरतः इति ≅ (It is but proper) that the sage is never overtaken (Tarata) by these two thoughts, अतः पापम् अकरवम् इति ≅ ‘I did an evil act for this’, अतः कल्याणम् अकरवम् इति ≅ ‘I did a good act for this’. उभे उ ह एव एषः एते तरति ≅ He conquers both of them. न एनं कृत-अ-कृते तपतः ≅ Things done or not done do not trouble him.

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BrhU.4.4.23 🔗
तदेतदृचाभ्युक्तम्।
एष नित्यो महिमा ब्राह्मणस्य न वर्धते कर्मणा नो कनीयान्।
तस्यैव स्यात्पदवित्तं विदित्वा न लिप्यते कर्मणा पापकेनेति॥≅

तद् एतद् ऋचा अभ्युक्तम् ≅ This has been expressed by the following hymn:
● एषः नित्यः महिमा ब्राह्मणस्य ≅ This is the eternal glory of a knower of Brahman:
○ न वर्धते कर्मणा न उ कनीयान् ≅ it neither increases nor decreases through work:
● तस्य एव स्यात् पदविद् ≅ (Therefore) one should know the nature of that alone. तं विदित्वा ≅ Knowing it.
○ न लिप्यते कर्मणा पापकेन इति ≅ one is not touched by evil action.

तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्यति सर्वमात्मानं पश्यति≅

तस्मात् एवं-विद् ≅ Therefore he who knows it as such शान्तः ≅ (firstly, bhūtvā, as preparations, sādhanas, SVSSS.94–225, and finally…) becomes (sufficiently, then fully) self-controlled, दान्तः ≅ calm, उपरतः ≅ withdrawn into himself, तितिक्षुः ≅ enduring समाहितः भूत्वा ≅ and (mentally) concentrated, आत्मनि एव आत्मानं पश्यति ≅ and (then, in keeping with the teaching as fact, śraddhā) sees the Self in his own self (body); सर्वम् आत्मानं पश्यति ≅ he sees all as the Self.

नैनं पाप्मा तरति सर्वं पाप्मानं तरति नैनं पाप्मा तपति सर्वं पाप्मानं तपति विपापो विरजोऽविचिकित्सो ब्राह्मणो भवति≅

न एनं पाप्मा तरति ≅ Evil does not overtake him, सर्वं पाप्मानं तरति ≅ but he transcends all evil. न एनं पाप्मा तपति ≅ Evil does not trouble him, सर्वं पाप्मानं तपति ≅ (but) he consumes all evil. वि-पापः ≅ He becomes sinless, वि-रजस् ≅ taintless, अ-विचिकित्सः ≅ free from doubts, ब्राह्मणः भवति ≅ and a Brāhmaṇa (knower of Brahman).

एष ब्रह्मलोकः सम्राडेनं प्रापितोऽसीति होवाच याज्ञवल्क्यः सोऽहं भगवते विदेहान्ददामि मां चापि सह दास्यायेति॥≅

एषः ब्रह्म-लोकः सम्राज् ≅ This is the world of (i.e. that is) Brahman, O Emperor, एनं प्रापितो असि इति ह उवाच याज्ञ-वल्क्यः ≅ and you have attained it – said Yājña-valkya.
सः अहं भगवते विदेहान् ददामि ≅ ‘I give you sir, the empire of Videha, मां च अपि सह ≅ and myself too with it, दास्याय इति ≅ to wait upon you’.

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BrhU.4.4.24 🔗
स वा एष महानज आत्मान्नादो वसुदानो विन्दते वसु य एवं वेद॥≅

सः वै एषः महान् अ-जः आत्मा ≅ That great, birthless Self अन्न-अदः ≅ is the eater of food वसु-दानः ≅ and the giver of wealth (the fruits of one’s work). विन्दते वसु यः एवं वेद ≅ He who knows It as such receives wealth (those fruits).

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BrhU.4.4.25 🔗
स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेद॥≅

सः वै एषः महान् अ-जः आत्मा ≅ That great, birthless Self अ-जरः ≅ is undecaying, अ-मरः ≅ immortal, अ-मृतः ≅ undying, अ-भयः ≅ fearless ब्रह्म ≅ and Brahman (infinite). अ-भयं वै ब्रह्म ≅ Brahman is indeed fearless. अ-भयं हि वै ब्रह्म भवति यः एवं वेद ≅ He who knows It as such certainly becomes the fearless Brahman.

BrhU.4.5 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15

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BrhU.4.5.1 🔗
अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव स्त्रीप्रज्ञैव तर्हि कात्यायन्यथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन्॥≅

अथ ह याज्ञ-वल्क्यस्य द्वे भार्ये बभूवतुः ≅ Now Yājña-valkya had two wives, मैत्रेयी च कात्यायनी च ≅ Maitreyī and Kātyāyanī (cf. BrhU.2.4.1–15). तयोः ह मैत्रेयी ब्रह्म-वादिनी बभूव ≅ Of these Maitreyī used to discuss Brahman, स्त्री-प्रज्ञा एव तर्हि कात्यायनी ≅ (while) Kātyāyanī had then only an essentially feminine outlook. अथ ह याज्ञ-वल्क्यः अन्यद् वृत्तम् उपाकरिष्यन् ≅ One day Yājña-valkya, with a view to embracing another life (Vṛtta)…

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BrhU.4.5.2 🔗
मैत्रेयीति होवाच याज्ञवल्क्यः प्रव्रजिष्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति॥≅

मैत्रेयि इति ह उवाच याज्ञ-वल्क्यः ≅ …‘O Maitreyī, my dear (Are),’ said Yājña-valkya, प्रव्रजिष्यन् वै अरे अहम् अस्मात् स्थानात् अस्मि ≅ ‘I am going to renounce this life for monasticism. हन्त ते अनया कात्यायन्या अन्तं करवाणि इति ≅ Allow me to finish between you and Kātyāyanī’.

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BrhU.4.5.3 🔗
सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताहो३ नेति≅

सा ह उवाच मैत्रेयी ≅ Thereupon Maitreyī said, यद् नु मे इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात् ≅ ‘Sir, if indeed this whole earth full of wealth be mine, स्यात् नु अहं तेन अ-मृता ≅ shall I be immortal through that, आहो न इति ≅ or not’?

न इति ह उवाच याज्ञ-वल्क्यः ≅ ‘No,’ replied Yājña-valkya, यथा एव उपकरणवतां जीवितं तथा एव ते जीवितं स्यात् ≅ ‘your life will be just like that of people who possess plenty of things (Upakaraṇavat), अ-मृतत्वस्य तु न आशा अस्ति वित्तेन इति ≅ but there is no hope of immortality through wealth’.

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BrhU.4.5.4 🔗
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति॥≅

सा ह उवाच मैत्रेयी ≅ Then Maitreyī said, येन अहं न अ-मृता स्यां किम् अहं तेन कुर्याम् ≅ ‘What shall I do with that which will not make me immortal? यद् एव भगवान् वेद तद् एव मे ब्रूहि इति ≅ Tell me, sir, of that alone which you know (to be the only means of immortality)’.

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BrhU.4.5.5 🔗
स होवाच याज्ञवल्क्यः प्रिया वै खलु नो भवती सती प्रियमवृधद्धन्त तर्हि भवत्येतद्व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति॥≅

सः ह उवाच याज्ञवल्क्यः ≅ Yājña-valkya said, प्रिया वै खलु नः भवती सती ≅ ‘My dear, you have been my beloved (even before), प्रियम् अवृधत् ≅ and you have magnified what is after my heart. हन्त तर्हि भवति एतद् व्याख्यास्यामि ते ≅ If you wish, my dear, I will explain it to you. व्याचक्षाणस्य तु मे ≅ As I explain it, निदिध्यासस्व इति ≅ meditate (on its meaning).

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BrhU.4.5.6 🔗
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति।≅

न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति।≅

न वा अरे पशूनां कामाय पशवः प्रिया भवन्त्यात्मनस्तु कामाय पशवः प्रिया भवन्ति।≅

न वै अरे पशूनां कामाय पशवः प्रियाः भवन्ति ≅ It is not for the sake of the animals, my dear, that they are loved, आत्मनः तु कामाय वित्तं प्रियं भवति ≅ but for one’s own sake that it is loved.

न वा अरे क्षत्त्रस्य कामाय क्षत्त्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्त्रं प्रियं भवति।≅

न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति।≅

न वै अरे वेदानां कामाय वेदाः प्रियाः भवन्ति ≅ It is not for the sake of the Vedas, my dear, that they are loved, आत्मनः तु कामाय देवाः प्रियाः भवन्ति ≅ but for one’s own sake that they are loved.

न वै अरे सर्वस्य कामाय सर्वं प्रियं भवति ≅ It is not for the sake of all, my dear, that all is loved, आत्मनः तु कामाय सर्वं प्रियं भवति ≅ but for one’s own sake that it is loved.

आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि…≅

आत्मा वै अरे द्रष्टव्यः मैत्रेयि ≅ The Self, my dear Maitreyī, should be realized (Draṣṭavya, should be known as obvious) —
श्रोतव्यः ≅ should (first) be heard of (Śrotavya, from a teacher), मन्तव्यः ≅ reflected on (Mantavya, till no doubts), निदिध्यासितव्यः ≅ and meditated upon (Nididhyāsitavya, until assimilated first-person knowledge).

आत्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इदं सर्वं विदितम्॥≅

आत्मनि खलु अरे दृष्टे श्रुते मते विज्ञाते ≅ When the Self, my dear, is realized by being heard of, reflected on and meditated upon, इदं सर्वं विदितम् ≅ all this is known.

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BrhU.4.5.7 🔗
ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्त्रं तं परादाद्योऽन्यत्रात्मनः क्षत्त्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद≅

देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद≅

देवाः तं परा-दुः ≅ The gods oust one यः अन्यत्र आत्मनः देवान् वेद ≅ who knows them as different from the Self. वेदाः तं परा-दुः ≅ The Vedas oust one यः अन्यत्र आत्मनः वेदान् वेद ≅ who knows them as different from the Self. भूतानि तं परा-दुः ≅ Beings ousts one यः अन्यत्र आत्मनः भूतानि वेद ≅ who knows them as different from the Self. सर्वं तं परा-दात् ≅ All ousts one यः अन्यत्र आत्मनः सर्वं वेद ≅ who knows it as different from the Self.

इदं ब्रह्मेदं क्षत्त्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीदं सर्वं यदयमात्मा॥≅

इदं ब्रह्म इदं क्षत्त्रम् ≅ This Brāhmaṇa, this Kṣatriya, इमे लोकाः इमे देवाः ≅ these worlds, these gods, इमे वेदाः इमानि भूतानि इदं सर्वम् ≅ these Vedas, these beings and these all — यद् अयम् आत्मा ≅ are this Self.

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BrhU.4.5.8 🔗
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥≅

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BrhU.4.5.9 🔗
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः॥≅

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BrhU.4.5.10 🔗
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः॥≅

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BrhU.4.5.11 🔗
स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस…≅

सः यथा आर्द्र-एध-अग्नेः अभ्याहितस्य ≅ As from a fire kindled with wet fagot पृथक्-धूमा विनिश्चरन्ति ≅ diverse kinds of smoke (sparks, etc.) issue, एवं वै अरे अस्य महतः भूतस्य निश्वसितम् एतद् ≅ even so, my dear, (like) the breath of this infinite Reality, यद् ऋक्-वेदः यजुर्-वेदः साम-वेदः अथर्व-अङ्गिरसः ≅ are the Ṛg-Veda, Yajur-Veda, Sāma-Veda, Atharvāṅgirasa,

इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निश्वसितानि॥≅

इति-हासः पुराणं विद्या ≅ history, mythology, arts, उपनिषदः श्लोकाः सूत्राणि ≅ Upaniṣads, pithy verses, aphorisms, अनुव्याख्यानानि व्याख्यानानि ≅ elucidations and explanations, इष्टं हुतम् ≅ sacrifices, oblations in the fire, आशितं पायितम् ≅ food, drink, अयं च लोकः परः च लोकः ≅ this world, the next world सर्वाणि च भूतानि ≅ and all beings. अस्य एव एतानि सर्वाणि निश्वसितानि ≅ They are all (like) the breath of this infinite Reality.

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BrhU.4.5.12 🔗
स यथा सर्वासामपां समुद्र एकायनमेवं सर्वेषां स्पर्शानां त्वगेकायनमेवं सर्वेषां गन्धानां नासिके एकायनम्≅

एवं सर्वेषां सङ्कल्पानां मन एकायनमेवं सर्वासां विद्यानां हृदयमेकायनमेवं सर्वेषां कर्मणा हस्तावेकायनम्≅

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BrhU.4.5.13 🔗
स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवैवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव…≅

सः यथा सैन्धव-घनः अन्-अन्तरः अ-बाह्यः ≅ As a lump of salt is without interior or exterior, कृत्स्नः रस-घनः एव ≅ entire, and purely saline in taste, एवं वै अरे अयम् आत्मा अन्-अन्तरः अ-बाह्यः ≅ even so is the Self without interior or exterior, कृत्स्नः प्रज्ञान-घनः एव ≅ entire, and Pure Intelligence alone.

एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य सञ्ज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः॥≅

एतेभ्यः भूतेभ्यः समुत्थाय ≅ (The self) comes out (as a separate entity) from these elements, तानि एव अनु विनश्यति ≅ and (this separateness) is destroyed with them. न प्रेत्य सञ्ज्ञा अस्ति इति ≅ After attaining (this oneness) it has no more (particular) consciousness. अरे ब्रवीमि इति ह ≅ This is what I say, my dear. उवाच याज्ञ-वल्क्यः ≅ So said Yājña-valkya.

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BrhU.4.5.14 🔗
सा होवाच मैत्रेय्यत्रैव मा भगवान्मोहान्तमापीपिपन्न वा अहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यविनाशी वा अरेऽयमात्मानुच्छित्तिधर्मा॥≅

सा ह उवाच मैत्रेयी ≅ Maitreyī said, अत्र एव मा भगवान् मोह-अन्तम् आपीपिपत् ≅ ‘Just here you have led (Āpīpipat) me into the midst of confusion, sir, न वै अहम् इमं विजानामि इति ≅ I do not at all comprehend this’.
स ह उवाच ≅ He said, न वै अरे अहं मोहं ब्रवीमि ≅ ‘Certainly I am not saying anything confusing. अ-विनाशी वै अरे अयम् आत्मा अन्-उच्छित्ति-धर्मा ≅ This self is indeed immutable and indestructible (An-ud-chitti-dharma), my dear’.

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BrhU.4.5.15 🔗
यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतरं रसयते तदितर इतरमभिवदति तदितर इतरं शृणोति तदितर इतरं मनुते तदितर इतरं स्पृशति तदितर इतरं विजानाति≅

यत्र हि द्वैतम् इव भवति ≅ Because when there is duality, as it were, तद् इतरः इतरं पश्यति ≅ then one sees something, तद् इतरः इतरं जिघ्रति ≅ one smells something, तद् इतरः इतरं रसयते ≅ one tastes something, तद् इतरः इतरम् अभिवदति ≅ one speaks something, तद् इतरः इतरं शृणोति ≅ one hears something, तद् इतरः इतरं मनुते ≅ one thinks something, तद् इतरः इतरं स्पृशति ≅ one touches something, तद् इतरः इतरं विजानाति ≅ one knows something.

यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन कं रसयेत्तत्केन कमभिवदेत्तत्केन कं शृणुयात्≅

यत्र तु अस्य सर्वम् आत्मा एव अभूत् ≅ But when to him (the knower of Brahman) everything has become the Self, तद् केन कं पश्येत् ≅ then what should one see and through what, तद् केन कं जिघ्रेत् ≅ what should one smell and through what, तद् केन कं रसयेत् ≅ what should one taste and through what, तद् केन कम् अभिवदेत् ≅ what should one speak and through what, तद् केन कं शृणुयात् ≅ what should one hear and through what?

तत्केन कं मन्वीत तत्केन कं स्पृशेत्तत्केन कं विजानीयाद्येनेदं सर्वं विजानाति तं केन विजानीयात्≅

तद् केन कं मन्वीत ≅ what should one think and through what, तद् केन कं स्पृशेत् ≅ what should one touch and through what, तद् केन कं विजानीयात् ≅ what should one know and through what?
येन इदं सर्वं विजानाति तं केन विजानीयात् ≅ Through what should one know (Vijānīyāt) that owing to which all this is known (Vijānāti)?

स एष नेति नेत्यात्मागृह्यो न गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति विज्ञातारमरे केन विजानीयाद्≅

सः एषः न इति न इति आत्मा ≅ This self is That which has been described as ‘Not this,’ not this’. अ-गृह्यः न गृह्यते ≅ It is imperceptible, for It is never perceived; अ-शीर्यः न हि शीर्यते ≅ undecaying, for It never decays; अ-सङ्गः न हि सज्यते ≅ unattached, for It is never attached; अ-सितः न व्यथते ≅ unfettered – it never feels pain, न रिष्यति ≅ and never suffers injury. विज्ञातारम् अरे केन विजानीयात् ≅ Through what, O Maitreyī, should one know the Knower?

इत्युक्तानुशासनासि मैत्रेय्येतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार॥≅

इति उक्त-अनुशासना असि मैत्रेयि ≅ So you have got the instruction, Maitreyī. एतावत् अरे खलु अ-मृतत्वम् इति ह ≅ This much indeed is (the means of) immortality, my dear. उक्त्वा याज्ञ-वल्क्यः विजहार ≅ Saying this Yājña-valkya left.

BrhU.4.6 .1 .2 .3

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BrhU.4.6.1 🔗
अथ वंशः पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥≅

अथ वंशः ≅ Now the line of teachers:
पौति-माष्यः गौप-वनात् ≅ Pauti-māṣya (received it) from Gaupa-vana.
गौप-वनः पौति-माष्यात् ≅ Gaupa-vana from another Pauti-māṣya.
पौति-माष्यः गौप-वनात् ≅ This Pauti-māṣya from another Gaupa-vana.
गौप-वनः कौशिकात् ≅ This Gaupa-vana from Kauśika.
कौशिकः कौण्डिन्यात् ≅ Kauśika from Kauṇḍinya.
कौण्डिन्यः शाण्डिल्यात् ≅ Kauṇḍinya from Śāṇḍilya.
शाण्डिल्यः कौशिकात् च गौतमात् च ≅ Śāṇḍilya from Kauśika and Gautama.
गौतमः ≅ Gautama…

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BrhU.4.6.2 🔗
आग्निवेश्यादाग्निवेश्यो गार्ग्याद्गार्ग्यो गार्ग्याद्गार्ग्यो गौतमाद्गौतमः सैतवात्सैतवः पाराशर्यायणात्पाराशर्यायणो गार्ग्यायणाद्गार्ग्यायण उद्दालकायनादुद्दालकायनो जाबालायनाज्जाबालायनो माध्यन्दिनायनान्माध्यन्दिनायनः सौकरायणात्सौकरायणः काषायणात्काषायणः सायकायनात्सायकायनः कौशिकायनेः कौशिकायनिः॥≅

…आग्नि-वेश्यात् ≅ from Āgni-veśya.
आग्नि-वेश्यः गार्ग्यात् ≅ Āgni-veśya from Gārgya.
गार्ग्यः गार्ग्यात् ≅ Gārgya from another Gārgya.
गार्ग्यः गौतमात् ≅ This Gārgya from another Gautama.
गौतमः सैतवात् ≅ This Gautama from Saitava.
सैतवः पाराशर्यायणात् ≅ Saitava from Pārāśaryāyaṇa.
पाराशर्यायणः गार्ग्यायणात् ≅ Pārāśaryāyaṇa from Gārgyāyaṇa.
गार्ग्यायणः उद्दालकायनात् ≅ Gārgyāyaṇa from Uddālakāyana.
उद्दालकायनः जाबालायनात् ≅ Uddālakāyana from Jābālāyana.
जाबालायनः माध्यन्दिनायनात् ≅ Jābālāyana from Mādhyandināyana.
माध्यन्दिनायनः सौकरायणात् ≅ Mādhyandināyana from Saukarāyaṇa.
सौकरायणः काषायणात् ≅ Saukarāyaṇa from Kāṣāyaṇa.
काषायणः सायकायनात् ≅ Kāṣāyaṇa from Sāyakāyana.
सायकायनः कौशिकायनेः ≅ Sāyakāyana from Kauśikāyani.
कौशिकायनिः ≅ Kauśikāyani…

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BrhU.4.6.3 🔗
घृतकौशिकाद्घृतकौशिकः पाराशर्यायणात्पाराशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्याज्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस् त्रैवणिरौपजन्धनेरौपजन्धनिरासुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्≅

…घृत-कौशिकात् ≅ from Ghṛta-kauśika.
घृत-कौशिकः पाराशर्यायणात् ≅ Ghṛta-kauśika from Pārāśaryāyaṇa.
पाराशर्यायणः पाराशर्यात् ≅ Pārāśaryāyaṇa from Pārāśarya.
पाराशर्यः जातू-कर्ण्यात् ≅ Pārāśarya from Jātū-karṇya.
जातू-कर्ण्यः आसुरायणात् च यास्कात् च ≅ Jātū-karṇya from Āsurāyaṇa and Yāska.
आसुरायणः त्रैवणेः ≅ Āsurāyaṇa from Traivaṇi.
त्रैवणिः औपजन्धनेः ≅ Traivaṇi from Aupajandhani.
औपजन्धनिः आसुरेः ≅ Aupajandhani from Āsuri.
आसुरिः भारद्-वाजात् ≅ Āsuri from Bhārad-vaja.
भारद्-वाजः आत्रेयात् ≅ Bhārad-vaja from Ātreya.
आत्रेयः माण्टेः ≅ Ātreya from Māṇṭi.
माण्टिः गौतमात् ≅ Māṇṭi from Gautama.
गौतमः गौतमात् ≅ Gautama from another Gautama.
गौतमः वात्स्यात् ≅ This Gautama from Vātsya.
वात्स्यः शाण्डिल्यात् ≅ Vātsya from Śāṇḍilya.
शाण्डिल्यः कैशोर्यात् काप्यात् ≅ Śāṇḍilya from Kaiśorya Kāpya.
कैशोर्यः काप्यः कुमार-हारितात् ≅ Kaiśorya Kāpya from Kumāra-hārita.
कुमार-हारितः गालवात् ≅ Kumāra-hārita from Gālava.

गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणोऽथर्वणोर्दैवादथर्वा दैवो मृत्योः प्राध्वंसनान्मृत्युः प्राध्वंसनः प्रध्वंसनात्प्रध्वंसन एकर्षेरेकर्षिर्विप्रचित्तेर्विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयम्भु ब्रह्मणे नमः॥≅

गालवः विदर्भी-कौण्डिन्यात् ≅ Gālava from Vidarbhī-kauṇḍinya.
विदर्भी-कौण्डिन्यः वत्सनपातः बाभ्रवात् ≅ He from Vatsanapāt Bābhrava.
वत्सनपाद्-बाभ्रवः पथः सौभरात् ≅ He from Pathin Saubhara.
पन्थाः सौभरः अयास्यात् आङ्गिरसात् ≅ He from Ayāsya Āṅgirasa.
अयास्यः आङ्गिरसः आभूतेः त्वाष्ट्रात् ≅ He from Ābhūti Tvāṣṭra.
आभूतिः त्वाष्ट्रः विश्व-रूपात् त्वाष्ट्रात् ≅ He from Viśva-rūpa Tvāṣṭra.
विश्व-रूपः त्वाष्ट्रः अश्विभ्याम् ≅ He from the two Asvins.
अश्विनौ दधीचः आथर्वणात् ≅ The Asvins from Dadhyac Ātharvaṇa.
दध्यच् आथर्वणः अथर्वणोः दैवात् ≅ He from Atharvan Daiva.
अथर्वा दैवः मृत्योः प्राध्वंसनात् ≅ He from Mṛtyu Prādhvaṃsana.
मृत्युः प्राध्वंसनः प्रध्वंसनात् ≅ He from Pradhvaṃsana.
प्रध्वंसनः एक-ऋषेः ≅ Pradhvaṃsana from Ekarṣi.
एक-ऋषिः विप्र-चित्तेः ≅ Ekarṣi from Vipra-citti.
विप्र-चित्तिः व्यष्टेः ≅ Vipra-citti from Vyaṣṭi.
व्यष्टिः सनारोः ≅ Vyaṣṭi from Sanāru.
सनारुः सना-तनात् ≅ Sanāru from Sanā-tana.
सना-तनः सनगात् ≅ Sanā-tana from Sanaga.
सनगः परमेष्ठिनः ≅ Sanaga from Parameṣṭhin (Virāj).
परमेष्ठी ब्रह्मणः ≅ Parameṣṭhin from Brahman (Hiraṇya-garbha).
ब्रह्म स्वयम्-भु ≅ Brahman is self-born.
ब्रह्मणे नमः ≅ Salutation to Brahman!

Bṛhad-Āraṇyaka पञ्चमोऽध्यायः (५.)

br.5.01 br.5.02 br.5.03 br.5.04 br.5.05 br.5.06 br.5.07 br.5.08 br.5.09 br.5.10 br.5.11 br.5.12 br.5.13 br.5.14 br.5.15

BrhU.5.1 .1

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BrhU.5.1.1 🔗
ओं पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥≅

● ओं पूर्णम् अदः ≅ Om. That (Adas, as-yet-unknown Brahman or Lord) (said by the scripture to be) Fullness (Pūruṇa, Unconditioned Infinity), and पूर्णम् इदम् ≅ This (Idam, known universe) is Fullness (nothing but the same Unconditioned Infinity, thought to be relatively infinite due to ignorance).
○ पूर्णात् पूर्णम् उदच्यते ≅ (According to the scripture:) This (conditioned) Fullness proceeds from That (Unconditioned) Fullness.
● पूर्णस्य पूर्णम् आदाय ≅ (Therefore:) Negating (through knowledge) This (conditioned) Fullness from That (Unconditioned) Fullness,
पूर्णम् एव अवशिष्यते ≅ ○ (the one, Absolute) Fullness alone remains.

ओं खं ब्रह्म। खं पुराणं वायुरं खमिति ह स्माह कौरव्यायणीपुत्रो वेदोऽयं ब्राह्मणा विदुर्वेदैनेन यद्वेदितव्यम्॥≅

ओं खं ब्रह्म ≅ Om is the space-Brahman — खं पुराणम् ≅ the eternal space. वायुरं खम् इति ह स्म आह कौर-व्यायणी-पुत्रः ≅ ‘The space containing air (Vāyuram),’ says the son of Kaura-vyāyaṇī. वेदः अयम् ≅ It is the Veda, ब्राह्मणाः विदुः ≅ (so) the Brāhmaṇas (knowers of Brahman) know; वेद एनेन यद् वेदितव्यम् ≅ (for) through it one knows (Veda) what is to be known (Veditavyam).

BrhU.5.2 .1 .2 .3

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BrhU.5.2.1 🔗
त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुर्देवा मनुष्या असुरा उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति≅

त्रयाः प्राजा-पत्याः ≅ Three classes of Prajā-pati’s sons प्रजा-पतौ पितरि ब्रह्म-चर्यम् ऊषुः ≅ lived (Ūṣuḥ) a life of continence with their father, Prajā-pati (Virāj) — देवाः मनुष्याः असुराः ≅ the gods, men and asuras.
उषित्वा ब्रह्म-चर्यं देवाः ऊचुः ≅ The gods, on the completion of their term, said, ब्रवीतु नः भवान् इति ≅ ‘Please instruct us’.

तेभ्यो हैतदक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दाम्यतेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति॥≅

तेभ्यः ह एतद् अ-क्षरम् उवाच द् इति ≅ He told them the syllable ‘Da’ (and asked), व्यज्ञासिष्ट इति ≅ ‘Have you understood’?
व्यज्ञासिष्म इति ह ऊचुः ≅ (They) said, ‘We have. दाम्यत इति नः आत्थ इति ≅ You tell (Āttha) us: Control yourselves’.
इति ओम् इति ह उवाच ≅ (He) said, ‘Yes, व्यज्ञासिष्ट इति ≅ you have understood’.

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BrhU.5.2.2 🔗
अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दत्तेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति॥≅

अथ ह एनं मनुष्याः ऊचुः ≅ Then the men said to him, ब्रवीतु नः भवान् इति ≅ ‘Please instruct us’.
तेभ्यः ह एतद् एव अ-क्षरम् उवाच द् इति ≅ He told them the syllable ‘Da’ (and asked), व्यज्ञासिष्ट इति ≅ ‘Have you understood’?
व्यज्ञासिष्म इति ह ऊचुः ≅ (They) said, ‘We have. दत्त इति नः आत्थ इति ≅ You tell (Āttha) us: Give’.
इति ओम् इति ह उवाच ≅ (He) said, ‘Yes, व्यज्ञासिष्ट इति ≅ you have understood’.

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BrhU.5.2.3 🔗
अथ हैनमसुरा ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दयध्वमिति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति≅

अथ ह एनं असुराः ऊचुः ≅ Then the asuras said to him, ब्रवीतु नः भवान् इति ≅ ‘Please instruct us’.
तेभ्यः ह एतद् एव अ-क्षरम् उवाच द् इति ≅ He told them the syllable ‘Da’ (and asked), व्यज्ञासिष्ट इति ≅ ‘Have you understood’?
व्यज्ञासिष्म इति ह ऊचुः ≅ (They) said, ‘We have. दयध्वम् इति नः आत्थ इति ≅ You tell (Āttha) us: Have compassion’.
इति ओम् इति ह उवाच ≅ (He) said, ‘Yes, व्यज्ञासिष्ट इति ≅ you have understood’.

तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति दाम्यत दत्त दयध्वमिति तदेतत्त्रयं शिक्षेद्दमं दानं दयामिति॥≅

तद् एतद् एव एषा दैवी वाच् अनुवदति ≅ That very thing is repeated by the heavenly voice, स्तनयित्नुः ≅ the thunder-cloud, द द द इति ≅ as ‘Da.’ ‘Da,’ ‘Da’: दाम्यत दत्त दयध्वम् इति ≅ ‘Control yourselves,’ ‘Give,’ and ‘Have compassion’.
तद् एतद् त्रयं शिक्षेत् ≅ Therefore one should learn these three — दमं दानं दयाम् इति ≅ self-control, charity and compassion.

BrhU.5.3 .1

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BrhU.5.3.1 🔗
एष प्रजापतिर्यद्धृदयमेतद्ब्रह्मैतत्सर्वं तदेतत्त्र्यक्षरं हृदयमिति≅

एषः प्रजा-पतिः ≅ This is Prajā-pati — यद् हृदयम् ≅ this heart (intellect)). एतद् ब्रह्म ≅ It is Brahman, एतद् सर्वम् ≅ it is everything. तद् एतद् त्रि-अक्षरं हृदयम् इति ≅ ‘Hṛdaya’ (heart) has three syllables.

हृ इत्येकमक्षरमभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद द इत्येकमक्षरं ददत्यस्मै स्वाश्चान्ये च य एवं वेद यमित्येकमक्षरमेति स्वर्गं लोकं य एवं वेद॥≅

हृ इति एकम् अ-क्षरम् ≅ ‘Hṛ’ is one syllable. अभिहरन्ति अस्मै स्वाः च अन्ये च यः एवं वेद ≅ To him (Asmai) who knows (Veda) as above, his own people and others bring (Abhiharanti, presents).
द इति एकम् अ-क्षरम् ≅ ‘Da’ is another syllable. ददति अस्मै स्वाः च अन्ये च यः एवं वेद ≅ To him who knows as above, his own people and others give (Dadati, their powers).
यम् इति एकम् अ-क्षरम् ≅ ‘Ya’ (I-a) is another syllable. एति स्वर्गं लोकं यः एवं वेद ≅ He who knows as above goes (Eti) to heaven.

BrhU.5.4 .1

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BrhU.5.4.1 🔗
तद्वै तदेतदेव तदास सत्यमेव≅

तद् वै तद् ≅ That (Hṛdyam Brahman, intellect-Brahman) indeed (recall, BrhU.5.4.1) एतद् एव तद् आस ≅ [that] was but this (Etad) — सत्यम् एव ≅ Satya (gross and subtle) alone.

स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमांल्लोकाञ्जित इन्न्वसावसद्य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति सत्यं ह्येव ब्रह्म॥≅

सः यः ह एतं महत् यक्षं प्रथम-जं वेद ≅ He who knows this great, adorable, first-born (being) सत्यं ब्रह्म इति ≅ as the Satya-Brahman, जयति इमान् लोकान् ≅ conquers these worlds, जितः इत् नु असौ अ-सत् ≅ and his (enemy) is thus conquered and becomes non-existent — यः एवम् एतद् महत् यक्षं प्रथम-जं वेद ≅ he who knows this great, adorable, first-born (being) thus, सत्यं ब्रह्म इति ≅ as the Satya-Brahman, सत्यं हि एव ब्रह्म ≅ for Satya is indeed Brahman.

BrhU.5.5 .1 .2 .3 .4

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BrhU.5.5.1 🔗
आप एवेदमग्र आसुस्ता आपः सत्यमसृजन्त सत्यं ब्रह्म ब्रह्म प्रजापतिं प्रजापतिर्देवांस्ते देवाः सत्यमेवोपासते तदेतत्त्र्यक्षरं सत्यमिति≅

आपः एव इदम् अग्रे आसुः ≅ This (universe) was but water in the beginning. ताः आपः सत्यम् असृजन्त ≅ That water produced Satya. सत्यं ब्रह्म ≅ Satya is Brahman. ब्रह्म प्रजा-पतिम् ≅ Brahman (produced) Prajā-pati, प्रजा-पतिः देवान् ≅ and Prajā-pati the gods. ते देवाः सत्यम् एव उपासते ≅ Those gods meditate upon Satya alone. तद् एतद् त्रि-अक्षरं सत्यम् इति ≅ This (name) ‘Satya’ consists of three syllables:

स इत्येकमक्षरं तीत्येकमक्षरं यमित्येकमक्षरं≅

सः इति एकम् अ-क्षरम् ≅ ‘Sa’ is one syllable, ती इति एकम् अ-क्षरम् ≅ ‘Tī’ (T-ī) is another syllable, यम् इति एकम् अ-क्षरम् ≅ and ‘Ya’ is the third syllable.

प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतं तदेतदनृतमुभयतः सत्येन परिगृहीतं सत्यभूयमेव भवति नैवं विद्वांसमनृतं हिनस्ति॥≅

प्रथम-उत्तमे अ-क्षरे सत्यम् ≅ The first and last syllables are truth. मध्यतः अन्-ऋतम् ≅ In the middle (T) is untruth (because of ‘T’ in both words: ‘Mṛtyu, death’, and ‘An-ṛta’). तद् एतद् अन्-ऋतम् उभयतः सत्येन परिगृहीतम् ≅ This untruth is enclosed on either side by truth. सत्य-भूयम् एव भवति ≅ (Hence) there is a preponderance of truth. न एवं विद्वांसम् अन्-ऋतं हिनस्ति ≅ One who knows as above is never hurt by untruth.

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BrhU.5.5.2 🔗
तद्यत्तत्सत्यमसौ स आदित्यो य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन्पुरुषस्तावेतावन्योन्यस्मिन्प्रतिष्ठितौ रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः प्राणैरयममुष्मिन्≅

तद् यद् तद् सत्यम् ≅ That which is Satya असौ सः आदित्यः ≅ is that sun — यः एषः एतस्मिन् मण्डले पुरुषः ≅ the being who is in that orb यः च अयं दक्षिणे अक्षन् पुरुषः ≅ and the being who is in the right eye.
तौ एतौ अन्योऽन्यस्मिन् प्रतिष्ठितौ ≅ These two rest on each other. रश्मिभिः एषः अस्मिन् प्रतिष्ठितः ≅ The former rests on the latter through the rays, प्राणैः अयम् अमुष्मिन् ≅ and the latter (rests) on the former (Amuṣmin) through the function of the eyes.

स यदोत्क्रमिष्यन्भवति शुद्धमेवैतन्मण्डलं पश्यति नैनमेते रश्मयः प्रत्यायन्ति॥≅

सः यदा उत्क्रमिष्यन् भवति ≅ When a man is about to leave the body, शुद्धम् एव एतद् मण्डलं पश्यति ≅ he sees the solar orb as clear. न एनम् एते रश्मयः प्रत्यायन्ति ≅ The rays no more come to him.

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BrhU.5.5.3 🔗
य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिर एकं शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे≅

यः एषः एतस्मिन् मण्डले पुरुषः तस्य ≅ Of this being who is in the solar orb, भूः इति शिरः ≅ the syllable ‘Bhūr’ is the head, एकं शिरः ≅ for there is one head, एकम् एतद् अ-क्षरम् ≅ and there is this one syllable;
भुवस् इति बाहू द्वौ ≅ the word ‘Bhuvas’ is the arms, द्वौ बाहू ≅ for there are two arms, द्वे एते अ-क्षरे ≅ and there are these two syllables;
स्वर् इति प्रतिष्ठा द्वे प्रतिष्ठे ≅ the word ‘Svar’ is the feet, द्वे एते अ-क्षरे ≅ and there are these two syllables (Su-ar).

तस्योपनिषदहरिति हन्ति पाप्मानं जहाति च य एवं वेद॥≅

तस्य उपनिषद् अहर् इति ≅ His secret name is ‘Ahar’. हन्ति पाप्मानं जहाति च यः एवं वेद ≅ He who knows as above destroys and shuns (Jahāti) evil.

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BrhU.5.5.4 🔗
योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य भूरिति शिर एकं शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे≅

यः अयं दक्षिणे अक्षन् पुरुषः तस्य ≅ Of this being who is in the right eye, तस्य भूः इति शिरः ≅ the syllable ‘Bhūr’ is the head, एकं शिरः ≅ for there is one head, एकम् एतद् अ-क्षरम् ≅ and there is this one syllable; भुवस् इति बाहू द्वौ ≅ the word ‘Bhuvar’ is the arms, बाहू द्वे ≅ for there are two arms, एते अ-क्षरे ≅ and there are these two syllables; स्वर् इति प्रतिष्ठा ≅ the word ‘Svar’ is the feet, द्वे प्रतिष्ठे ≅ for there are two feet, द्वे एते अ-क्षरे ≅ and there are these two syllables.

तस्योपनिषदहमिति हन्ति पाप्मानं जहाति च य एवं वेद॥≅

तस्य उपनिषद् अहम् इति ≅ His secret name is ‘Aham’. हन्ति पाप्मानं जहाति च यः एवं वेद ≅ He who knows as above destroys and shuns evil.

BrhU.5.6 .1

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BrhU.5.6.1 🔗
मनोमयोऽयं पुरुषो भाः सत्यस्तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा
स एष सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किं च॥≅

मनोमयः अयं पुरुषः ≅ This being identified with the mind भास् सत्यः ≅ and resplendent (Bhās) as its state (nature) तस्मिन् अन्तर्-हृदये ≅ (is realized by the Yogins) within the heart यथा व्रीहिः वा यवः वा ≅ like a grain of rice or barley.
सः एषः सर्वस्य ईशानः ≅ He is the lord of all, सर्वस्य अधिपतिः ≅ the ruler of all, सर्वम् इदं प्रशास्ति यद् इदं किं च ≅ and governs whatever there is.

BrhU.5.7 .1

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BrhU.5.7.1 🔗
विद्युद्ब्रह्मेत्याहुर्विदानाद्विद्युद्विद्यत्येनं पाप्मनो
य एवं वेद विद्युद्ब्रह्मेति विद्युद्ध्येव ब्रह्म॥≅

विद्युत् ब्रह्म इति आहुः ≅ They say lightning is Brahman. विद्युत् विद्यति ≅ It is called lightning विदानात् एनं पाप्मनः ≅ because it scatters darkness ranged against him.
यः एवं वेद ≅ He who knows it as such — विद्युत् ब्रह्म इति ≅ that lightning is Brahman — विद्युत् हि एव ब्रह्म ≅ (scatters evils that are ranged against him), for lightning is indeed Brahman.

BrhU.5.8 .1

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BrhU.5.8.1 🔗
वाचं धेनुमुपासीत तस्याश्चत्वारः स्तनाः स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारस्…≅

वाचं धेनुम् उपासीत ≅ One should meditate upon speech (the Vedas) as a cow (as it were). तस्याः चत्वारः स्तनाः ≅ She has four teats — स्वाहा-कारः वषट्-कारः हन्त-कारः स्वधा-कारः ≅ the sounds ‘Svāhā,’ ‘Vaṣaṭ,’ ‘Hanta’ and ‘Svadhā’.

तस्यै द्वौ स्तनौ देवा उपजीवन्ति स्वाहाकारं च वषट्कारं च हन्तकारं मनुष्याः स्वधाकारं पितरस्तस्याः प्राण ऋषभो मनो वत्सः॥≅

तस्यै द्वौ स्तनौ देवाः उपजीवन्ति ≅ The gods live on two of her teats — स्वाहा-कारं च वषट्-कारं च ≅ the sounds ‘Svāhā’ and ‘Vaṣaṭ’, हन्त-कारं मनुष्याः ≅ men on the sound ‘Hanta’, स्वधा-कारं पितरः ≅ and the Manes on the sound ‘Svadhā’. तस्याः प्राणः ऋषभः ≅ Her bull is the vital force, मनस् वत्सः ≅ and her calf the mind.

BrhU.5.9 .1

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BrhU.5.9.1 🔗
अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषे येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यमेतत्कर्णावपिधाय शृणोति
स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति॥≅

अयम् अग्निः ≅ This fire यः अयम् अन्तर् पुरुषे ≅ that is within a man येन इदम् अन्नं पच्यते ≅ and digests the food यद् इदम् अद्यते ≅ that is eaten, वैश्वा-नरः ≅ is Vaiśvā-nara. तस्य एषः घोषः भवति ≅ It emits this sound यम् एतद् कर्णौ अपिधाय शृणोति ≅ that one hears by stopping the ears thus.
सः यदा उत्क्रमिष्यन् भवति ≅ When a man is about to leave the body, न एनं घोषं शृणोति ≅ he no more hears this sound.

BrhU.5.10 .1

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BrhU.5.10.1 🔗
यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहिते यथा रथचक्रस्य खं
तेन स ऊर्ध्व आक्रमते स आदित्यमागच्छति तस्मै स तत्र विजिहीते यथा लम्बरस्य खं≅

यदा वै पुरुषः अस्मात् लोकात् प्रैति ≅ When a man departs from this world, सः वायुम् आगच्छति ≅ he reaches the air, तस्मै सः तत्र विजिहिते ≅ which makes an opening there for him यथा रथ-चक्रस्य खम् ≅ like the hole of a chariot-wheel.
तेन सः ऊर्ध्वः आक्रमते ≅ He goes upwards through that सः आदित्यम् आगच्छति ≅ and reaches the sun, तस्मै सः तत्र विजिहीते ≅ who makes an opening there for him यथा लम्बरस्य खम् ≅ like the hole of a tabor (drum).

तेन स ऊर्ध्व आक्रमते स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा दुन्दुभेः खं
तेन स ऊर्ध्व आक्रमते स लोकमागच्छत्यशोकमहिमं
तस्मिन्वसति शाश्वतीः समाः॥≅

तेन सः ऊर्ध्वः आक्रमते ≅ He goes upwards through that सः चन्द्रमसम् आगच्छति ≅ and reaches the moon, तस्मै सः तत्र विजिहीते ≅ who makes an opening there for him यथा दुन्दुभेः खम् ≅ like the hole of a (kettle) drum.
तेन सः ऊर्ध्वः आक्रमते ≅ He goes upwards through that सः लोकम् आगच्छति अ-शोकम् ≅ and reaches a world free from grief अ-हिमम् ≅ and from cold.
तस्मिन् वसति शाश्वतीः समाः ≅ He lives there for eternal years.

BrhU.5.11 .1

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BrhU.5.11.1 🔗
एतद्वै परमं तपो यद्व्याहितस्तप्यते परमं हैव लोकं जयति य एवं वेद…≅

एतद् वै परमं तपस् ≅ This indeed is excellent austerity यद् व्याहितः तप्यते ≅ that a man suffers when he is ill. परमं ह एव लोकं जयति यः एवं वेद ≅ He who knows as above wins an excellent world.

एतद्वै परमं तपो यं प्रेतमरण्यं हरन्ति परमं हैव लोकं जयति य एवं वेद…≅

एतद् वै परमं तपस् ≅ This indeed is excellent austerity यं प्रेतम् अरण्यं हरन्ति ≅ that a man after death is carried to the forest. परमं ह एव लोकं जयति यः एवं वेद ≅ He who knows as above wins an excellent world.

एतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति परमं हैव लोकं जयति य एवं वेद॥≅

एतद् वै परमं तपस् ≅ This indeed is excellent austerity यं प्रेतम् अग्नौ अभ्यादधति ≅ that a man after death is placed in the fire. परमं ह एव लोकं जयति यः एवं वेद ≅ He who knows as above wins an excellent world.

BrhU.5.12 .1

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BrhU.5.12.1 🔗
अन्नं ब्रह्मेत्येक आहुस्तन्न तथा पूयति वा अन्नमृते प्राणात्प्राणो ब्रह्मेत्येक आहुस्तन्न तथा शुष्यति वै प्राण ऋतेऽन्नादेते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतः≅

अन्नं ब्रह्म इति एके आहुः ≅ Some say that food is Brahman. तद् न तथा ≅ It is not so, पूयति वै अन्नम् ≅ for food rots ऋते प्राणात् ≅ without the vital force. प्राणः ब्रह्म इति एके आहुः ≅ Others say that the vital force is Brahman. तद् न तथा ≅ It is not so, शुष्यति वै प्राणः ≅ for the vital force dries up ऋते अन्नात् ≅ without food.
एते ह तु एव देवते एकधा-भूयं भूत्वा ≅ But these two deities being united परमतां गच्छतः ≅ attain their highest.

तद्ध स्माह प्रातृदः पितरं किंस्विदेवैवं विदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति≅

तद् ह स्म आह प्रातृदः पितरम् ≅ So Prātṛda said to his father, किंस्विद् एव एवं विदुषे साधु कुर्याम् ≅ ‘What good indeed can I do to one who knows like this, किम् एव अस्मै अ-साधु कुर्याम् इति ≅ and what evil indeed can I do to him either’?

स ह स्माह पाणिना मा प्रातृद कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति≅

सः ह स्म आह पाणिना ≅ The father, with a gesture of the hand, said, मा प्रातृद ≅ ‘Oh, no, Prātṛda, कः तु एनयोः एकधा-भूयं भूत्वा परमतां गच्छति इति ≅ for who would attain his highest by being identified (Ekadhā-bhūya) with them’?

तस्मा उ हैतदुवाच वीत्यन्नं वै व्यन्ने हीमानि सर्वाणि भूतानि विष्टानि रमिति प्राणो वै रं प्राणे हीमानि सर्वाणि भूतानि रमन्ते≅

तस्मै उ ह एतद् उवाच ≅ Then he said to him this: वि इति ≅ It is “Vi”. अन्नं वै वि ≅ Food is “Vi”, अन्ने हि इमानि सर्वाणि भूतानि विष्टानि ≅ for all these creatures rest on food. रम् इति ≅ It is “Ram”. प्राणः वै रम् ≅ The vital force is “Ram”, प्राणे हि इमानि सर्वाणि भूतानि रमन्ते ≅ for all these creatures delight if there is the vital force’.

सर्वाणि ह वा अस्मिन्भूतानि विशन्ति सर्वाणि भूतानि रमन्ते य एवं वेद॥≅

सर्वाणि ह वै अस्मिन् भूतानि विशन्ति यः एवं वेद ≅ On him (Asmin) who knows as above all creatures rest, सर्वाणि भूतानि रमन्ते ≅ and (in him) all creatures delight.

BrhU.5.13 .1 .2 .3 .4

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BrhU.5.13.1 🔗
उक्थं प्राणो वा उक्थं प्राणो हीदं सर्वमुत्थापयत्युद्धास्मादुक्थविद्वीरस्तिष्ठत्युक्थस्य सायुज्यं सलोकतां जयति य एवं वेद॥≅

उक्थम् ≅ (One should meditate upon the vital force as) the Uktha (a hymn of praise).
प्राणः वै उक्थम् ≅ The vital force is the Uktha, प्राणः हि इदं सर्वम् उत्थापयति ≅ for it raises this universe (Sarva). उत् ह अस्मात् उक्थ-विद् वीरः तिष्ठति यः एवं वेद ≅ From him (Asmāt) who knows as above rises (Ut-tiṣṭhati) a son (Vīra) who is a knower of the vital force (Uktha-vid), उक्थस्य सा-युज्यं स-लोकतां जयति ≅ and he achieves union with (Sā-yujya) and abode in the same world (Sa-lokatā) as the Uktha.

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BrhU.5.13.2 🔗
यजुः प्राणो वै यजुः प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय यजुषः सायुज्यं सलोकतां जयति य एवं वेद॥≅

यजुस् ≅ (One should meditate upon the vital force as) the Yajus.
प्राणः वै यजुस् ≅ The vital force is the Yajus, प्राणे हि इमानि सर्वाणि भूतानि युज्यन्ते ≅ for all these beings are joined with one another if there is the vital force. युज्यन्ते ह अस्मै सर्वाणि भूतानि श्रैष्ठ्याय यः एवं वेद ≅ All beings are joined (Yujyante) for the eminence of him who knows as above, यजुषः सा-युज्यं स-लोकतां जयति ≅ and he achieves union with and abode in the same world as the Yajus (vital force).

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BrhU.5.13.3 🔗
साम प्राणो वै साम प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते साम्नः सायुज्यं सलोकतां जयति य एवं वेद॥≅

साम ≅ (One should meditate upon the vital force as) the Sāman.
प्राणः वै साम ≅ The vital force is the Sāman, प्राणे हि इमानि सर्वाणि भूतानि सम्यञ्चि ≅ for all these beings are united if there is the vital force. सम्यञ्चि ह अस्मै सर्वाणि भूतानि यः एवं वेद ≅ For him who knows as above all beings are united, श्रैष्ठ्याय कल्पन्ते ≅ and they succeed in bringing about his eminence, साम्नः सा-युज्यं स-लोकतां जयति ≅ and he achieves union with and abode in the same world as the Sāman.

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BrhU.5.13.4 🔗
क्षत्त्रं प्राणो वै क्षत्त्रं प्राणो हि वै क्षत्त्रं त्रायते हैनं प्राणः क्षणितोः प्र क्षत्त्रमत्रमाप्नोति क्षत्त्रस्य सायुज्यं सलोकतां जयति य एवं वेद॥≅

क्षत्त्रम् ≅ (One should meditate upon the vital force as) the Kṣatra (or Kṣattra, SG.2.64).
प्राणः वै क्षत्त्रम् ≅ The vital force is the Kṣatra, प्राणः हि वै क्षत्त्रम् ≅ for it is indeed the Kṣatra. त्रायते ह एनं प्राणः क्षणितोः ≅ The vital force protects the body from wounds (Kṣaṇitu, fr. √Kṣan). प्र क्षत्त्र-मत्रम् आप्नोति यः एवं वेद ≅ He who knows as above attains (Pra-āpnoti) this Kṣatra (vital force) that has no other protector (Kṣatra-matra or Kṣatra-mātra), क्षत्त्रस्य सा-युज्यं स-लोकतां जयति ≅ and achieves union with and abode in the same world as the Kṣatra.

BrhU.5.14 .1 .2 .3 .4 .5 .6 .7 .8

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BrhU.5.14.1 🔗
भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराण्यष्टाक्षरं ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्≅

भूमिः अन्तर्-इक्षं द्यौस् इति ≅ ‘Bhūmi’ (the earth), ‘Antar-ikṣa’ (sky) and ‘Dyaus’ (heaven) अष्टौ अ-क्षराणि ≅ make eight syllables, अष्ट-अक्षरं ह वै एकं गायत्र्यै पदम् ≅ and the first foot of the Gāyatrī (Tat savitur vareṇvam, bhargo devasya dhīmahi, dhiyo yo naḥ pracodayāt – ‘We meditate on the adorable glory of the radiant sun. May he direct our intellect!’ RgV.3.62.10, in Gāyatrī meter which has three feet, of eight syllables each) has eight syllables. एतद् उ ह एव अस्याः एतद् ≅ So the above three worlds constitute the first foot of the Gāyatrī.

स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद॥≅

सः यावत् एषु त्रिषु लोकेषु तावत् ह जयति यः अस्याः एतद् एवं पदं वेद ≅ He who knows the first foot of the Gāyatrī to be such wins as much as there is in those three worlds.

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BrhU.5.14.2 🔗
ऋचो यजूंषि सामानीत्यष्टावक्षराण्यष्टाक्षरं ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद॥≅

ऋचः यजूंषि सामानि इति ≅ ‘Ṛcaḥ,’ ‘Yajūṃṣi’ and ‘Sāmāni’ अष्टौ अ-क्षराणि ≅ make eight syllables, अष्ट-अक्षरं ह वै एकं गायत्र्यै पदम् ≅ and the (second) foot of the Gāyatrī has eight syllables.
सः यः अस्याः एतद् एवं पदं वेद ≅ He who knows the (second) foot of the Gāyatrī to be such एतद् उ ह एव अस्याः एतद् यावती इयं त्रयी विद्या तावत् ह जयति ≅ wins as much as that treasury of knowledge, the three Vedas, has to confer.

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BrhU.5.14.3 🔗
प्राणोऽपानो व्यान इत्यष्टावक्षराण्यष्टाक्षरं ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्
स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद…≅

प्राणः अपानः व्यानः इति ≅ ‘Prāṇa,’ ‘Apāna’ and ‘Vyāna’ (this word must be split so as to make three syllables, ‘Vi-ā-na’) अष्टौ अ-क्षराणि ≅ has eight syllables, अष्ट-अक्षरं ह वै एकं गायत्र्यै पदम् ≅ and the (third) foot of the Gāyatrī has eight syllables. एतद् उ ह एव अस्याः एतद् ≅ So the above three forms of vital force constitute the (third) foot of the Gāyatrī.
सः यः अस्याः एतद् एवं पदं वेद ≅ He who knows the (third) foot of the Gāyatrī to be such यावत् इदं प्राणि तावत् ह जयति ≅ wins all the living beings that are in the universe.

…अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयं दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपति…≅

अथ अस्याः तुरीयं दर्शतं पदं परो-रजाः ≅ Now its Turīya, (apparently) visible, supramundane (Paras-rajas) foot एतद् एव यः एषः तपति ≅ is indeed this – (the sun) that shines. यद् वै चतुर्थं तद् तुरीयम् ≅ ‘Turīya’ means the fourth. दर्शतं पदम् इति ददृशे इव हि ≅ ‘Apparently visible foot,’ because he is seen, as it were. एषः परो-रजाः इति सर्वम् उ हि एव एषः रजस् उपरि उपरि तपति ≅ ‘Supramundane,’ because he shines (Tapati) over and above the whole universe (as its overlord, its eye).

एवं हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद॥≅

यः अस्याः एतद् एवं पदं वेद ≅ He who knows the fourth foot of the Gāyatrī to be such एवं ह एव श्रिया यशसा तपति ≅ shines in the same way with splendor and fame.

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BrhU.5.14.4 🔗
सैषा गायत्र्येतस्मिंस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता तद्वै तत्सत्ये प्रतिष्ठितं चक्षुर्वै सत्यं चक्षुर्हि वै सत्यं≅

सा एषा गायत्री ≅ That Gāyatrī एतस्मिन् तुरीये दर्शते पदे परो-रजसि प्रतिष्ठिता ≅ rests on this fourth, apparently visible, supramundane foot. तद् वै तद् सत्ये प्रतिष्ठितम् ≅ That again rests on truth. चक्षुस् वै सत्यम् ≅ The eye is truth, चक्षुस् हि वै सत्यम् ≅ for the eye is indeed truth.

तस्माद्यदिदानीं द्वौ विवदमानावेयातामहमदर्शमहमश्रौषमिति य एवं ब्रूयादहमदर्शमिति तस्मा एव श्रद्दध्याम तद्वै तत्सत्यं बले प्रतिष्ठितं प्राणो वै बलं तत्प्राणे प्रतिष्ठितं≅

तस्मात् यद् इदानीं द्वौ विवदमानौ एयाताम् ≅ Therefore if even today two persons come disputing, अहम् अदर्शम् ≅ one saying, ‘I saw it’, अहम् अश्रौषम् इति ≅ and another, ‘I heard of it’, यः एवं ब्रूयात् अहम् अदर्शम् इति तस्मै एव श्रद्दध्याम ≅ we believe him only who says, ‘I saw it’. तद् वै तद् सत्यं बले प्रतिष्ठितम् ≅ That truth rests on strength (Bala). प्राणः वै बलम् ≅ The vital force is strength. तद् प्राणे प्रतिष्ठितम् ≅ (Hence) truth rests on the vital force.

तस्मादाहुर्बलं सत्यादोगीय इत्येवम्वेषा गायत्र्यध्यात्मं प्रतिष्ठिता सा हैषा गयांस्तत्रे प्राणा वै गयास्तत्प्राणांस्तत्रे तद्यद्गयांस्तत्रे तस्माद्गायत्री नाम≅

तस्मात् आहुः बलं सत्यात् ओगीयः इति ≅ Therefore they say strength is more powerful than truth. एवम् उ एषा गायत्री अध्यात्मं प्रतिष्ठिता ≅ Thus the Gāyatrī rests (on the vital force) within the body. सा ह एषा गयान् तत्रे ≅ That Gāyatrī saved the Gayas. प्राणाः वै गयाः ≅ The organs are the Gayas; तद् प्राणान् तत्रे ≅ so it saved the organs. तद् यद् गयान् तत्र ≅ Now, because it saved the organs, तस्मात् गायत्री नाम ≅ therefore it is called the Gāyatrī.

स यामेवामूं सावित्रीमन्वाहैषैव सा स यस्मा अन्वाह तस्य प्राणांस्त्रायते॥≅

सः याम् एव अमूं सावित्रीम् अन्वाह ≅ The Savitrī that he (the teacher) communicates (to the pupil) एषा एव सा ≅ is no other than this. सः यस्मै अन्वाह तस्य प्राणान् त्रायते ≅ It saves the organs of him to whom it is communicated.

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BrhU.5.14.5 🔗
तां हैतामेके सावित्रीमनुष्ठुभमन्वाहुर्वागनुष्टुबेतद्वाचमनुब्रूम इति न तथा कुर्याद्≅

तां ह एताम् एके सावित्रीम् अनुष्ठुभम् अन्वाहुः ≅ Some communicate (to the pupil) the Savitrī that is Anuṣṭubh (saying), वाच् अनुष्टुभ् ≅ ‘Speech is Anuṣṭubh; एतद् वाचम् अनुब्रूमः इति ≅ we shall impart that to him’. न तथा कुर्यात् ≅ One should not do like that.

गायत्रीमेव सावित्रीमनुब्रूयाद्यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकञ्चन पदं प्रति॥≅

गायत्रीम् एव सावित्रीम् अनुब्रूयात् ≅ One should communicate that Savitrī which is the Gāyatrī. यदि ह वै अपि एवं-विद् बहु इव प्रतिगृह्णाति ≅ Even if a man who knows as above accepts too much as gift, as it were, न ह एव तद् गायत्र्याः एकञ्चन पदं प्रति ≅ it is not (enough) for even one foot of the Gāyatrī.

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BrhU.5.14.6 🔗
स य इमांस्त्रींल्लोकान्पूर्णान्प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयाद्…≅

सः यः इमान् त्रीन् लोकान् पूर्णान् प्रतिगृह्णीयात् ≅ He who accepts these three worlds replete (Pūrṇān, with wealth), सः अस्याः एतद् प्रथमं पदम् आप्नुयात् ≅ will be receiving (the results of knowing) only the first foot of the Gāyatrī.

…अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयाद्…≅

अथ यावती इयं त्रयी विद्या यः तावत् प्रतिगृह्णीयात् ≅ He who accepts as much as this treasury of knowledge, the Vedas, (has to confer), सः अस्याः एतद् द्वितीयं पदम् आप्नुयात् ≅ will receive (the results of knowing) only its second foot.

…अथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयाद्…≅

अथ यावत् इदं प्राणि यः तावत् प्रतिगृह्णीयात् ≅ And he who accepts as much as (is covered by) all living beings, सः अस्याः एतद् तृतीयं पदम् आप्नुयात् ≅ will receive (the results of knowing) only its third foot.

…अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति नैव केनचनाप्यं कुत उ एतावत्प्रतिगृह्णीयात्॥≅

अथ अस्याः एतद् एव तुरीयं दर्शतं पदं परो-रजाः यः एषः तपति ≅ While its fourth, apparently visible, supramundane foot – the (sun) that shines — न एव केनचन आप्यं ≅ is not to be counterbalanced by any gift received. कुतः उ एतावत् प्रतिगृह्णीयात् ≅ Indeed how could any one accept so much as gift?

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BrhU.5.14.7 🔗
तस्या उपस्थानं गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे। नमस्ते तुरीयाय दर्शताय पदाय परोरजसेऽसावदो मा प्रापदिति≅

तस्याः उपस्थानम् ≅ Its salutation:
गायत्रि असि एक-पदी ≅ ‘O Gāyatrī, thou art one-footed, द्वि-पदी त्रि-पदी चतुष्-पदी ≅ two-footed, three-footed and four-footed, अ-पद् असि ≅ and thou art without any feet, न हि पद्यसे ≅ for thou art unattainable.
नमस् ते ≅ Salutation to thee, तुरीयाय दर्शताय पदाय परो-रजसे ≅ the fourth, apparently visible, supramundane foot! असौ अदः मा प्रापत् इति ≅ May he (the enemy) never attain that (Adas, his object)’!

यं द्विष्यादसावस्मै कामो मा समृद्धीति वा न हैवास्मै स कामः समृध्यते यस्मा एवमुपतिष्ठतेऽहमदः प्रापमिति वा॥≅

यं द्विष्यात् ≅ (Should the knower of the Gāyatrī) bear hatred towards anybody, असौ अस्मै कामः मा समृद्धि इति वा ≅ (he should) either (use this Mantra): ‘Such and such – may his desired object never flourish’! — न ह एव अस्मै सः कामः समृध्यते यस्यै एवम् उपतिष्ठते ≅ in which case that object of the person against whom he thus salutes (Upatiṣṭhate) the Gāyatrī, never flourishes (Samṛdhyate) अहम् अदः प्रापम् इति वा ≅ ‘May I attain that (cherished object) of his’!

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BrhU.5.14.8 🔗
एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथा अथ कथं हस्तीभूतो वहसीति
मुखं ह्यस्याः सम्राण्न विदाञ्चकारेति होवाच≅

एतद् ह वै तद् जनकः वैदेहः ≅ On this Janaka, Emperor of Videha, बुडिलम् आश्वतराश्विम् उवाच ≅ is said to have told Buḍila, the son of Aśvatarāśva, यद् नु हो तद् गायत्री-विद् अब्रूथाः ≅ ‘Well, you gave yourself out as a knower of the Gāyatrī; अथ कथं हस्ती-भूतः वहसि इति ≅ then why, alas, are you carrying (me) as an elephant’?
मुखं हि अस्याः सम्राज् न विदाञ्-चकार इति ह उवाच ≅ He replied, ‘Because I did not know its mouth, O Emperor’.

तस्या अग्निरेव मुखं यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्सन्दहत्येवं हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्सम्प्साय शुद्धः पूतोऽजरोऽमृतः सम्भवति॥≅

तस्याः अग्निः एव मुखम् ≅ (The Emperor said) ‘Fire is its mouth. यदि ह वै अपि बहु इव अग्नौ अभ्यादधति ≅ Even if they put a large quantity of fuel into the fire, सर्वम् एव तद् सन्दहति ≅ it is all burnt up. एवं ह एव एवं-विद् यदि अपि ≅ Similarly, even if one who knows as above बहु इव पापं कुरुते ≅ commits a great many sins, सर्वम् एव तद् सम्प्साय ≅ he consumes (Sam √Psā) them all शुद्धः पूतः अ-जरः अ-मृतः सम्भवति ≅ and becomes pure, cleansed, undecaying and immortal’.

BrhU.5.15 .1

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BrhU.5.15.1 🔗
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये॥≅

● हिरण्मयेन पात्रेण ≅ With a golden vessel
○ सत्यस्य अपिहितं मुखम् ≅ the face (nature) of Satya (Brahman) is hidden (as it were).
● तत्त्वं पूषन् अपावृणु ≅ O Pūṣan (nourisher of the world – the sun), remove it, so that this truth
○ सत्य-धर्माय दृष्टये ≅ I, whose reality is Satya, may see.

पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह तेजः।
यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि॥≅

● पूषन् एक-ऋषे ≅ O Pūṣan, O solitary Ṛṣi (seer or traveller), यम ≅ O Yama (controller), सूर्य प्राजा-पत्य ≅ O Sūrya (sun), O son of Prajā-pati (God or Hiraṇya-garbha),
○ व्यूह रश्मीन् ≅ take away thy rays, समूह तेजस् ≅ curb thy brightness.
● यद् ते रूपं कल्याण-तमं तद् ते पश्यामि ≅ I wish to behold that most benignant form of thine.
○ यः असौ असौ पुरुषः ≅ Who is this very Puruṣa — सः अहम् अस्मि ≅ that I am.

वायुरनिलममृतमथेदं भस्मान्तं शरीरम्।
ओम् क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर॥≅

● वायुः अन्-इलम् अ-मृतम् ≅ I am immortal (A-mṛta). (When my body falls,) may my vital force (return) to the (relative immortal) air (An-ila),
○ अथ इदं भस्म-अन्तं शरीरम् ≅ and now this body too, reduced to ashes, (goes to the earth)!
● ओं क्रतो स्मर ≅ (O Fire,) who art the syllable ‘Om,’ O Deity of deliberations, recollect, कृतं स्मर ≅ recollect all that I have done.
○ क्रतो स्मर, कृतं स्मर ≅ O Deity of deliberations, recollect, recollect all that I have done.

अग्ने नय सुपथा राये अस्मान्विश्वानि देव वयुनानि विद्वान्।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमउक्तिं विधेम॥≅

● अग्ने ≅ O Agṅi (Fire, the witness of our lives), नय सु·पथा राये अस्मान् ≅ lead us along the good way towards our riches (deserts).
○ विश्वानि देव वयुनानि विद्वान् ≅ O Lord, thou knowest, everybody’s mental states;
● युयोधि अस्मद् जुहुराणम् एनस् ≅ remove the wily evil from us.
○ भूयिष्ठां ते नम-उक्तिं विधेम ≅ We utter repeated salutations to thee.

Bṛhad-Āraṇyaka षष्ठोऽध्यायः (६.)

br.6.01 br.6.02 br.6.03 br.6.04 br.6.05

BrhU.6.1 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14

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BrhU.6.1.1 🔗
ओं यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ज्येष्ठश्च श्रेष्ठश्च स्वानां भवत्यपि च येषां बुभूषति य एवं वेद॥≅

ओं यः ह वै ज्येष्ठं च श्रेष्ठं च वेद ≅ Om. He who knows that which is the oldest and greatest, ज्येष्ठः च श्रेष्ठः च स्वानां भवति ≅ becomes the oldest and greatest among his relatives. प्राणः वै ज्येष्ठः च श्रेष्ठः च ≅ The vital force is indeed the oldest and greatest. यः एवं वेद ≅ He who knows it to be such ज्येष्ठः च श्रेष्ठः च स्वानां भवति ≅ becomes the oldest and greatest among his relatives अपि च येषां बुभूषति ≅ as well as among those of whom he wants to be such.

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BrhU.6.1.2 🔗
यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति वाग्वै वसिष्ठा वसिष्ठः स्वानां भवत्यपि च येषां बुभूषति य एवं वेद॥≅

यः ह वै वसिष्ठां वेद ≅ He who knows the Vasiṣṭha (that which best helps to dwell or cover) वसिष्ठः स्वानां भवति ≅ becomes the Vasiṣṭha among his relatives. वाच् वै वसिष्ठा ≅ The organ of speech is indeed the Vasiṣṭha. यः एवं वेद ≅ He who knows it as such वसिष्ठः स्वानां भवति ≅ becomes the Vasiṣṭha among his relatives अपि च येषां बुभूषति ≅ as well as among those of whom he wants to be such.

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BrhU.6.1.3 🔗
यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे चक्षुर्वै प्रतिष्ठा चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे य एवं वेद॥≅

यः ह वै प्रतिष्ठां वेद ≅ He who knows Pratiṣṭhā (that which has steadiness) प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे ≅ lives steadily in difficult (Durga) as well as smooth (Sama) places and times. चक्षुस् वै प्रतिष्ठा ≅ The eye indeed is Pratiṣṭhā, चक्षुषा हि ≅ for through the eye समे च दुर्गे च प्रतितिष्ठति ≅ one lives steadily in difficult as well as smooth places and times. यः एवं वेद ≅ He who knows it as such प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे ≅ lives steadily in difficult as well as smooth places and times.

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BrhU.6.1.4 🔗
यो ह वै सम्पदं वेद स हास्मै पद्यते यं कामं कामयते श्रोत्रं वै सम्पच्छ्रोत्रे हीमे सर्वे वेदा अभिसम्पन्नाः सं हास्मै पद्यते यं कामं कामयते य एवं वेद॥≅

यः ह वै सम्पदं वेद ≅ He who knows Sampad (prosperity) सꣳ ह अस्मै पद्यते यं कामं कामयते ≅ attains (Sam-padyate) whatever object he desires. श्रोत्रं वै सम्पत् ≅ The ear indeed is Sampad, श्रोत्रे हि इमे सर्वे वेदाः अभिसम्पन्नाः ≅ for all these Vedas are acquired when one has the ear (intact). यः एवं वेद ≅ He who knows it to be such सꣳ ह अस्मै पद्यते यं कामं कामयते ≅ attains whatever object he desires.

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BrhU.6.1.5 🔗
यो ह वा आयतनं वेदायतनं स्वानां भवत्यायतनं जनानां मनो वा आयतनमायतनं स्वानां भवत्यायतनं जनानां य एवं वेद॥≅

यः ह वै आयतनं वेद ≅ He who knows the abode आयतनं स्वानां भवति ≅ becomes the abode of his relatives आयतनं जनानाम् ≅ as well as of (other people). मनस् वै आयतनम् ≅ The Manas indeed is the abode. यः एवं वेद ≅ He who knows it to be such आयतनं स्वानां भवति ≅ becomes the abode of his relatives आयतनं जनानाम् ≅ as well as of (other) people.

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BrhU.6.1.6 🔗
यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभी रेतो वै प्रजातिः प्रजायते ह प्रजया पशुभिर्य एवं वेद॥≅

यः ह वै प्रजातिं वेद ≅ He who knows Prajāti (that which has the attribute of generation) प्रजायते ह प्रजया पशुभिः ≅ is enriched with children and animals. रेतस् वै प्रजातिः ≅ The seed (organ) has this attribute. प्रजायते ह प्रजया पशुभिः यः एवं वेद ≅ He who knows it to be such is enriched with children and animals.

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BrhU.6.1.7 🔗
ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्म जग्मुस्तद्धोचुः को नो वसिष्ठ इति तद्धोवाच यस्मिन्व उत्क्रान्त इदं शरीरं पापीयो मन्यते स वो वसिष्ठ इति॥≅

ते ह इमे प्राणाः अहं-श्रेयसे विवदमानाः ≅ These organs, disputing over their respective greatness, ब्रह्म जग्मुः तद् ह ऊचुः ≅ went to Brahman and said to him, कः नः वसिष्ठः इति ≅ ‘Which of us is the Vasiṣṭha’?
तद् ह उवाच ≅ He said, सः वः वसिष्ठः ≅ ‘That one of you will be the Vasiṣṭha यस्मिन् वः उत्क्रान्ते ≅ who departing from among yourselves, इदं शरीरं पापीयः मन्यते इति ≅ people consider this body far more wretched’.

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BrhU.6.1.8 🔗
वाग्घोच्चक्राम सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति≅

वाच् ह उच्चक्राम ≅ The organ of speech went out. सा संवत्सरं प्रोष्य ≅ After staying a whole year out आगत्य उवाच ≅ it came back and said, कथम् अशकत मद् ऋते जीवितुम् इति ≅ ‘How did you manage to live without me’?

ते होचुर्यथाकला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह वाक्॥≅

ते ह ऊचुः ≅ They said, यथा अ-कलाः ≅ ‘We lived (Ajīviṣma) just as dumb people do, अ-वदन्तः वाचा ≅ without speaking through the organ of speech, प्राणन्तः प्राणेन ≅ but living through the vital force, पश्यन्तः चक्षुषा ≅ seeing through the eye, शृण्वन्तः श्रोत्रेण ≅ hearing through the ear, विद्वांसः मनसा ≅ knowing through the mind प्रजायमानाः रेतसा एवम् अजीविष्म इति ≅ and having children through the organ of generation’. प्रविवेश ह वाच् ≅ So the organ of speech entered.

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BrhU.6.1.9 🔗
चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति≅

चक्षुः ह उच्चक्राम ≅ The eye went out. तद् संवत्सरं प्रोष्य ≅ After staying a whole year out आगत्य उवाच ≅ it came back and said, कथम् अशकत मद् ऋते जीवितुम् इति ≅ ‘How did you manage to live without me’?

ते होचुर्यथान्धा अपश्यन्तश्चक्षुषा प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह चक्षुः॥≅

ते ह ऊचुः ≅ They said, यथा अन्धाः ≅ ‘We lived (Ajīviṣma) just as blind people do, अ-पश्यन्तः चक्षुषा ≅ without seeing through the eye, प्राणन्तः प्राणेन ≅ but living through the vital force, वदन्तः वाचा ≅ speaking through the organ of speech, शृण्वन्तः श्रोत्रेण ≅ hearing through the ear, विद्वांसः मनसा ≅ knowing through the mind प्रजायमानाः रेतसा एवम् अजीविष्म इति ≅ and having children through the organ of generation’. प्रविवेश ह चक्षुः ≅ So the eye entered.

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BrhU.6.1.10 🔗
श्रोत्रं होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति≅

श्रोत्रं ह उच्चक्राम ≅ The ear went out. तद् संवत्सरं प्रोष्य ≅ After staying a whole year out आगत्य उवाच ≅ it came back and said, कथम् अशकत मद् ऋते जीवितुम् इति ≅ ‘How did you manage to live without me’?

ते होचुर्यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणान्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह श्रोत्रम्॥≅

ते ह ऊचुः ≅ They said, यथा बधिराः ≅ ‘We lived (Ajīviṣma) just as deaf people do, अ-शृण्वन्तः श्रोत्रेण ≅ without hearing through the ear, प्राणान्तः प्राणेन ≅ but living through the vital force, वदन्तः वाचा ≅ speaking through the organ of speech, पश्यन्तः चक्षुषा ≅ seeing through the eye, विद्वांसः मनसा ≅ knowing through the mind प्रजायमानाः रेतसा एवम् अजीविष्म इति ≅ and having children through the organ of generation’. प्रविवेश ह श्रोत्रम् ≅ So the ear entered,

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BrhU.6.1.11 🔗
मनो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति≅

मनस् ह उच्चक्राम ≅ The mind went out. तद् संवत्सरं प्रोष्य ≅ After staying a whole year out आगत्य उवाच ≅ it came back and said, कथम् अशकत मद् ऋते जीवितुम् इति ≅ ‘How did you manage to live without me’?

ते होचुर्यथा मुग्धा अविद्वांसो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह मनः॥≅

ते ह ऊचुः ≅ They said, यथा मुग्धाः ≅ ‘We lived just as idiots do अ-विद्वांसः मनसा ≅ without knowing through the mind, प्राणन्तः प्राणेन ≅ but living (Ajīviṣma) through the vital force, वदन्तः वाचा ≅ speaking through the organ of speech, पश्यन्तः चक्षुषा ≅ seeing through the eye, शृण्वन्तः श्रोत्रेण ≅ hearing through the ear प्रजायमानाः रेतसा एवम् अजीविष्म इति ≅ and having children through the organ of generation’. प्रविवेश ह मनः ≅ So the mind entered.

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BrhU.6.1.12 🔗
रेतो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति≅

रेतस् ह उच्चक्राम ≅ The organ of generation went out. तद् संवत्सरं प्रोष्य ≅ After staying a whole year out आगत्य उवाच ≅ it came back and said, कथम् अशकत मद् ऋते जीवितुम् इति ≅ ‘How did you manage to live without me’?

ते होचुर्यथा क्लीबा अप्रजायमाना रेतसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसैवमजीविष्मेति प्रविवेश ह रेतः॥≅

ते ह ऊचुः ≅ They said, यथा क्लीबाः ≅ ‘We lived just as eunuchs do, अ-प्रजायमानाः रेतसा ≅ without having children through the organ of generation, प्राणन्तः प्राणेन ≅ but living (Ajīviṣma) through the vital force, वदन्तः वाचा ≅ speaking through the organ of speech, पश्यन्तः चक्षुषा ≅ seeing through the eye, शृण्वन्तः श्रोत्रेण ≅ hearing through the ear विद्वांसः मनसा एवम् अजीविष्म इति ≅ and knowing through the mind’. प्रविवेश ह रेतः ≅ So the organ of generation entered.

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BrhU.6.1.13 🔗
अथ ह प्राण उत्क्रमिष्यन्यथा महासुहयः सैन्धवः पड्वीशशङ्कून्संवृहेदेवं हैवेमान्प्राणान्संववर्ह ते होचुर्मा भगव उत्क्रमीर्न वै शक्ष्यामस्त्वदृते जीवितुमिति तस्यो मे बलिं कुरुतेति तथेति॥≅

अथ ह प्राणः उत्क्रमिष्यन् ≅ Then as the vital force was about to go out, इमान् प्राणान् संववर्ह ≅ it uprooted those organs यथा महा-सु-हयः सैन्धवः ≅ just as a great, fine horse from Sindh पड्वीश-शङ्कून् संवृहेत् एवं ह एव ≅ pulls out the pegs to which his feet are tied. ते ह ऊचुः ≅ They said, मा भगवः उत्क्रमीः ≅ ‘Please do not go out, sir, न वै शक्ष्यामः त्वद् ऋते जीवितुम् इति ≅ we cannot live without you’.
तस्य उ मे बलिं कुरुत इति ≅ ‘Then give me tribute’.
तथा इति ≅ ‘All right’.

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BrhU.6.1.14 🔗
सा ह वागुवाच यद्वा अहं वसिष्ठास्मि त्वं तद्वसिष्ठोऽसीति यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुर्यद्वा अहं सम्पदस्मि त्वं तत्सम्पदसीति श्रोत्रं ≅

सा ह वाच् उवाच ≅ The organ of speech said, यद् वै अहं वसिष्ठा अस्मि ≅ ‘That attribute of the Vasiṣṭha which I have त्वं तद्-वसिष्ठः असि इति ≅ is yours’.
यद् वै अहं प्रतिष्ठा अस्मि ≅ The eye (Cakṣus): ‘That attribute of steadiness which I have त्वं तद्-प्रतिष्ठः असि इति चक्षुः ≅ is yours’.
यद् वै अहं सम्पत् अस्मि त्वं तद्-सम्पत् असि इति श्रोत्रम् ≅ The ear: ‘That attribute of prosperity which I have is yours’.

यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनो यद्वा अहं प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतस्≅

यद् वै अहम् आयतनम् अस्मि त्वं तद्-आयतनम् असि इति मनस् ≅ The mind: ‘That attribute of abode which I have is yours’.
यद् वै अहं प्रजातिः अस्मि त्वं तद्-प्रजातिः असि इति रेतस् ≅ The organ of generation: ‘That attribute of generation which I have is yours’.

तस्यो मे किमन्नं किं वास इति यदिदं किञ्चाश्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नमापो वास इति≅

तस्य उ मे किम् अन्नं किं वासः इति ≅ (The vital force said:) ‘Then what will be my food and my dress’?
यद् इदं किञ्च ≅ (The organs said:) ‘Whatever आ श्वभ्यः आ कृमिभ्यः आ कीट-पतङ्गेभ्यः तद् ते अन्नम् ≅ is (known as) food, including (for) dogs, worms, insects and moths, is your food, आपः वासः इति ≅ and water your dress’.

न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं य एवमेतदनस्यान्नं वेद≅

यः एवम् एतद् अनस्य अन्नं वेद ≅ He who knows the food (Anna) of the vital force (Ana) to be such, न ह वै अस्य अन्-अन्नं जग्धं भवति ≅ never happens to eat anything that is not food, न अन्-अन्नं प्रतिगृहीतम् ≅ or to accepts anything that is not food.

तद्विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्त्येतमेव तदनमनग्नं कुर्वन्तो मन्यन्ते॥≅

तद् विद्वांसः श्रोत्रियाः ≅ Therefore wise men who are versed in the Vedas अशिष्यन्तः आचामन्ति ≅ sip a little water just before (eating) अशित्वा आचामन्ति ≅ and after eating. एतम् एव तद् अनम् अ-नग्नं कुर्वन्तः मन्यन्ते ≅ They regard it as removing the nakedness of the vital force (Ana).

BrhU.6.2 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16

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BrhU.6.2.1 🔗
श्वेतकेतुर्ह वा आरुणेयः पञ्चालानां परिषदमाजगाम स आजगाम जैवलिं प्रवाहणं परिचारयमाणं≅

श्वेत-केतुः ह वै आरुणेयः ≅ Śveta-ketu, the grandson of Aruṇa, पञ्चालानां परिषदम् आजगाम ≅ came to the assembly of the Pañcālas. सः आजगाम जैवलिं प्रवाहणम् ≅ He approached Pravāhaṇa, the son of Jīvala, परिचारयमाणं ≅ who was being waited on (by his servants).

तमुदीक्ष्याभ्युवाद कुमारा३ इति
स भो३ इति प्रतिशुश्रावानुशिष्टोऽन्वसि पित्रेत्योमिति होवाच॥≅

तम् उदीक्ष्य अभ्युवाद ≅ Seeing him the King addressed him, कुमारा इति ≅ ‘Boy’!
सः भो इति प्रतिशुश्राव ≅ He replied, ‘Yes sir’,
अनुशिष्टः अनु असि पित्रा इति ≅ ‘Have you been taught by your father’?
ओम् इति ह उवाच ≅ He said, ‘Yes’.

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BrhU.6.2.2 🔗
वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति नेति होवाच≅

वेत्थ यथा इमाः प्रजाः ≅ ‘Do you know how these people प्रयत्यः विप्रतिपद्यन्ते इति ≅ diverge after death’?
न इति ह उवाच ≅ ‘No,’ said he.

वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति नेति हैवोवाच≅

वेत्थ उ यथा इमं लोकं पुनर् आपद्यन्ते इति ≅ ‘Do you know how they return to this world’?
न इति ह एव उवाच ≅ ‘No,’ said he.

वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न सम्पूर्यता३ इति नेति हैवोवाच
वेत्थो यतिथ्यामाहुत्यां हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति नेति हैवोवाच≅

वेत्थ उ यथा असौ लोकः ≅ ‘Do you know how the other world एवं बहुभिः पुनः पुनः प्रयद्भिः न सम्पूर्यते इति ≅ is never filled by so many people dying thus again and again’?
न इति ह एव उवाच ≅ ‘No,’ said he.
वेत्थ उ यतिथ्याम् आहुत्यां हुतायाम् ≅ ‘Do you know after how many (Yatibhyām) oblations are offered (Hutāyām) आपः पुरुष-वाचः भूत्वा समुत्थाय ≅ water (the liquid offerings) rises up possessed of a human voice (or under the name of man) वदन्ति इति ≅ and speaks’?
न इति ह एव उवाच ≅ ‘No,’ said he.

वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वा≅

वेत्थ उ देव-यानस्य वा पथः ≅ ‘Do you know the means of access to the way of the gods, प्रतिपदं पितृ-याणस्य वा ≅ or that to the way of the Manes — यद् कृत्वा ≅ doing which देव-यानं वा पन्थानं प्रतिपद्यन्ते ≅ people attain either the way of the gods पितृ-याणं वा ≅ or the way of the Manes?

अपि हि न ऋषेर्वचः श्रुतम्।≅

अपि हि न ऋषेः वचः श्रुतम् ≅ We have heard the words of the Mantra:

द्वे सृती अशृणवं पितृणामहं देवानामुत मर्त्यानाम्।
ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति॥
नाहमत एकञ्चन वेदेति होवाच॥≅

● द्वे सृती अशृणवम् ≅ “I have heard of two routes पितृणाम् ≅ leading to the Manes.
○ अहं देवानाम् उत ≅ and to the gods, मर्त्यानाम् ≅ for men.
● ताभ्याम् इदं विश्वम् एजत् समेति ≅ Going along them all this is united.
○ यद् अन्तरा पितरं मातरं च इति ≅ They lie between the father and the mother (earth and heaven)”.
न अहम् अतः एकञ्चन वेद इति ह उवाच ≅ He said, ‘I know not one of them’.

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BrhU.6.2.3 🔗
अथैनं वसत्योपमन्त्रयाञ्चक्रेऽनादृत्य वसतिं कुमारः प्रदुद्राव स आजगाम पितरं तं होवाचेति वाव किल नो भवान्पुरानुशिष्टानवोच इति≅

अथ एनं वसत्या उपमन्त्रयाञ्-चक्रे ≅ Then the King invited him to stay. अन्-आदृत्य वसतिं कुमारः ≅ The boy, disregarding the invitation to stay, प्रदुद्राव ≅ hurried away. सः आजगाम पितरम् ≅ He came to his father तं ह उवाच इति ≅ and said to him, वाव किल नः भवान् पुरा अनुशिष्टान् अवोचः इति ≅ ‘Well, did you not tell me before that you had (fully) instructed me’?

कथं सुमेध इति पञ्च मा प्रश्नान्राजन्यबन्धुरप्राक्षीत्ततो नैकञ्चन वेदेति कतमे त इतीम इति ह प्रतीकान्युदाजहार॥≅

कथं सु-मेधः इति ≅ ‘How (did you get hurt), my sagacious child’?
पञ्च मा प्रश्नान् राजन्य-बन्धुः अप्राक्षीत् ≅ ‘That wretch of a Kṣatriya asked (Prākṣīt) me five questions, ततः न एकञ्चन वेद इति ≅ and I knew not one of them’.
कतमे ते इति ≅ ‘Which are they’?
इमे इति ह ≅ ‘These’, प्रतीकानि उदाजहार ≅ and he quoted their first words.

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BrhU.6.2.4 🔗
स होवाच तथा नस्त्वं तात जानीथा यथा यदहं किञ्च वेद सर्वमहं तत्तुभ्यमवोचं प्रेहि तु तत्र प्रतीत्य ब्रह्मचर्यं वत्स्याव इति≅

सः ह उवाच ≅ The father said, तथा नः त्वं तात जानीथाः यथा यद् अहं किञ्च वेद सर्वम् अहं तद् तुभ्यम् अवोचं ≅ ‘My child, believe (Jānīthāḥ) me, whatever I knew (Veda) I told (Avocam) you every bit of it. प्रेहि तु तत्र प्रतीत्य ≅ But come, let us go there ब्रह्म-चर्यं वत्स्यावः इति ≅ and live as students’.

भवानेव गच्छत्विति स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास≅

भवान् एव गच्छतु इति ≅ ‘You go alone, please’.
सः आजगाम गौतमः ≅ At this Gautama came यत्र प्रवाहणस्य जैवलेः आस ≅ to where King Pravāhaṇa, the son of Jīvala, was giving audience.

तस्मा आसनमाहृत्योदकमाहारयाञ्चकाराथ हास्मा अर्घ्यं चकार तं होवाच वरं भगवते गौतमाय दद्म इति॥≅

तस्मै आसनम् आहृत्य ≅ The King gave him a seat, उदकम् आहारयाञ्-चकार ≅ had water brought for him, अथ ह अस्मै अर्घ्यं चकार ≅ and made him the reverential offering. तं ह उवाच ≅ Then he said, वरं भगवते गौतमाय दद्मः इति ≅ ‘We will give revered Gautama, a boon’.

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BrhU.6.2.5 🔗
स होवाच प्रतिज्ञातो म एष वरो यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति॥≅

सः ह उवाच ≅ Aruni said, प्रतिज्ञातः मे एषः वरः ≅ ‘You have promised me this boon. यां तु कुमारस्य अन्ते वाचम् अभाषथाः तां मे ब्रूहि इति ≅ Please tell me what you spoke (Abhāṣathāḥ) to my boy about’.

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BrhU.6.2.6 🔗
स होवाच दैवेषु वै गौतम तद्वरेषु मानुषाणां ब्रूहीति॥≅

सः ह उवाच ≅ The King said, दैवेषु वै गौतम तद् वरेषु ≅ ‘This comes under heavenly boons, Gautama. मानुषाणां ब्रूहि इति ≅ Please ask some human boon’.

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BrhU.6.2.7 🔗
स होवाच विज्ञायते हास्ति हिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिदानस्य मा नो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति≅

सः ह उवाच ≅ Āruṇi said, विज्ञायते ह अस्ति हिरण्यस्य अपात्तम् ≅ ‘You know that I already have gold, गो-अश्वानाम् ≅ cattle and horses, दासीनां प्रवाराणां परिदानस्य ≅ maid-servants, retinue, and dress. मा नः भवान् अभि अ-वदान्यः भूत् इति ≅ Be not ungenerous (A-vadānya) towards me alone बहोः अन्-अन्तस्य अ-पर्यन्तस्य ≅ regarding this plentiful, infinite and inexhaustible (wealth)’.

स वै गौतम तीर्थेनेच्छासा इत्युपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति स होपायनकीर्त्योवास॥≅

सः वै गौतम तीर्थेन इच्छासै इति ≅ ‘Then you must seek it according to form (Tīrtha), Gautama’.
उपैमि अहं भवन्तम् इति ≅ ‘I approach you (as a student)’. वाचा ह स्म एव पूर्वे उपयन्ति ≅ The ancients used to approach a teacher simply through declaration. सः ह उपायन-कीर्त्या उवास ≅ Āruṇi lived as a student by merely that he was at his service.

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BrhU.6.2.8 🔗
स होवाच तथा नस्त्वं गौतम मापराधास्तव च पितामहा यथेयं विद्येतः पूर्वं न कस्मिंश्चन ब्राह्मण उवास तां त्वहं तुभ्यं वक्ष्यामि को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति॥≅

सः ह उवाच ≅ The King said: तथा नः त्वं गौतम मा अपराधाः ≅ Please do not take offence with us, Gautama, तव च पिता-महाः यथा ≅ as your paternal grandfathers did not (with ours). इयं विद्या इतः पूर्वम् ≅ Before this, this learning न कस्मिंश्चन ब्राह्मणे उवास ≅ never rested with a Brāhmaṇa. तां तु अहं तुभ्यं वक्ष्यामि ≅ But I shall teach it to you; कः हि त्वा एवं ब्रुवन्तम् अर्हति प्रत्याख्यातुम् इति ≅ for who can refuse you when you speak like this?

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BrhU.6.2.9 🔗
असौ वै लोकोऽग्निर्गौतम तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गास्…≅

असौ वै लोकः अग्निः गौतम ≅ That world (heaven), O Gautama, is fire, तस्य आदित्य एव समिध् ≅ the sun is its fuel, रश्मयः धूमः ≅ the rays its smoke, अहर् अर्चिः ≅ the day its flame, दिशः अङ्गाराः ≅ the four quarters its cinder, अवान्तर-दिशः विस्फुल्-इङ्गाः ≅ and the intermediate quarters its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुत्यै सोमो राजा सम्भवति॥≅

तस्मिन् एतस्मिन् अग्नौ देवाः श्रद्धां जुह्वति ≅ In this fire the gods offer faith (liquid oblations in subtle form). तस्याः आहुत्यै सोमः राजा सम्भवति ≅ Out of that offering King Moon is born (a body is made in the moon for the sacrificer).

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BrhU.6.2.10 🔗
पर्जन्यो वा अग्निर्गौतम तस्य संवत्सर एव समिदभ्राणि धूमो विद्युदर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गास्…≅

पर्जन्यः वै अग्निः गौतम ≅ Parjanya (the god of rain), O Gautama, is fire, तस्य संवत्सरः एव समिध् ≅ the year is its fuel, अभ्राणि धूमः ≅ the clouds its smoke, विद्युत् अर्चिः ≅ lightning its flame, अशनिः अङ्गाराः ≅ thunder its cinder, ह्रादुनयः विस्फुल्-इङ्गाः ≅ and the rumblings its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुत्यै वृष्टिः सम्भवति॥≅

तस्मिन् एतस्मिन् अग्नौ देवाः सोमं राजानं जुह्वति ≅ In this fire the gods offer King Moon. तस्याः आहुत्यै वृष्टिः सम्भवति ≅ Out of that offering rain is produced.

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BrhU.6.2.11 🔗
अयं वै लोकोऽग्निर्गौतम तस्य पृथिव्येव समिदग्निर्धूमो रात्रिरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गास्…≅

अयं वै लोकः अग्निः गौतम ≅ This world, O Gautama, is fire, तस्य पृथिवी एव समिध् ≅ the earth is its fuel, अग्निः धूमः ≅ fire its smoke, रात्रिः अचिः ≅ the night its flame, चन्द्रमाः अङ्गाराः ≅ the moon its cinder, नक्षत्राणि विस्फुल्-इङ्गाः ≅ and stars its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति तस्या आहुत्या अन्नं सम्भवति॥≅

तस्मिन् एतस्मिन् अग्नौ देवाः वृष्टिं जुह्वति ≅ In this fire the gods offer rain. तस्याः आहुत्याः अन्नं सम्भवति ≅ Out of that offering food is produced.

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BrhU.6.2.12 🔗
पुरुषो वा अग्निर्गौतम तस्य व्यात्तमेव समित्प्राणो धूमो वागर्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गास्…≅

पुरुषः वै अग्निः गौतम ≅ Man, O Gautama, is fire, तस्य व्यात्तम् एव समिध् ≅ the open mouth is its fuel, प्राणः धूमः ≅ the vital force its smoke, वाच् अर्चिः ≅ speech its flame, चक्षुः अङ्गाराः ≅ the eye its cinder, श्रोत्रं विस्फुल्-इङ्गाः ≅ and the ear its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुत्यै रेतः सम्भवति॥≅

तस्मिन् एतस्मिन् अग्नौ देवाः अन्नं जुह्वति ≅ In this fire the gods offer food. तस्याः आहुत्यै रेतस् सम्भवति ≅ Out of that offering the seed is produced.

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BrhU.6.2.13 🔗
योषा वा अग्निर्गौतम तस्या उपस्थ एव समिल्लोमानि धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गास्…≅

योषा वै अग्निः गौतम ≅ Woman, O Gautama, is fire. तस्याः उपस्थः एव समिध् ≅ Her organ of generation is its fuel. लोमानि धूमः ≅ The tiny hairs its smoke. योनिः अचिः ≅ The vagina its flame. यद् अन्तः करोति ते अङ्गाराः ≅ The act done inside its embers, अभिनन्दाः विस्फुल्-इङ्गाः ≅ and the pleasure derived from it its sparks.

तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः सम्भवति स जीवति यावज्जीवत्यथ यदा म्रियते॥≅

तस्मिन् एतस्मिन् अग्नौ देवाः रेतस् जुह्वति ≅ In this fire the gods offer the seed. तस्याः आहुत्यै पुरुषः सम्भवति ≅ Out of that offering a man is born. सः जीवति यावत् जीवति ≅ He lives as long as he is destined to live. अथ यदा म्रियते ≅ Then, when he dies —

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BrhU.6.2.14 🔗
अथैनमग्नये हरन्ति तस्याग्निरेवाग्निर्भवति समित्समिद्धूमो धूमोऽर्चिरर्चिरङ्गारा अङ्गारा विस्फुलिङ्गा विस्फुलिङ्गास्…≅

अथ एनम् अग्नये हरन्ति ≅ They carry him to be offered in the fire. तस्य अग्निः एव अग्निः भवति ≅ The fire becomes his fire, समिध् समिध् ≅ the fuel his fuel, धूमः धूमः ≅ the smoke his smoke, अर्चिः अर्चिः ≅ the flame his flame, अङ्गाराः अङ्गाराः ≅ the cinder his cinder, विस्फुल्-इङ्गाः विस्फुल्-इङ्गाः ≅ and the sparks his sparks.

तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति तस्या आहुत्यै पुरुषो भास्वरवर्णः सम्भवति॥≅

तस्मिन् एतस्मिन् अग्नौ देवाः पुरुषं जुह्वति ≅ In this fire the gods offer the man. तस्याः आहुत्यै पुरुषः भास्वर-वर्णः सम्भवति ≅ Out of that offering the man emerges radiant.

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BrhU.6.2.15 🔗
ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षम्≅

ते ये एवम् एतद् विदुः ≅ Those who know this as such, ये च अमी अरण्ये श्रद्धां सत्यम् उपासते ≅ and those others who meditate with faith upon the Satya-Brahman in the forest, ते अर्चिः अभिसम्भवन्ति ≅ reach the deity identified with the flame, अर्चिषः अहर् ≅ from him the deity of the day, अह्नः आपूर्यमाण-पक्षम् ≅ from him the deity of the fortnight in which the moon waxes,

आपूर्यमाणपक्षाद्यान्षण्मासानुदङ्ङादित्य एति मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतं≅

आपूर्यमाण-पक्षात् यान् षड्-मासान् उदच् आदित्यः एति ≅ from him the deities of the six months in which the sun travels northward, मासेभ्यः देव-लोकम् ≅ from them the deity identified with the world of the gods, देव-लोकात् आदित्यम् ≅ from him the sun, आदित्यात् वैद्युतम् ≅ and from the sun the deity of lightning.

तान्वैद्युतान्पुरुषो मानस एत्य ब्रह्मलोकान्गमयति ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति तेषां न पुनरावृत्तिः॥≅

तान् वैद्युतान् पुरुषः मानसः एत्य ≅ (Then) a being created from the mind (of Hiraṇya-garbha) comes ब्रह्म-लोकान् गमयति ≅ and conducts them to the worlds of Hiraṇya-garbha. ते तेषु ब्रह्म-लोकेषु पराः परावतः वसन्ति ≅ Then attain perfection (Parāḥ) and live in those worlds of Hiraṇya-garbha for a great many superfine (Parāvataḥ, years). तेषां न पुनर् आवृत्तिः ≅ They no more return to this world.

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BrhU.6.2.16 🔗
अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसम्भवन्ति धूमाद्रात्रिं रात्रेरपक्षीयमाणपक्षम्≅

अथ ये यज्ञेन दानेन तपसा लोकान् जयन्ति ≅ While those who conquer the worlds through sacrifices, charity and austerity, ते धूमम् अभिसम्भवन्ति ≅ reach the deity of smoke, धूमात् रात्रिम् ≅ from him the deity of the night, रात्रेः अपक्षीयमाण-पक्षम् ≅ from him the deity of the fortnight in which the moon wanes,

अपक्षीयमाणपक्षाद्यान्षण्मासान्दक्षिणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रं प्राप्यान्नं भवन्ति तान्≅

अपक्षीयमाण-पक्षात् यान् षड्-मासान् दक्षिण-आदित्यः एति ≅ from him the deities of the six months in which the sun travels southward, मासेभ्यः पितृ-लोकम् ≅ from them the deity of the world of the Manes, पितृ-लोकात् चन्द्रम् ≅ and from him the moon. ते चन्द्रं प्राप्य अन्नं भवन्ति तान् ≅ Reaching the moon they become food.

तत्र देवा यथा सोमं राजानमाप्यायस्वापक्षीयस्वेत्येवमेनांस्तत्र भक्षयन्ति≅

तत्र देवाः यथा सोमं राजानम् ‘आप्यायस्व अपक्षीयस्व’ इति एवम् एनान् तत्र भक्षयन्ति ≅ There the gods enjoy (Bhaksayanti) them as (the priests drink) the shining Soma juice (gradually, saying, as it were) ‘Flourish, dwindle’.

तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्त आकाशाद्वायुं वायोर्वृष्टिं वृष्टेः पृथिवीं ते पृथिवीं प्राप्यान्नं भवन्ति≅

तेषां यदा तद् पर्यवैति ≅ And when their past work is exhausted, अथ इमम् एव आकाशम् अभिनिष्पद्यन्ते ≅ they reach (become like) this space, आकाशात् वायुम् ≅ from the space air, वायोः वृष्टिम् ≅ from air rain, वृष्टेः पृथिवीम् ≅ and from rain the earth. ते पृथिवीं प्राप्य अन्नं भवन्ति ≅ Reaching the earth they become food.

ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते लोकान्प्रत्युत्थायिनस्…≅

ते पुनः पुरुष-अग्नौ हूयन्ते ≅ Then they are again offered in the fire of man, ततः योषा-अग्नौ ≅ thence in the fire of woman, जायन्ते लोकान् प्रत्युत्थायिनः ≅ whence they are born (and perform rites) with a view to going to other worlds.

त एवमेवानुपरिवर्तन्तेऽथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम्॥≅

ते एवम् एव अनुपरिवर्तन्ते ≅ Thus do they rotate. अथ ये एतौ पन्थानौ न विदुः ≅ While those others who do not know these two ways ते कीटाः पतङ्गाः ≅ become insects and moths, यद् इदं दन्दशूकम् ≅ and these frequently biting things (gnats and mosquitoes).

BrhU.6.3 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13

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BrhU.6.3.1 🔗
स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे≅

सः यः कामयेत महत् प्राप्नुयाम् इति ≅ He who wishes (that I am) to attain greatness उदच्-अयने आपूर्यमाण-पक्षस्य पुण्य-अहे ≅ (should perform) on an auspicious day in a fortnight in which the moon waxes, during the northward march of the sun, (a sacrifice in the following manner):

द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कंसे चमसे वा सर्वौषधं फलानीति सम्भृत्य≅

द्वा-दश-अहम् उपसद्-व्रती भूत्वा ≅ He should undertake for twelve days a vow connected with the Upasads (i.e. live on milk), औदुम्बरे कंसे चमसे वा सर्व-ओषधं फलानि इति सम्भृत्य ≅ collect in a cup or bowl made of fig wood (Audumbara) all herbs and their grains,

परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्यं संस्कृत्य पुंसा नक्षत्रेण मन्थं सन्नीय जुहोति।≅

परिसमुह्य परिलिप्य ≅ sweep and plaster (the ground), अग्निम् उपसमाधाय ≅ build up the fire, परिस्तीर्य ≅ spread (the Kuśa grass), आवृता आज्यं संस्कृत्य ≅ purify in the prescribed manner the ghee पुंसा नक्षत्रेण ≅ under a male constallation, मन्थं सन्नीय ≅ interpose (between himself and the fire) the Mantha (paste of those herbs, etc.), जुहोति ≅ and offer oblations with the following Mantras:

यावन्तो देवास्त्वयि जातवेदस्तिर्यञ्चो घ्नन्ति पुरुषस्य कामान्।
तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा॥≅

● यावन्तः देवाः त्वयि जात-वेदः ≅ ‘O Fire (Jāta-vedas, having knowledge of beings), to all those gods under you,
○ तिर्यञ्चः घ्नन्ति ≅ who spitefully frustrate पुरुषस्य कामान् ≅ men’s desires,
● तेभ्यः अहं भाग-धेयं जुहोमि ते ≅ I offer their share. (May) they,
○ मा तृप्ताः सर्वैः कामैः तर्पयन्तु ≅ being satisfied, satisfy me with all objects of desire! स्वाहा ≅ Svāhā (Su-āhā, ‘Blessings!’).

या तिरश्ची निपद्यतेऽहं विधरणी इति।
तां त्वा घृतस्य धारया यजे संराधनीमहं स्वाहा॥≅

● या तिरश्ची निपद्यते ≅ She who remains spiteful.
○ अहं विधरणी इति ≅ thinking “(She) I support (all)”.
● तां त्वा घृतस्य धारया ≅ To Her, (dependent upon) You, with this stream of ghee.
○ यजे संराधनीम् अहम् ≅ I offer to this all-accomplishing goddess! स्वाहा ≅ Svāhā.

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BrhU.6.3.2 🔗
ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति≅

ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations in the fire saying, ‘Svāhā to the oldest, Svāhā to the greatest’, मन्थे संस्रवमम् अवनयति ≅ he drips (Avanayati) the remnant adhering to the ladle into the paste (Manthe).
प्राणाय स्वाहा वसिष्ठायै स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations in the fire saying, ‘Svāhā to the vital force, Svāhā to the Vasiṣṭha’, मन्थे संस्रवम् अवनयति ≅ he drips the remnant, etc.

वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति चक्षुषे स्वाहा सम्पदे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति≅

वाचे स्वाहा प्रतिष्ठायै स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations saying, ‘Svāhā to the organ of speech, Svāhā to that which has steadiness’, मन्थे संस्रवम् अवनयति ≅ he drips the remnant, etc..
चक्षुषे स्वाहा सम्पदे स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations saying, ‘Svāhā to the eye, ‘Svāhā to prosperity’, मन्थे संस्रवम् अवनयति ≅ he drips the remnant, etc.

श्रोत्राय स्वाहायतनाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति मनसे स्वाहा प्रजात्यै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति रेतसे स्वाहेत्यग्नौ हुत्वा संस्रवमवनयति॥≅

श्रोत्राय स्वाहा आयतनाय स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations saying, ‘Svāhā to the ear, Svāhā to the abode’, मन्थे संस्रवम् अवनयति ≅ he drips the remnant, etc..
मनसे स्वाहा प्रजात्यै स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations saying, ‘Svāhā to the Manas, Svāhā to Prajāti,’, मन्थे संस्रवम् अवनयति ≅ he drips the remnant, etc..
रेतसे स्वाहा इति अग्नौ हुत्वा ≅ Offering oblations saying, ‘Svāhā to the organ of generation,’, संस्रवम् अवनयति ≅ he drips, etc.

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BrhU.6.3.3 🔗
अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति≅

अग्नये स्वाहा इति अग्नौ हुत्वा ≅ Offering an oblation in the fire saying, ‘Svāhā to fire’, मन्थे संस्रवम् अवनयति ≅ he drips the remnant adhering to the ladle into the paste.
सोमाय स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the moon,’ he drips, etc.

भूः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति≅

भूः स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the earth,’ he drips, etc..
भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the sky,’ he drips, etc.
स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, Svāhā to heaven,’ he drips etc.

भूर्भुवःस्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति क्षत्त्राय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति≅

भूर्-भुवः-स्वः स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the earth, sky and heaven,’ he drips, etc.
ब्रह्मणे स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the Brāhmaṇa,’ he drips, etc.
क्षत्त्राय स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the Kṣatriya,’ he drips, etc.

भूताय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति≅

भूताय स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the past,’ he drips, etc.
भविष्यते स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the future,’ he drips,’ etc.
विश्वाय स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to the whole,’ he drips, etc.

सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति॥≅

सर्वाय स्वाहा इति अग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to all,’ he drips, etc.
प्रजापतये स्वाहा इति अयग्नौ हुत्वा मन्थे संस्रवम् अवनयति ≅ Offering an oblation saying, ‘Svāhā to Prajā-pati,’ he drips etc.

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BrhU.6.3.4 🔗
अथैनमभिमृशति भ्रमदसि ज्वलदसि पूर्णमसि प्रस्तब्धमस्येकसभमसि≅

अथ एनम् अभिमृशति ≅ Then he touches the paste (saying), भ्रमत् असि ज्वलत् असि ≅ ‘You move (as the vital force), you burn (as fire), पूर्णम् असि प्रस्तब्धम् असि ≅ you are infinite (as Brahman), you are still (as the sky). एक-सभम् असि ≅ You combine everything in yourself.

हिङ्कृतमसि हिङ्क्रियमाणमस्युद्गीथमस्युद्गीयमानमसि श्रावितमसि प्रत्याश्रावितमसि…≅

हिङ्-कृतम् असि हिङ्-क्रियमाणम् असि ≅ You are the sound ‘Hiṃ,’ and are uttered as ‘Hiṃ’ (in the sacrifice by the Prastotṛ). उद्गीथम् असि उद्गीयमानम् असि ≅ You are the Udgītha and are chanted (by the Udgātṛ). श्रावितम् असि प्रत्याश्रावितम् असि ≅ You are recited (by the Adhvaryu) and recited back (by the Agni-idhra).

आर्द्रे सन्दीप्तमसि विभूरसि प्रभूरस्यन्नमसि ज्योतिरसि निधनमसि संवर्गोऽसीति॥≅

आर्द्रे सन्दीप्तम् असि ≅ You are fully ablaze in a humid (cloud). विभूः असि प्रभूः असि ≅ You are omnipresent, and master. अन्नम् असि ज्योतिर् असि ≅ You are food (as the moon), and light (as fire). निधनम् असि संवर्गः असि इति ≅ You are death, and you are that in which all things merge’.

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BrhU.6.3.5 🔗
अथैनमुद्यच्छत्यामंस्यामंहि ते महि स हि राजेशानोऽधिपतिः स मां राजेशानोऽधिपतिं करोत्विति॥≅

अथ एनम् उद्यच्छति ≅ Then he takes it up (saying), आ-मंसि ≅ ‘You know all (as the vital force); आ-मंहि ते महि ≅ we too are aware of your greatness. सः हि राजा ईशानः अधिपतिः ≅ The vital force is the king, the lord, the ruler. सः मां राजा ईशानः अधिपतिं करोतु इति ≅ May it make me king, lord and ruler’!

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BrhU.6.3.6 🔗
अथैनमाचामति।
तत्सवितुर्वरेण्यम्।
मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः।
माध्वीर्नः सन्त्वोषधीः॥ भूः स्वाहा।≅

अथ एनम् आचामति ≅ Then he drinks it saying,
● तद् सवितुः वरेण्यम् ≅ ‘The radiant sun is adorable;
○ मधु वाताः ऋतायते ≅ The winds are blowing sweetly, मधु क्षरन्ति सिन्धवः ≅ the rivers are shedding honey,
○ माध्वीः नः सन्तु ओषधीः ≅ may the herbs be sweet unto us! भूर् स्वाहा ≅ Svāhā to the earth.

भर्गो देवस्य धीमहि।
मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः।
मधु द्यौरस्तु नः पिता॥ भुवः स्वाहा।
धियो यो नः प्रचोदयात्॥≅

● भर्गः देवस्य धीमहि ≅ Glory we meditate upon;
○ मधु नक्तम् उत उषसः ≅ May the nights and days be charming, मधुमत् पार्थिवं रजस् ≅ and the dust of the earth be sweet,
○ मधु द्यौः अस्तु नः पिता ≅ may heaven, our father, be gracious! भुवस् स्वाहा ≅ Svāhā to the sky.
● धियः यः नः प्रचोदयात् ≅ May he direct our intellect;

मधुमान्नो वनस्पतिर्मधुमां अस्तु सूर्यः।
माध्वीर्गावो भवन्तु नः॥ स्वः स्वाहेति।≅

○ मधुमान् नः वनस्-पतिः ≅ May the Soma creeper (Vanas-pati, ‘lord of plants’) be sweet unto us, मधुमां अस्तु सूर्यः ≅ may the sun be kind,
○ माध्वीः गावः भवन्तु नः ≅ may the quarters (Gos, cf. BrhU.6.2.9) be helpful to us! स्वर् स्वाहा इति ≅ Svāhā to heaven’.

सर्वां च सावित्रीमन्वाह सर्वाश्च मधुमतीरहमेवेदं सर्वं भूयासं भूर्भुवः स्वः स्वाहेत्यन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक्शिराः संविशति≅

सर्वां च सावित्रीम् अन्वाह ≅ Then he repeats the whole Gāyatrī सर्वाः च मधुमतीः ≅ and the whole Madhu-matī (Hymn to sweet things), अहम् एव इदं सर्वं भूयासम् ≅ and says at the end (Antatas), ‘May I be all this! भूर् भुवस् स्वर् स्वाहा इति अन्ततः ≅ Svāhā to the earth, sky and heaven’. आचम्य ≅ Then he drinks (the whole remnant), पाणी प्रक्षाल्य ≅ washes his hands, जघनेन अग्निं प्राच्-शिराः संविशति ≅ and lies behind (Jaghanena) the fire with his head to the east (Prāc).

प्रातरादित्यमुपतिष्ठते दिशामेकपुण्डरीकमस्यहं मनुष्याणामेकपुण्डरीकं भूयासमिति यथेतमेत्य जघनेनाग्निमासीनो वंशं जपति॥≅

प्रातर् आदित्यम् उपतिष्ठते ≅ In the morning he salutes the sun (saying), दिशाम् एक-पुण्डरीकम् असि ≅ ‘Thou art the one lotus of the quarters; अहं मनुष्याणाम् एक-पुण्डरीकं भूयासम् इति ≅ may I be the one lotus of men’! यथा इतम् एत्य ≅ Then he returns the way he went, जघनेन अग्निम् आसीनः ≅ sits behind the fire, वंशं जपति ≅ and repeats the line of teachers.

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BrhU.6.3.7 🔗
तं हैतमुद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥≅

तं ह एतम् उद्दालकः आरुणिः ≅ Uddālaka, the son of Aruṇa, वाज-सनेयाय याज्ञ-वल्क्याय अन्ते-वासिने उक्त्वा ≅ taught this to his pupil Yājña-valkya, the Vāja-saneya, उवाच अपि ≅ and said, यः एनं शुष्के स्थाणौ निषिञ्चेत् ≅ ‘Should one sprinkle it even on a dry stump, जायेरन् शाखाः ≅ branches would grow प्ररोहेयुः पलाशानि इति ≅ and leaves sprout’.

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BrhU.6.3.8 🔗
एतमु हैव वाजसनेयो याज्ञवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥≅

एतम् उ ह एव वाज-सनेयः याज्ञ-वल्क्यः ≅ Then Yājña-valkya, the Vājasaneya, मधुकाय पैङ्ग्याय अन्ते-वासिने उक्त्वा ≅ taught this to his pupil Madhuka, the son of Paiṅgī, उवाच अपि ≅ and said, यः एनं शुष्के स्थाणौ निषिञ्चेत् ≅ ‘Should one sprinkle it even on a dry stump, जायेरन् शाखाः ≅ branches would grow प्ररोहेयुः पलाशानि इति ≅ and leaves sprout’.

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BrhU.6.3.9 🔗
एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥≅

एतम् उ ह एव मधुकः पैङ्ग्यः ≅ Madhuka, the son of Paiṅgī, चूलाय भागवित्तये अन्ते-वासिने उक्त्वा ≅ again taught this to his pupil Cūla, the son of Bhagavitta, उवाच अपि ≅ and said, यः एनं शुष्के स्थाणौ निषिञ्चेत् ≅ ‘Should one sprinkle it even on a dry stump, जायेरन् शाखाः ≅ branches would grow प्ररोहेयुः पलाशानि इति ≅ and leaves sprout’.

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BrhU.6.3.10 🔗
एतमु हैव चूलो भागवित्तिर्जानकाय आयस्थूणायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥≅

एतम् उ ह एव चूलः भागवित्तिः ≅ Then Cūla, the son of Bhagavitta, जानकाय आयस्थूणाय अन्ते-वासिने उक्त्वा ≅ taught this to his pupil Jānaki, the son of Ayasthūṇa, उवाच अपि ≅ and said, यः एनं शुष्के स्थाणौ निषिञ्चेत् ≅ ‘Should one sprinkle it even on a dry stump, जायेरन् शाखाः ≅ branches would grow प्ररोहेयुः पलाशानि इति ≅ and leaves sprout’.

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BrhU.6.3.11 🔗
एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति॥≅

एतम् उ ह एव जानकिः आयस्थूणः ≅ Jānaki, the son of Ayasthūṇa, सत्य-कामाय जाबालाय अन्ते-वासिने उक्त्वा ≅ again taught this to Satya-kāma, the son of Jabalā, उवाच अपि ≅ and said, यः एनं शुष्के स्थाणौ निषिञ्चेत् ≅ ‘Should one sprinkle it even on a dry stump, जायेरन् शाखाः ≅ branches would grow प्ररोहेयुः पलाशानि इति ≅ and leaves sprout’.

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BrhU.6.3.12 🔗
एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति तमेतं नापुत्राय वान्तेवासिने वा ब्रूयात्॥≅

एतम् उ ह एव सत्य-कामः जाबालः ≅ And Satya-kāma, the son of Jabalā, अन्ते-वासिभ्यः उक्त्वा ≅ in his turn, taught this to his pupils उवाच अपि ≅ and said, यः एनं शुष्के स्थाणौ निषिञ्चेत् ≅ ‘Should one sprinkle it even on a dry stump, जायेरन् शाखाः ≅ branches would grow प्ररोहेयुः पलाशानि इति ≅ and leaves sprout’. तम् एतं न अ-पुत्राय वा अन्ते-वासिने वा ब्रूयात् ≅ One must not teach this to anyone but a son or a pupil.

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BrhU.6.3.13 🔗
चतुरौदुम्बरो भवत्यौदुम्बरः स्रुव औदुम्बरश्चमस औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ≅

चतुर् औदुम्बरः भवति ≅ Four things are made of fig wood: औदुम्बरः स्रुवः ≅ the ladle, औदुम्बरः चमसः ≅ the bowl, औदुम्बरः इध्मः ≅ the fuel औदुम्बर्यौ उपमन्थन्यौ ≅ and the two mixing rods.

दश ग्राम्याणि धान्यानि भवन्ति व्रीहियवास्तिलमाषा अणुप्रियङ्गवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च तान्पिष्टान्दधनि मधुनि घृत उपसिञ्चत्याज्यस्य जुहोति॥≅

दश ग्राम्याणि धान्यानि भवन्ति ≅ The cultivated grains are ten in number: व्रीहि-यवाः ≅ Rice, barley, तिल-माषाः ≅ sesamum, beans, अणु-प्रियङ्गवः ≅ Anu, Priyaṅgu, गोधूमाः च मसूराः च ≅ wheat, lentils, खल्वाः च खलकुलाः च ≅ pulse and vetches. तान् पिष्टान् ≅ They should be crushed दधनि मधुनि घृते उपसिञ्चति ≅ and soaked in curds, honey and clarified butter, आज्यस्य जुहोति ≅ and offered as an oblation.

BrhU.6.4 .1 .2 .3 .4 .5 .6 .7 .8 .9 .10 .11 .12 .13 .14 .15 .16 .17 .18 .19 .20 .21 .22 .23 .24 .25 .26 .27 .28

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BrhU.6.4.1 🔗
एषां वै भूतानां पृथिवी रसः पृथिव्या आपोऽपामोषधय ओषधीनां पुष्पाणि पुष्पाणां फलानि फलानां पुरुषः पुरुषस्य रेतः॥≅

एषां वै भूतानां पृथिवी रसः ≅ The earth is the essence of all these beings, पृथिव्याः आपः ≅ water the essence of the earth, अपाम् ओषधयः ≅ herbs of water, ओषधीनां पुष्पाणि ≅ flowers of herb,पुष्पाणां फलानि ≅ fruits of flowers, फलानां पुरुषः ≅ man of fruits, पुरुषस्य रेतस् ≅ and the seed of man.

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BrhU.6.4.2 🔗
स ह प्रजापतिरीक्षाञ्चक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रियं ससृजे तां सृष्ट्वाध उपास्त तस्मात्स्त्रियमध उपासीत≅

सः ह प्रजा-पतिः ईक्षाञ्-चक्रे ≅ Prajā-pati thought, हन्त अस्मै प्रतिष्ठां कल्पयानि इति ≅ ‘Well, let me create a container for it’. सः स्त्रियं ससृजे ≅ Creating her, तां सृष्ट्वा अधस् उपास्त ≅ he served her lower part. तस्मात् स्त्रियम् अधस् उपासीत ≅ Therefore one should serve the lower part of woman.

स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत्तेनैनामभ्यसृजत्॥≅

सः एतं प्राञ्चं ग्रावाणम् आत्मने एव समुदपारयत् ≅ He stretched forward (Prāñcam samudapārayat) his organ of generation which in hardness resembled a grinding stone (Grāvāṇa) and urged it towards (the vaginal passage of woman) तेन एनाम् अभ्यसृजत् ≅ and thus copulated with (poured out to) her.

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BrhU.6.4.3 🔗
तस्या वेदिरुपस्थो लोमानि बर्हिश्चर्माधिषवणे समिद्धो मध्यतस्तौ मुष्कौ≅

तस्याः वेदिः उपस्थः ≅ The organ of generation of the woman is the sacrificial altar; लोमानि बर्हिः ≅ the tiny hairs of it are the kuśa grass; चर्म अधिषवणे समिद्धः मध्यतः तौ मुष्कौ ≅ the middle part (of the vagina) is blazing fire (Samiddhaḥ) and the two thick part of flesh (Carman) (on both sides, the two labia of the vagina) are called ‘Muṣka‘ which are the well-known ‘Adhiṣavaṇa’ (a contrivance of leather to extract and strain the Soma juice).

स यावान्ह वै वाजपेयेन यजमानस्य लोको भवति तावानस्य लोको भवति य एवं विद्वानधोपहासं चरत्यासां स्त्रीणां सुकृतं वृङ्क्तेऽथ य इदमविद्वानधोपहासं चरत्यास्य स्त्रियः सुकृतं वृञ्जते॥≅

सः यावान् ह वै वाज-पेयेन यजमानस्य लोकः भवति तावान् अस्य लोकः भवति ≅ The worlds which a sacrificer of the Vāja-peya wins are attained through this. यः एवं विद्वान् अधस्-अपहासं चरति ≅ He who knowing thus performs the act of procreation, आसां स्त्रीणां सु-कृतं वृङ्क्ते ≅ wins the effects of the good deeds of the woman, अथ यः इदम् अ-विद्वान् ≅ and of that man who does not know thus, अधस्-अपहासं चरति ≅ but does the act of procreation, आ अस्य स्त्रियः सु-कृतं वृञ्जते ≅ (his) good deeds (effects) are won (Ā-vṛñjate) by the woman.

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BrhU.6.4.4 🔗
एतद्ध स्म वै तद्विद्वानुद्दालक आरुणिराहैतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आहैतद्ध स्म वै तद्विद्वान्कुमारहारित आह≅

एतद् ह स्म वै तद् विद्वान् उद्दालकः आरुणिः आह ≅ Uddālaka the son of Aruṇa, who verily knows this act of procreation (as equal to the Vāja-peya sacrifice), एतद् ह स्म वै तद् विद्वान् नाकः मौद्गल्यः आह ≅ Nāka, the son of Mudgala, who verily knows it thus, एतद् ह स्म वै तद् विद्वान् कुमार-हारितः ≅ and Kumāra-hārita, the sage who knows it in the manner aforesaid, आह ≅ (each) say,

बहवो मर्या ब्राह्मणायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वांसोऽधोपहासं चरन्तीति≅

बहवः मर्याः ≅ ‘Many who are death-bound, ब्राह्मण-अयनाः ≅ who are Brāhmaṇas for name’s sake, निर्-इन्द्रियाः ≅ whose senses are disjoined, वि-सुकृतः ≅ who are devoid of (the effects of) the past good deeds, अस्मात् लोकात् प्रयन्ति ये इदम् अ-विद्वांसः अधस्-अपहासं चरन्ति इति ≅ and who, even without the knowledge of procreation, indulge (Caranti) in it with intense desire, fall (Prayanti) from the other world’.

बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति॥≅

बहु वा इदं सुप्तस्य वा जाग्रतः वा रेतस् स्कन्दति ≅ Even if, (while waiting for the wife to become fit for the act of procreation), the practician drops (Skandati) the seed, more or little (Bahu vā), during sleep or waking state…

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BrhU.6.4.5 🔗
तदभिमृशेदनु वा मन्त्रयेत।≅

तद् अभिमृशेत् ≅ He should touch the (seed with the hand) अनु वा मन्त्रयेत ≅ and recite the prayer:

यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदपः।≅

● यद् मे अद्य रेतस् पृथिवीम् अस्कान्त्सीत् ≅ ‘My seed which has fallen today on the earth यद् ओषधीः अपि असरत् यद् अपः ≅ and which had fallen before even on herbs and water,

इदमहं तद्रेत आददे पुनर्मामैत्विन्द्रियं पुनस्तेजः पुनर्भगः।
पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्ताम्।≅

● इदम् इहं तद् रेतस् आददे ≅ I take this my seed’. पुनर् माम् ऐतु ≅ (While applying he should say) ‘May the seed come back to me; इन्द्रियं पुनर् तेजस् पुनर् भगः ≅ may I attain lustre and prosperity again;
○ पुनर् अग्निः धिष्ण्याः यथा-स्थानं कल्पन्ताम् ≅ may the gods replace again the seed which is the abode (Dhiṣṇya, devotion altar) of fire, in the appropriate place in my body’.

इत्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात्॥≅

इति अनामिका-अङ्गुष्ठाभ्याम् आदाय ≅ Saying thus he should take it using the ring finger (‘the nameless’) and the thumb अन्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात् ≅ and apply it within the two breasts or the two eye-brows.

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BrhU.6.4.6 🔗
अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत
मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति≅

अथ यदि उदके आत्मानं पश्येत् ≅ If a man sees his seed fallen on water, तद् अभिमन्त्रयेत ≅ he should (looking at his reflection) utter the mantra:
मयि तेजस् इन्द्रियम् ≅ ‘(May the gods grant) me lustre, virility, यशस् द्रविणं सु-कृतम् इति ≅ fame, wealth and (effects of) auspicious deeds.

श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासास्तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत॥≅

श्रीः ह वै एषा स्त्रीणां ≅ (Then he should extol his wife:) This my wife is verily the most beautiful among women in the world. यद् मल-उद्वासाः ≅ Her garment bears the sign of menstruation. तस्मात् मल-उद्वाससं यशस्विनीम् अभिक्रम्य ≅ He should approach the virtuous wife (after three days, when she has taken the bath) उपमन्त्रयेत ≅ and speak to her.

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BrhU.6.4.7 🔗
सा चेदस्मै न दद्यात्काममेनामवक्रीणीयात्≅

सा चेद् अस्मै न दद्यात् ≅ If she does not give herself up to him, कामम् एनाम् अवक्रीणीयात् ≅ he should buy things of her liking and offer her).

सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेदिन्द्रियेण ते यशसा यश आदद इत्ययशा एव भवति॥≅

सा चेद् अस्मै न एव दद्यात् ≅ If she does not yield still, कामम् एनां यष्ट्या वा पाणिना वा उपहत्य ≅ he should strike her with a stick or with the hand as he wishes अतिक्रामेत् ≅ and advance forcibly, इन्द्रियेण ते यशसा यशस् आददे इति ≅ (uttering the mantra:) ‘I snatch off your reputation by the power of my reputation’. अ-यशा एव भवति ≅ Then she wi1l become barren or a loser of his love.

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BrhU.6.4.8 🔗
सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति यशस्विनावेव भवतः॥≅

सा चेद् अस्मै दद्यात् ≅ If she is willing (he should proceed), इन्द्रियेण ते यशसा यशस् आदधामि इति ≅ (uttering the following Mantra:) ‘By the power of my reputation I transmit reputation into you’, यशस्विनौ एव भवतः ≅ and they both become reputed.

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BrhU.6.4.9 🔗
स यामिच्छेत्कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धायोपस्थमस्या अभिमृश्य जपेद्।≅

सः याम् इच्छेत् ≅ He who with regard to his wife wishes, कामयेत मा इति ≅ ‘She should love me with all passion’, तस्याम् अर्थं निष्ठाय ≅ should, inserting his organ of generation into her vaginal passage, मुखेन मुखं सन्धाय ≅ bringing both their faces together, उपस्थम् अस्याः अभिमृश्य ≅ and touching her organ of generation, जपेत् ≅ utter the mantra:

अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे।
स त्वमङ्गकषायोऽसि दिग्धविद्धमिव मादयेमाममूं मयीति॥≅

● अङ्गात् अङ्गात् सम्भवसि ≅ ‘(O seed!) You are (the vigour) issuing out from all the limbs.
○ हृदयात् अधिजायसे ≅ You originate (through a vein) from the heart;
● सः त्वम् अङ्ग-कषायः असि ≅ you are the essence (Kaṣāya, decoction or passion) of all the limbs.
○ दिग्ध-विद्धम् इव ≅ Just as (a female deer swoons) when shot by a poison-tipped arrow, मादय इमाम् ≅ so (may you) intoxicate my wife (with intense passion); अमूं मयि इति ≅ (let) her (give herself up) to me’.

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BrhU.6.4.10 🔗
अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धायाभिप्राण्यापान्याद्≅

अथ याम् इच्छेन् ≅ Now he who, with regard to his wife, wishes न गर्भं दधीत इति ≅ ‘She should not become pregnant’, तस्याम् अर्थं निष्ठाय ≅ should, by inserting his organ of generation into her vaginal passage, मुखेन मुखं सन्धाय ≅ and bringing both their faces together, अभिप्राण्य अपान्यात् ≅ should exhale and then inhale the vital (life) force

इन्द्रियेण ते रेतसा रेत आदद इत्यरेता एव भवति॥≅

इन्द्रियेण ते रेतसा रेतस् आददे इति ≅ (and say:) ‘By the power of my seed, I snatch off your (power to beget an) offspring’. अ-रेताः एव भवति ≅ Then she does not become pregnant.

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BrhU.6.4.11 🔗
अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धायापान्याभिप्राण्याद्≅

अथ याम् इच्छेत् ≅ Now he who, with regard to his wife, wishes, दधीत इति ≅ ‘She should become pregnant’, तस्याम् अर्थं निष्ठाय ≅ should, by inserting his organ of generation into her vaginal passage, मुखेन मुखं सन्धाय ≅ and bringing both their faces together, अपान्य अभिप्राण्यात् ≅ should inhale and then exhale the vital (life) force

इन्द्रियेण ते रेतसा रेत आदधामीति गर्भिण्येव भवति॥≅

इन्द्रियेण ते रेतसाः रेतस् आदधामि इति ≅ (and say:) ‘By the power of my seed I impregnate you’. गर्भिणी एव भवति ≅ Then she certainly becomes pregnant.

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BrhU.6.4.12 🔗
अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोमं शरबर्हिस्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात्।≅

अथ यस्य जायायै जारः स्यात् ≅ If a man’s wife has a lover तं चेद् द्विष्यात् ≅ whom he wishes to injure, आम-पात्रे अग्निम् उपसमाधाय ≅ he should put the fire in an unbaked earthen vessel, प्रतिलोमं शर-बर्हिः तीर्त्वा ≅ spread stalks of reed and Kuśa grass in an inverse way, तस्मिन् एताः शर-भृष्टीः प्रतिलोमाः सर्पिषा अक्ताः जुहुयात् ≅ and offer (Juhuyāt) the reed tips, soaked (Ukta) in clarified butter, in (the fire) in an inverse way, (saying:)

मम समिद्धेऽहौषीः प्राणापानौ त आददेऽसाविति।
मम समिद्धेऽहौषीः पुत्रपशूंस्त आददेऽसाविति।≅

● मम समिद्धे अहौषीः ≅ ‘Thou hast sacrificed in my kindled fire, प्राण-अपानौ ते आददे असौ इति ≅ I take away thy Prāṇa and Apāna – so and so.
● मम समिद्धे अहौषीः ≅ ‘Thou hast sacrificed in my kindled fire, पुत्र-पशून् ते आददे असौ इति ≅ I take away thy sons and animals – so and so.

मम समिद्धेऽहौषीरिष्टासुकृते त आददेऽसाविति।
मम समिद्धेऽहौषीराशापराकाशौ त आददेऽसाविति।≅

● मम समिद्धे अहौषीः ≅ ‘Thou hast sacrificed in my kindled fire, इष्टा-सुकृते ते आददे असौ इति ≅ I take away thy Veda rites and those done according to the Smṛti – so and so.
● मम समिद्धे अहौषीः ≅ ‘Thou hast sacrificed in my kindled fire, आशा-पराकाशौ ते आददे असौ इति ≅ I take away thy hopes and expectations – so and so’.

स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति यमेवंविद्ब्राह्मणः शपति तस्मादेवंविच्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत ह्येवंवित्परो भवति॥≅

सः वै एषः यम् एवं-विद् ब्राह्मणः शपति ≅ The man whom a Brāhmaṇa with knowledge of this ceremony curses, निर्-इन्द्रियः वि-सुकृतः अस्मात् लोकात् प्रैति ≅ departs from this world emasculated and shorn of his merits. तस्मात् एवं-विद् श्रोत्रियस्य दारेण न उपहासम् इच्छेत् उत ≅ Therefore one should not wish even to cut jokes (Upahāsa) with the wife of a Veda scholar who knows this ceremony, एवं-विद् हि परः भवति ≅ for he who has such knowledge becomes an enemy.

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BrhU.6.4.13 🔗
अथ यस्य जायामार्तवं विन्देत्त्र्यहं कंसेन पिबेदहतवासा नैनां वृषलो न वृषल्युपहन्यात्त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत्॥≅

अथ यस्य जायाम् आर्तवं विन्देत् ≅ Supposing a man’s wife is having her menstrual period (Ārthava), त्रि-अहं कंसेन पिबेत् ≅ she should drink for three days out of a cup (Kaṃsa). न एनां वृषलः न वृषली उपहन्यात् ≅ No Śūdra male or female should touch her. त्रि-रात्र-अन्ते आप्लुत्य ≅ Having taken the bath after three nights, अहत-वासाः ≅ she should wear fresh clothes, व्रीहीन् अवघातयेत् ≅ and (again) be entrusted with the threshing of rice.

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BrhU.6.4.14 🔗
स य इच्छेत्पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥≅

सः यः इच्छेत् पुत्रः मे शुक्लः जायेत ≅ He who wishes that his son should be born fair, वेदम् अनुब्रुवीत ≅ study one Veda सर्वम् आयुः इयात् इति ≅ and attain a full term of life, क्षीर-ओदनं पाचयित्वा ≅ should have rice cooked in milk, सर्पिष्मन्तम् अश्नीयाताम् ≅ and he and his wife should eat it with clarified butter. ईश्वरौ जनयितवै ≅ Then they would be able (Īśvarau) to produce (such a son).

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BrhU.6.4.15 🔗
अथ य इच्छेत्पुत्रो मे कपिलः पिङ्गलो जायते द्वौ वेदावनुब्रुवीत् सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥≅

अथ यः इच्छेत् पुत्रः मे कपिलः पिङ्गलः जायते ≅ He who wishes that his son should be born tawny or brown, द्वौ वेदौ अनुब्रुवीत् ≅ study two Vedas सर्वम् आयुः इयात् इति ≅ and attain a full term of life, दधि-ओदनं पाचयित्वा ≅ should have rice cooked in curd, सर्पिष्मन्तम् अश्नीयाताम् ≅ and he and his wife should eat it with clarified butter. ईश्वरौ जनयितवै ≅ Then they would be able to produce such a son.

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BrhU.6.4.16 🔗
अथ य इच्छेत्पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन्वेदाननुब्रुवीत सर्वमायुरियादित्युदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥≅

अथ यः इच्छेत् पुत्रः मे श्यामः लोहित-अक्षः जायेत ≅ He who wishes that his son should be born dark with red (copper) eyes, त्रीन् वेदान् अनुब्रुवीत ≅ study three Vedas सर्वम् आयुः इयात् इति ≅ and attain a full term of life, उद-ओदनं पाचयित्वा ≅ should have (plain) rice cooked in water, सर्पिष्मन्तम् अश्नीयाताम् ≅ and he and his wife should eat it with clarified butter. ईश्वरौ जनयितवै ≅ Then they would be able to produce such a son.

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BrhU.6.4.17 🔗
अथ य इच्छेद्दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै॥≅

अथ यः इच्छेत् दुहिता मे पण्डिता जायेत ≅ He who wishes that a daughter should be born to him who would be a scholar सर्वम् आयुः इयात् इति ≅ and attain a full term of life, तिल-ओदनं पाचयित्वा ≅ should have rice cooked with sesamum, सर्पिष्मन्तम् अश्नीयाताम् ≅ and he and his wife should eat it with clarified butter. ईश्वरौ जनयितवै ≅ Then they would be able to produce such a daughter.

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BrhU.6.4.18 🔗
अथ य इच्छेत्पुत्रो मे पण्डितो विगीतः समितिङ्गमः शुश्रूषितां वाचं भाषिता जायेत सर्वान्वेदाननुब्रुवीत सर्वमायुरियादिति≅

अथ यः इच्छेत् पुत्रः मे पण्डितः विगीतः ≅ He who wishes that a son should be born (Jāyeta) to him who would be a reputed (Vigīta, ‘variously praised’) scholar, समितिम्-गमः ≅ frequenting the assemblies शुश्रूषितां वाचं भाषिता जायेत ≅ and speaking delightful words, सर्वान् वेदान् अनुब्रुवीत ≅ would study all the Vedas सर्वम् आयुः इयात् इति ≅ and attain a full term of life,

मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवा औक्षेण वार्षभेण वा॥॥≅

मांस-ओदनं पाचयित्वा ≅ should have rice cooked with the meat औक्षेण वा आर्षभेण वा ≅ of a vigorous bull or one more advanced in years, सर्पिष्मन्तम् अश्नीयाताम् ≅ and he and his wife should eat it with clarified butter. ईश्वरौ जनयितवौ ≅ Then they would be able to produce such a son.

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BrhU.6.4.19 🔗
अथाभिप्रातरेव स्थालीपाकावृताज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहानुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति≅

अथ अभिप्रातर् एव ≅ In the very morning स्थाली-पाक-आवृता आज्यं चेष्टित्वा ≅ he purifies the clarified butter according to the mode of Sthālī-pāka, स्थाली-पाकस्य उपघातं जुहोति ≅ and offers Sthālī-pāka oblations again and again (Upaghātam), अग्नये स्वाहा ≅ (saying) ‘Svāhā to fire, अनुमतये स्वाहा ≅ Svāhā to Anumati, देवाय सवित्रे सत्य-प्रसवाय स्वाहा इति ≅ Svāhā to the radiant sun who produces infallible results’.

हुत्वोद्धृत्य प्राश्नाति प्राश्येतरस्याः प्रयच्छति प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षति।≅

हुत्वा उद्धृत्य ≅ After offering, he takes up (the remnant of the cooked food), प्राश्नाति ≅ eats part of it प्राश्य इतरस्याः प्रयच्छति ≅ and after eating gives the rest to his wife. प्रक्षाल्य पाणी ≅ Then he washes his hands, उदपात्रं पूरयित्वा ≅ fills the water-vessel तेन एनां त्रिः अभ्युक्षति ≅ and sprinkles her thrice with that water, (saying:)

उत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्याम्।
सं जायां पत्या सहेति॥≅

● उत्तिष्ठ अतः विश्वावसः ≅ ‘Get up from here, O Viśvā-vasu (celestial minstrel), अन्याम् इच्छ प्रपूर्व्याम् ≅ and find out another young woman (Prapūrvyā, or ‘the next woman’)
○ पत्या सह ≅ who is with (her) husband. सं जायां इति ≅ (So that) Sam- ([-Upaimi], I may join with) (my) wife’ (per Sw. Mādhavānanda).

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BrhU.6.4.20 🔗
अथैनामभिपद्यते।
अमोऽहमस्मि सा त्वं सा त्वमस्यमोऽहम्।
सामाहमस्मि ऋक्त्वं द्यौरहं पृथिवी त्वम्॥≅

अथ एनाम् अभिपद्यते ≅ He embraces her saying,
● अमः अहम् अस्मि ≅ ‘I am he (Amaḥ, the vital force), सा त्वम् ≅ and you are she (Sā, speech);
○ सा त्वम् असि ≅ you are speech, अमः अहम् ≅ and I am the vital force.
● साम अहम् अस्मि ≅ I am Sāman, ऋच् त्वम् ≅ and you are Ṛc;
○ द्यौः अहं ≅ I am heaven, पृथिवी त्वम् ≅ and you are the earth.

तावेहि संरभावहै सह रेतो दधावहै।
पुंसे पुत्राय वित्तय इति॥≅

● तौ एहि संरभावहै ≅ Come, let us strive together, सह रेतस् दधावहै ≅ let us both have coition,
○ पुंसे पुत्राय वित्तये इति ≅ for gaining (Vittaye) a masculine son’.

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BrhU.6.4.21 🔗
अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धाय त्रिरेनामनुलोमामनुमार्ष्टि।≅

अथ अस्याः ऊरू विहापयति ≅ Then he should separate her thighs विजिहीथां द्यावा-पृथिवी इति ≅ (uttering the mantra) ‘0 sky and earth (in the form of thighs), may you both give way’. तस्याम् अर्थं निष्ठाय ≅ Then inserting his organ of generation (into her vaginal passage) मुखेन मुखं सन्धाय ≅ and bringing both their faces together, त्रिः एनाम् अनुलोमाम् अनुमार्ष्टि ≅ he should gently rub her thrice from head to foot successively, (reciting the mantra):

विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु।
आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते॥≅

● विष्णुः योनिं कल्पयतु ≅ ‘(0 my dear,) may Lord Viṣṇu bless (you so that) your organ (may be capable of producing a son),
○ त्वष्टा रूपाणि पिंशतु ≅ may Tvaṣṭṛ, the sun, make (Piṃśatu) him (strong of) limbs and worth seeing (Rūpāṇi, form and appearance);
● आसिञ्चतु प्रजा-पतिः ≅ may Prajā-pati grace you to get the seed infused (into you);
○ धाता गर्भं दधातु ते ≅ may Dhātṛ (Brahmā) the creator, bless you to bear (and sustain) the foetus.

गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके।
गर्भं ते अश्विनौ देवावाधत्तां पुष्करस्रजौ॥≅

● गर्भं धेहि सिनीवालि ≅ (0 my dear,) may you who are none other than Sinī-vālī (the goddess of fertility) be blessed to bear (and sustain) the foetus,
○ गर्भं धेहि पृथु-स्तुके ≅ may you who are none other than Pṛthu-stukā (the goddess of easy birth) be blessed to sustain the foetus;
● गर्भं ते अश्विनौ देवौ ≅ for you to become impregnated, may the twin Aśvins (the sun and moon).
○ आधत्तां पुष्कर-स्रजौ ≅ bearing the garland of lotus of their rays bless’.

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BrhU.6.4.22 🔗
हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ।
तं ते गर्भं हवामहे दशमे मासि सूतये॥≅

● हिरण्मयी अरणी ≅ The two pieces of wood of golden hue,
○ याभ्यां निर्मन्थताम् अश्विनौ ≅ (in days of yore) the twin Aśvins rubbed together.
● तं ते गर्भं हवामहे ≅ I infuse into you that foetus
○ दशमे मासि सूतये ≅ so that you are delivered of it in the tenth (lunar) month.

यथाग्निगर्भा पृथिवी यथा द्यौरिन्द्रेण गर्भिणी।
वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति॥≅

● यथा अग्नि-गर्भा पृथिवी ≅ Just as the earth is possessed of fire as foetus,
○ यथा द्यौः इन्द्रेण गर्भिणी ≅ as the sky is impregnated by Indra,
● वायुः दिशां यथा गर्भः ≅ and as the wind is foetus to the quarters (space),
○ एवं गर्भं दधामि ते असौ इति ≅ so do I infuse the foetus into you, so and so’.

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BrhU.6.4.23 🔗
सोष्यन्तीमद्भिरभ्युक्षति।
यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः।
एवा ते गर्भ एजतु सहावैतु जरायुणा॥≅

सोष्यन्तीम् ≅ (Thereafter, at the time of delivery) the wife who is about to deliver अद्भिः अभ्युक्षति ≅ should be sprinkled with water, (with the utterance of the mantra):
● यथा वायुः पुष्करिणीम् ≅ ‘Just as the blowing wind the lotus-pool
○ समिङ्गयति सर्वतः ≅ shakes from all sides,
● एव आ ते गर्भः एजतु ≅ so also may your foetus move from (its position)
○ सह अवैतु जरायुणा ≅ and come out together with the amnion (or the caul).

इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः।
तमिन्द्र निर्जहि गर्भेण सावरां सहेति॥≅

● इन्द्रस्य अयं व्रजः कृतः ≅ Indra (Prāṇa) has made this passage in the form of vagina
○ स-अर्गलः स-परिश्रयः ≅ with an obstacle (Sa-argala) and with a covering.
● तम् इन्द्र निर्जहि ≅ 0 Indra, remove the obstacle, i.e. the amnion covering the foetus,
○ गर्भेण स-आवरां सह इति ≅ and make the foetus come out with the covering membrane’.

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BrhU.6.4.24 🔗
जातेऽग्निमुपसमाधायाङ्क आधाय कंसे पृषदाज्यं सन्नीय पृषदाज्यस्योपघातं जुहोति।≅

जाते ≅ When (the son) is born, अग्निम् उपसमाधाय ≅ he should bring in the fire, अङ्के आधाय ≅ take him in his lap, कंसे पृषत्-आज्यं सन्नीय ≅ put a mixture of curd and clarified butter in a cup, पृषत्-आज्यस्य उपघातं जुहोति ≅ and offer oblations again and again with that, (saying,)

अस्मिन्सहस्रं पुष्यासमेधमानः स्वे गृहे।
अस्योपसन्द्यां मा च्छैत्सीत्प्रजया च पशुभिश्च॥ स्वाहा।≅

● अस्मिन् सहस्रं पुष्यासम् ≅ May I maintain a thousand people in this
○ एधमानः स्वे गृहे ≅ house of mine while (I am) growing (as this son).
● अस्य उपसन्द्यां मा छैत्सीत् ≅ May (the goddess of fortune) never cut off his lineage
○ प्रजया च पशुभिः च स्वाहा ≅ of children and animals! Svāhā.

मयि प्राणांस्त्वयि मनसा जुहोमि स्वाहा।
यत्कर्मणात्यरीरिचं यद्वा न्यूनमिहाकरम्।
अग्निष्टत्स्विष्टकृद्विद्वान्स्विष्टं सुहुतं करोतु नः स्वाहेति॥≅

● मयि प्राणान् ≅ The vital force that is in me, त्वयि मनसा जुहोमि स्वाहा ≅ I mentally transfer to you. Svāhā.
● यद् कर्मणा अत्यरीरिचं यद् वा न्यूनम् इह अकरम् ≅ If I have done anything too much or to little in this ceremony,
● अग्निः तद् स्विष्ट-कृत् विद्वान् ≅ may the all-knowing beneficent fire अग्निः तद् सु-इष्ट-कृत् विद्वान् सु-इष्टं सु-हुतं करोतु नः स्वाहा इति ≅ make the offering (Su-huta) just right for me (– neither too much nor too little)! Svāhā’.

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BrhU.6.4.25 🔗
अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिर्…≅

अथ अस्य दक्षिणं कर्णम् अभिनिधाय ≅ Then putting (his mouth) to the child’s right ear, वाच् वाच् इति त्रिः ≅ he should thrice repeat, ‘Speech, speech’.

अथ दधि मधु घृतं सन्नीयानन्तर्हितेन जातरूपेण प्राशयति। भूस्ते दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवःस्वः सर्वं त्वयि दधामीति॥≅

अथ दधि मधु घृतं सन्नीय ≅ Next mixing curd, honey and clarified butter, अन्-अन्तर्-हितेन जात-रूपेण प्राशयति ≅ he feeds him with (a strip of) gold not obstructed (i.e. containing no alloy), भूः ते दधामि ≅ saying, ‘I put the earth into you, भुवस् ते दधामि ≅ I put the sky into you, स्वर् ते दधामि ≅ I put heaven into you, भूः भुवस् स्वर् सर्वं त्वयि दधामि इति ≅ I put the whole of the earth, sky and heaven into you’.

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BrhU.6.4.26 🔗
अथास्य नाम करोति वेदोऽसीति तदस्य तद्गुह्यमेव नाम भवति॥≅

अथ अस्य नाम करोति ≅ Then he gives him a name, वेदः असि इति ≅ ‘You are Veda (knowledge)’. तद् अस्य तद् गुह्यम् एव नाम भवति ≅ That is his secret name.

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BrhU.6.4.27 🔗
अथैनं मात्रे प्रदाय स्तनं प्रयच्छति।≅

अथ एनं मात्रे प्रदाय ≅ Then he hands him to his mother स्तनं प्रयच्छति ≅ to be suckled, (saying,)

यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः।≅

● यः ते स्तनः शशयः ≅ ‘(O Sarasvatī) That breast of thine which is stored with results (reading or interpreting as Sa-śaya, where Śaya is interpreted as ‘fruit?’, but lit. Śaśaya, ‘over-flowing or unfailing’, cp. Śaś-vat, ‘repeatedly’), मयो-भूः ≅ is the sustainer of all (Mayas-bhū, lit. ‘pleasure-giving’),
○ यः रत्न-धाः ≅ full of milk (lit. ‘wealth-bearer’), वसु-विद् ≅ the obtainer of wealth (one’s deserts, Vasu-vid, lit. ‘treasure-finder’), यः सु-दत्रः ≅ and generous.

येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति॥≅

● येन विश्वा पुष्यसि वार्याणि ≅ and through which thou nourish all who are worthy of it (the gods etc.)
○ सरस्वति तम् इह धातवे कर् इति ≅ O Sarasvatī, transfer (Kar, or it is Karoti) that here (to my wife, for my babe) to suck (Dhātave, ‘to nourish)’.

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BrhU.6.4.28 🔗
अथास्य मातरमभिमन्त्रयते।≅

अथ अस्य मातरम् अभिमन्त्रयते ≅ Then he addresses the mother:

इलासि मैत्रावरुणी वीरे वीरमजीजनत्।
सा त्वं वीरवती भव यास्मान्वीरवतोऽकरदिति॥≅

● इला असि ≅ ‘You are the adorable मैत्रावरुणी ≅ Maitrāvaruṇī (the wife of Mitrāvaruṇa, or Vasiṣṭha, i.e. Arundhatī).
○ वीरे वीरम् अजीजनत् ≅ you have brought forth a male child (Vīra) with the help of me, who am a man (Vīre).
● सा त्वं वीरवती भव ≅ Be the mother of many sons,
○ या अस्मान् वीरवतः अकरत् इति ≅ for you have given us a son’.

तं वा एतमाहुरतिपिता बताभूरतिपितामहो बताभूः परमां बत काष्ठां प्रापच्छ्रिया यशसा ब्रह्मवर्चसेन य एवंविदो ब्राह्मणस्य पुत्रो जायत इति॥≅

यः एवं-विदः ब्राह्मणस्य पुत्रः जायते ≅ Of him who is born as the child of a Brāhmaṇa with this particular knowledge, तं वै एतम् आहुः ≅ they say, अति-पिता बत अभूः ≅ ‘You have exceeded your father, अति-पिता-महः बत अभूः ≅ and you have exceeded your grandfather. परमां बत काष्ठां प्रापत् ≅ You have reached the extreme limit of attainment श्रिया ≅ through your splendor, यशसा ≅ fame ब्रह्म-वर्चसेन इति ≅ and Brahmanical power’.

BrhU.6.5 .1 .2 .3 .4

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BrhU.6.5.1 🔗
अथ वंशः। पौतिमाषीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्र औपस्वस्तीपुत्रादौपस्वस्तीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रः कौशिकीपुत्रात्कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च वैयाघ्रपदीपुत्रः काण्वीपुत्राच्च कापीपुत्राच्च कापीपुत्रः॥≅

अथ वंशः ≅ Now the line of teachers (mostly named from their mothers):
पौतिमाषी-पुत्रः कात्यायनी-पुत्रात् ≅ The son of (his mother:) Pautimāṣī (received it) from the son of (his mother:) Kātyāyanī.
कात्यायनी-पुत्रः गौतमी-पुत्रात् ≅ He from the son of Gautamī.
गौतमी-पुत्रः भारद्-वाजी-पुत्रात् ≅ The son of Gautamī from the son of bhārad·vājī.
भारद्-वाजी-पुत्रः पाराशरी-पुत्रात् ≅ He from the son of Pārāśarī.
पाराशरी-पुत्रः औपस्वस्ती-पुत्रात् ≅ The son of Pārāśarī from the son of Aupasvastī.
औस्वस्ती-पुत्रः पाराशरी-पुत्रात् ≅ He from the son of another Pārāśarī.
पाराशरी-पुत्रः कात्यायनी-पुत्रात् ≅ He from the son of Kātyāyanī.
कात्यायनी-पुत्रः कौशिकी-पुत्रात् ≅ The son of Kātyāyanī from the son of Kauśikī.
कौशिकी-पुत्रः आलम्बी-पुत्रात् च वैयाघ्रपदी-पुत्रात् च ≅ The son of Kauśikī from the son of Ālambī and the son of Vaiyāghra-padī.
वैयाघ्रपदी-पुत्रः काण्वी-पुत्रात् च कापी-पुत्रात् च ≅ The son of Vaiyāghra-padī from the son of Kāṇvī and the son of Kāpī.
कापीपुत्र ≅ The son of Kāpī…

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BrhU.6.5.2 🔗
आत्रेयीपुत्रादात्रेयीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पराशरीपुत्रो वात्सीपुत्राद्वात्सीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वार्कारुणीपुत्राद्वार्कारुणीपुत्रो वार्कारुणीपुत्राद्वार्कारुणीपुत्र आर्तभागीपुत्रादार्तभागीपुत्रः शौङ्गीपुत्राच्छौङ्गीपुत्रः साङ्कृतीपुत्रात्साङ्कृतीपुत्र आलम्बायनीपुत्रादालम्बायनीपुत्र आलम्बीपुत्रादालम्बीपुत्रो जायन्तीपुत्राज्जायन्तीपुत्रो माण्डूकायनीपुत्रान्माण्डूकायनीपुत्रो माण्डूकीपुत्रान्माण्डूकी पुत्रः शाण्डलीपुत्राच्छाण्डलीपुत्रो राथीतरीपुत्राद्राथीतरीपुत्रो भालुकीपुत्राद्भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्यां क्रौञ्चिकीपुत्रौ वैदभृतीपुत्राद्वैदभृतीपुत्रः कार्शकेयीपुत्रात्कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात्प्राचीनयोगीपुत्रः साञ्जीवीपुत्रात्साञ्जीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः प्राश्नीपुत्र आसुरायणादासुरायण आसुरेरासुरिः॥≅

…आत्रेयी-पुत्रात् ≅ from the son of Ātreyī.
आत्रेयी-पुत्रः गौतमी-पुत्रात् ≅ The son of Ātreyī from the son of Gautamī.
गौतमी-पुत्रः भारद्-वाजी-पुत्रात् ≅ The son of Gautamī from the son of bhārad·vājī.
भारद्-वाजी-पुत्रः पाराशरी-पुत्रात् ≅ He from the son of Pārāśarī.
पराशरी-पुत्रः वात्सी-पुत्रात् ≅ The son of Pārāśarī from the son of Vātsī.
वात्सी-पुत्रः पाराशरी-पुत्रात् ≅ The son of Vātsī from the son of another Pārāśarī.
पाराशरी-पुत्रः वार्कारुणी-पुत्रात् ≅ The son of Pārāśarī from the son of Vārkāruṇī.
वार्कारुणी-पुत्रः वार्कारुणी-पुत्रात् ≅ He from the son of another Vārkāruṇī.
वार्कारुणी-पुत्रः आर्तभागी-पुत्रात् ≅ This one from the son of Ārtabhāgī.
आर्तभागी-पुत्रः शौङ्गी-पुत्रात् ≅ He from the son of Śauṅgī.
शौङ्गी-पुत्रः साङ्कृती-पुत्रात् ≅ The son of Śauṅgī from the son of Sāṅkṛtī.
साङ्कृती-पुत्रः आलम्बायनी-पुत्रात् ≅ He from the son of Ālambāyanī.
आलम्बायनी-पुत्रः आलम्बी-पुत्रात् ≅ He again from the son of Ālambī.
आलम्बी-पुत्रः जायन्ती-पुत्रात् ≅ The son of Ālambī from the son of Jāyantī.
जायन्ती-पुत्रः माण्डूकायनी-पुत्रात् ≅ He from the son of Māṇḍūkāyanī.
माण्डूकायनी-पुत्रः माण्डूकी-पुत्रात् ≅ He in his turn from the son of Māṇḍūkī.
माण्डूकी-पुत्रः शाण्डली-पुत्रात् ≅ The son of Māṇḍūkī from the son of Śāṇḍili.
शाण्डली-पुत्रः राथीतरी-पुत्रात् ≅ The son of Śāṇḍili from the son of Rāthītarī.
राथीतरी-पुत्रः भालुकी-पुत्रात् ≅ He from the son of Bhālukī.
भालुकी-पुत्रः क्रौञ्चिकी-पुत्राभ्याम् ≅ The son of Bhālukī from the two sons of Krauñcikī.
क्रौञ्चिकी-पुत्रौ वैदभृती-पुत्रात् ≅ They from the son of Vaidabhṛtī.
वैदभृती-पुत्रः कार्शकेयी-पुत्रात् ≅ He from the son of Kārśakeyī.
कार्शकेयी-पुत्रः प्राचीन-योगी-पुत्रात् ≅ He again from the son of Prācīna-yogī.
प्राचीन-योगी-पुत्रः साञ्जीवी-पुत्रात् ≅ He from the son of Sāñjīvī.
साञ्जीवी-पुत्रः प्राश्नी-पुत्रात् आसुरि-वासिनः ≅ The son of Sāñjīvī from Āsuri-vāsin, the son of Prāśnī.
प्राश्नी-पुत्रः आसुरायणात् ≅ The son of Prāśnī from Āsurāyaṇa.
आसुरायणः आसुरेः ≅ He from Āsuri.
आसुरिः ≅ Āsuri…

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BrhU.6.5.3 🔗
याज्ञवल्क्याद्याज्ञवल्क्य उद्दालकादुद्दालकोऽरुणादरुण उपवेशेरुपवेशिः कुश्रेः कुश्रिर्वाजश्रवसो वाजश्रवा जिह्वावतो बाध्योगाज्जिह्वावान्बाध्योगोऽसिताद्वार्षगणादसितो वार्षगणो हरितात्कश्यपाद्धरितः कश्यपः शिल्पात्कश्यपाच्छिल्पः कश्यपः कश्यपान्नैध्रुवेः कश्यपो नैध्रुविर्वाचो वागम्भिण्या अम्भिण्यादित्यादादित्यानीमानि शुक्लानि यजूंषि वाजसनेयेन याज्ञवल्क्येनाख्यायन्ते॥≅

…याज्ञ-वल्क्यात् ≅ from Yājña-valkya.
याज्ञ-वल्क्यः उद्दालकात् ≅ Yājña-valkya from Uddālaka.
उद्दालकः अरुणात् ≅ Uddālaka from Aruṇa.
अरुणः उपवेशेः ≅ Aruṇa from Upaveśi.
उपवेशिः कुश्रेः ≅ Upaveśi from Kuśri.
कुश्रिः वाज-श्रवसः ≅ Kuśri from Vaja-śravas.
वाज-श्रवा जिह्वावतः बाध्योगात् ≅ He from Jihvāvat, the son of Badhyoga.
जिह्वावान् बाध्योगः असितात् वार्ष-गणात् ≅ He from Asīta, the son of Varṣa-gaṇa.
असितः वार्ष-गणः हरितात् कश्यपात् ≅ He from Harita Kaśyapa.
हरितः कश्यपः शिल्पात् कश्यपात् ≅ He from Śilpa Kaśyapa.
शिल्पः कश्यपः कश्यपात् नैध्रुवेः ≅ This one from Kaśyapa, the son of Nidhruva.
कश्यपः नैध्रुविः वाचः ≅ He from Vāc.
वाच् अम्भिण्याः ≅ She from Ambhiṇī.
अम्भिणी आदित्यात् ≅ She from the sun.
आदित्यानि इमानि शुक्लानि यजूंषि ≅ These white Yajus (Śrutis) received from the sun वाजसनेयेन याज्ञ-वल्क्येन आख्यायन्ते ≅ are explained by Yājña-valkya Vājasaneya.

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BrhU.6.5.4 🔗
समानमा साञ्जीवीपुत्रात्साञ्जीवीपुत्रो माण्डूकायनेर्माण्डूकायनिर्माण्डव्यान्माण्डव्यः कौत्सात्कौत्सो माहित्थेर्माहित्थिर्वामकक्षायणाद्वामकक्षायणः शाण्डिल्याच्छण्डिल्यो वात्स्याद्वात्स्यः कुश्रेः कुश्रिर्यज्ञवचसो राजस्तम्बायनाद्यज्ञवचा राजस्तम्बायनस्तुरात्कावषेयात्तुरः कावषेयः प्रजापतेः प्रजापतिर्ब्रह्मणो ब्रह्म स्वयम्भु ब्रह्मणे नमः॥≅

समानम् आ साञ्जीवी-पुत्रात् ≅ The same up to the son of Sāñjīvī.
साञ्जीवी-पुत्रः माण्डूकायनेः ≅ The son of Sāñjīvī from Māṇḍūkāyanī.
माण्डूकायनिः माण्डव्यात् ≅ Māṇḍūkāyanī from Māṇḍavya.
माण्डव्यः कौत्सात् ≅ Māṇḍavya from Kautsa.
कौत्सः माहित्थेः ≅ Kautsa from Māhitthi.
माहित्थिः वाम-कक्षायणात् ≅ He from Vāma-kakṣāyaṇa.
वाम-कक्षायणः शाण्डिल्यात् ≅ He from Śāṇḍilya.
शण्डिल्यः वात्स्यात् ≅ Śāṇḍilya from Vātsya.
वात्स्यः कुश्रेः ≅ Vātsya from Kuśri.
कुश्रिः यज्ञ-वचसः राज-स्तम्बायनात् ≅ Kuśri from Yajña-vacas, the son of Rāja-stamba.
यज्ञ-वचा राज-स्तम्बायनः तुरात् कावषेयात् ≅ He from Tura, the son of Kavaṣi.
तुरः कावषेयः प्रजा-पतेः ≅ He from Prajā-pati (Hiraṇya-garbha).
प्रजा-पतिः ब्रह्मणः ≅ Prajā-pati through his relation to Brahman (the Vedas).
ब्रह्म स्वयम्-भु ≅ Brahman is self-born.
ब्रह्मणे नमः ≅ Salutation to Brahman.

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🔗 ओं, पूर्ण॒म् अदः॒ पूर्ण॒म् इदं॒ पूर्णा॒त् पूर्ण॒म् उद॒च्यते।
पूर्ण॒स्य पूर्ण॒म् आदा॒य पूर्ण॒म् एवावशि॒ष्यते।
ओं शा॒न्तिः शा॒न्तिः शा॒न्तिः॥
Om; pūrṇa, adas, pūrṇa, idam, pūrna, pūrṇa, ud-√añc.
pūrṇa, pūrṇa, ādāya, pūrṇa, eva, ava-√śiṣ.
Om, śānti, śānti, śānti.

॥इति उपनिषदः समाप्ता:॥