Chandogya Upanishad
Chapter 1, Section 1
1.1.1
प्रथमोऽध्यायः ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम्
prathamo'dhyāyaḥ omityetadakṣaramudgīthamupāsīta | omiti hyudgāyati tasyopavyākhyānam
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.
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1.1.2
एषां भूतानां पृथिवी रसः पृथिव्या अपो रसः । अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः
eṣāṃ bhūtānāṃ pṛthivī rasaḥ pṛthivyā apo rasaḥ | apāmoṣadhayo rasa oṣadhīnāṃ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ
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.
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1.1.3
स एष रसानांरसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः
sa eṣa rasānāṃrasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ
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.
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1.1.4
कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति
katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati
Which are the Ṛks? Which are the Sāmas? Which are the udgīthas? This is the question.
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1.1.5
वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च
vāgevarkprāṇaḥ sāmomityetadakṣaramudgīthaḥ | tadvā etanmithunaṃ yadvākca prāṇaścarkca sāma ca
[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.
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1.1.6
तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे संसृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्
tadetanmithunamomityetasminnakṣare saṃsṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam
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.
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1.1.7
आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते
āpayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste
He who worships Om as the udgītha [Brahman], knowing it as the one who receives everything, himself [finally] receives everything he desires.
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1.1.8
तद्वा एतदनुज्ञाक्षरं यद्धि किंचानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते
tadvā etadanujñākṣaraṃ yaddhi kiṃcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste
That akṣaram [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.
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1.1.9
तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमिति शंसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन
teneyaṃ trayīvidyā vartate omityāśrāvayatyomiti śaṃsatyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasena
With Om one begins the threefold Vedic ritual, and with Om one starts reciting the Vedas. With Om one starts singing the Vedic 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].
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1.1.10
तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति इति प्रथमः खण्डः
tenobhau kuruto yaścaitadevaṃ veda yaśca na veda | nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṃ bhavati iti prathamaḥ khaṇḍaḥ
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 ofyoga] is more fruitful. This certainly is the right tribute to Om.
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Chapter 1, Section 2
1.2.1
देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति
devāsurā ha vai yatra saṃyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti
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.
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1.2.2
ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तं हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः
te ha nāsikyaṃ prāṇamudgīthamupāsāṃcakrire taṃ hāsurāḥ pāpmanā vividhustasmāttenobhayaṃ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ
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.
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1.2.3
अथ ह वाचमुद्गीथमुपासांचक्रिरे तां हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा
atha ha vācamudgīthamupāsāṃcakrire tāṃ hāsurāḥ pāpmanā vividhustasmāttayobhayaṃ vadati satyaṃ cānṛtaṃ ca pāpmanā hyeṣā viddhā
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 because speech was pierced with evil.
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1.2.4
अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्
atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca pāpmanā hyetadviddham
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.
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1.2.5
अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्
atha ha śrotramudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca pāpmanā hyetadviddham
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.
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1.2.6
अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयंसंकल्पते संकल्पनीयंच चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम्
atha ha mana udgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃsaṃkalpate saṃkalpanīyaṃca cāsaṃkalpanīyaṃ ca pāpmanā hyetadviddham
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.
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1.2.7
अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तंहासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेतैवम्
atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāṃcakrire taṃhāsurā ṛtvā vidadhvaṃsuryathāśmānamākhaṇamṛtvā vidhvaṃsetaivam
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.
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1.2.8
यथाश्मानमाखणमृत्वा विध्वंसत एवं हैव स विध्वंसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः
yathāśmānamākhaṇamṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ
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.
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1.2.9
नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति
naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarānprāṇānavati etamu evāntato'vittvotkramati vyādadātyevāntata iti
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.
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1.2.10
तं हाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः
taṃ hāṅgirā udgīthamupāsāṃcakra etamu evāṅgirasaṃ manyante'ṅgānāṃ yadrasaḥ
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].
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1.2.11
तेन तं ह बृहस्पतिरुद्गीथमुपासांचक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः
tena taṃ ha bṛhaspatirudgīthamupāsāṃcakra etamu eva bṛhaspatiṃ manyante vāgghi bṛhatī tasyā eṣa patiḥ
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].
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1.2.12
तेन तं हायास्य उद्गीथमुपासांचक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते
tena taṃ hāyāsya udgīthamupāsāṃcakra etamu evāyāsyaṃ manyanta āsyādyadayate
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].
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1.2.13
तेन तंह बको दाल्भ्यो विदांचकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति
tena taṃha bako dālbhyo vidāṃcakāra | sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati
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.
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1.2.14
आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् इति द्वितीयः खण्डः
āgātā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāsta ityadhyātmam iti dvitīyaḥ khaṇḍaḥ
If a person knows the real meaning of prāṇa and worships it as udgītha akṣara [i.e., as Akṣara Brahman] he himself becomes Akṣara Brahman. He then worships everyone he wants to worship [i.e., in singing for prāṇa he sings for all], and he attains all he desires. This is the attainment on the level of the body [adhyātma]. [The inner attainment is that he becomes one with prāṇa—that is, Akṣara Brahman.]
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Chapter 1, Section 3
1.3.1
अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यंस्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद
athādhidaivataṃ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati | udyaṃstamo bhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṃ veda
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.
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1.3.2
समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत
samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṃ tasmādvā etamimamamuṃ codgīthamupāsīta
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.
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1.3.3
अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः संधिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरति
atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ | atha yaḥ prāṇāpānayoḥ saṃdhiḥ sa vyāno yo vyānaḥ sā vāk | tasmādaprāṇannanapānanvācamabhivyāharati
Worship vyāna [the breath held between prāṇa and apāna that enables you to speak] as udgītha. Prāṇa is the breath drawn in and apāna is the breath drawn out. 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.
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1.3.4
या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति
yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati
Whatever is vāk [speech] is also the Ṛk [part of the Ṛg Veda]. This is why a person stops breathing in and breathing out when reciting the Ṛk mantras. Whatever is the Ṛk is also the Sāma. This is why one recites the Sāma without breathing in or breathing out. That which is the Sāma is also the udgītha. This is why when one sings the udgītha one stops both breathing in and breathing out.
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1.3.5
अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानंस्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत
ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānaṃstāni karotyetasya hetorvyānamevodgīthamupāsīta
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 in or breathe out. For this reason, one should worship this holding of breath, called vyāna, as udgītha [Om].
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1.3.6
अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदंसर्वंस्थितम्
atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṃ thamanne hīdaṃsarvaṃsthitam
Now, one should worship the syllables ut, gī and tha separately in the word udgītha. Prāṇa is represented by ut, for prāṇa is responsible for the
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1.3.7
द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थं सामवेद एवोद्यजुर्वेदो गीरृग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति
dyaurevodantarikṣaṃ gīḥ pṛthivī thamāditya evodvāyurgīragnisthaṃ sāmaveda evodyajurvedo gīrṛgvedasthaṃ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etānyevaṃ vidvānudgīthākṣarāṇyupāsta udgītha iti
Heaven isut, the space between heaven and the earth is gī, and the earth is tha. The sun isut, 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.]
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1.3.8
अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत्
atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet
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.
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1.3.9
यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत्
yasyāmṛci tāmṛcaṃ yadārṣeyaṃ tamṛṣiṃ yāṃ devatāmabhiṣṭoṣyansyāttāṃ devatāmupadhāvet
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.
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1.3.10
येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तंस्तोममुपधावेत्
yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttaṃstomamupadhāvet
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].
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1.3.11
यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत्
yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet
No matter what direction one may face while praying, one should meditate on that direction [along with the presiding deities of that direction].
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1.3.12
आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति इति तृतीयः खण्डः
ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti iti tṛtīyaḥ khaṇḍaḥ
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.
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Chapter 1, Section 4
1.4.1
ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम्
omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam
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.
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1.4.2
देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशंस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयंस्तच्छन्दसां छन्दस्त्वम्
devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśaṃste chandobhiracchādayanyadebhiracchādayaṃstacchandasāṃ chandastvam
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, withmantras. Because they covered themselves with mantras, the mantras came to be known aschandas.
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1.4.3
तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन्
tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṃ paryapaśyadṛci sāmni yajuṣi | te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan
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 Vedic rituals [i.e., they were in easy reach of Death]. Realizing this, the gods and goddesses switched over to the recitation of Om.
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1.4.4
यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवंसामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन्
yadā vā ṛcamāpnotyomityevātisvaratyevaṃsāmaivaṃ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṃ tatpraviśya devā amṛtā abhayā abhavan
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 akṣara 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.
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1.4.5
स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरं स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति इति चतुर्थः खण्डः
sa ya etadevaṃ vidvānakṣaraṃ praṇautyetadevākṣaraṃ svaramamṛtamabhayaṃ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati iti caturthaḥ khaṇḍaḥ
Even now anyone who knows this Om and worships it thus can attain the fearlessness and immortality of Om, which is akṣara, or svara. By becoming one with Om, a person can attain immortality, just as the gods and goddesses did.
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Chapter 1, Section 5
1.5.1
अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti
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.
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1.5.2
एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मींस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम्
etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīṃstvaṃ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam
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.
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1.5.3
अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति
athādhyātmaṃ ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti
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.
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1.5.4
एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणांस्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति
etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇāṃstvaṃ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti
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”’.
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1.5.5
अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति इति पञ्चमः खण्डः
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti iti pañcamaḥ khaṇḍaḥ
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].
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Chapter 1, Section 6
1.6.1
इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढ़ं साम तस्मादृच्यध्यूढंसाम गीयत इयमेव साग्निरमस्तत्साम ़
iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃsāma gīyata iyameva sāgniramastatsāma
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.
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1.6.2
अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम
antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate'ntarikṣameva sā vāyuramastatsāma
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.
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1.6.3
द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते द्यौरेव सादित्योऽमस्तत्साम
dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate dyaureva sādityo'mastatsāma
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.
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1.6.4
नक्षत्रान्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम
nakṣatrānyevarkcandramāḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate nakṣatrāṇyeva sā candramā amastatsāma
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.
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1.6.5
अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढं साम गीयते
atha yadetadādityasya śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate
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.
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1.6.6
अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणस्वात्सर्व एव सुवर्णः
atha yadevaitadādityasya śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva suvarṇaḥ
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 byyogīs. His whole body glitters like gold, even to his toe-nails. He has a bright golden beard and bright golden hair.
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1.6.7
तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद
tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda
His eyes are like lotuses blossomed by the sun. He is calledutbecause he is above all weakness. He who knows this truth is also above all weakness.
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1.6.8
तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् इति षष्ठः खण्डः
tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakāmānāṃ cetyadhidaivatam iti ṣaṣṭhaḥ khaṇḍaḥ
The Ṛk and the Sāmaare 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 anudgātā. 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.
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Chapter 1, Section 7
1.7.1
अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढं साम तस्मादृच्यध्यूढंसाम गीयते । वागेव सा प्राणोऽमस्तत्साम
athādhyātmaṃ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃsāma gīyate | vāgeva sā prāṇo'mastatsāma
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.
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1.7.2
चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढंसाम तस्मादृच्यध्यूढंसाम गीयते । चक्षुरेव सात्मामस्तत्साम
cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate | cakṣureva sātmāmastatsāma
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 theama. The two together are Sāma.
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1.7.3
श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढंसाम तस्मादृच्यध्यूढंसाम गीयते । श्रोत्रमेव सा मनोऽमस्तत्साम
śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate | śrotrameva sā mano'mastatsāma
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.
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1.7.4
अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढंसाम तस्मादृच्यध्यूढंसाम गीयते । अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम
atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate | atha yadevaitadakṣṇaḥ śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāma
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, andamastands for the deep blue glow. These two together are Sāma.
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1.7.5
अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम
atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṃ tadyajustadbrahma tasyaitasya tadeva rūpaṃ yadamuṣya rūpaṃ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma
The person seen in the eye is the Ṛk, the Sāma, theuktha [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.
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1.7.6
स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः
sa eṣa ye caitasmādarvāñco lokāsteṣāṃ ceṣṭe manuṣyakāmānāṃ ceti tadya ime vīṇāyāṃ gāyantyetaṃ te gāyanti tasmātte dhanasanayaḥ
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 suchmusiciansbecome wealthy.
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1.7.7
अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष चामुष्मात्पराञ्चो लोकास्तांश्चाप्नोति देवकामांश्च
atha ya etadevaṃ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa cāmuṣmātparāñco lokāstāṃścāpnoti devakāmāṃśca
[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].
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1.7.8
अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्तांश्चाप्नोति मनुष्यकामांश्च तस्मादु हैवंविदुद्गाता ब्रूयात्
athānenaiva ye caitasmādarvāñco lokāstāṃścāpnoti manuṣyakāmāṃśca tasmādu haivaṃvidudgātā brūyāt
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:
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1.7.9
कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति इति सप्तमः खण्डः
kaṃ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṃ vidvānsāma gāyati sāma gāyati iti saptamaḥ khaṇḍaḥ
[A learnedudgātā, 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.
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Chapter 1, Section 8
1.8.1
त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति
trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti
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’.
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1.8.2
तथेति ह समुपविविशुः स ह प्रावहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचं श्रोष्यामीति
tatheti ha samupaviviśuḥ sa ha prāvahaṇo jaivaliruvāca bhagavantāvagre vadatāṃ brāhmaṇayorvadatorvācaṃ śroṣyāmīti
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 brāhmins’.
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1.8.3
स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच
sa ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvāca hanta tvā pṛcchānīti pṛccheti hovāca
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’.
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1.8.4
का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच
kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca
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’.
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1.8.5
अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमिति नयेदिति होवाच स्वर्गं वयं लोकं सामाभिसंस्थापयामः स्वर्गसंस्तावंहि सामेति
apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṃ lokamiti nayediti hovāca svargaṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ svargasaṃstāvaṃhi sāmeti
[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’.
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1.8.6
तं ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति
taṃ ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti
Śilaka Śālāvatyasaid 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’.
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1.8.7
हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमिति नयेदिति होवाच प्रतिष्ठां वयं लोकं सामाभिसंस्थापयामः प्रतिष्ठासंस्तावं हि सामेति
hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṃ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṃ lokamiti nayediti hovāca pratiṣṭhāṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ pratiṣṭhāsaṃstāvaṃ hi sāmeti
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’.
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1.8.8
तं ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच इति अष्टमः खण्डः
taṃ ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca iti aṣṭamaḥ khaṇḍaḥ
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’.
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Chapter 1, Section 9
1.9.1
अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम्
asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam
Śilaka Śālāvatyaasked 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’.
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1.9.2
स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयांसमुद्गीथमुपास्ते
sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānparovarīyāṃsamudgīthamupāste
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.
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1.9.3
तं हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिँल्लोके जीवनं भविष्यति
taṃ haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṃ prajāyāmudgīthaṃ vediṣyante parovarīyo haibhyastāvadasmiṃlloke jīvanaṃ bhaviṣyati
[In ancient times there was a sage named Atidhanvā, who was the son of Śunakaand who knew the science of udgīthavery 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’.
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1.9.4
तथामुष्मिँल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिँल्लोके जीवनं भवति तथामुष्मिँल्लोके लोक इति लोके लोक इति इति नवमः खण्डः
tathāmuṣmiṃlloke loka iti sa ya etamevaṃ vidvānupāste parovarīya eva hāsyāsmiṃlloke jīvanaṃ bhavati tathāmuṣmiṃlloke loka iti loke loka iti iti navamaḥ khaṇḍaḥ
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].
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Chapter 1, Section 10
1.10.1
मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास
maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa
Once the land of the Kuruswas 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.
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1.10.2
स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तं होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति
sa hebhyaṃ kulmāṣānkhādantaṃ bibhikṣe taṃ hovāca | neto'nye vidyante yacca ye ma ima upanihitā iti
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?]’.
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1.10.3
एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतंस्यादिति होवाच
eteṣāṃ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṃ vai me pītaṃsyāditi hovāca
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’.
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1.10.4
न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति
na svidete'pyucchiṣṭā iti na vā ajīviṣyamimānakhādanniti hovāca kāmo ma udapānamiti
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’.
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1.10.5
स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ
sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau
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].
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1.10.6
स ह प्रातः संजिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्रांराजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति
sa ha prātaḥ saṃjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrāṃrājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti
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 aṛtvik [a priest at a sacrifice]’.
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1.10.7
तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय
taṃ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṃ yajñaṃ vitatameyāya
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].
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1.10.8
तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच
tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca
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:
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1.10.9
प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति
prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti
‘O Prastotā, if you recite the prastāva without knowing anything about the god to whom this hymn relates, your head will fall’.
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1.10.10
एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति
evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti
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’.
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1.10.11
एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे इति दशमः खण्डः
evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire iti daśamaḥ khaṇḍaḥ
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.
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Chapter 1, Section 11
1.11.1
अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच
atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca
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’.
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1.11.2
स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि
sa hovāca bhagavantaṃ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṃ bhagavato vā ahamavittyānyānavṛṣi
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 [brāhmins]’.
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1.11.3
भगवांस्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच
bhagavāṃstveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṃ yāvattvebhyo dhanaṃ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca
[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].
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1.11.4
अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति
atha hainaṃ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti
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’.
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1.11.5
प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति
prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti
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’.
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1.11.6
अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति
atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti
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’.
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1.11.7
आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति
āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti
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’.
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1.11.8
अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति
atha hainaṃ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti
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’.
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1.11.9
अन्नमिति होवाच सर्वाणि ह वा इमानि भूतन्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति इति एकादशः खण्डः
annamiti hovāca sarvāṇi ha vā imāni bhūtanyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti iti ekādaśaḥ khaṇḍaḥ
Uṣasti said: ‘It isanna [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’.
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Chapter 1, Section 12
1.12.1
अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज
athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja
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].
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1.12.2
तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायामवा इति
tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṃ no bhagavānāgāyatvaśanāyāmavā iti
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’.
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1.12.3
तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयांचकार
tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṃcakāra
[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].
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1.12.4
ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः संरब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः
te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ saṃrabdhāḥ sarpantītyevamāsasṛpuste ha samupaviśya hiṃ cakruḥ
Just as those who recite the hymn called bahiṣpavamāna move forward while touching each other, so the dogs also did the same. Then, sitting down, they saidhim.
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1.12.5
ओ३मदा३मों३पिबा३मों३ देवो वरुणः प्रजपतिः सविता२न्नमिहा२हरदन्नपते३ऽन्नमिहा २हरा२हरो३मिति इति द्वादशः खण्डः
omadāmoṃpibāmoṃ devo varuṇaḥ prajapatiḥ savitānnamihāharadannapate'nnamihā harāharomiti iti dvādaśaḥ khaṇḍaḥ
‘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’.
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Chapter 1, Section 13
1.13.1
अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा अथकारः । आत्मेहकारोऽग्निरीकारः
ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā athakāraḥ | ātmehakāro'gnirīkāraḥ
This planet, the earth, is represented by the syllablehāu, air is represented by the syllablehāi, the moon
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1.13.2
आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजपतिर्हिंकारः प्राणः स्वरोऽन्नं या वाग्विराट्
āditya ūkāro nihava ekāro viśve devā auhoyikāraḥ prajapatirhiṃkāraḥ prāṇaḥ svaro'nnaṃ yā vāgvirāṭ
Āditya, the sun, is represented by the stobhaū; nihava, the welcoming hymn, by the stobhae; the Viśvadevagods by the stobhaauhoyi; Prajāpati by the stobhahiṃ; prāṇaby the stobhasvara; food by the stobhayā; and Virāṭby the stobhavāk.
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1.13.3
अनिरुक्तस्त्रयोदशः स्तोभः संचरो हुंकारः
aniruktastrayodaśaḥ stobhaḥ saṃcaro huṃkāraḥ
The thirteenth stobhahuṃis not clearly defined. Various scholars have defined it in various ways. [Thus, it is up to people to meditate on it as they like.]
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1.13.4
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवंसाम्नामुपनिषदं वेदोपनिषदं वेदेति इति त्रयोदशः खण्डः इति प्रथमोऽध्यायः
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etāmevaṃsāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti iti trayodaśaḥ khaṇḍaḥ iti prathamo'dhyāyaḥ
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.
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Chapter 2, Section 1
2.1.1
द्वितीयोऽध्यायः समस्तस्य खलु साम्न उपासनं साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति
dvitīyo'dhyāyaḥ samastasya khalu sāmna upāsanaṃ sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti
It is good to worship the Sāma with all its parts. All that is good, according to scholars, is called sāma. Similarly, all that is bad isasāma.
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2.1.2
तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः
tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ
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.
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2.1.3
अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः
athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ
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.
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2.1.4
स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेनं साधवो धर्मा आ च गच्छेयुरुप च नमेयुः इति प्रथमः खण्डः
sa ya etadevaṃ vidvānasādhu sāmetyupāste'bhyāśo ha yadenaṃ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ iti prathamaḥ khaṇḍaḥ
If a person knows the Sāmaas 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.
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Chapter 2, Section 2
2.2.1
लोकेषु पञ्चविधं सामोपासीत पृथिवी हिंकारः । अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु
lokeṣu pañcavidhaṃ sāmopāsīta pṛthivī hiṃkāraḥ | agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu
One should worship the Sāma in a fivefold manner, treating the different parts as symbols of the worlds.
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2.2.2
अथावृत्तेषु द्यौर्हिंकार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम्
athāvṛtteṣu dyaurhiṃkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam
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 isnidhana.
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2.2.3
कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाँल्लोकेषु पञ्चविधं सामोपास्ते इति द्वितीयः खण्डः
kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ vidvāṃllokeṣu pañcavidhaṃ sāmopāste iti dvitīyaḥ khaṇḍaḥ
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.
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Chapter 2, Section 3
2.3.1
वृष्टौ पञ्चविधं सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनम्
vṛṣṭau pañcavidhaṃ sāmopāsīta purovāto hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanam
One can perform the fivefold Sāmaworship 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.
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2.3.2
वर्षति हास्मै वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविधंसामोपास्ते इति तृतीयः खण्डः
varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau pañcavidhaṃsāmopāste iti tṛtīyaḥ khaṇḍaḥ
When the rain stops, that is thenidhana. If a person performs the fivefold Sāmaworship, 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.
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Chapter 2, Section 4
2.4.1
सर्वास्वप्सु पञ्चविधंसामोपासीत मेघो यत्सम्प्लवते स हिंकारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम्
sarvāsvapsu pañcavidhaṃsāmopāsīta megho yatsamplavate sa hiṃkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ samudro nidhanam
One can perform the fivefold Sāmaworship 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 thenidhana.
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2.4.2
न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविधंसामोपास्ते इति चतुर्थः खण्डः
na hāpsu praityapsumānbhavati ya etadevaṃ vidvānsarvāsvapsu pañcavidhaṃsāmopāste iti caturthaḥ khaṇḍaḥ
He who performs the fivefold Sāmaworship 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.
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Chapter 2, Section 5
2.5.1
ऋतुषु पञ्चविधं सामोपासीत वसन्तो हिंकारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम्
ṛtuṣu pañcavidhaṃ sāmopāsīta vasanto hiṃkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam
One can apply the same fivefold Sāmaworship 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 thenidhana.
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2.5.2
कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविधं सामोपास्ते इति पञ्चमः खण्डः
kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṃ vidvānṛtuṣu pañcavidhaṃ sāmopāste iti pañcamaḥ khaṇḍaḥ
To the person who knows this principle of the fivefold Sāmaworship 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.
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Chapter 2, Section 6
2.6.1
पशुषु पञ्चविधं सामोपासीताजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम्
paśuṣu pañcavidhaṃ sāmopāsītājā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam
This is how a person can perform the fivefold Sāmaworship in animals. Think of goats as hiṃkāra, sheep as the prastāva, cows as the udgītha, horses as the pratihāra, and human beings as thenidhana.
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2.6.2
भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविधं सामोपास्ते इति षष्ठः खण्डः
bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṃ vidvānpaśuṣu pañcavidhaṃ sāmopāste iti ṣaṣṭhaḥ khaṇḍaḥ
He who performs the fivefold Sāmaworship 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.
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Chapter 2, Section 7
2.7.1
प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयांसि वा एतानि
prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyāṃsi vā etāni
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 thenidhana. These organs should be worshipped, each with greater respect than the previous one.
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2.7.2
परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य इति सप्तमः खण्डः
parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānprāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsta iti tu pañcavidhasya iti saptamaḥ khaṇḍaḥ
When a person knows the fivefold Sāmaworship 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.
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Chapter 2, Section 8
2.8.1
अथ सप्तविधस्य वाचि सप्तविध्ं सामोपासीत यत्किंच वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः
atha saptavidhasya vāci saptavidhṃ sāmopāsīta yatkiṃca vāco humiti sa hiṃkāro yatpreti sa prastāvo yadeti sa ādiḥ
Now begins a discussion on the sevenfold Sāmaworship. One can perform this sevenfold Sāma worship in speech. Wherever the syllablehuṃoccurs in speech, that is hiṃkāra. Similarly, wherever the syllablepraoccurs, that is to be taken for the prastāva. And whereverāoccurs, that is ādi [the beginning].
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2.8.2
यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम्
yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam
Wherever the syllableutoccurs, that is the udgītha. Where there isprati, that is the pratihāra. Where you findupa, that is the upadrava. And where you findni, that is thenidhana.
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2.8.3
दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविधं सामोपास्ते इति अष्टमः खण्डः
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etadevaṃ vidvānvāci saptavidhaṃ sāmopāste iti aṣṭamaḥ khaṇḍaḥ
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].
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Chapter 2, Section 9
2.9.1
अथ खल्वमुमादित्यंसप्तविधं सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम
atha khalvamumādityaṃsaptavidhaṃ sāmopāsīta sarvadā samastena sāma māṃ prati māṃ pratīti sarveṇa samastena sāma
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.
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2.9.2
तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिंकारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिं कुर्वन्ति हिंकारभाजिनो ह्येतस्य साम्नः
tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṃkārastadasya paśavo'nvāyattāstasmātte hiṃ kurvanti hiṃkārabhājino hyetasya sāmnaḥ
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 soundhiṃ.
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2.9.3
अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशंसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः
atha yatprathamodite sa prastāvastadasya manuṣyā anvāyattāstasmātte prastutikāmāḥ praśaṃsākāmāḥ prastāvabhājino hyetasya sāmnaḥ
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.
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2.9.4
अथ यत्संगववेलायां स आदिस्तदस्य वयांस्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः
atha yatsaṃgavavelāyāṃ sa ādistadasya vayāṃsyanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṃ paripatantyādibhājīni hyetasya sāmnaḥ
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.
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2.9.5
अथ यत्सम्प्रतिमध्यंदिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः
atha yatsampratimadhyaṃdine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ
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.
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2.9.6
अथ यदूर्ध्वं मध्यंदिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः
atha yadūrdhvaṃ madhyaṃdinātprāgaparāhṇātsa pratihārastadasya garbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ
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.
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2.9.7
अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्षंश्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः
atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṃ dṛṣṭvā kakṣaṃśvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ
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.
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2.9.8
अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्यं सप्तविधं सामोपास्ते इति नवमः खण्डः
atha yatprathamāstamite tannidhanaṃ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṃ khalvamumādityaṃ saptavidhaṃ sāmopāste iti navamaḥ khaṇḍaḥ
Next, thenidhanais 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.
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Chapter 2, Section 10
2.10.1
अथ खल्वात्मसंमितमतिमृत्यु सप्तविधं सामोपासीत हिंकार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम्
atha khalvātmasaṃmitamatimṛtyu saptavidhaṃ sāmopāsīta hiṃkāra iti tryakṣaraṃ prastāva iti tryakṣaraṃ tatsamam
After worshipping the Sāmaas the sun, one should perform the sevenfold Sāma worship by using words of the same number of syllables. By this one overcomes death. The wordhiṃkārahas three syllables; so also,
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2.10.2
आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम्
ādiriti dvyakṣaraṃ pratihāra iti caturakṣaraṃ tata ihaikaṃ tatsamam
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.
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2.10.3
उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम्
udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhistribhiḥ samaṃ bhavatyakṣaramatiśiṣyate tryakṣaraṃ tatsamam
The word udgītha has three syllables. The wordupadravahas four syllables. If they are taken as three-syllabled they are equal. In that case, the syllablevainupadravabecomes superfluous. They are equal so far as their three syllables are concerned.
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2.10.4
निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविंशतिरक्षराणि
nidhanamiti tryakṣaraṃ tatsamameva bhavati tāni ha vā etāni dvāviṃśatirakṣarāṇi
The wordnidhanahas 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.
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2.10.5
एकविंशत्यादित्यमाप्नोत्येकविंशो वा इतोऽसावादित्यो द्वाविंशेन परमादित्याज्जयति तन्नाकं तद्विशोकम्
ekaviṃśatyādityamāpnotyekaviṃśo vā ito'sāvādityo dvāviṃśena paramādityājjayati tannākaṃ tadviśokam
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.
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2.10.6
आप्नोती हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविधं सामोपास्ते सामोपास्ते इति दशमः खण्डः
āpnotī hādityasya jayaṃ paro hāsyādityajayājjayo bhavati ya etadevaṃ vidvānātmasaṃmitamatimṛtyu saptavidhaṃ sāmopāste sāmopāste iti daśamaḥ khaṇḍaḥ
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.
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Chapter 2, Section 11
2.11.1
मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम्
mano hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ prāṇo nidhanametadgāyatraṃ prāṇeṣu protam
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 fine (five?) forms] is thenidhana. The Gāyatrīprayer is controlled by the vital breath.
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2.11.2
स एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम् इति एकदशः खण्डः
sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam iti ekadaśaḥ khaṇḍaḥ
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.
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Chapter 2, Section 12
2.12.1
अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधनं संशाम्यति तन्निधनमेतद्रथंतरमग्नौ प्रोतम्
abhimanthati sa hiṃkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhanaṃ saṃśāmyati tannidhanametadrathaṃtaramagnau protam
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 thenidhana. When the flame is completely extinguished, that also is the nidhana. This Sāma called Rathantarais rooted in fire.
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2.12.2
स य एवमेतद्रथंतरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम् इति द्वादशः खण्डः
sa ya evametadrathaṃtaramagnau protaṃ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam iti dvādaśaḥ khaṇḍaḥ
He who knows that this Rathantara Sāma is rooted in fire, acquires the kind of glow that Vedic 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.
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Chapter 2, Section 13
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
upamantrayate sa hiṃkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṃ saha śete sa pratihāraḥ kālaṃ gacchati tannidhanaṃ pāraṃ gacchati tannidhanametadvāmadevyaṃ mithune protam
A man’s beckoning to a woman is the syllable Him; his gratifying her is the Prastava; his lying with her is the Pratihara; his spending time with her is the Nidhana; and the finishing of the sexual act is also the Nidhana. This is the Vamadevya Saman as interwoven in sexual intercourse.
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2.13.2
स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनी भवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न कांचन परिहरेत्तद्व्रतम्
इति त्रयोदशः खण्डः
sa ya evametadvāmadevyaṃ mithune protaṃ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāṃcana pariharettadvratam
iti trayodaśaḥ khaṇḍaḥ
He who thus knows the Vamadevya Saman as interwoven in sexual intercourse does not suffer from the pang of separation and procreates from every intercourse; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: “Do not reject a woman who comes to you seeking intercourse”.
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Chapter 2, Section 14
2.14.1
उद्यन्हिंकार उदितः प्रस्तावो मध्यंदिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम्
udyanhiṃkāra uditaḥ prastāvo madhyaṃdina udgītho'parāhṇaḥ pratihāro'staṃ yannidhanametadbṛhadāditye protam
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 thenidhana. This Sāma called Bṛhatis based on the sun.
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2.14.2
स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम् इति चतुर्दशः खण्डः
sa ya evametadbṛhadāditye protaṃ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṃ na nindettadvratam iti caturdaśaḥ khaṇḍaḥ
He who knows that the Sāma called Bṛhatis 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.
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Chapter 2, Section 15
2.15.1
अभ्राणि सम्प्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम्
abhrāṇi samplavante sa hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṃ parjanye protam
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 thenidhana. This Sāma called Vairūpais rooted in the clouds.
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2.15.2
स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपांश्च सुरूपंश्च पशूनवरुन्धे सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं न निन्देत्तद्व्रतम् इति पञ्चदशः खण्डः
sa ya evametadvairūpaṃ parjanye protaṃ veda virūpāṃśca surūpaṃśca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṃ na nindettadvratam iti pañcadaśaḥ khaṇḍaḥ
He who knows that this Sāma called Vairūpahas 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.
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Chapter 2, Section 16
2.16.1
वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम्
vasanto hiṃkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam
Spring is the hiṃkāra, summer the prastāva, the rainy season the udgītha, autumn the pratihāra, and winter thenidhana. This Sāma known as Vairājais rooted in the seasons.
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2.16.2
स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम् इति षोडशः खण्डः
sa ya evametadvairājamṛtuṣu protaṃ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam iti ṣoḍaśaḥ khaṇḍaḥ
He who knows that the Sāma called Vairājais rooted in the seasons is surrounded by his children and animals and has a radiance about him which is born of Vedic 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.
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Chapter 2, Section 17
2.17.1
पृथिवी हिंकारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः
pṛthivī hiṃkāro'ntarikṣaṃ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ
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 thenidhana. The Sāma known as Śakvarīis rooted in the earth and other worlds.
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2.17.2
स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम् इति सप्तदशः खण्डः
sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā lokānna nindettadvratam iti saptadaśaḥ khaṇḍaḥ
He who knows that the Sāma known as Śakvarīis 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.
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Chapter 2, Section 18
2.18.1
अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः
ajā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ
Goats are the hiṃkāra, sheep are the prastāva, cows represent the udgītha, horses are the pratihāra, and a human being is thenidhana. The Sāma called Revatīis established in animals.
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2.18.2
स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम् इति अष्टादशः खण्डः
sa ya evametā revatyaḥ paśuṣu protā veda paśumānbhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā paśūnna nindettadvratam iti aṣṭādaśaḥ khaṇḍaḥ
He who knows that the Sāma called Revatīis 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.
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Chapter 2, Section 19
2.19.1
लोम हिंकारस्त्वक्प्रस्तावो मांसमुद्गीथोस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम्
loma hiṃkārastvakprastāvo māṃsamudgīthosthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam
Hair is the hiṃkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, and marrow is thenidhana. The Sāma called Yajñāyajñīyais spread all over the limbs of the body.
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2.19.2
स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा इति एकोनविंशः खण्डः
sa ya evametadyajñāyajñīyamaṅgeṣu protaṃ vedāṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṃvatsaraṃ majjño nāśnīyāttadvrataṃ majjño nāśnīyāditi vā iti ekonaviṃśaḥ khaṇḍaḥ
He who knows that the Sāma known as Yajñāyajñīyais 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.
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Chapter 2, Section 20
2.20.1
अग्निर्हिंकारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम्
agnirhiṃkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṃ devatāsu protam
Fire is the hiṃkāra, air is the prastāva, the sun is the udgītha, the stars are the pratihāra, and the moon is thenidhana. This Sāma known as Rājanais rooted in the gods and goddesses.
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2.20.2
स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवतानांसलोकतांसर्ष्टितांसायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम् इति विंशः खण्डः
sa ya evametadrājanaṃ devatāsu protaṃ vedaitāsāmeva devatānāṃsalokatāṃsarṣṭitāṃsāyujyaṃ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam iti viṃśaḥ khaṇḍaḥ
He who knows that the Sāma known as Rājanais 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 brāhmins.
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Chapter 2, Section 21
2.21.1
त्रयी विद्या हिंकारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयांसि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम्
trayī vidyā hiṃkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam
The threevidyās [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 thenidhana. This Sāma resides in everything.
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2.21.2
स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्वं ह भवति
sa ya evametatsāma sarvasminprotaṃ veda sarvaṃ ha bhavati
He who knows that this Sāma is in everything becomes one with everything [or, becomes the Lord of everything].
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2.21.3
तदेष श्लोको यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति
tadeṣa śloko yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti
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].
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2.21.4
यस्तद्वेद स वेद सर्वं सर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम् इति एकविंशः खण्डः
yastadveda sa veda sarvaṃ sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṃ tadvratam iti ekaviṃśaḥ khaṇḍaḥ
He who knows Sāmaknows everything, and gifts come to him from all quarters. His vow will be to constantly say to himself, ‘I am one with all’.
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Chapter 2, Section 22
2.22.1
विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत्
vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ ślakṣṇaṃ balavadindrasya krauñcaṃ bṛhaspaterapadhvāntaṃ varuṇasya tānsarvānevopaseveta vāruṇaṃ tveva varjayet
Thevinardivoice 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 Prajāpatipresides over the udgītha sung in theanirukta [unclear] voice. The one having Somaas its presiding deity isnirukta [clear]. That of Vāyu, the god of air, is soft and pleasant, and Indra’s is strong. That which has Bṛhaspati as its presiding deity is like the voice of the krauñca bird, and that of Varuṇais like the sound of a broken metal pot. Cultivate all of these, but avoid the one of Varuṇa.
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2.22.2
अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत
amṛtatvaṃ devebhya āgāyānītyāgāyetsvadhāṃ pitṛbhya āśāṃ manuṣyebhyastṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta
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].
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2.22.3
सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्रंशरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात्
sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṃ yadi svareṣūpālabhetendraṃśaraṇaṃ prapanno'bhūvaṃ sa tvā prati vakṣyatītyenaṃ brūyāt
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 withka, are the body and limbs of Death. If someone finds fault with the way the udgātā pronounces the vowels, he 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].’
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2.22.4
अथ यद्येनमूष्मसूपालभेत प्रजापतिंशरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनं ब्रूयादथ यद्येनं स्पर्शेषूपालभेत मृत्युं शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात्
atha yadyenamūṣmasūpālabheta prajāpatiṃśaraṇaṃ prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ brūyādatha yadyenaṃ sparśeṣūpālabheta mṛtyuṃ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt
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’.
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2.22.5
सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति इति द्वाविंशः खण्डः
sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṃ pariharāṇīti iti dvāviṃśaḥ khaṇḍaḥ
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’.
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Chapter 2, Section 23
2.23.1
त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसंस्थोऽमृतत्वमेति
trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasaṃstho'mṛtatvameti
There are three divisions of religion: 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 Brahmanattains immortality.
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2.23.2
प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या सम्प्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि सम्प्रास्र्वन्त भूर्भुवः स्वरिति
prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā samprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi samprāsrvanta bhūrbhuvaḥ svariti
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.
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2.23.3
तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः सम्प्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेदं सर्वमोंकार एवेदं सर्वम् इति त्रयोविंशः खण्डः ॐ
iti trayoviṃśaḥ khaṇḍaḥ
[Prajāpatithen] 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.
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Chapter 2, Section 24
2.24.1
ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवनं रुद्राणां माध्यंदिनं सवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम्
brahmavādino vadanti yadvasūnāṃ prātaḥ savanaṃ rudrāṇāṃ mādhyaṃdinaṃ savanamādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam
Those who believe in Brahmansay: The morningsavanais for the Vasus, the midday savana is for the Rudras, and the third, the evening savana, is for the Ādityas and the Viśvadevas [i.e., all the gods and goddesses].
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2.24.2
क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात्
kva tarhi yajamānasya loka iti sa yastaṃ na vidyātkathaṃ kuryādatha vidvānkuryāt
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.
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2.24.3
पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासवं सामाभिगायति
purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavaṃ sāmābhigāyati
Before starting the morning chant, the sacrificer sits behind the Gārhapatyafire facing north and sings the Sāmaabout the Vasus.
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2.24.4
लो३कद्वारमपावा३र्णू ३३ पश्येम त्वा वयं रा ३३३३३ हु ३ म् आ ३३ ज्या ३ यो ३ आ ३२१११ इति
lokadvāramapāvārṇū paśyema tvā vayaṃ rā hu m ā jyā yo ā iti
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.
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2.24.5
अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि
atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi
Then the sacrificer begins the offerings [with thismantra]: ‘OAgni, 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’.
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2.24.6
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवनं सम्प्रयच्छन्ति
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavanaṃ samprayacchanti
‘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 Vasusthen give him the ownership of the earth, which is the result of the savana performed in the morning.
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2.24.7
पुरा माध्यंदिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्रंसामाभिगायति
purā mādhyaṃdinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudraṃsāmābhigāyati
Before starting the middaysavana, the yajamāna sits behind the Dakṣiṇāgnifire, facing north. He then sings the Sāmaaddressed to the Rudras.
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2.24.8
लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयं वैरा३३३३३ हु३म् आ३३ज्या ३यो३आ३२१११इति
lokadvāramapāvārṇū paśyema tvā vayaṃ vairā hum ājyā yoāiti
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.
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2.24.9
अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि
atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi
Then the sacrificer begins the offerings [with thismantra]: ‘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’.
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2.24.10
अत्र यजमानः परस्तादायुषः स्वाहापजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यंदिनंसवनंसम्प्रयच्छन्ति
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai rudrā mādhyaṃdinaṃsavanaṃsamprayacchanti
‘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 Rudrasthen give him the ownership of the mid-region, which is the result of the savana performed at midday.
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2.24.11
पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्यंस वैश्वदेवं सामाभिगायति
purā tṛtīyasavanasyopākaraṇājjaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṃsa vaiśvadevaṃ sāmābhigāyati
Before starting the third [i.e., the evening] savana, the yajamāna sits behind the Āhavanīyafire, facing the north. He then sings the Sāmaaddressed to the Ādityas and the Viśvadevas.
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2.24.12
लो३कद्वारमपावा३र्णू३३पश्येम त्वा वयं स्वारा ३३३३३ हु३म् आ३३ ज्या३ यो३आ ३२१११ इति
lokadvāramapāvārṇūpaśyema tvā vayaṃ svārā hum ā jyā yoā iti
[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’.
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2.24.13
आदित्यमथ वैश्वदेवं लो३कद्वारमपावा३र्णू३३ पश्येम त्वा वयंसाम्रा३३३३३ हु३म् आ३३ ज्या३यो३आ ३२१११ इति
ādityamatha vaiśvadevaṃ lokadvāramapāvārṇū paśyema tvā vayaṃsāmrā hum ā jyāyoā iti
The earlier verse was addressed to the Ādityas. Now, addressing the Viśvadevas, [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’.
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2.24.14
अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत
atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṃ me yajamānāya vindata
Then the sacrificer begins the offerings [with thismantra]: ‘Salutations to those who are in heaven and other worlds, to the Ādityas and the Viśvadevas. May I acquire the yajamāna’s world’.
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2.24.15
एष वै यजमानस्य लोक एतास्म्यत्र यजमानः परस्तादायुषः स्वाहापहत परिघमित्युक्त्वोत्तिष्ठति
eṣa vai yajamānasya loka etāsmyatra yajamānaḥ parastādāyuṣaḥ svāhāpahata parighamityuktvottiṣṭhati
‘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’.
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2.24.16
तस्मा आदित्याश्च विश्वे च देवास्तृतीयसवनं सम्प्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद इति चतुर्विंशः खण्डः इति द्वितीयोऽध्यायः
tasmā ādityāśca viśve ca devāstṛtīyasavanaṃ samprayacchantyeṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda iti caturviṃśaḥ khaṇḍaḥ iti dvitīyo'dhyāyaḥ
The Ādityas and the Viśvadevas then present to him, the sacrifices, the result of the thirdsavana. He who knows this knows the true purport of the sacrifice.
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Chapter 3, Section 1
3.1.1
तृतीयोऽध्यायः असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवंशोऽन्तरिक्षमपूपो मरीचयः पुत्राः
tṛtīyo'dhyāyaḥ asau vā ādityo devamadhu tasya dyaureva tiraścīnavaṃśo'ntarikṣamapūpo marīcayaḥ putrāḥ
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.
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3.1.2
तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः
tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ | ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ
The rays of the sun in the east are the eastern honey-cells [of the beehive]. The Ṛk mantrasare the bees, and the Ṛg Veda is the flower. The water [from the sacrifice, such as thesomajuice and other things] is the nectar [of the flower]. These Ṛk mantras—
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3.1.3
एतमृग्वेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यंरसोऽजायत
etamṛgvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata
—stimulated this Ṛg Veda. Out of that Ṛg Vedaso stimulated came fame, vitality, the power of the organs, energy, and the essence of food.
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3.1.4
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितंरूपम् इति प्रथमः खण्डः
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohitaṃrūpam iti prathamaḥ khaṇḍaḥ
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.
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Chapter 3, Section 2
3.2.1
अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूंष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृत आपः
atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūṃṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛta āpaḥ
Then the rays of the sun in the south are the southern honey-cells [of the beehive]. The Yajuhmantrasare the bees, and the Yajur Veda is the flower. The water [from the sacrifice, such as thesomajuice and other things] is nectar [of the flower].
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3.2.2
तानि वा एतानि यजूंष्येतं यजुर्वेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यंरसोजायत
tāni vā etāni yajūṃṣyetaṃ yajurvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃrasojāyata
Those Yajuḥ mantras stimulated the Yajur Veda. Out of that Yajur Vedaso stimulated came fame, vitality, the power of the organs, energy, and the essence of food.
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3.2.3
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लं रूपम् इति द्वितीयः खण्डः
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya śuklaṃ rūpam iti dvitīyaḥ khaṇḍaḥ
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.
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Chapter 3, Section 3
3.3.1
अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः
atha ye'sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ
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 thesomajuice and other things] is the nectar [of the flower].
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3.3.2
तानि वा एतानि सामान्येतं सामवेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यंरसोऽजायत
tāni vā etāni sāmānyetaṃ sāmavedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata
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.
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3.3.3
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णंरूपम् इति तृतीयः खण्डः
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya kṛṣṇaṃrūpam iti tṛtīyaḥ khaṇḍaḥ
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.
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Chapter 3, Section 4
3.4.1
अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः
atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ
Then the northern rays of the sun are the northern honey-cells [of the beehive]. Themantrasenvisioned by the sages Atharvā and Aṅgirā are the bees, and the Itihāsasand Purāṇas [i.e., history and legends] are the flower. The water [from the sacrifice, such as thesomajuice and other things] is the nectar [of the flower].
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3.4.2
ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतपं स्तस्याभितप्तस्य यशस्तेज इन्द्रियां वीर्यमन्नाद्यंरसोऽजायत
te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapaṃ stasyābhitaptasya yaśasteja indriyāṃ vīryamannādyaṃraso'jāyata
Those Atharvā-Aṅgirasā mantras stimulated the Itihāsasand 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.
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3.4.3
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णंरूपम् इति चतुर्थः खण्डः
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṃ kṛṣṇaṃrūpam iti caturthaḥ khaṇḍaḥ
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.
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Chapter 3, Section 5
3.5.1
अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः
atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ
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] is the flower. The water [from the sacrifice] is the nectar.
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3.5.2
ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपं स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यंरसोऽजायत
te vā ete guhyā ādeśā etadbrahmābhyatapaṃ stasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata
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.
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3.5.3
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva
All this [fame, etc.] spread out to the sun and took shelter there. It is this that seems to be vibrating within the sun.
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3.5.4
ते वा एते रसानांरसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि इति पञ्चमः खण्डः
te vā ete rasānāṃrasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni iti pañcamaḥ khaṇḍaḥ
These colours [red, etc.] are the essence of all essences. The Vedasare 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.
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Chapter 3, Section 6
3.6.1
तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
Led by fire, the Vasusenjoy 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.
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3.6.2
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
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].
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3.6.3
स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
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.
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3.6.4
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यंस्वाराज्यं पर्येता इति षष्ठः खण्डः
sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatyaṃsvārājyaṃ paryetā iti ṣaṣṭhaḥ khaṇḍaḥ
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.
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Chapter 3, Section 7
3.7.1
अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
With Indraas their leader, the Rudrasenjoy 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.
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3.7.2
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this [white] colour of the sun, and they also come out of this colour.
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3.7.3
स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
He who knows this nectar thus, becomes a Rudrahimself. With Indraas the leader, he looks at the nectar and is happy. He goes into this colour and again comes out of it.
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3.7.4
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यंस्वाराज्यं पर्येता इति सप्तमः खण्डः
sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato'stametā rudrāṇāmeva tāvadādhipatyaṃsvārājyaṃ paryetā iti saptamaḥ khaṇḍaḥ
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.
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Chapter 3, Section 8
3.8.1
अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
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.
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3.8.2
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this [dark] colour of the sun, and they also come out of this colour.
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3.8.3
स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
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.
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3.8.4
स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यंस्वाराज्यं पर्येता इति अष्टमः खण्डः
sa yāvadādityo dakṣiṇata udetottarato'stametā dvistāvatpaścādudetā purastādastametādityānāmeva tāvadādhipatyaṃsvārājyaṃ paryetā iti aṣṭamaḥ khaṇḍaḥ
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.
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Chapter 3, Section 9
3.9.1
अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
With Somaas their leader, the Marutsenjoy 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.
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3.9.2
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this [deep black] colour of the sun, and they also come out of this colour.
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3.9.3
स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
He who knows this nectar thus, becomes one of the Maruts. With Somaas the leader, he enjoys the nectar by looking at it. He goes into this colour and again comes out of it.
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3.9.4
स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य्ंस्वाराज्यं पर्येता इति नवमः खण्डः
sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato'stametā marutāmeva tāvadādhipatyṃsvārājyaṃ paryetā iti navamaḥ khaṇḍaḥ
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.
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Chapter 3, Section 10
3.10.1
अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति
atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
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.
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3.10.2
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this form of the sun [which seems to be vibrating], and they also come out of this form.
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3.10.3
स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति
sa ya etadevamamṛtaṃ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
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.
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3.10.4
स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वं उदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यंस्वाराज्यं पर्येता इति दशमः खण्डः
sa yāvadāditya uttarata udetā dakṣiṇato'stametā dvistāvadūrdhvaṃ udetārvāgastametā sādhyānāmeva tāvadādhipatyaṃsvārājyaṃ paryetā iti daśamaḥ khaṇḍaḥ
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 sovereighnt and freedom like the Sādhyas [i.e., he can move up and down as he likes].
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Chapter 3, Section 11
3.11.1
अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः
atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ
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:
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3.11.2
न वै तत्र न निम्लोच नोदियाय कदाचन ।
देवास्तेनाहंसत्येन मा विराधिषि ब्रह्मणेति
na vai tatra na nimloca nodiyāya kadācana | devāstenāhaṃsatyena mā virādhiṣi brahmaṇeti
[In answer to a question]—No, indeed, in Brahmalokathe 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.
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3.11.3
न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद
na ha vā asmā udeti na nimlocati sakṛddivā haivāsmai bhavati ya etāmevaṃ brahmopaniṣadaṃ veda
For him who knows the secret teachings of Brahmanthere is no sunrise or sunset [or day or night]. For him there is always day [i.e., light].
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3.11.4
तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच
taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca
First, Brahmātaught this instruction on honey to Prajāpati. Then Prajāpati taught it to Manu, and Manu taught it to his children. The father Aruṇathen taught this knowledge of Brahmanto his eldest son Uddālaka Āruṇi.
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3.11.5
इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने
idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine
This knowledge of Brahmana father will pass on to his eldest son or to a competent resident student.
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3.11.6
नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति इति एकादशः खण्डः
nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya iti iti ekādaśaḥ khaṇḍaḥ
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.
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Chapter 3, Section 12
3.12.1
गायत्री वा ईदं सर्वं भूतं यदिदं किं च वाग्वै गायत्री वाग्वा इदं सर्वं भूतं गायति च त्रायते च
gāyatrī vā īdaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī vāgvā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca
All that exists in this world, whatever there is, is gāyatrī. It is the word that is gāyatrī, for the word gives names to all things and it also tells them not to fear.
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3.12.2
या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्यां हीदं सर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते
yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyāṃ hīdaṃ sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate
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.
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3.12.3
या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते
yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante
That which is this earth is this human body, because all the prāṇas are based in this body and cannot exist independent of it.
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3.12.4
यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते
yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante
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.
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3.12.5
सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम्
saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam
The gāyatrī has four quarters, each being sixfold. This is what is stated in a Ṛkmantra:
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3.12.6
तावानस्य महिमा ततो ज्यायांश्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति
tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti
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.
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Chapter 3, Section 13
3.13.1
तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद
tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṃ veda
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.
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3.13.2
अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रं स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद
atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotraṃ sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda
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.
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3.13.3
अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद
atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākso'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda
Next, the western door of the heart is apāna. It is also vāk, and it is fire. Worship this [Brahmanin 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.
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3.13.4
अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद
atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṃ veda
Next, the northern door of the heart is samāna. It is also the mind, and it is the god of rain. Worship this [Brahmanin the form of samāna] as fame and beauty. He who knows this becomes famous and beautiful.
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3.13.5
अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद
atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda
Next, the door at the top of the heart is udāna. It is alsovāyu [air], and it is ākāśa [space]. Worship this [Brahmanin the form of udāna] as strength and greatness. He who knows this becomes strong and great.
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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
te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda
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.
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3.13.7
अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः
atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ
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.
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3.13.8
तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे संस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद इति त्रयोदशः खण्डः
tasyaiṣā dṛṣṭiryatritadasmiñcharīre saṃsparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda iti trayodaśaḥ khaṇḍaḥ
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.
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Chapter 3, Section 14
3.14.1
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिँल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत
sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta | atha khalu kratumayaḥ puruṣo yathākraturasmiṃlloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta
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.
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3.14.2
मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ
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.
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3.14.3
एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः
eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ
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.
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3.14.4
सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः इति चतुर्दशः खण्डः
sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ iti caturdaśaḥ khaṇḍaḥ
He who is the sole creator, whose desires are the desires of all, whose odours are the odours of all, whose tastes are the tastes of all, who is everywhere, who has no sense organs, and who is free from desires—he is my Self and is in my heart. He is no other than Brahman. When I leave this body, I shall attain him. He who firmly believes this has no doubt in his mind. [He will surely attain Brahman.] This is what Śāṇḍilyahas said.
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Chapter 3, Section 15
3.15.1
अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलं स एष कोशो वसुधानस्तस्मिन्विश्वमिदं श्रितम्
antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṃ bilaṃ sa eṣa kośo vasudhānastasminviśvamidaṃ śritam
There is a chest 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.
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3.15.2
तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदं रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदंरुदम्
tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodaṃ roditi so'hametamevaṃ vāyuṃ diśāṃ vatsaṃ veda mā putrarodaṃrudam
The eastern quarter of the chest is called juhū, the southern quarter is called sahamānā, the western quarter is called rājñī, and the northern quarter is called subhūtā. Vāyu [air] is the son of these quarters. He who knows this, that Vāyu is the child of the quarters, does not have to weep over the loss of his child. ‘I know that Vāyu is the child of the quarters. May I never have to weep over the loss of my child.’
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3.15.3
अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना
ariṣṭaṃ kośaṃ prapadye'munāmunāmunā prāṇaṃ prapadye'munāmunāmunā bhūḥ prapadye'munāmunāmunā bhuvaḥ prapadye'munāmunāmunā svaḥ prapadye'munāmunāmunā
For the sake of my child’s life, I take refuge in that immortalkośa [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 inbhuvaḥ [the mid-region]. For the sake of my child’s life, I take refuge in svaḥ [heaven].
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3.15.4
स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदं सर्वं भूतं यदिदं किंच तमेव तत्प्रापत्सि
sa yadavocaṃ prāṇaṃ prapadya iti prāṇo vā idaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃca tameva tatprāpatsi
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.
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3.15.5
अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम्
atha yadavocaṃ bhūḥ prapadya iti pṛthivīṃ prapadye'ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam
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.
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3.15.6
अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम्
atha yadavocaṃ bhuvaḥ prapadya ityagniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ityeva tadavocam
Then, when I said, ‘I take refuge inbhuvaḥ, ’ what I meant was that I take refuge in fire, I take refuge in air, and I take refuge in the sun.
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3.15.7
अथ यदवोचंस्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् इति पञ्चदशः खण्डः
atha yadavocaṃsvaḥ prapadya ityṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ityeva tadavocaṃ tadavocam iti pañcadaśaḥ khaṇḍaḥ
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.
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Chapter 3, Section 16
3.16.1
पुरुषो वाव यज्ञस्तस्य यानि चतुर्विंशति वर्षाणि तत्प्रातःसवनं चतुर्विंशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदंसर्वं वासयन्ति
puruṣo vāva yajñastasya yāni caturviṃśati varṣāṇi tatprātaḥsavanaṃ caturviṃśatyakṣarā gāyatrī gāyatraṃ prātaḥsavanaṃ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīdaṃsarvaṃ vāsayanti
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 Vasusreside in this morning libation. The Vasus are the vital breaths and the sense organs, for the wordvasumeans those who make others live and who live themselves.
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3.16.2
तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यंदिनंसवनमनुसंतनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति
taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃsavanamanusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati
If, within these first twenty-four years of his life, he has some ailment, he should then say: ‘O Prāṇas, OVasus, 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.
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3.16.3
अथ यानि चतुश्चत्वारिंशद्वर्षाणि तन्माध्यंदिनं सवनं चतुश्चत्वारिंशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यंदिनंसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदंसर्वंरोदयन्ति
atha yāni catuścatvāriṃśadvarṣāṇi tanmādhyaṃdinaṃ savanaṃ catuścatvāriṃśadakṣarā triṣṭuptraiṣṭubhaṃ mādhyaṃdinaṃsavanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdaṃsarvaṃrodayanti
Then the next forty-four years are like the midday libation. Thetriṣṭubhmetre has forty-four syllables, and the midday libation is accompanied by a hymn which is in the triṣṭubh metre. The Rudrasare connected with this midday libation. The prāṇas are called Rudras because they [are cruel and] make everyone in this world weep.
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3.16.4
तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यंदिनंसवनं तृतीयसवनमनुसंतनुतेति माहं प्राणानांरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति
taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā rudrā idaṃ me mādhyaṃdinaṃsavanaṃ tṛtīyasavanamanusaṃtanuteti māhaṃ prāṇānāṃrudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati
If, within these next forty-four years of his life, he has some ailment, he should then say: ‘O Prāṇas, ORudras, 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.
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3.16.5
अथ यान्यष्टाचत्वारिंशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिंशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदंसर्वमाददते
atha yānyaṣṭācatvāriṃśadvarṣāṇi tattṛtīyasavanamaṣṭācatvāriṃśadakṣarā jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ prāṇā vāvādityā ete hīdaṃsarvamādadate
Then the next forty-eight years are the third libation. Thejagatīmetre has forty-eight syllables, and the third libation is accompanied by a hymn which is in the jagatī metre. The Ādityasare connected with this third libation. The prāṇas are called Ādityas because they accept [ādā] all things.
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3.16.6
तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा अदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति
taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā adityā idaṃ me tṛtīyasavanamāyuranusaṃtanuteti māhaṃ prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati
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.
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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 इति षोडशः खण्डः
etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda iti ṣoḍaśaḥ khaṇḍaḥ
Having known this, Itarā’s son Mahidāsa 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.
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Chapter 3, Section 17
3.17.1
स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः
sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ
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].
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3.17.2
अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति
atha yadaśnāti yatpibati yadramate tadupasadaireti
After this he will eat, he will drink, or he will enjoy pleasure, as if he is observingupasad [when he can only take milk or water].
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3.17.3
अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति
atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadeti
After this, he laughs, he eats, and he even enjoys some sense pleasure—these represent the sounds coming from the stutas and śastras.
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3.17.4
अथ यत्तपो दानमार्जवमहिंसा सत्यवचनमिति ता अस्य दक्षिणाः
atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ
Next, austerity, charity, straightforwardness, nonviolence, and truthfulness—these are his dakṣiṇā.
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3.17.5
तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः
tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ
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.
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3.17.6
तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसंशितमसीति तत्रैते द्वे ऋचौ भवतः
taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasaṃśitamasīti tatraite dve ṛcau bhavataḥ
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 threemantras: “You never decay, you never change, and you are the essence of life.”’ Here are two Ṛk mantras in this connection:
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Chapter 3, Section 18
3.18.1
मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च
mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca
The mind is Brahman—this worship is called adhyātma. Next is that calledadhidaivata: Space is Brahman. [That is, meditate on space as Brahman.] These two ways of meditation are advised: adhyātma and adhidaivata.
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3.18.2
तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पादा अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च
tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pādā adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca
Brahman as the mind has four feet [or, quarters]. The organ of speech is one foot; prāṇa is the next foot; the eyes are the third foot; and the ears are the fourth foot. This is the adhyātma [the physical and mental] aspect of Brahman. Next is the adhidaivata aspect. Fire is one foot; air is another foot; the sun is the next foot; and the quarters are the fourth foot. These two ways of meditation are advised: adhyātma and adhidaivata.
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3.18.3
वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
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.
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3.18.4
प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च् भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati c bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
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.
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3.18.5
चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
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.
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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 इति अष्टादशः खण्डः
śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda iti aṣṭādaśaḥ khaṇḍaḥ
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.
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Chapter 3, Section 19
3.19.1
आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम्
ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt | tatsadāsīttatsamabhavattadāṇḍaṃ niravartata tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām
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.
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3.19.2
तद्यद्रजतं सेयं पृथिवी यत्सुवर्णं सा द्यौर्यज्जरायु ते पर्वता यदुल्बं समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकं स समुद्रः
tadyadrajataṃ seyaṃ pṛthivī yatsuvarṇaṃ sā dyauryajjarāyu te parvatā yadulbaṃ samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudakaṃ sa samudraḥ
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.
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3.19.3
अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः
atha yattadajāyata so'sāvādityastaṃ jāyamānaṃ ghoṣā ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ
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.
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3.19.4
स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनं साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन् इति एकोनविंशः खण्डः इति तृतीयोऽध्यायः
sa ya etamevaṃ vidvānādityaṃ brahmetyupāste'bhyāśo ha yadenaṃ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran iti ekonaviṃśaḥ khaṇḍaḥ iti tṛtīyo'dhyāyaḥ
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.
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Chapter 4, Section 1
4.1.1
चतुर्थोऽध्यायः जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव मेऽन्नमत्स्यन्तीति
caturtho'dhyāyaḥ jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa sa ha sarvata āvasathānmāpayāṃcakre sarvata eva me'nnamatsyantīti
In ancient times there was a king who was the great-grandson of Janaśruta. 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.
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4.1.2
अथ हंसा निशायामतिपेतुस्तद्धैवं हं सोहं समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षी स्तत्त्वा मा प्रधाक्षीरिति
atha haṃsā niśāyāmatipetustaddhaivaṃ haṃ sohaṃ samabhyuvāda ho ho'yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotirātataṃ tanmā prasāṅkṣī stattvā mā pradhākṣīriti
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 Jānaśruti has spread all over the sky like daylight? Beware you don’t touch it. See that it doesn’t bum you’.
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4.1.3
तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तं सयुग्वानमिव रैक्वमात्थेति यो नु कथं सयुग्वा रैक्व इति
tamu ha paraḥ pratyuvāca kamvara enametatsantaṃ sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti
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?’.
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4.1.4
यथा कृतायविजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति
yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti
‘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.’
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4.1.5 - 4.1.6
तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह संजिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथं सयुग्वा रैक्व इति
यथा कृतायविजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति
tadu ha jānaśrutiḥ pautrāyaṇa upaśuśrāva sa ha saṃjihāna eva kṣattāramuvācāṅgāre ha sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti
yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti
Jānaśruti 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?’ [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.’
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4.1.7
स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तं होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति
sa ha kṣattānviṣya nāvidamiti pratyeyāya taṃ hovāca yatrāre brāhmaṇasyānveṣaṇā tadenamarccheti
[Jānaśruti 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. Jānaśruti then said to him: ‘Well, why don’t you go to places where brāhmins are to be found—in forests and solitary places? Look for him there’.
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4.1.8
सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तं हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहं ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय इति प्रथमः खण्डः
so'dhastācchakaṭasya pāmānaṃ kaṣamāṇamupopaviveśa taṃ hābhyuvāda tvaṃ nu bhagavaḥ sayugvā raikva ityahaṃ hyarā iti ha pratijajñe sa ha kṣattāvidamiti pratyeyāya iti prathamaḥ khaṇḍaḥ
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.
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Chapter 4, Section 2
4.2.1
तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तं हाभ्युवाद
tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkamaśvatarīrathaṃ tadādāya praticakrame taṃ hābhyuvāda
Then Jānaśruti 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]:
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4.2.2
रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथोऽनु म एतां भगवो देवतां शाधि यां देवतामुपास्स इति
raikvemāni ṣaṭśatāni gavāmayaṃ niṣko'yamaśvatarīratho'nu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatāmupāssa iti
‘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’.
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4.2.3
तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे
tamu ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhirastviti tadu ha punareva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkamaśvatarīrathaṃ duhitaraṃ tadādāya praticakrame
Raikva said to him, ‘Youśūdra, the necklace and chariot along with the cows—let all these be yours.’ Jānaśruti left and then again came back—this time with one thousand cows, a gold necklace, a chariot drawn by mules, and his own daughter.
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4.2.4
तं हाभ्युवाद रैक्वेदं सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायायं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति
taṃ hābhyuvāda raikvedaṃ sahasraṃ gavāmayaṃ niṣko'yamaśvatarīratha iyaṃ jāyāyaṃ grāmo yasminnāsse'nveva mā bhagavaḥ śādhīti
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’.
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4.2.5
तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास स तस्मै होवाच इति द्वितीयः खण्डः
tasyā ha mukhamupodgṛhṇannuvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa sa tasmai hovāca iti dvitīyaḥ khaṇḍaḥ
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 Mahāvṛṣa province, where Raikva lived, were known thenceforth as Raikvaparṇā. It was here Raikva taught Jānaśruti. Raikva said to him:
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Chapter 4, Section 3
4.3.1
वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति
vāyurvāva saṃvargo yadā vā agnirudvāyati vāyumevāpyeti yadā sūryo'stameti vāyumevāpyeti yadā candro'stameti vāyumevāpyeti
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.
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4.3.2
यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम्
yadāpa ucchuṣyanti vāyumevāpiyanti vāyurhyevaitānsarvānsaṃvṛṅkta ityadhidaivatam
When water dries up, it disappears into the air. The air swallows all these. This is the worship of the forces of nature (adhidaivata).
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4.3.3
अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राणं श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति
athādhyātmaṃ prāṇo vāva saṃvargaḥ sa yadā svapiti prāṇameva vāgapyeti prāṇaṃ cakṣuḥ prāṇaṃ śrotraṃ prāṇaṃ manaḥ prāṇo hyevaitānsarvānsaṃvṛṅkta iti
Next is the worship concerning the body. Prāṇaswallows everything. When a person sleeps, speech, the eyes, the ears, and the mind—all these go intoprana. Prāṇa swallows all these.
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4.3.4
तौ वा एतौ द्वौ संवर्गौ वायुरेव देवेषु प्राणः प्राणेषु
tau vā etau dvau saṃvargau vāyureva deveṣu prāṇaḥ prāṇeṣu
These two swallow everything: air among the gods and prāṇaamong the organs.
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4.3.5
अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः
atha ha śaunakaṃ ca kāpeyamabhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe tasmā u ha na dadatuḥ
Once Śaunaka, the son of Kapi, and Abhipratārin, the son of Kakṣasena, were being served their meals when a brahmacārin appeared and begged for some food. They, however, refused to give him any.
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4.3.6
स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति
sa hovāca mahātmanaścaturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāstaṃ kāpeya nābhipaśyanti martyā abhipratārinbahudhā vasantaṃ yasmai vā etadannaṃ tasmā etanna dattamiti
The brahmacārin 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’.
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4.3.7
तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायात्मा देवानां जनिता प्रजानां हिरण्यदंष्ट्रो बभसोऽनसूरिर्महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति
tadu ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāyātmā devānāṃ janitā prajānāṃ hiraṇyadaṃṣṭro babhaso'nasūrirmahāntamasya mahimānamāhuranadyamāno yadanannamattīti vai vayaṃ brahmacārinnedamupāsmahe dattāsmai bhikṣāmiti
After thinking this over, Śaunaka Kāpeyawent to the brahmacārin 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 brahmacārin, we worship him.’ After this he said, ‘Give this man alms’.
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4.3.8
तस्म उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृतं सैषा विराडन्नादी तयेदं सर्वं दृष्टं सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद इति तृतीयः खण्डः
tasma u ha daduste vā ete pañcānye pañcānye daśa santastatkṛtaṃ tasmātsarvāsu dikṣvannameva daśa kṛtaṃ saiṣā virāḍannādī tayedaṃ sarvaṃ dṛṣṭaṃ sarvamasyedaṃ dṛṣṭaṃ bhavatyannādo bhavati ya evaṃ veda ya evaṃ veda iti tṛtīyaḥ khaṇḍaḥ
Then they gave him alms. The first five [Vāyu, etc.] and the second five [prāṇa, etc.] together make ten. That iskṛta [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.
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Chapter 4, Section 4
4.4.1
सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ब्रह्मचर्यं भवति विवत्स्यामि किंगोत्रो न्वहमस्मीति
satyakāmo ha jābālo jabālāṃ mātaramāmantrayāṃcakre brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nvahamasmīti
Once Satyakāma Jābāla said to his mother Jabālā: ‘Revered mother, I would like to live with a teacher as a celibate student. What is my lineage?’.
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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
sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bravīthā iti
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 Satyakāma. When asked about your lineage, say, “I am Satyakāma Jābāla.”’.
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4.4.3
स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति
sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti
Satyakāma 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’.
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4.4.4
तं होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरं सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचरिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहं सत्यकामो जाबालोऽस्मि भो इति
taṃ hovāca kiṃgotro nu somyāsīti sa hovāca nāhametadveda bho yadgotro'hamasmyapṛcchaṃ mātaraṃ sā mā pratyabravīdbahvahaṃ carantī paricariṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasīti so'haṃ satyakāmo jābālo'smi bho iti
Gautamaasked him, ‘O Somya, what is your lineage?’ Satyakāma 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 Satyakāma.” So, sir, I am Satyakāma Jābāla’.
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4.4.5
तं होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधं सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रं सम्पेदुः इति चतुर्थः खण्डः
taṃ hovāca naitadabrāhmaṇo vivaktumarhati samidhaṃ somyāharopa tvā neṣye na satyādagā iti tamupanīya kṛśānāmabalānāṃ catuḥśatā gā nirākṛtyovācemāḥ somyānusaṃvrajeti tā abhiprasthāpayannuvāca nāsahasreṇāvarteyeti sa ha varṣagaṇaṃ provāsa tā yadā sahasraṃ sampeduḥ iti caturthaḥ khaṇḍaḥ
Gautamasaid to him: ‘No non-brāhmin could speak like this. [Therefore, you must be a brāhmin.] O Somya, go and get me some fuel [for the sacrificial fire]. I will initiate you [as a brāhmin 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 Satyakāma, Gautama said, ‘O Somya, take these cows away [and look after them].’ As. Satyakāma 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.
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Chapter 4, Section 5
4.5.1
अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रं स्मः प्रापय न आचार्यकुलम्
atha hainamṛṣabho'bhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva prāptāḥ somya sahasraṃ smaḥ prāpaya na ācāryakulam
Then a bull called to Satyakāma, saying, ‘O Satyakāma!’ He replied, ‘Yes, lord.’ [The bull then said:] ‘We are now a thousand. Take us to the teacher’s house’.
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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
brahmaṇaśca te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prācī dikkalā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma
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’.
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4.5.3
स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिँल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते इति पञ्चमः खण्डः
sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste prakāśavānasmiṃlloke bhavati prakāśavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste iti pañcamaḥ khaṇḍaḥ
‘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’.
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Chapter 4, Section 6
4.6.1
अग्निष्टे पादं वक्तेति स ह श्वोभूते ग आभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश
agniṣṭe pādaṃ vakteti sa ha śvobhūte ga ābhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa
[Then the bull said, ] ‘Agni [fire] will tell you about another foot of Brahman.’ The next day Satyakāma 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.
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4.6.2
तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव
tamagnirabhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva
Fire called to him, ‘O Satyakāma.’ He replied, ‘Yes, lord’.
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4.6.3
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम
brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo'nantavānnāma
[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 Anantavān, the Unlimited’.
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4.6.4
स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिँल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते इति षष्ठः खण्डः
sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo'nantavānityupāste'nantavānasmiṃlloke bhavatyanantavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo'nantavānityupāste iti ṣaṣṭhaḥ khaṇḍaḥ
‘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’.
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Chapter 4, Section 7
4.7.1
हंसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश
haṃsaste pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa
[Then the fire said, ] ‘The swan will tell you about another foot of Brahman.’ The next day Satyakāma 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.
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4.7.2
तंहंस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव
taṃhaṃsa upanipatyābhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva
The swan came flying to him and said, ‘O Satyakāma.’ Satyakāma replied, ‘Yes, lord’.
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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
brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmānnāma
[The swan said, ] ‘O Somya, let me tell you about one foot of Brahman.’ [Satyakāma 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’.
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4.7.4
स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिँल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते इति सप्तमः खण्डः
sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste jyotiṣmānasmiṃlloke bhavati jyotiṣmato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇo jyotiṣmānityupāste iti saptamaḥ khaṇḍaḥ
‘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.
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Chapter 4, Section 8
4.8.1
मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश
madguṣṭe pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāṃcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa
[Then the swan said, ] ‘Themadguwill tell you about another foot of Brahman.’ The next day Satyakāma 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.
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4.8.2
तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव
taṃ madgurupanipatyābhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva
Themadgucame flying to him and said, ‘O Satyakāma.’ Satyakāma replied, ‘Yes, lord’.
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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
brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṃ kalā manaḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma
[Themadgusaid, ] ‘O Somya, let me tell you about one foot of Brahman.’ [Satyakāma 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’.
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4.8.4
स यै एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिँल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते इति अष्टमः खण्डः
sa yai etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāsta āyatanavānasmiṃlloke bhavatyāyatanavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇa āyatanavānityupāste iti aṣṭamaḥ khaṇḍaḥ
‘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’.
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Chapter 4, Section 9
4.9.1
प्राप हाचर्यकुलं तमाचर्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव
prāpa hācaryakulaṃ tamācaryo'bhyuvāda satyakāma iti bhagava iti ha pratiśuśrāva
[In due course, Satyakāma] reached his teacher’s house. The teacher greeted him, saying, ‘O Satyakāma.’ He replied, ‘Yes, lord’.
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4.9.2
ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवांस्त्वेव मे कामे ब्रूयात्
brahmavidiva vai somya bhāsi ko nu tvānuśaśāsetyanye manuṣyebhya iti ha pratijajñe bhagavāṃstveva me kāme brūyāt
The teacher said: ‘Somya, you shine like one who has known Brahman. Who taught you?’ Satyakāma assured him: ‘Certainly no human being. But will you, O Lord, please teach me now about Brahman, the subject closest to my heart?’.
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4.9.3
श्रुतंह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किंचन वीयायेति वीयायेति इति नवमः खण्डः
śrutaṃhyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti tasmai haitadevovācātra ha na kiṃcana vīyāyeti vīyāyeti iti navamaḥ khaṇḍaḥ
[Satyakāma 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 Satyakāma everything. Nothing was left out.
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Chapter 4, Section 10
4.10.1
उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचार्यमुवास तस्य ह द्वादश वार्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयंस्तं ह स्मैव न समावर्तयति
upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryamuvāsa tasya ha dvādaśa vārṣāṇyagnīnparicacāra sa ha smānyānantevāsinaḥ samāvartayaṃstaṃ ha smaiva na samāvartayati
Upakosala Kāmalāyana lived twelve years with Satyakāma 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.
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4.10.2
तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासांचक्रे
taṃ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā tvāgnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva pravāsāṃcakre
Satyakāma’s wife said to him: ‘The brahmacārin 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 Satyakāma did not teach him. Instead, he left on a journey.
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4.10.3
स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधीभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति
sa ha vyādhinānaśituṃ dadhre tamācāryajāyovāca brahmacārinnaśāna kiṃ nu nāśnāsīti sa hovāca bahava ime'sminpuruṣe kāmā nānātyayā vyādhībhiḥ pratipūrṇo'smi nāśiṣyāmīti
Upakosala was upset and started fasting. His teacher’s wife said to him: ‘Brahmacārin, 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’.
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4.10.4
अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति
atha hāgnayaḥ samūdire tapto brahmacārī kuśalaṃ naḥ paryacārīddhantāsmai prabravāmeti tasmai hocuḥ prāṇo brahma kaṃ brahma khaṃ brahmeti
Then the fires—the Dakṣiṇāgni, the Gārhapatya, and the Āhavanīya—began to say to each other: ‘This brahmacārin 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, andkha [space] is Brahman.’
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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 इति दशमः खण्डः
sa hovāca vijānāmyahaṃ yatprāṇo brahma kaṃ ca tu khaṃ ca na vijānāmīti te hocuryadvāva kaṃ tadeva khaṃ yadeva khaṃ tadeva kamiti prāṇaṃ ca hāsmai tadākāśaṃ cocuḥ iti daśamaḥ khaṇḍaḥ
Upakosala said: ‘I know that prāṇa is Brahman. But thatkaandkhaare Brahman I do not know.’ The fires replied, ‘That which iskais alsokha, and that which iskhais alsoka.’ Then the fires taught him that Brahman was both prāṇa and ākāśa [space].
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Chapter 4, Section 11
4.11.1
अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति
atha hainaṃ gārhapatyo'nuśaśāsa pṛthivyagnirannamāditya iti ya eṣa āditye puruṣo dṛśyate so'hamasmi sa evāhamasmīti
Then the Gārhapatyafire 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’.
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4.11.2
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च य एतमेवं विद्वानुपास्ते इति एकादशः खण्डः
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste iti ekādaśaḥ khaṇḍaḥ
‘He who knows this Gārhapatyafire and worships it thus has all his sins removed, and he attains the world of the Gārhapatya 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’.
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Chapter 4, Section 12
4.12.1
अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति
atha hainamanvāhāryapacano'nuśaśāsāpo diśo nakṣatrāṇi candramā iti ya eṣa candramasi puruṣo dṛśyate so'hamasmi sa evāhamasmīti
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’.
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4.12.2
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च य एतमेवं विद्वानुपास्ते इति द्वादशः खण्डः
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste iti dvādaśaḥ khaṇḍaḥ
‘He who knows this Dakṣiṇāgnifire 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’.
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Chapter 4, Section 13
4.13.1
अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति
atha hainamāhavanīyo'nuśaśāsa prāṇa ākāśo dyaurvidyuditi ya eṣa vidyuti puruṣo dṛśyate so'hamasmi sa evāhamasmīti
Next the Āhavanīyafire 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’.
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4.13.2
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिंश्च लोकेऽमुष्मिंश्च य एतमेवं विद्वानुपास्ते इति त्रयोदशः खण्डः
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamayureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste iti trayodaśaḥ khaṇḍaḥ
‘He who knows this Āhavanīyafire 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’.
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Chapter 4, Section 14
4.14.1
ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति
te hocurupakosalaiṣā somya te'smadvidyātmavidyā cācāryastu te gatiṃ vaktetyājagāma hāsyācāryastamācāryo'bhyuvādopakosala iti
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’.
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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
bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṃ bhāti ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde kiṃ nu somya kila te'vocanniti
[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?’.
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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 इति चतुर्दशः खण्डः
idamiti ha pratijajñe lokānvāva kila somya te'vocannahaṃ tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evamevaṃvidi pāpaṃ karma na śliṣyata iti bravītu me bhagavāniti tasmai hovāca iti caturdaśaḥ khaṇḍaḥ
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.
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Chapter 4, Section 15
4.15.1
य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति
ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tadyadyapyasminsarpirvodakaṃ vā siñcati vartmanī eva gacchati
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’.
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4.15.2
एतं संयद्वाम इत्याचक्षत एतं हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद
etaṃ saṃyadvāma ityācakṣata etaṃ hi sarvāṇi vāmānyabhisaṃyanti sarvāṇyenaṃ vāmānyabhisaṃyanti ya evaṃ veda
They call him Saṃyadvāma, for everything that is good and beautiful comes to him. One who knows this has everything that is good and beautiful come to him.
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4.15.3
एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद
eṣa u eva vāmanīreṣa hi sarvāṇi vāmāni nayati sarvāṇi vāmāni nayati ya evaṃ veda
This person in the eyes is Vāmanī, the source of all that is good and pure, for he inspires in people all that is good and pure. One who knows this grants all that is good and pure to others.
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4.15.4
एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद
eṣa u eva bhāmanīreṣa hi sarveṣu lokeṣu bhāti sarveṣu lokeṣu bhāti ya evaṃ veda
The person in the eyes is Bhāmanī, shining, for he shines in all the worlds [including the sun]. One who knows this shines in all the worlds.
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4.15.5
अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासांस्तान्मासेभ्यः संवत्सरं संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत् पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते इति पञ्चदशः खण्डः
atha yadu caivāsmiñchavyaṃ kurvanti yadi ca nārciṣamevābhisaṃbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāṃstānmāsebhyaḥ saṃvatsaraṃ saṃvatsarādādityamādityāccandramasaṃ candramaso vidyutaṃ tat puruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavamāvartaṃ nāvartante nāvartante iti pañcadaśaḥ khaṇḍaḥ
Then, for those who know this, whether proper funeral rites are performed or not, they go after death to the world of light. From the world of light they go to the world of day; from the world of day to the world of the bright fortnight; from the world of the bright fortnight to the six months when the sun moves northward; from there they go to the year; from the year to the sun; from the sun to the moon; and from the moon to lightning. There someone, not human, receives them and leads them tobrahmaloka. 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.
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Chapter 4, Section 16
4.16.1
एष ह वै यज्ञो योऽयं पवते एष ह यन्निदं सर्वं पुनाति यदेष यन्निदं सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी
eṣa ha vai yajño yo'yaṃ pavate eṣa ha yannidaṃ sarvaṃ punāti yadeṣa yannidaṃ sarvaṃ punāti tasmādeṣa eva yajñastasya manaśca vākca vartanī
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.
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4.16.2 - 4.16.3
अन्यतरामेव वर्तनीं संस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञं रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति
tayoranyatarāṃ manasā saṃskaroti brahmā vācā hotādhvaryurudgātānyatarāṃsa yatraupākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavadati
anyatarāmeva vartanīṃ saṃskaroti hīyate'nyatarā sa yathaikapādvrajanratho vaikena cakreṇa vartamāno riṣyatyevamasya yajñoriṣyati yajñaṃ riṣyantaṃ yajamāno'nuriṣyati
sa iṣṭvā pāpīyānbhavati
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. 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.
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4.16.4
अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी संस्कुर्वन्ति न हीयतेऽन्यतरा
atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavadatyubhe eva vartanī saṃskurvanti na hīyate'nyatarā
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.
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4.16.5
स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति इति षोडशः खण्डः
sa yathobhayapādvrajanratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhatyevamasya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno'nupratitiṣṭhati sa iṣṭvā śreyānbhavati iti ṣoḍaśaḥ khaṇḍaḥ
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.
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Chapter 4, Section 17
4.17.1
प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानानां रसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः
prajāpatirlokānabhyatapatteṣāṃ tapyamānānāṃ rasānprāvṛhadagniṃ pṛthivyā vāyumantarikṣātādityaṃ divaḥ
Prajāpati 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.
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4.17.2
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानां रसान्प्रावृहदग्नेरृचो वायोर्यजूंषि सामान्यादित्यात्
sa etāstisro devatā abhyatapattāsāṃ tapyamānānāṃ rasānprāvṛhadagnerṛco vāyoryajūṃṣi sāmānyādityāt
Then he worshipped these three deities. From those which he worshipped he extracted the essence. He got the Ṛk mantrasfrom fire, the Yajuḥ mantras from air, and the Sāma mantras from the sun.
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4.17.3
स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः
sa etāṃ trayīṃ vidyāmabhyatapattasyāstapyamānāyā rasānprāvṛhadbhūrityṛgbhyo bhuvariti yajurbhyaḥ svariti sāmabhyaḥ
Then Prajāpati worshipped these three Vedas. And from those Vedas that were worshipped he extracted the essence. From the Ṛg Vedahe got ‘bhūḥ, ’ from the Yajur Vedahe got ‘bhuvaḥ, ’ and from the Sāma Vedahe got ‘svaḥ’.
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4.17.4
तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टं संदधाति
tadyadṛkto riṣyedbhūḥ svāheti gārhapatye juhuyādṛcāmeva tadrasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭaṃ saṃdadhāti
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 Gārhapatyafire saying, ‘Bhūḥsvāhā.’ 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.
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4.17.5
स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टं संदधाति
sa yadi yajuṣṭo riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyādyajuṣāmeva tadrasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭaṃ saṃdadhāti
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 Dakṣiṇāgnifire saying, ‘Bhuvaḥsvāhā.’ 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.
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4.17.6
अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं संदधाति
atha yadi sāmato riṣyetsvaḥ svāhetyāhavanīye juhuyātsāmnāmeva tadrasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ saṃdadhāti
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 Āhavanīyafire saying, ‘svaḥsvāhā.’ 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.
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4.17.7
तद्यथा लवणेन सुवर्णं संदध्यात्सुवर्णेन रजतं रजतेन त्रपु त्रपुणा सीसं सीसेन लोहं लोहेन दारु दारु चर्मणा
tadyathā lavaṇena suvarṇaṃ saṃdadhyātsuvarṇena rajataṃ rajatena trapu trapuṇā sīsaṃ sīsena lohaṃ lohena dāru dāru carmaṇā
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.
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4.17.8
एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टं संदधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति
evameṣāṃ lokānāmāsāṃ devatānāmasyāstrayyā vidyāyā vīryeṇa yajñasya viriṣṭaṃ saṃdadhāti bheṣajakṛto ha vā eṣa yajño yatraivaṃvidbrahmā bhavati
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 knowledgeablebrahmāpriest, that sacrifice gets the right medicine.
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4.17.9
एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदं ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति
eṣa ha vā udakpravaṇo yajño yatraivaṃvidbrahmā bhavatyevaṃvidaṃ ha vā eṣā brahmāṇamanugāthā yato yata āvartate tattadgacchati
That sacrifice which is directed by a capablebrahmāpriest leads to the uttarāyaṇa [the path of the gods]. There is a verse in praise of such a learned priest: ‘Wherever the sacrifice goes wrong, this priest goes there to set things right’.
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4.17.10
मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानं सर्वांश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् इति चतुर्थोऽध्यायः
mānavo brahmaivaika ṛtvikkurūnaśvābhirakṣatyevaṃviddha vai brahmā yajñaṃ yajamānaṃ sarvāṃścartvijo'bhirakṣati tasmādevaṃvidameva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam iti caturtho'dhyāyaḥ
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.
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Chapter 5, Section 1
5.1.1
पञ्चमोऽध्यायः यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च
pañcamo'dhyāyaḥ yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca
Om. He who knows the oldest and the best himself becomes the oldest and the best. It is prāṇa which is the oldest and the best.
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5.1.2
यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः
yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati vāgvāva vasiṣṭhaḥ
He who knows that which is of high standing himself becomes of high standing among his own relatives. Eloquence gives one this high standing [in society].
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5.1.3
यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिंश्च लोकेऽमुष्मिंश्च चक्षुर्वाव प्रतिष्ठा
yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhatyasmiṃśca loke'muṣmiṃśca cakṣurvāva pratiṣṭhā
He who knows the support attains a support in this world and also in the other world [i.e., heaven]. The eye is indeed the support.
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5.1.4
यो ह वै सम्पदं वेद संहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव सम्पत्
yo ha vai sampadaṃ veda saṃhāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṃ vāva sampat
He who knows affluence has all things desired by human beings and gods come to him. Affluence is represented by the ears.
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5.1.5
यो ह वा आयतनं वेदायतनं ह स्वानां भवति मनो ह वा आयतनम्
yo ha vā āyatanaṃ vedāyatanaṃ ha svānāṃ bhavati mano ha vā āyatanam
He who knows the abode becomes the shelter of his family. The mind is the abode.
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5.1.6
अथ ह प्राणा अहंश्रेयसि व्यूदिरेऽहंश्रेयानस्म्यहं श्रेयानस्मीति
atha ha prāṇā ahaṃśreyasi vyūdire'haṃśreyānasmyahaṃ śreyānasmīti
Once the sense organs began to quarrel among themselves, each one claiming it was supreme. They each said, ‘I am the best. I am the best’.
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5.1.7
ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति
te ha prāṇāḥ prajāpatiṃ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṃ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti
The organs then went to their father Prajāpati 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’.
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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
sā ha vāguccakrāma sā saṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk
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.
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5.1.9
चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथान्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः
cakṣurhoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha cakṣuḥ
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.
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5.1.10
श्रोत्रं होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम्
śrotraṃ hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti praviveśa ha śrotram
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.
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5.1.11
मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः
mano hoccakrāma tatsaṃvatsaraṃ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ
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.
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5.1.12
अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्तं हाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति
atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṃkhidedevamitarānprāṇānsamakhidattaṃ hābhisametyocurbhagavannedhi tvaṃ naḥ śreṣṭho'si motkramīriti
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’.
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5.1.13
अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठासीति
atha hainaṃ vāguvāca yadahaṃ vasiṣṭho'smi tvaṃ tadvasiṣṭho'sītyatha hainaṃ cakṣuruvāca yadahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti
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’.
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5.1.14
अथ हैनंश्रोत्रमुवाच यदहं सम्पदस्मि त्वं तत्सम्पदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति
atha hainaṃśrotramuvāca yadahaṃ sampadasmi tvaṃ tatsampadasītyatha hainaṃ mana uvāca yadahamāyatanamasmi tvaṃ tadāyatanamasīti
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’.
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5.1.15
न वै वाचो न चक्षूंषि न श्रोत्राणि न मनांसीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति इति प्रथमः खण्डः
na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati iti prathamaḥ khaṇḍaḥ
Scholars do not call them organs of speech, eyes, ears, or minds. They call them ‘prāṇas, ’ for prāṇahas become all these organs.
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Chapter 5, Section 2
5.2.1
स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमा श्वभ्य आ शकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं भवतीति
sa hovāca kiṃ me'nnaṃ bhaviṣyatīti yatkiṃcididamā śvabhya ā śakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṃ na ha vā evaṃvidi kiṃcanānannaṃ bhavatīti
Prāṇathen 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 forana. Anais a name of prāṇa. For one who knows this nothing is uneatable. [That is, he can eat any food that an animal can eat.]
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5.2.2
स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति
sa hovāca kiṃ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati
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.
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5.2.3
तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति
taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti
Having told this to Vyāghrapada’s son Gośruti, Satyakāma Jābāla said, ‘If a person tells this even to a dry stump [of a tree], branches and leaves will grow off it’.
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5.2.4
अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्यां रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्
atha yadi mahajjigamiṣedamāvāsyāyāṃ dīkṣitvā paurṇamāsyāṃ rātrau sarvauṣadhasya manthaṃ dadhimadhunorupamathya jyeṣṭhāya śreṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet
Then if anyone wishes to attain greatness, 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 śreṣṭhāyasvāhā, ’ [i.e., Svāhā to the oldest and to the best]. Whatever is left over in the offering spoon he should put into thehomapot.
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5.2.5
वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्सम्पदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे सम्पातमवनयेत्
vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe sampātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe sampātamavanayetsampade svāhetyagnāvājyasya hutvā manthe sampātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe sampātamavanayet
Saying, ‘Vasiṣṭhāyasvāhā’ [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 thehomapot. Saying, ‘Pratiṣṭhāyai svāhā’ [i.e., svāhā to the support], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Sampade svāhā’ [i.e., svāhā to affluence], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot. Saying, ‘Āyatanāya svāhā’ [i.e., svāhā to the abode], one should offer the oblation to the fire and then put whatever is left over in the offering spoon into the homa pot.
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5.2.6
अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिदं स हि ज्येष्ठः श्रेष्ठो राजाधिपतिः स मा ज्यैष्ठ्यं श्रैष्ठ्यं राज्यमाधिपत्यं गमयत्वहमेवेदं सर्वमसानीति
atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamidaṃ sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ sa mā jyaiṣṭhyaṃ śraiṣṭhyaṃ rājyamādhipatyaṃ gamayatvahamevedaṃ sarvamasānīti
Then, moving some distance from the fire and holding thehomapot in his hands, he keeps repeating themantra: ‘You are namedama, 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.’
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5.2.7
अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीमह इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठं सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति निर्णिज्य कंसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात्
atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīmaha ityācāmati vayaṃ devasya bhojanamityācāmati śreṣṭhaṃ sarvadhātamamityācāmati turaṃ bhagasya dhīmahīti sarvaṃ pibati nirṇijya kaṃsaṃ camasaṃ vā paścādagneḥ saṃviśati carmaṇi vā sthaṇḍile vā vācaṃyamo'prasāhaḥ sa yadi striyaṃ paśyetsamṛddhaṃ karmeti vidyāt
Then, while saying this Ṛkmantrafoot by foot, he eats some of what is in thehomapot. He says, ‘We pray for that food of the shining deity, ’ and then eats a little of what is in the homa pot. Saying, ‘We eat the food of that deity, ’ he eats a little of what is in the homa pot. Saying, ‘It is the best and the support of all, ’ he eats a little of what is in the homa pot. Saying, ‘We quickly meditate on Bhaga, ’ he eats the rest and washes the vessel or spoon. Then, with his speech and mind under control, he lies down behind the fire, either on the skin of an animal or directly on the sacrificial ground. If he sees a woman in his dream, he knows that the rite has been successful [and that he will succeed in whatever he does].
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5.2.8
तदेष श्लोको यदा कर्मसु काम्येषु स्त्रियं स्वप्नेषु पश्यन्ति समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शने इति द्वितीयः खण्डः
tadeṣa śloko yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyanti samṛddhiṃ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśane iti dvitīyaḥ khaṇḍaḥ
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.
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Chapter 5, Section 3
5.3.1
श्वेतकेतुर्हारुणेयः पञ्चालानां समितिमेयाय तं ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाशिषत्पितेत्यनु हि भगव इति
śvetaketurhāruṇeyaḥ pañcālānāṃ samitimeyāya taṃ ha pravāhaṇo jaivaliruvāca kumārānu tvāśiṣatpitetyanu hi bhagava iti
Once Śvetaketu, 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?’ [Śvetaketu replied:] ‘Yes, revered sir, he did’.
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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
vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha yathā punarāvartanta iti na bhagava iti vettha pathordevayānasya pitṛyāṇasya ca vyāvartanā iti na bhagava iti
[Pravāhaṇa asked, ] ‘Do you have any idea where, from this world, human beings go in heaven?’ ‘No, sir, I have no idea, ’ [replied Śvetaketu]. ‘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’.
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5.3.3
वेत्थ यथासौ लोको न सम्पूर्यत३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति
vettha yathāsau loko na sampūryata iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti
[Pravāhaṇa asked, ] ‘Do you know why the other world [the world of the moon] is not filled with people?’ [Śvetaketureplied, ] ‘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’.
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5.3.4
अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथं सोऽनुशिष्टो ब्रुवीतेति स हायस्तः पितुरर्धमेयाय तं होवाचाननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाशिषमिति
athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkathaṃ so'nuśiṣṭo bruvīteti sa hāyastaḥ piturardhameyāya taṃ hovācānanuśiṣya vāva kila mā bhagavānabravīdanu tvāśiṣamiti
[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”?’Śvetaketu was hurt. He went back to his father and said, ‘You have not really taught ṃe, yet you said, “I have taught you.”’.
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5.3.5
पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति
pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṃ naikaṃcanāśakaṃ vivaktumiti sa hovāca yathā mā tvaṃ tadaitānavado yathāhameṣāṃ naikaṃcana veda yadyahamimānavediṣyaṃ kathaṃ te nāvakṣyamiti
[Śvetaketusaid:] ‘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?’.
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5.3.6
स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हां चकार स ह प्रातः सभाग उदेयाय तं होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव
sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāṃ cakāra sa ha prātaḥ sabhāga udeyāya taṃ hovāca mānuṣasya bhagavangautama vittasya varaṃ vṛṇīthā iti sa hovāca tavaiva rājanmānuṣaṃ vittaṃ yāmeva kumārasyānte vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva
Gautamathen went to the king’s palace. On his arrival, the king welcomed him respectfully. The next morning, when the king was in his court, Gautama went there to meet him. The king said to him, ‘Revered Gautama, ask for a boon from me—anything a person might wish for.’ Gautama replied: ‘Let those things be with you. Please tell me whatever you said to my son.’ Hearing this, the king turned pale.
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5.3.7
तं ह चिरं वसेत्याज्ञापयांचकार तं होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच
taṃ ha ciraṃ vasetyājñāpayāṃcakāra taṃ hovāca yathā mā tvaṃ gautamāvado yatheyaṃ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca
The king then issued orders that Gautamashould stay with him for a long time [as abrahmacari. Gautama did that. One day] the king said to him: ‘O Gautama, regarding the matter which you asked about, no brāhmin 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.
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Chapter 5, Section 4
5.4.1
इति तृतीयः खण्डः असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः
iti tṛtīyaḥ khaṇḍaḥ asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ
OGautama, 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.
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5.4.2
तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या अहुतेः सोमो राजा संभवति इति चतुर्थः खण्डः
tasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā ahuteḥ somo rājā saṃbhavati iti caturthaḥ khaṇḍaḥ
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].
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Chapter 5, Section 5
5.5.1
पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गाराह्रादनयो विस्फुलिङ्गाः
parjanyo vāva gautamāgnistasya vāyureva samidabhraṃ dhūmo vidyudarciraśaniraṅgārāhrādanayo visphuliṅgāḥ
OGautama, 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.
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5.5.2
तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वर्षं संभवति इति पञ्चमः खण्डः
tasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati tasyā āhutervarṣaṃ saṃbhavati iti pañcamaḥ khaṇḍaḥ
The gods offer King Soma [the shining moon] as the oblation to the fire. Out of that oblation appears rain.
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Chapter 5, Section 6
5.6.1
पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः
pṛthivī vāva gautamāgnistasyāḥ saṃvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ
OGautama, 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.
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5.6.2
तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्नं संभवति इति षष्ठः खण्डः
tasminnetasminnagnau devā varṣaṃ juhvati tasyā āhuterannaṃ saṃbhavati iti ṣaṣṭhaḥ khaṇḍaḥ
The gods offer rain as the oblation to the fire. Out of that oblation appears food.
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Chapter 5, Section 7
5.7.1
पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वार्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः
puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvārciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāḥ
OGautama, 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.
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5.7.2
तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति इति सपतमः खण्डः
tasminnetasminnagnau devā annaṃ juhvati tasyā āhute retaḥ sambhavati iti sapatamaḥ khaṇḍaḥ
The gods offer food as the oblation to the fire. Out of that oblation appears semen.
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Chapter 5, Section 8
5.8.1 - 5.8.2
योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः
तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः संभवति
इति अष्टमः खण्डः
yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ
tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ saṃbhavati
iti aṣṭamaḥ khaṇḍaḥ
O Gautama, woman is the [sacrificial] fire. The gods offer semen as the oblation to the fire. Out of that oblation appears the foetus.
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Chapter 5, Section 9
5.9.1
इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते
iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate
Thus, after the fifth oblation, 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.
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5.9.2
स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः संभूतो भवति इति नवमः खण्डः
sa jāto yāvadāyuṣaṃ jīvati taṃ pretaṃ diṣṭamito'gnaya eva haranti yata eveto yataḥ saṃbhūto bhavati iti navamaḥ khaṇḍaḥ
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].
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Chapter 5, Section 10
5.10.3
अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभवन्ति धूमाद्रात्रिं रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासांस्तान्नैते संवत्सरमभिप्राप्नुवन्ति
atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisaṃbhavanti dhūmādrātriṃ rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsāṃstānnaite saṃvatsaramabhiprāpnuvanti
On the other hand, those who live in the village and perform acts of public service, charity, and so on, attain the world of smoke. From there they go to the world of the night; from night they go to the world of the dark fortnight; and from the dark fortnight they go to the world of the six months when the sun moves to the south. This means that they never attain the world of the year.
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5.10.4
मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति
māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṃ taṃ devā bhakṣayanti
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.
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5.10.5
तस्मिन्यवात्सम्पातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाभ्रं भवति
tasminyavātsampātamuṣitvāthaitamevādhvānaṃ punarnivartante yathetamākāśamākāśādvāyuṃ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvābhraṃ bhavati
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.
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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
abhraṃ bhūtvā megho bhavati megho bhūtvā pravarṣati ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante'to vai khalu durniṣprapataraṃ yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati
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 is very difficult. Those who eat these things produce children just like themselves.
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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
tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṃ yonimāpadyeranbrāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṃ yonimāpadyerañśvayoniṃ vā sūkarayoniṃ vā caṇḍālayoniṃ vā
Among them, those who did good work in this world [in their past life] attain a good birth accordingly. They are born as a brāhmin, akṣatriya, or avaiśya. 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.
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5.10.8
अथैतयोः पथोर्न कतरेणचन तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयंस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः
athaitayoḥ pathorna katareṇacana tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyaṃsthānaṃ tenāsau loko na sampūryate tasmājjugupseta tadeṣa ślokaḥ
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—
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5.10.9
स्तेनो हिरण्यस्य सुरां पिबंश्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरंस्तैरिति
steno hiraṇyasya surāṃ pibaṃśca gurostalpamāvasanbrahmahā caite patanti catvāraḥ pañcamaścācaraṃstairiti
A person who steals gold, or drinks liquor, or goes to bed with his teacher’s wife, or kills a brāhmin—these four are lost. Also lost is the fifth—one who keeps company with such people.
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5.10.10
अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद इति दशमः खण्डः
atha ha ya etānevaṃ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda iti daśamaḥ khaṇḍaḥ
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.
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Chapter 5, Section 11
5.11.1
प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमांसां चक्रुः को न आत्मा किं ब्रह्मेति
prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmāṃsāṃ cakruḥ ko na ātmā kiṃ brahmeti
Upamanyu’s son, Prācīnaśāla; Puluṣa’s son, Satyayajña; Bhāllavi’s son, Indradyumna; Śarkarākṣa’s son, Jana; and Aśvatarāśva’s son, Buḍila—these eminent householders, who were Vedic scholars, once met to decide the issue: Who is our Self? And what is Brahman?
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5.11.2
ते ह सम्पादयांचक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तं हन्ताभ्यागच्छामेति तं हाभ्याजग्मुः
te ha sampādayāṃcakruruddālako vai bhagavanto'yamāruṇiḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃ hantābhyāgacchāmeti taṃ hābhyājagmuḥ
They talked among themselves and decided what to do. One of them said: ‘Revered sirs, Uddālaka Āruṇiis the person who now knows about this Vaiśvānara Self. Let us go to him then.’ So they all went to him.
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5.11.3
स ह सम्पादयांचकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति
sa ha sampādayāṃcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti
[Uddālaka understood that they had come to ask him about the Vaiśvānara Ātman.] He decided: ‘These eminent householders and Vedic scholars will ask me questions, and I may not be able to answer all of them. Therefore I will direct them to another teacher’.
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5.11.4
तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तंहन्ताभ्यागच्छामेति तंहाभ्याजग्मुः
tānhovācāśvapatirvai bhagavanto'yaṃ kaikeyaḥ sampratīmamātmānaṃ vaiśvānaramadhyeti taṃhantābhyāgacchāmeti taṃhābhyājagmuḥ
Uddālaka told them: ‘Sirs, at the present time King Aśvapati, the son of Kekaya, alone knows about the Vaiśvānara Ātman. With your permission, we will go to him.’ They then left to see Aśvapati.
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5.11.5
तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयांचकार स ह प्रातः संजिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति
tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṃcakāra sa ha prātaḥ saṃjihāna uvāca na me steno janapade na kardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṃ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti
When they arrived, Aśvapatihad 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 brāhmin who does not perform the agnihotra sacrifice, no one who is uneducated, no adulterer, and therefore no adulteress. Sirs, I am performing a sacrifice. The amount of money I will be giving to each priest in this sacrifice, I will give to each one of you. Revered sirs, please stay here’.
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5.11.6
ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तंहैव वदेदात्मानमेवेमं वैश्वानरं सम्प्रत्यध्येषि तमेव नो ब्रूहीति
te hocuryena haivārthena puruṣaścarettaṃhaiva vadedātmānamevemaṃ vaiśvānaraṃ sampratyadhyeṣi tameva no brūhīti
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 Vaiśvānara Ātman. Please tell us about it’.
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5.11.7
तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच इति एकादशः खण्डः
tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca iti ekādaśaḥ khaṇḍaḥ
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—
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Chapter 5, Section 12
5.12.1
औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते
aupamanyava kaṃ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava sutaṃ prasutamāsutaṃ kule dṛśyate
The king said, ‘O son of Upamanyu, whom do you worship as the Vaiśvānara Self?’ The son of Upamanyu replied, ‘O King, I worship heaven.’ The king said: ‘The Self you worship is the Vaiśvānara Self which is Suteja—i.e., bright and beautiful. That is why whoever is born in your family is bright, brighter, and still brighter’.
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5.12.2
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूधा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति इति द्वादशः खण्डः
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste mūdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṃ nāgamiṣya iti iti dvādaśaḥ khaṇḍaḥ
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara 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’.
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Chapter 5, Section 13
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
atha hovāca satyayajñaṃ pauluṣiṃ prācīnayogya kaṃ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttava bahu viśvarūpaṃ kule dṛśyate
The king then said to Satyayajña Pauluṣi, ‘O Prācīnayogya, whom do you worship as the Self?’ Satyayajña replied, ‘I worship Āditya, the sun, revered king.’ The king said: ‘That which you worship as the Vaiśvānara Ātmanis named Viśvarūpa. This is why you have in your family wealth in many forms’.
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5.13.2
प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति इति त्रयोदशः खण्डः
pravṛtto'śvatarīratho dāsīniṣko'tsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste cakṣuṣetadātmana iti hovācāndho'bhaviṣyo yanmāṃ nāgamiṣya iti iti trayodaśaḥ khaṇḍaḥ
‘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 Vaiśvānara 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’.
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Chapter 5, Section 14
5.14.1
अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति
atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvāṃ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti
The king then said to Indradyumna Bhāllaveya, ‘O Vaiyāghrapadya, whom do you worship as the Self?’ Indradyumna replied, ‘I worship Vāyu [air], revered king.’ The king said: ‘That which you worship as the Vaiśvānara Ātmanis named Pṛthagvartmā [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’.
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5.14.2
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति इति चतुर्दशः खण्डः
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṃ nāgamiṣya iti iti caturdaśaḥ khaṇḍaḥ
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara 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’.
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Chapter 5, Section 15
5.15.1
अथ होवाच जनंशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च
atha hovāca janaṃśārkarākṣya kaṃ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṃ tvamātmānamupasse tasmāttvaṃ bahulo'si prajayā ca dhanena ca
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 Vaiśvānara Ātmanis named Bahula [pervasive]. This is why you have so many children and so much wealth’.
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5.15.2
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां नागमिष्य इति इति पञ्चदशः खण्डः
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste saṃdehastveṣa ātmana iti hovāca saṃdehaste vyaśīryadyanmāṃ nāgamiṣya iti iti pañcadaśaḥ khaṇḍaḥ
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara 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’.
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Chapter 5, Section 16
5.16.1
अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वंरयिमान्पुष्टिमानसि
atha hovāca buḍilamāśvatarāśviṃ vaiyāghrapadya kaṃ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃrayimānpuṣṭimānasi
The king then said to Buḍila Āśvatarāśvi, ‘O Vaiyāghrapadya, whom do you worship as the Self?’ Buḍila replied, ‘I worship water, revered king.’ The king said: ‘That which you worship as the Vaiśvānara Ātmanis named Rayi [wealth]. This is why you are rich and healthy’.
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5.16.2
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति इति षोडशः खण्डः
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṃ nāgamiṣya iti iti ṣoḍaśaḥ khaṇḍaḥ
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara 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’.
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Chapter 5, Section 17
5.17.1
अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च
atha hovācoddālakamāruṇiṃ gautama kaṃ tvamātmānamupassa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvamātmānamupāsse tasmāttvaṃ pratiṣṭhito'si prajayā ca paśubhiśca
The king then said to Uddālaka Āruṇi, ‘OGautama, whom do you worship as the Self?’ Uddālaka replied, ‘I worship the earth, revered king.’ The king said: ‘That which you worship as the Vaiśvānara Ātmanis named Pratiṣṭhā [the support]. This is why you have so many children and animals to support you’.
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5.17.2
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति इति सप्तदशः खण्डः
atsyannaṃ paśyasi priyamattyannaṃ paśyati priyaṃ bhavatyasya brahmavarcasaṃ kule ya etamevamātmānaṃ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṃ yanmāṃ nāgamiṣya iti iti saptadaśaḥ khaṇḍaḥ
‘You enjoy eating food and you see your dear ones and everything pleasant. He who worships the Vaiśvānara 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’.
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Chapter 5, Section 18
5.18.1
तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वांसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति
tānhovācaite vai khalu yūyaṃ pṛthagivemamātmānaṃ vaiśvānaraṃ vidvāṃso'nnamattha yastvetamevaṃ prādeśamātramabhivimānamātmānaṃ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti
The king said to the brāhmins: ‘Those of you who are here meditate on the Vaiśvānara 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.
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5.18.2
तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः इति अष्टादशः खण्डः
tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṃ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ iti aṣṭādaśaḥ khaṇḍaḥ
Suteja [i.e., ‘the bright and beautiful’—heaven] is the head of this Vaiśvānara Self; Viśvarūpa [‘having many forms’—the sun] is the eye; Pṛthagvartmā [‘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 is the chest; the kuśa grass is the hair on the chest; the Gārhapatyafire is the heart; the Anvāhāryapacana [i.e., the Dakṣiṇāgni] fire is the mind; and the Āhavanīyafire is the mouth.
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Chapter 5, Section 19
5.19.1
तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयं स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति
tadyadbhaktaṃ prathamamāgacchettaddhomīyaṃ sa yāṃ prathamāmāhutiṃ juhuyāttāṃ juhuyātprāṇāya svāheti prāṇastṛpyati
The first part of the food is like the first oblation. One who eats should offer it as an oblation to prāṇa, saying, ‘Prāṇāyasvāhā’ [i.e., I offer this as an oblation to prāṇa]. With this, your prāṇa becomes pleased.
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5.19.2
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति इति एकोनविंशः खण्डः
prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṃ yatkiṃca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti iti ekonaviṃśaḥ khaṇḍaḥ
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.
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Chapter 5, Section 20
5.20.1
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति
atha yāṃ dvitīyāṃ juhuyāttāṃ juhuyādvyānāya svāheti vyānastṛpyati
When he [the eater] offers the second oblation, he offers it saying, ‘Vyānāyasvāhā’ [I offer this as an oblation to vyāna]. With this, vyāna becomes pleased.
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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 इति विंशः खण्डः
vyāne tṛpyati śrotraṃ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiṃca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti iti viṃśaḥ khaṇḍaḥ
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.
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Chapter 5, Section 21
5.21.1
अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति
atha yāṃ tṛtīyāṃ juhuyāttāṃ juhuyādapānāya svāhetyapānastṛpyati
When he [the eater] offers the third oblation, he offers it saying, ‘Apānāyasvāhā’ [I offer this as an oblation to apāna]. With this, apāna becomes pleased.
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5.21.2
अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति इति एकविंशः खण्डः
apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṃ tṛpyantyāṃ yatkiṃca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti iti ekaviṃśaḥ khaṇḍaḥ
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.
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Chapter 5, Section 22
5.22.1
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति
atha yāṃ caturthīṃ juhuyāttāṃ juhuyātsamānāya svāheti samānastṛpyati
When he [the eater] offers the fourth oblation, he offers it saying, ‘Samānāyasvāhā’ [I offer this as an oblation to samāna]. With this, samāna becomes pleased.
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5.22.2
समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति इति द्वाविंशः खण्डः
samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṃ yatkiṃca vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti iti dvāviṃśaḥ khaṇḍaḥ
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.
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Chapter 5, Section 23
5.23.1
अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति
atha yāṃ pañcamīṃ juhuyāttāṃ juhuyādudānāya svāhetyudānastṛpyati
When he [the eater] offers the fifth oblation, he offers it saying, ‘Udānāyasvāhā’ [I offer this as an oblation toudāna]. With this, udāna becomes pleased.
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5.23.2
उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेन इति त्रयोविंशः खण्डः
udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṃ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṃca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṃ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcasena iti trayoviṃśaḥ khaṇḍaḥ
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.
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Chapter 5, Section 24
5.24.1
स य इदमविद्वाग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्
sa ya idamavidvāgnihotraṃ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt
If a person performs the Agnihotrasacrifice without knowing anything about the Vaiśvānara Self, it will be like offering oblations into ashes instead of the fire.
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5.24.2
अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति
atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṃ bhavati
But he who performs the Agnihotrasacrifice with full knowledge of the Vaiśvānara Self is deemed to have offered oblations to all the worlds, to all beings, and to all selves.
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5.24.3
तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवंहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति
tadyatheṣīkātūlamagnau protaṃ pradūyetaivaṃhāsya sarve pāpmānaḥ pradūyante ya etadevaṃ vidvānagnihotraṃ juhoti
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 Agnihotrasacrifice with the knowledge of the Vaiśvānara Self.
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5.24.4
तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुतं स्यादिति तदेष श्लोकः
tasmādu haivaṃvidyadyapi caṇḍālāyocchiṣṭaṃ prayacchedātmani haivāsya tadvaiśvānare hutaṃ syāditi tadeṣa ślokaḥ
Therefore, even if a person who knows the Vaiśvānara Ātmangives the remnants of his food after eating to a person who has no caste, that will be like his oblation offered to his own Vaiśvānara Self. Here is a verse on the subject:
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5.24.5
यथेह क्षुधिता बाला मातरं पर्युपासत एवं सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति इति चतुर्विंशः खण्डः इति पञ्चमोऽध्यायः
yatheha kṣudhitā bālā mātaraṃ paryupāsata evaṃ sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti iti caturviṃśaḥ khaṇḍaḥ iti pañcamo'dhyāyaḥ
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 Agnihotrasacrifice may be performed without any delay.
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Chapter 6, Section 1
6.1.1
षष्ठोऽध्यायः श्वेतकेतुर्हारुणेय आस तं ह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति
ṣaṣṭho'dhyāyaḥ śvetaketurhāruṇeya āsa taṃ ha pitovāca śvetaketo vasa brahmacaryaṃ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti
Āruṇi had a son named Śvetaketu. Once Āruṇi told him: ‘Śvetaketu, you should now live as a brahmacārin. No one in our family has not studied the scriptures and has not been a good brāhmin’.
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6.1.2
स ह द्वादशवर्ष उपेत्य चतुर्विंशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्ध एयाय तंह पितोवाच
sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya taṃha pitovāca
Śvetaketuwent 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 Śvetaketu, 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]—
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6.1.3
श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः येनाश्रुतं श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति
śvetaketo yannu somyedaṃ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ yenāśrutaṃ śrutaṃ bhavatyamataṃ matamavijñātaṃ vijñātamiti kathaṃ nu bhagavaḥ sa ādeśo bhavatīti
‘—that teaching by which what is never heard becomes heard, what is never thought of becomes thought of, what is never known becomes known?’ [Śvetaketuasked, ] ‘Sir, what is that teaching?’.
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6.1.4
यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्
yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyam
O Somya, it is like this: By knowing a single lump of earth you know all objects made of earth. All changes are mere words, in name only. But earth is the reality.
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6.1.5
यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्
yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ lohamityeva satyam
O Somya, it is like this: By knowing a single lump of gold you know all objects made of gold. All changes are mere words, in name only. But gold is the reality.
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6.1.6
यथा सोम्यिकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेवंसोम्य स आदेशो भवतीति
yathā somyikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syādvācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasamityeva satyamevaṃsomya sa ādeśo bhavatīti
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.
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6.1.7
न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवांस्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच इति प्रथमः खण्डः
na vai nūnaṃ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṃ me nāvakṣyanniti bhagavāṃstveva me tadbravītviti tathā somyeti hovāca iti prathamaḥ khaṇḍaḥ
[Śvetaketusaid:] ‘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’.
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Chapter 6, Section 2
6.2.1
सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत
sadeva somyedamagra āsīdekamevādvitīyam | taddhaika āhurasadevedamagra āsīdekamevādvitīyaṃ tasmādasataḥ sajjāyata
Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged.
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6.2.2
कुतस्तु खलु सोम्यैवंस्यादिति होवाच कथमसतः सज्जायेतेति । सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्
kutastu khalu somyaivaṃsyāditi hovāca kathamasataḥ sajjāyeteti | sattveva somyedamagra āsīdekamevādvitīyam
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’.
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6.2.3
तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत । तस्माद्यत्र क्वच शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते
tadaikṣata bahu syāṃ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṃ prajāyeyeti tadapo'sṛjata | tasmādyatra kvaca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante
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.
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6.2.4
ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते इति द्वितीयः खण्डः
tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate iti dvitīyaḥ khaṇḍaḥ
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.
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Chapter 6, Section 3
6.3.1
तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति
teṣāṃ khalveṣāṃ bhūtānāṃ trīṇyeva bījāni bhavantyāṇḍajaṃ jīvajamudbhijjamiti
Living beings have their origin in three ways: from eggs, from parents, and from plants.
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6.3.2
सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति
seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti
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’.
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6.3.3
तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्
tāsāṃ trivṛtaṃ trivṛtamekaikāṃ karavāṇīti seyaṃ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot
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.
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6.3.4
तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा तु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति इति तृतीयः खण्डः
tāsāṃ trivṛtaṃ trivṛtamekaikāmakarodyathā tu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti iti tṛtīyaḥ khaṇḍaḥ
[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.
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Chapter 6, Section 4
6.4.1
यदग्ने रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yadagne rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādagneragnitvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
The red colour of gross fire is from 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, in name only [i.e., fire is only a name indicating a certain condition]. The three colours are the reality.
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6.4.2
यदादित्यस्य रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yadādityasya rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādādityādādityatvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
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.
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6.4.3
यच्छन्द्रमसो रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yacchandramaso rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgāccandrāccandratvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
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.
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6.4.4
यद्विद्युतो रोहितंरूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्
yadvidyuto rohitaṃrūpaṃ tejasastadrūpaṃ yacchuklaṃ tadapāṃ yatkṛṣṇaṃ tadannasyāpāgādvidyuto vidyuttvaṃ vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇītyeva satyam
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.
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6.4.5
एतद्ध स्म वै तद्विद्वांस आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदांचक्रुः
etaddha sma vai tadvidvāṃsa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāṃcakruḥ
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.’ I his is because they came to know about the three colours.
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6.4.6
यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचक्रुर्यदु शुक्लमिवाभूदित्यपांरूपमिति तद्विदांचक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदांचक्रुः
yadu rohitamivābhūditi tejasastadrūpamiti tadvidāṃcakruryadu śuklamivābhūdityapāṃrūpamiti tadvidāṃcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāṃcakruḥ
They knew that whatever else was seen as red was the colour of fire; whatever else was seen as white was the colour of water; and whatever else was seen as dark was the colour of earth.
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6.4.7
यद्वविज्ञातमिवाभूदित्येतासामेव देवतानांसमास इति तद्विदांचक्रुर्यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति इति चतुर्थः खण्डः
yadvavijñātamivābhūdityetāsāmeva devatānāṃsamāsa iti tadvidāṃcakruryathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti iti caturthaḥ khaṇḍaḥ
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.
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Chapter 6, Section 5
6.5.1
अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्मांसं योऽणिष्ठस्तन्मनः
annamaśitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṃ bhavati yo madhyamastanmāṃsaṃ yo'ṇiṣṭhastanmanaḥ
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.
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6.5.2
आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः
āpaḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati yo madhyamastallohitaṃ yo'ṇiṣṭhaḥ sa prāṇaḥ
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.
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6.5.3
तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक्
tejo'śitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk
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.
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6.5.4
अन्नमयंहि सोम्य मनः आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति पञ्चमः खण्डः
annamayaṃhi somya manaḥ āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti pañcamaḥ khaṇḍaḥ
‘O Somya, the mind is nourished by food, prāṇaby water, and speech by fire.’ [Śvetaketuthen said, ] ‘Sir, will you please explain this to me again?’ ‘Yes, Somya, I will explain again, ’ replied his father.
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Chapter 6, Section 6
6.6.1
दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति
dadhnaḥ somya mathyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tatsarpirbhavati
When curd is churned, the finest part of it rises to the surface. That becomes butter.
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6.6.2
एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति
evameva khalu somyānnasyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tanmano bhavati
O Somya, in the same way, the finest part of the food that is eaten rises to the surface and becomes the mind.
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6.6.3
अपांसोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति
apāṃsomya pīyamānānāṃ yo'ṇimā sa urdhvaḥ samudīṣati sā prāṇo bhavati
O Somya, the finest part of water that is drunk rises to the surface and becomes our prāṇa.
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6.6.4
तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति
tejasaḥ somyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati sā vāgbhavati
O Somya, the finest part of fire [butter, etc.] that is eaten rises to the surface and becomes our speech.
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6.6.5
अन्नमयं हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति षष्ठः खण्डः
annamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti ṣaṣṭhaḥ khaṇḍaḥ
‘O Somya, the mind is certainly nourished by food, pṛāṇa by water, and speech by fire.’ [Śvetaketuthen said, ] ‘Sir, will you please explain this to me again?’ ‘Yes, I will explain again, O Somya, ’ replied his father.
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Chapter 6, Section 7
6.7.1
षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति
ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni māśīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti
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 is dependent on water. If you do not drink water, you will lose your life.
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6.7.2
स ह पञ्चदशाहानि नशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूंषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति
sa ha pañcadaśāhāni naśātha hainamupasasāda kiṃ bravīmi bho ityṛcaḥ somya yajūṃṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti
Śvetaketudid 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.’ Śvetaketu replied, ‘I can’t recall any of them, sir’.
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6.7.3
तं होवाच यथा सोम्य महतोऽभ्या हितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेवंसोम्य ते षोडशानां कलानामेका कलातिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति
taṃ hovāca yathā somya mahato'bhyā hitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedevaṃsomya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti
The father said to Śvetaketu: ‘O Somya, from a blazing fire, if there is but a small piece of ember left, the size of a firefly, it cannot bum anything bigger than that. 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’.
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6.7.4
स हशाथ हैनमुपससाद तं ह यत्किंच पप्रच्छ सर्वंह प्रतिपेदे
sa haśātha hainamupasasāda taṃ ha yatkiṃca papraccha sarvaṃha pratipede
Śvetaketuate something and then went to his father. Whatever his father asked him, he was able to follow.
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6.7.5
तं होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत्
taṃ hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet
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’.
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6.7.6
एवं सोम्य ते षोडशानां कलानामेका कलातिशिष्टाभूत्सान्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमयंहि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति इति सप्तमः खण्डः
evaṃ somya te ṣoḍaśānāṃ kalānāmekā kalātiśiṣṭābhūtsānnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamayaṃhi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti iti saptamaḥ khaṇḍaḥ
‘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.’Śvetaketunow understood what his father was saying.
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Chapter 6, Section 8
6.8.1
उद्दालको हारुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति स्वमपीतो भवति तस्मादेनं स्वपितीत्याचक्षते स्वंह्यपीतो भवति
uddālako hāruṇiḥ śvetaketuṃ putramuvāca svapnāntaṃ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā sampanno bhavati svamapīto bhavati tasmādenaṃ svapitītyācakṣate svaṃhyapīto bhavati
Uddālaka Āruṇi said to his son Śvetaketu: ‘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. That is why people say about him, “He is sleeping.” He is then in his Self’.
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6.8.2
स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धनं हि सोम्य मन इति
sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṃ diśaṃ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhanaṃ hi somya mana iti
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.
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6.8.3
अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतितं सोम्य विजानीहि नेदममूलं भविष्यतीति
aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṃ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tadapa ācakṣate'śanāyeti tatritacchuṅgamutpatitaṃ somya vijānīhi nedamamūlaṃ bhaviṣyatīti
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 earned 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.
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6.8.4
तस्य क्व मूलं स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः
tasya kva mūlaṃ syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ
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, Sat is the abode, and Sat is the support of all these beings.
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6.8.5
अथ यत्रैतत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतितं सोम्य विजानीहि नेदममूलं भविष्यतीति
atha yatraitatpuruṣaḥ pipāsati nāma teja eva tatpītaṃ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṃ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatitaṃ somya vijānīhi nedamamūlaṃ bhaviṣyatīti
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.
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6.8.6
तस्य क्व मूलं स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा तु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम्
tasya kva mūlaṃ syādanyatrādbhy'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā tu khalu somyemāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyām
Where else, except in water, can the body have its root? O Somya, when water is the sprout, search for fire as the root; when fire is the sprout, O Somya, search for Sat [Existence] as the root. O Somya, Sat is the root, Sat is the abode, and Sat is the support of all these beings. As to how, O Somya, these three deities [fire, water, and earth] enter a body and each becomes threefold, this has already been explained. O Somya, as this person is dying, his speech merges into the mind, his mind into prāṇa, his prāṇa into fire, and then fire merges into Brahman, the Supreme Deity.
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6.8.7
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति अष्टमः खण्डः
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti aṣṭamaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain again, ’ replied his father.
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Chapter 6, Section 9
6.9.1
यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणांरसान्समवहारमेकतांरसं गमयन्ति
yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇāṃrasānsamavahāramekatāṃrasaṃ gamayanti
O Somya, as bees produce honey by collecting the juice from various trees and mixing them together to make one juice—
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6.9.2
ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति
te yathā tatra na vivekaṃ labhante'muṣyāhaṃ vṛkṣasya raso'smyamuṣyāhaṃ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati sampadya na viduḥ sati sampadyāmaha iti
—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’.
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6.9.3
त इह व्यघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति
ta iha vyaghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyadbhavanti tadābhavanti
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].
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6.9.4
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति नवमः खण्डः
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti navamaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 10
6.10.1
इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति स समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति
imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti sa samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti
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’—
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6.10.2
एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति
evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyadbhavanti tadābhavanti
—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 theirkarma. They never know that they came from Sat].
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6.10.3
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति दशमः खण्डः
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti daśamaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 11
6.11.3
एवमेव खलु सोम्य विद्धीति होवाच जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति एकादशः खण्डः
evameva khalu somya viddhīti hovāca jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti ekādaśaḥ khaṇḍaḥ
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, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 12
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
nyagrodhaphalamata āharetīdaṃ bhagava iti bhinddhīti bhinnaṃ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṃ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiṃcana bhagava iti
Uddālaka said, ‘Bring me a fruit from this banyan tree.’Śvetaketureplied, ‘I have brought it, sir.’ Uddālaka: ‘Break it.’ Śvetaketu: ‘I’ve broken it, sir.’ Uddālaka: ‘What do you see inside?’ Śvetaketu: ‘There are tiny seeds, sir.’ Uddālaka: ‘Break one of them, my son.’ Śvetaketu: ‘Sir, I’ve broken it.’ Uddālaka: ‘What do you see in it?’ Śvetaketu: ‘Nothing, sir’.
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6.12.2
तं होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति
taṃ hovāca yaṃ vai somyaitamaṇimānaṃ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṃ mahānyagrodhastiṣṭhati śraddhatsva somyeti
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’.
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6.12.3
स य एषोऽणिमैतदात्म्यमिदद्ं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति द्वादशः खण्डः
sa ya eṣo'ṇimaitadātmyamidadṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti dvādaśaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 13
6.13.3
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति त्रयोदशः खण्डः
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti trayodaśaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 14
6.14.1
यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः
yathā somya puruṣaṃ gandhārebhyo'bhinaddhākṣamānīya taṃ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ
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!’—
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6.14.2
तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसम्पद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ सम्पत्स्य इति
tasya yathābhinahanaṃ pramucya prabrūyādetāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti sa grāmādgrāmaṃ pṛcchanpaṇḍito medhāvī gandhārānevopasampadyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṃ yāvanna vimokṣye'tha sampatsya iti
—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.
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6.14.3
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति चतुर्दशः खण्डः
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti caturdaśaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 15
6.15.1
पुरुषं सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति
puruṣaṃ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi māmiti tasya yāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāṃ tāvajjānāti
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.
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6.15.2
अथ यदास्य वाङ्मनसि सम्पद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति
atha yadāsya vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmatha na jānāti
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.
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6.15.3
स य एषोऽणिमैतदात्म्यमिदं सर्वं तत् सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच इति पञ्चदशः खण्डः
sa ya eṣo'ṇimaitadātmyamidaṃ sarvaṃ tat satyaṃ sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca iti pañcadaśaḥ khaṇḍaḥ
‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Śvetaketu.’ [Śvetaketu then said, ] ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain it again, ’ replied his father.
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Chapter 6, Section 16
6.16.1
पुरुषं सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसंधोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते
puruṣaṃ somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṃ kurute so'nṛtābhisaṃdho'nṛtenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa dahyate'tha hanyate
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.
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6.16.2
अथ यदि तस्याकर्ता भवति ततेव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते
atha yadi tasyākartā bhavati tateva satyamātmānaṃ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sana dahyate'tha mucyate
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.
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6.16.3
स यथा तत्र नादाह्येतैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति इति षोडशः खण्डः इति षष्ठोऽध्यायः
sa yathā tatra nādāhyetaitadātmyamidaṃ sarvaṃ tatsatyaṃ sa ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti iti ṣoḍaśaḥ khaṇḍaḥ iti ṣaṣṭho'dhyāyaḥ
‘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, O Śvetaketu.’ Śvetaketu learnt this well from his father.
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Chapter 7, Section 1
7.1.1
सप्तमोऽध्यायः अधीहि भगव इति होपससाद सनत्कुमारं नारदस्तं होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच
saptamo'dhyāyaḥ adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradastaṃ hovāca yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmīti sa hovāca
Nāradawent [for spiritual instruction] to Sanatkumāra and said, ‘Sir, please teach me.’ Sanatkumāra said to him: ‘First tell me what you know already. I’ll teach you from that point.’ Nārada said—
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7.1.2
ऋग्वेदं भगवोऽध्येमि यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यं राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यां सर्पदेवजनविद्यामेतद्भगवोऽध्येमि
ṛgvedaṃ bhagavo'dhyemi yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāmetadbhagavo'dhyemi
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, Vedic 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.
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7.1.3
सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतं ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तं होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत्
so'haṃ bhagavo mantravidevāsmi nātmavicchrutaṃ hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṃ bhagavaḥ śocāmi taṃ mā bhagavāñchokasya pāraṃ tārayatviti taṃ hovāca yadvai kiṃcaitadadhyagīṣṭhā nāmaivaitat
‘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.’Sanatkumārathen said to Nārada, ‘Everything you have learnt so far is just words’.
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7.1.4
नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति
nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti
Name 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, Vedic 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.
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7.1.5
स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति प्रथमः खण्डः
sa yo nāma brahmetyupāste yāvannāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti iti prathamaḥ khaṇḍaḥ
‘Anyone who worships name as Brahmancan 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 2
7.2.1
वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यंराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवांश्च मनुष्यांश्च पशूंश्च वयांसि च तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति
vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃrāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti
Speech 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, Vedic knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts; also heaven and earth; air, space, water, and fire; the gods and human beings; cattle and birds; creepers and big trees; animals of prey as well as worms, fleas, and ants; merit and demerit; truth and untruth; good and evil; and the pleasant and the unpleasant. If speech did not exist there would be no awareness of merit and demerit, nor of truth and untruth, good and evil, the pleasant and the unpleasant. Speech alone makes it possible to understand all this. Worship speech.
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7.2.2
स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति द्वितीयः खण्डः
sa yo vācaṃ brahmetyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti iti dvitīyaḥ khaṇḍaḥ
‘Anyone who worships speech as Brahmancan 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 3
7.3.1
मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्रांश्च पशूंश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति
mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāṃśca paśūṃśceccheyetyathecchata imaṃ ca lokamamuṃ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti
The mind is superior to speech. Just as a person can hold in his fist twoāmalakafruits, or twokolafruits [plums], or twoakṣafruits, so also the mind can hold within it both speech and name. If a person thinks, ‘I will read the mantras, ’ he reads them. If he thinks, ‘I will do this, ’ he does it. If he decides, ‘I will have children and animals, ’ he can try to have them. If he decides, ‘I will conquer this world and the next, ’ he can try to do it. [This is the characteristic of the mind. If it says it will do something, it can do it.] The mind is the self. The mind is the world. The mind is Brahman. Worship the mind.
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7.3.2
स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति तृतीयः खण्डः
sa yo mano brahmetyupāste yāvanmanaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti iti tṛtīyaḥ khaṇḍaḥ
‘Anyone who worships the mind as Brahmancan dp 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 4
7.4.1
संकल्पो वाव मनसो भूयान्यदा वै संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि
saṃkalpo vāva manaso bhūyānyadā vai saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi
The will 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. All the mantras merge in the names and all the actions merge in the mantras.
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7.4.2
तानि ह वा एतानि संकल्पैकायनानि संकल्पात्मकानि संकल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषां सं कॢप्त्यै वर्षं संकल्पते वर्षस्य संकॢप्त्या अन्नं संकल्पतेऽन्नस्य सं कॢप्त्यै प्राणाः संकल्पन्ते प्राणानां सं कॢप्त्यै मन्त्राः संकल्पन्ते मन्त्राणां सं कॢप्त्यै कर्माणि संकल्पन्ते कर्मणां संकॢप्त्यै लोकः संकल्पते लोकस्य सं कॢप्त्यै सर्वं संकल्पते स एष संकल्पः संकल्पमुपास्स्वेति
tāni ha vā etāni saṃkalpaikāyanāni saṃkalpātmakāni saṃkalpe pratiṣṭhitāni samakpatāṃ dyāvāpṛthivī samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca tejaśca teṣāṃ saṃ kptyai varṣaṃ saṃkalpate varṣasya saṃkptyā annaṃ saṃkalpate'nnasya saṃ kptyai prāṇāḥ saṃkalpante prāṇānāṃ saṃ kptyai mantrāḥ saṃkalpante mantrāṇāṃ saṃ kptyai karmāṇi saṃkalpante karmaṇāṃ saṃkptyai lokaḥ saṃkalpate lokasya saṃ kptyai sarvaṃ saṃkalpate sa eṣa saṃkalpaḥ saṃkalpamupāssveti
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 that determines their work.] Through their will the rain wills, and through the will of the rain, food wills. The will of food is the will of life. The will of life is the will of the mantras, and the will of the mantras is the will of all activities. The will of the activities is the will of the worlds, and the will of the worlds determines the will of everything. Such is the will. Worship this will.
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7.4.3
स यः संकल्पं ब्रह्मेत्युपास्ते संकॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्संकल्पस्य गतं तत्रास्य यथाकामचारो भवति यः संकल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः संकल्पाद्भूय इति संकल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति चतुर्थः खण्डः
sa yaḥ saṃkalpaṃ brahmetyupāste saṃkptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṃkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṃkalpaṃ brahmetyupāste'sti bhagavaḥ saṃkalpādbhūya iti saṃkalpādvāva bhūyo'stīti tanme bhagavānbravītviti iti caturthaḥ khaṇḍaḥ
‘One who worships saṅkalpa as Brahmancan attain any world he wills. He becomes true and attains the world of truth. He is firmly established and also attains a world which is firmly established. He is free from pain and attains also a world free from pain. One who worships saṅkalpa as Brahman can do what he pleases within the limits of saṅkalpa.’Nārada asked, ‘Sir, is there anything higher than saṅkalpa?’ ‘Of course there is something higher than saṅkalpa, ’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 5
7.5.1
चित्तं वाव सं कल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि
cittaṃ vāva saṃ kalpādbhūyo yadā vai cetayate'tha saṃkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi
Intelligence 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.
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7.5.2
तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तंह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति
tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante cittaṃhyevaiṣāmekāyanaṃ cittamātmā cittaṃ pratiṣṭhā cittamupāssveti
All these [will-power, mind, etc.] merge in intelligence, are directed by intelligence, and are supported by intelligence. That is why, a person may be learned but if he is dull, people [ignore him and] say: ‘He does not exist, no matter how much he seems to know. If he were really learned, he would not be so foolish.’ On the other hand, if a person is not learned but he is intelligent, people will listen to him [with respect]. It is intelligence that governs all these. It is their soul and their support. Therefore, worship intelligence.
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7.5.3
स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति पञ्चमः खण्डः
sa yaścittaṃ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti iti pañcamaḥ khaṇḍaḥ
‘One who worships intelligence as Brahmanattains worlds of intelligence [i.e., things he regards as important]. He becomes true and attains the world of truth. He is firmly established and also attains a world which is firmly established. He is free from pain and also attains a world free from pain. One who worships intelligence as Brahman can do what he pleases within the limits of intelligence.’Nārada asked, ‘Sir, is there anything higher than intelligence?’ ‘Of course there is something higher than intelligence, ’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 6
7.6.1
ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादांशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादांशा इवैव ते भवन्ति ध्यानमुपास्स्वेति
dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādāṃśā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādāṃśā ivaiva te bhavanti dhyānamupāssveti
Meditation is certainly superior to intelligence. The earth seems to be meditating. 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.
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7.6.2
स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति षष्ठः खण्डः
sa yo dhyānaṃ brahmetyupāste yāvaddhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti iti ṣaṣṭhaḥ khaṇḍaḥ
‘One who worships meditation as Brahmancan 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 7
7.7.1
विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदं सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यंराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्यांसर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवांश्च मनुष्यांश्च पशूंश्च वयांसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति
vijñānaṃ vāva dhyānādbhūyaḥ vijñānena vā ṛgvedaṃ vijānāti yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃrāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃsarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokamamuṃ ca vijñānenaiva vijānāti vijñānamupāssveti
Vijñāna [the practical application of knowledge] 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, Vedic knowledge, the science of the elements, archery, astronomy, the science relating to snakes, plus music, dance, and other fine arts; also heaven and earth; air, space, water, and fire; the gods and human beings; cattle and birds; creepers and big trees; animals of prey as well as worms, fleas, and ants; merit and demerit; truth and untruth; good and evil; the pleasant and the unpleasant; food and water; and this world and the other world. One knows all this through vijñāna. Worship vijñāna.
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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 इति सप्तमः खण्डः
sa yo vijñānaṃ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti iti saptamaḥ khaṇḍaḥ
‘One who worships vijñāna as Brahmanattains 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 8
7.8.1
बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयांसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति
balaṃ vāva vijñānādbhūyo'pi ha śataṃ vijñānavatāmeko balavānākampayate sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṃ balena lokastiṣṭhati balamupāssveti
Strength is certainly superior to understanding. One strong person can make even a hundred people of understanding shake with fear. If a person is strong, he will be enthusiastic and up and about. He will then start serving his teacher, and while serving his teacher he will be close to him. While sitting close to the teacher, he Will watch him and listen to what he says. Then he will think it over and try to understand. He will then act on it, and finally he will grasp the inner meaning. Strength supports the earth. It also supports the interspace, heaven, the mountains, gods and human beings, cattle, birds, creepers, and trees. It supports animals of prey as well as worms, fleas, and ants. It supports the whole world. Worship strength.
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7.8.2
स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति अष्टमः खण्डः
sa yo balaṃ brahmetyupāste yāvadbalasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti iti aṣṭamaḥ khaṇḍaḥ
‘One who worships strength as Brahmancan 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, ’.
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Chapter 7, Section 9
7.9.1
अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति
annaṃ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti
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.
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7.9.2
स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति नवमः खण्डः
sa yo'nnaṃ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti iti navamaḥ khaṇḍaḥ
‘One who worships food as Brahmanattains 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 10
7.10.1
आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्यायत्पशवश्च वयांसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति
āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ yaddyauryatparvatā yaddevamanuṣyāyatpaśavaśca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti
Water is certainly superior to food. That is why if there is no rain, people worry and think, ‘There will not be enough food.’ But if there is a good rainfall, they are happy, thinking, ‘There will be plenty of food.’ All these are water in different forms: the earth, the interspace, heaven, the mountains, gods and human beings, cattle and birds, creepers and trees, animals of prey, worms, insects, and ants. All these are water in different forms. Therefore worship water.
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7.10.2
स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामांस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति दशमः खण्डः
sa yo'po brahmetyupāsta āpnoti sarvānkāmāṃstṛptimānbhavati yāvadapāṃ gataṃ tatrāsya yathākāmacāro bhavati yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva bhūyo'stīti tanme bhagavānbravītviti iti daśamaḥ khaṇḍaḥ
‘One who worships water as Brahmangets 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 11
7.11.1
तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति
tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate teja upāssveti
Fire [or, heat] is certainly better than water. That fire, taking air as its support, heats the sky. Then people say: ‘It is very hot. The body is burning. It will rain soon.’ Fire first produces these signs, and then creates the rain. This is why there is lightning going straight up or going sideways in a zigzag manner, and along with it thunder. This is why people say: ‘There is lightning and thunder. It will rain soon’.
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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 इति एकादशः खण्डः
sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṃ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti iti ekādaśaḥ khaṇḍaḥ
‘One who worships fire as Brahmanbecomes 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 thantejas?’ ‘Of course there is something higher than tejas, ’ replied Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 12
7.12.1
आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति
ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti
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.
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7.12.2
स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसंबाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति द्वादशः खण्डः
sa ya ākāśaṃ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'saṃbādhānurugāyavato'bhisidhyati yāvadākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmetyupāste'sti bhagava ākāśādbhūya iti ākāśādvāva bhūyo'stīti tanme bhagavānbravītviti iti dvādaśaḥ khaṇḍaḥ
‘One who worships ākāśa [space] as Brahmanattains 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 13
7.13.1
स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कंचन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति
smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kaṃcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūnsmaramupāssveti
Memory is certainly superior toākāśa [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.
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7.13.2
स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति इति त्रयोदशः खण्डः
sa yaḥ smaraṃ brahmetyupāste yāvatsmarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti iti trayodaśaḥ khaṇḍaḥ
‘One who worships memory as Brahmanhas 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 14
7.14.1
आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्रांश्च पशूंश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति
āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrāṃśca paśūṃścecchata imaṃ ca lokamamuṃ cecchata āśāmupāssveti
Hope 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.
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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 इति चतुर्दशः खण्डः
sa ya āśāṃ brahmetyupāsta āśayāsya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti iti caturdaśaḥ khaṇḍaḥ
‘One who worships hope as Brahmanhas 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 Sanatkumāra. Nārada then said, ‘Sir, please explain that to me’.
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Chapter 7, Section 15
7.15.1
प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वंसमर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः
prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvaṃsamarpitaṃ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ
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 brāhmin.
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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
sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiṃcidbhṛśamiva pratyāha dhiktvāstvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti
If a person speaks rudely to his father, mother, brother, sister, teacher, or to a brāhmin, 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 brāhmin’.
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7.15.3
अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति
atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṃ vyatiṣaṃdahennaivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti
But when they have died, if a person piles their bodies on a funeral pyre and bums 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 brāhmin’.
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7.15.4
प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत इति पञ्चदशः खण्डः
prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannativādī bhavati taṃ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta iti pañcadaśaḥ khaṇḍaḥ
It is prāṇathat is all this. He who sees thus, thinks thus, and knows thus becomes a superior speaker. If anyone says to him, ‘You are a superior speaker, ’ he may say, ‘Yes, I am a superior speaker.’ He need not deny it.
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Chapter 7, Section 16
7.16.1
एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति इति षोडशः खण्डः
eṣa tu vā ativadati yaḥ satyenātivadati so'haṃ bhagavaḥ satyenātivadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti iti ṣoḍaśaḥ khaṇḍaḥ
‘But a person must first know the Truth. Then he is truly an ativādī.’Nārada said, ‘Sir, I want to be an ativādī by knowing the Truth.’Sanatkumāra replied, ‘But one must earnestly desire to know the Truth.’ ‘Sir, I earnestly desire to know the Truth, ’ Nārada said.
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Chapter 7, Section 17
7.17.1
यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति इति सप्तदशः खण्डः
yadā vai vijānātyatha satyaṃ vadati nāvijānansatyaṃ vadati vijānanneva satyaṃ vadati vijñānaṃ tveva vijijñāsitavyamiti vijñānaṃ bhagavo vijijñāsa iti iti saptadaśaḥ khaṇḍaḥ
Sanatkumāra 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’.
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Chapter 7, Section 18
7.18.1
यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति इति अष्टादशः खण्डः
yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṃ bhagavo vijijñāsa iti iti aṣṭādaśaḥ khaṇḍaḥ
Sanatkumāra said: ‘When a person learns to think well, 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’.
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Chapter 7, Section 19
7.19.1
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति इति एकोनविंशतितमः खण्डः
yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṃ bhagavo vijijñāsa iti iti ekonaviṃśatitamaḥ khaṇḍaḥ
Sanatkumāra said: ‘When a person has respect [for what he hears], then he gives due thought to it. Without this respect he attaches ho 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’.
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Chapter 7, Section 20
7.20.1
यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति इति विंशतितमः खण्डः
yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṃ bhagavo vijijñāsa iti iti viṃśatitamaḥ khaṇḍaḥ
Sanatkumāra: ‘When a person is steady and devoted to his teacher, then he has respect. 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’.
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Chapter 7, Section 21
7.21.1
यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति इति एकविंशः खण्डः
yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti kṛtiṃ bhagavo vijijñāsa iti iti ekaviṃśaḥ khaṇḍaḥ
Sanatkumāra said: ‘When a person keeps doing his duty, he becomes steady. 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’.
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Chapter 7, Section 22
7.22.1
यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति इति द्वाविंशः खण्डः
yadā vai sukhaṃ labhate'tha karoti nāsukhaṃ labdhvā karoti sukhameva labdhvā karoti sukhaṃ tveva vijijñāsitavyamiti sukhaṃ bhagavo vijijñāsa iti iti dvāviṃśaḥ khaṇḍaḥ
Sanatkumāra said: ‘A person works when he gets happiness. 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’.
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Chapter 7, Section 23
7.23.1
यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति इति त्रयोविंशः खण्डः
yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo vijijñāsa iti iti trayoviṃśaḥ khaṇḍaḥ
Sanatkumāra said: ‘That which is infinite is the source of happiness. There is no happiness in the finite. 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’.
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Chapter 7, Section 24
7.24.1
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य्ं स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति
yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṃ yo vai bhūmā tadamṛtamatha yadalpaṃ tanmartyṃ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti
Sanatkumāra 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?’ Sanatkumāra replied, ‘It rests on its own power—or not even on that power [i.e., it depends on nothing else]’.
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7.24.2
गोअश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति इति चतुर्विंशः खण्डः
goaśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti iti caturviṃśaḥ khaṇḍaḥ
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, for these things are not independent of each other. This is what I am talking about—
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Chapter 7, Section 25
7.25.1
स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदं सर्वमित्यथातोऽहंकारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदं सर्वमिति
sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa evedaṃ sarvamityathāto'haṃkārādeśa evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ dakṣiṇato'hamuttarato'hamevedaṃ sarvamiti
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, as regards one’s own identity: 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.
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7.25.2
अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदं सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषां सर्वेषु लोकेष्वकामचारो भवति इति पञ्चविंशः खण्डः
athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣāṃ sarveṣu lokeṣvakāmacāro bhavati iti pañcaviṃśaḥ khaṇḍaḥ
Next is the instruction on the Self: The Self is below; the Self is above; the Self is behind; the Self is in front; the Self is to the right; the Self is to the left. The Self is all this. He who sees in this way, thinks in this way, and knows in this way, has love for the Self, sports with the Self, enjoys the company of the Self, and has joy in the Self, he is supreme and can go about as he likes in all the worlds. But those who think otherwise are under the control of others. They cannot remain in the worlds they live in, nor can they move about in the worlds as they like [i.e., they are under many limitations].
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Chapter 7, Section 26
7.26.1
तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः संकल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेदंसर्वमिति
tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṃkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata evedaṃsarvamiti
For a person like this who sees in this way, thinks in this way, and has this knowledge, everything comes from the Self: Life, hope, memory, space, fire, water, birth and death, food, strength, knowledge in depth, meditation, the heart, resolution, the mind, speech, name, mantras, and all work—all this comes from the Self.
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7.26.2
तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखतां सर्वं ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विंशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्तं स्कन्द इत्याचक्षते तं स्कन्द इत्याचक्षते इति षड्विंशः खण्डः इति सप्तमोऽध्यायः
tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatāṃ sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṃ ca daśa caikaśca sahasrāṇi ca viṃśatirāhāraśuddhau sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṃ darśayati bhagavānsanatkumārastaṃ skanda ityācakṣate taṃ skanda ityācakṣate iti ṣaḍviṃśaḥ khaṇḍaḥ iti saptamo'dhyāyaḥ
Here is a verse on the subject: ‘He who has realized the Self does not see death. For him there is no disease or sorrow. Such a seer sees everything [as it is] and also attains everything in whatever way [he wants].’ He is one [i.e., before creation; but after creation], he is in three forms, five forms, seven forms, and nine forms. Then again, he is in eleven, a hundred and ten, and even a thousand and twenty forms. If one eats pure food, one’s mind becomes pure. If the mind is pure, one’s memory becomes strong and steady. If the memory is good, one becomes free from all bondages. The revered Sanatkumārafreed Nārada from all his shortcomings and led him beyond darkness [i.e., ignorance]. The wise say that Sanatkumāra is a man of perfect knowledge.
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Chapter 8, Section 1
8.1.1
अष्टमोऽध्यायः अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति
aṣṭamo'dhyāyaḥ atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāsitavyamiti
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.
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8.1.2
तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात्
taṃ cedbrūyuryadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśaḥ kiṃ tadatra vidyate yadanveṣṭavyaṃ yadvāva vijijñāsitavyamiti sa brūyāt
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:
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8.1.3
यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय अकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति
yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya akāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṃ tadasminsamāhitamiti
[The teacher replies:] ‘The space in the heart is as big as the space 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’.
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8.1.4
तं चेद्ब्रूयुरस्मिंश्चेदिदं ब्रह्मपुरे सर्वं समाहितं सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति प्रध्वंसते वा किं ततोऽतिशिष्यत इति
taṃ cedbrūyurasmiṃścedidaṃ brahmapure sarvaṃ samāhitaṃ sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti pradhvaṃsate vā kiṃ tato'tiśiṣyata iti
If the disciples ask the teacher, ‘If in this body [brahmapura] are all this, all things, and all desires, is there anything left behind when the body gets old or perishes?’—
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8.1.5
स ब्रूयात्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिकामाः समाहिताः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनम् यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति
sa brūyātnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṃ brahmapuramasmikāmāḥ samāhitāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanam yaṃ yamantamabhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti
—in reply the teacher will say: ‘The body may decay due to old age, but the space within [i.e., brahmapura] never decays. Nor does it perish with the death of the body. This is the real abode of Brahman. All our desires are concentrated in it. It is the Self—free from all sins as well as from old age, death, bereavement, hunger, and thirst. It is the cause of love of Truth and the cause of dedication to Truth. 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’.
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8.1.6
तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येतांश्च सत्यान्कामांस्तेषां सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनिवुद्य व्रजन्त्येतंश्च सत्यान्कामांस्तेषां सर्वेषु लोकेषु कामचारो भवति इति प्रथमः खण्डः
tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamanuvidya vrajantyetāṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanivudya vrajantyetaṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣu kāmacāro bhavati iti prathamaḥ khaṇḍaḥ
Everything perishes, whether it is something you have acquired through hard work in this world or it is a place in the other world which you have acquired through meritorious deeds. Those who leave this world without knowing the Self and the Truths which they should know are not free, no matter where they go. But those who leave this world after knowing the Self and the Truths which they should know are free, no matter where they are.
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Chapter 8, Section 2
8.2.1
स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन सम्पन्नो महीयते
sa yadi pitṛlokakāmo bhavati saṃkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena sampanno mahīyate
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.
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8.2.2
अथ यदि मातृलोककामो भवति संकल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन सम्पन्नो महीयते
atha yadi mātṛlokakāmo bhavati saṃkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena sampanno mahīyate
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.
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8.2.3
अथ यदि भ्रातृलोककामो भवति संकल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन सम्पन्नो महीयते
atha yadi bhrātṛlokakāmo bhavati saṃkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena sampanno mahīyate
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.
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8.2.4
अथ यदि स्वसृलोककामो भवति संकल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन सम्पन्नो महीयते
atha yadi svasṛlokakāmo bhavati saṃkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena sampanno mahīyate
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.
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8.2.5
अथ यदि सखिलोककामो भवति संकल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन सम्पन्नो महीयते
atha yadi sakhilokakāmo bhavati saṃkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena sampanno mahīyate
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.
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8.2.6
अथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो महीयते
atha yadi gandhamālyalokakāmo bhavati saṃkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena sampanno mahīyate
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.
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8.2.7
अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते
atha yadyannapānalokakāmo bhavati saṃkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena sampanno mahīyate
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.
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8.2.8
अथ यदि गीतवादित्रलोककामो भवति संकल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन सम्पन्नो महीयते
atha yadi gītavāditralokakāmo bhavati saṃkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena sampanno mahīyate
Then if he wishes for a world of music, that world appears to him as he wishes. By enjoying music in that world, he becomes great.
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8.2.9
अथ यदि स्त्रीलोककामो भवति संकल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन सम्पन्नो महीयते
atha yadi strīlokakāmo bhavati saṃkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena sampanno mahīyate
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.
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8.2.10
यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य संकल्पादेव समुत्तिष्ठति तेन सम्पन्नो महीयते इति द्वितीयः खण्डः
yaṃ yamantamabhikāmo bhavati yaṃ kāmaṃ kāmayate so'sya saṃkalpādeva samuttiṣṭhati tena sampanno mahīyate iti dvitīyaḥ khaṇḍaḥ
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.
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Chapter 8, Section 3
8.3.1
त इमे सत्याः कामा अनृतापिधानास्तेषां सत्यानां सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते
ta ime satyāḥ kāmā anṛtāpidhānāsteṣāṃ satyānāṃ satāmanṛtamapidhānaṃ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate
But all these true desires 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.
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8.3.2
अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः
atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna labhate sarvaṃ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi pratyūḍhāḥ
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 someplace 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 Brahmalokaevery day, and yet they know nothing about it because they are covered by ignorance.
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8.3.3
स वा एष आत्मा हृदि तस्यैतदेव निरुक्तं हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति
sa vā eṣa ātmā hṛdi tasyaitadeva niruktaṃ hṛdyayamiti tasmāddhṛdayamaharaharvā evaṃvitsvargaṃ lokameti
The Self resides in the heart. The word hṛdayam is derived thus:hṛdi + ayam—‘it is in the heart.’ Therefore the heart is called hṛdayam. One who knows thus goes daily to the heavenly world [i.e., in his dreamless sleep he is one with Brahman].
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8.3.4
अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति
atha ya eṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti
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. It is immortal and also fearless. It is Brahman. Another name for Brahman issatya, Truth.’
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8.3.5
तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति इति तृतीयः खण्डः
tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṃvitsvargaṃ lokameti iti tṛtīyaḥ khaṇḍaḥ
Sa, tī, andyam—these are the three syllables [which represent Brahman]. Sastands for that which is immortal. Tistands for that which is mortal. Andyamstands for that which controls both the mortal and the immortal. As both [the mortal and the immortal] are controlled by it, it is calledyam. The person who knows the significance of these three syllables enjoys divine bliss every day in dreamless sleep.
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Chapter 8, Section 4
8.4.1
अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसंभेदाय नैतं सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतं सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः
atha ya ātmā sa seturdhṛtireṣāṃ lokānāmasaṃbhedāya naitaṃ setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṃ na duṣkṛtaṃ sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ
Next, this Self is like a dam. 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 Brahmalokais free from evil.
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8.4.2
तस्माद्वा एतं सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतं सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः
tasmādvā etaṃ setuṃ tīrtvāndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā etaṃ setuṃ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ
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.
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8.4.3
तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषां सर्वेषु लोकेषु कामचारो भवति इति चतुर्थः खण्डः
tadya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣāṃ sarveṣu lokeṣu kāmacāro bhavati iti caturthaḥ khaṇḍaḥ
Those who attain this Brahmalokathroughbrahmacaryabecome the masters of Brahmaloka. They can visit all worlds as they like.
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Chapter 8, Section 5
8.5.1
अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते
atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṃ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate
Then that which is known asyajña [sacrifice] isbrahmacarya. This is because one who knows the Self attains Brahmalokathrough brahmacarya. Again, that which is known asiṣṭa [worship] is brahmacarya, for the desired Self is attained through brahmacarya.
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8.5.2
अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ऽ
atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṃ vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manute
Then, that which is known as ‘Sattrāyaṇa’ [a sacrifice lasting a long time] isbrahmacarya, for it is through brahmacarya that the individual self gets liberated [attains union with the Cosmic Self]. Then, that which is called ‘mauna’ [silence] is brahmacarya, for through brahmacarya one realizes the Self, and having realized the Self one remains absorbed in the thought of it.
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8.5.3
अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयं सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितं हिरण्मयम्
atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṃ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃ madīyaṃ sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimitaṃ hiraṇmayam
Then, that which is known as ‘anāśakāyana’ [the path of fasting] isbrahmacarya, for through brahmacarya one attains the Self which is immortal. Then, that which is called ‘araṇyāyana’ [life in the forest] is brahmacarya. This is because in Brahmaloka, which is the third world from the earth, there are two oceans called Ara and Ṇya. There also one finds a lake called Airammadīya [so-called because its waters are intoxicating], a peepal tree always exudingsomajuice, a city called Aparājitā [the Invincible] belonging to Brahmā, and a canopy of gold specially made by the Lord.
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8.5.4
तद्य एवैतवरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषां सर्वेषु लोकेषु कामचारो भवति इति पञ्चमः खण्डः
tadya evaitavaraṃ ca ṇyaṃ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣāṃ sarveṣu lokeṣu kāmacāro bhavati iti pañcamaḥ khaṇḍaḥ
When they attain throughbrahmacaryathe two oceans, Ara and Ṇya, in Brahmaloka, that Brahmaloka is theirs, and they can then move freely in all the worlds.
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Chapter 8, Section 6
8.6.1
अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः
atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ
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.
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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
tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṃ cāmuṃ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṃ cāmuṃ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ
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.
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8.6.3
तद्यत्रैतत्सुप्तः समस्त्ः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति
tadyatraitatsuptaḥ samastḥ samprasannaḥ svapnaṃ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṃ na kaścana pāpmā spṛśati tejasā hi tadā sampanno bhavati
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.
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8.6.4
अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति
atha yatraitadabalimānaṃ nīto bhavati tamabhita āsīnā āhurjānāsi māṃ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti
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.
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8.6.5
अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम्
atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṃ gacchatyetadvai khalu lokadvāraṃ viduṣāṃ prapadanaṃ nirodho'viduṣām
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 Brahmaloka. Those who known the meaning of Om and think of it at the time of death enter Brahmaloka, but those who are ignorant of it have no chance of entering.
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8.6.6
तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति इति षष्ठः खण्डः
tadeṣa ślokaḥ | śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti iti ṣaṣṭhaḥ khaṇḍaḥ
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.
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Chapter 8, Section 7
8.7.1
य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच
ya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca
Prajāpationce said: ‘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 sought for and known the Self attains all worlds and all desires’.
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8.7.2
तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वांश्च लोकानाप्नोति सर्वांश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः
taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvāṃśca lokānāpnoti sarvāṃśca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṃ tau hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ
Both the gods and the demons came to know from people what Prajāpatihad 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, Indraamong the gods and Virocanaamong the demons went to Prajāpati, carrying fuel in their hands. But they did not let each other know their plans.
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8.7.3
तौ ह द्वात्रिंशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति
tau ha dvātriṃśataṃ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti
Both of them spent thirty-two years there living asbrahmacarins. One day Prajāpati said to them: ‘For what purpose are you staying here?’ They replied: ‘“The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has learned about the Self and known it attains all worlds and all desires.”—Sir, this is your message. We wish to know that Self, and this is why we are here’.
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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 इति सप्तमः खण्डः
tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṃ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca iti saptamaḥ khaṇḍaḥ
Prajāpati said to those two, ‘That which is seen in the eyes is the Self.’ 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?’ Prajāpati replied, ‘The Self is seen in all these’.
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Chapter 8, Section 8
8.8.1
उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आ नखेभ्यः प्रतिरूपमिति
udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti tau hocatuḥ sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpamiti
[Prajāpati 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 Prajāpati asked, ‘What do you see?’ They replied, ‘We see the reflection of our whole self, including even our hair and nails’.
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8.8.2
तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति
tau ha prajāpatiruvāca sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṃcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti
Prajāpati 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. Prajāpati asked, ‘What do you see?’.
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8.8.3
तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः
tau hocaturyathaivedamāvāṃ bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ
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.’Prajāpati said: ‘That is the Self. It is immortal and fearless. It is Brahman.’ The two of them left then, happy in mind.
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8.8.4
तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति
tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṃ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṃ paricarannubhau lokāvavāpnotīmaṃ cāmuṃ ceti
Seeing them leave, Prajāpati said to himself: ‘They are going without realizing or knowing anything about the Self. Anyone among them, whether a god or a demon, who will understand the teaching this way [thinking the body to be the Self] will be lost.’Virocana, the king of the demons, went back to the demons happy in mind and explained to them the upaniṣad:
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8.8.5
तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणां ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालंकारेणेति संस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते इति अष्टमः खण्डः
tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇāṃ hyeṣopaniṣatpretasya śarīraṃ bhikṣayā vasanenālaṃkāreṇeti saṃskurvantyetena hyamuṃ lokaṃ jeṣyanto manyante iti aṣṭamaḥ khaṇḍaḥ
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.
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Chapter 8, Section 9
8.9.1
अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति
atha hendro'prāpyaiva devānetadbhayaṃ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti
But even before Indrareturned to the gods, a doubt arose in his mind: ‘When the body is well decorated, the reflection is also well decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the reflection is also neat and clean. Again, suppose a person is blind. Then the reflection will show a blind body. Or if the body is lame, the reflection will show a lame body. Or if the body is hurt in some way, the reflection will show the same. Then again, if the body is destroyed, the reflection is gone. I don’t see that anything good will come from this’.
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8.9.2
स समित्पाणिः पुनरेयाय तं ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति
sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṃ bhagavo'smiñcharīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti
Indrareturned with fuel in hand. Prajāpati asked: ‘Indra, you left with Virocanahappy in mind. What has made you come back?’ Indra replied: ‘Lord, when the body is well decorated, the reflection is also well decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the reflection is also neat and clean. Again, suppose a person is blind. Then the reflection will show a blind body. Or if the body is lame, the reflection will show a lame body. Or if the body is hurt in some way, the reflection will show the same. Then again, if the body is destroyed, the reflection is gone. I don’t see anything good in this’.
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8.9.3
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच इति नवमः खण्डः
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca iti navamaḥ khaṇḍaḥ
Prajāpati 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 Prajāpati said to him—
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Chapter 8, Section 10
8.10.1
य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदं शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa tadyadyapīdaṃ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati
‘That person who goes about being worshipped in dreams is the Self. It is immortal and fearless. It is Brahman.’Indrathen 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’.
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8.10.2
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmīti
‘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’.
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8.10.3
स समित्पाणिः पुनरेयाय तं ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṃ bhagavaḥ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati
Indrareturned with fuel in hand. Prajāpati 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’.
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8.10.4
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच इति दशमः खण्डः
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa tasmai hovāca iti daśamaḥ khaṇḍaḥ
‘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.’Prajāpati 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 Prajāpati said to him—
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Chapter 8, Section 11
8.11.1
तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति
tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha khalvayamevaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti
Prajāpati 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.’Indraleft 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’.
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8.11.2
स समित्पाणिः पुनरेयाय तं ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवं सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति
sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṃ bhagava evaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti
Indrareturned with fuel in hand. Prajāpati 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’.
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8.11.3
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतं सम्पेदुरेतत्तद्यदाहुरेकशतं ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच इति एकादशः खण्डः
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśataṃ sampeduretattadyadāhurekaśataṃ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca iti ekādaśaḥ khaṇḍaḥ
Prajāpati said: ‘Indra, it is so. I will explain the matter to you again. 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 Prajāpati for one hundred and one years practisingbrahmacarya.’ Then Prajāpati said to him—
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Chapter 8, Section 12
8.12.1
मघवन्मर्त्यं वा इदं शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः
maghavanmartyaṃ vā idaṃ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ
Indra, this body is mortal. It has been captured by death. Yet it is the base of the Self, 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.
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8.12.2
अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यन्ते
aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyante
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.
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8.12.3
एवमेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनं स्मरन्निदं शरीरं स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः
evamevaiṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanaṃ smarannidaṃ śarīraṃ sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ
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 Paramātman, the Cosmic Self. He then freely moves about eating, playing, or enjoying himself with women, carriages, or relatives, not remembering at all the body in which he was born. Just as horses or bullocks are harnessed to carriages, similarly prāṇa [life] remains harnessed to the body [due tokarma].
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8.12.4
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदं शृणवानीति स आत्मा श्रवणाय श्रोत्रम्
atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmābhivyāhārāya vāgatha yo vededaṃ śṛṇavānīti sa ātmā śravaṇāya śrotram
Next, this organ of vision lies inside the space in the eyes. That is where the deity presiding over the eyes [i.e., the Self] is. The eye is the instrument through which the Self sees. Next, the one who knows ‘I am smelling this’ is the Self. The organ of smell is the instrument through which the Self smells. Next, the one who knows ‘I am speaking this’ is the Self. The organ of speech is the instrument through which the Self speaks. Next, the one who knows ‘I hear this’ is the Self. The organ of hearing is the instrument through which the Self hears.
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8.12.5
अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके
atha yo vededaṃ manvānīti sātmā mano'sya daivaṃ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate ya ete brahmaloke
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 Brahmalokathrough its divine mental eye.
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8.12.6
तं वा एतं देवा आत्मानमुपासते तस्मात्तेषां सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वांश्च लोकानाप्नोति सर्वांश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्र्जापतिरुवाच प्रजापतिरुवाच इति द्वादशः खण्डः
taṃ vā etaṃ devā ātmānamupāsate tasmātteṣāṃ sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prjāpatiruvāca prajāpatiruvāca iti dvādaśaḥ khaṇḍaḥ
This Self is 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 Prajāpatitaught Indra.
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Chapter 8, Section 13
8.13.1
श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति इति त्रयोदशः खण्डः
śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāmītyabhisaṃbhavāmīti iti trayodaśaḥ khaṇḍaḥ
From the dark may I attain the diverse. From the diverse may I attain the dark. Like a horse shaking its fur [to remove the dirt], I will shake off whatever spot I may have on my character. Like the moon freeing itself from the mouth of Rāhu [and regaining its brightness], I will, having accomplished everything, lay down this body and attain that eternal Brahmaloka.
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Chapter 8, Section 14
8.14.1
आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतं स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कं श्येतं लिन्दु माभिगां लिन्दु माभिगाम् इति चतुर्दशः खण्डः
ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛtaṃ sa ātmā prajāpateḥ sabhāṃ veśma prapadye yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśoviśāṃ yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ śyetamadatkamadatkaṃ śyetaṃ lindu mābhigāṃ lindu mābhigām iti caturdaśaḥ khaṇḍaḥ
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 Prajāpati. May I attain the fame of a brāhmin, and also of a prince and a merchant. 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.
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Chapter 8, Section 15
8.15.1
तधैतद्ब्रह्मा प्रजापतयै उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि सम्प्रतिष्ठाप्याहिंसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसम्पद्यते न च पुनरावर्तते न च पुनरावर्तते इति पञ्चदशः खण्डः
tadhaitadbrahmā prajāpatayai uvāca prajāpatirmanave manuḥ prajābhyaḥ ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi sampratiṣṭhāpyāhiṃsansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṃ vartayanyāvadāyuṣaṃ brahmalokamabhisampadyate na ca punarāvartate na ca punarāvartate iti pañcadaśaḥ khaṇḍaḥ
Brahmā taught this knowledge of the Self to Prajāpati, and Prajāpati taught it to Manu. Manu, in his turn, taught it to all human beings. A young man goes to live at his teacher’s house and serves him, and when he is free he studies the Vedasin 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. This is how he lives his whole life. Then after death he goes to Brahmaloka, and he is not born again, he is not born again.
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