The Brihadaranyaka Upanishad, one of the largest and most profound Upanishads, presents an extensive exploration of the Self (Atman), ultimate reality (Brahman), and the nature of existence. Through dialogues, symbolism, and deep inquiry, it lays the foundation of Advaita Vedanta and declares the identity of the individual Self with Brahman.
Editorial Note:
The Brihadaranyaka Upanishad is one of the oldest, largest, and most
philosophically significant Upanishads. It forms part of the Shatapatha
Brahmana of the Shukla Yajurveda and represents a major foundation of
Vedanta thought.
The text is a deep inquiry into the nature of the Self (Atman), Brahman,
and the ultimate purpose of life.
Famous Mahavakya
The Upanishad declares:
“aham brahmasmi” (1.4.10) - I am Brahman
This expresses the direct identity of the individual Self with the ultimate
reality.
Famous Prayer
One of the most well-known verses appears here:
“asato ma sad gamaya
tamaso ma jyotir gamaya
mrityor ma amritam gamaya”
- From the unreal lead me to the real
- From darkness lead me to light
- From death lead me to immortality
Structure of the Text
The Upanishad is divided into six chapters (Adhyayas) and traditionally
organized into three sections (Kandas):
1. Madhu Kanda (Chapters 1–2)
- Focus on cosmic symbolism and creation
- Explains the meaning of sacrifice and the universe
- Introduces concepts like:
- Vac (creative word)
- Dharma (ethical order)
- Prana (life energy)
2. Muni / Yajnavalkya Kanda (Chapters 3–4)
- Contains dialogues, especially of Yajnavalkya
- Discusses:
- Nature of Atman and Brahman
- The process of death and rebirth
- Concept of Antaryami (inner controller)
3. Khila Kanda (Chapters 5–6)
- Supplementary teachings and reflections
- Includes:
- Meditation practices
- Symbolism such as Gayatri mantra
- Ethical and philosophical insights
Internal Composition
- Chapters are divided into Brahmanas (sections)
- Each Brahmana contains multiple passages or teachings
- Two major recensions exist:
Flow of Ideas
The Upanishad unfolds in a deep philosophical progression:
- Cosmic Understanding - Origin and structure of the universe
- Inner Inquiry - Nature of Self and consciousness
- Life and Death - What happens after death
- Inner Controller - Presence of the Self in all beings
- Realization - Identity of Atman and Brahman
Core Philosophical Teachings
Identity of Atman and Brahman
The individual Self is not separate from ultimate reality.
Nature of Reality
Reality is beyond appearances and must be realized inwardly.
Role of Knowledge
Knowledge leads to freedom and immortality.
Antaryami (Inner Controller)
The same Self exists within all beings.
Cycle of Life
Explains death, rebirth, and liberation.
Simple Summary (For Easy Understanding)
The Brihadaranyaka Upanishad is a large and deep text that explores the biggest
questions of life.
It begins by explaining the universe and gradually moves toward understanding
the inner Self.
Through discussions and examples, it teaches that our true identity is not the
body or mind, but the Self (Atman).
It explains life, death, and what lies beyond, showing that there is a deeper
reality present in everything.
The central message is powerful: You are not separate from the ultimate
reality - you are that reality itself.
The famous prayer from this Upanishad reflects the journey of life: moving from
confusion to clarity, from darkness to understanding, and from mortality to
immortality.
This edition presents the original Sanskrit text with IAST transliteration,
along with translation and commentary based on the Advaita Vedanta tradition of
Shankaracharya, translated by Swami Madhavananda (1950).
मन्त्र १ [I.ii.1] ।
नैवेह किंचनाग्र आसीन् मृत्युनैवेदमावृतमासीदशनाययाऽशनाया ।
हि मृत्युस्तन्मनोऽकुरुताऽऽत्मन्वी स्यामिति । सोऽर्चन्नचरत् ।
तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति । तदेवार्क्यस्यार्कत्वम् ।
कꣳ ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद ॥ १-२-१॥
mantra 1 [I.ii.1] |
naiveha kiṃcanāgra āsīn mṛtyunaivedamāvṛtamāsīdaśanāyayā'śanāyā |
hi mṛtyustanmano'kurutā''tmanvī syāmiti | so'rcannacarat |
tasyārcata āpo'jāyantārcate vai me kamabhūditi | tadevārkyasyārkatvam |
kam̐ ha vā asmai bhavati ya evametadarkasyārkatvaṃ veda || 1-2-1||
Meaning:- There was nothing whatsoever here in the beginning. It was covered only by Death (Hiranyagarbha), or Hunger, for hunger is death. He created the mind, thinking, 'Let me have a mind'. He moved about worshipping (himself). As he was worshipping, water was produced. (Since he thought), 'As I was worshipping, water sprang up', therefore Arka (fire) is so called. Water (or happiness) surely comes to one who knows how Arka (fire) came to have this name of Arka.
shankara
Commentary
maxmuller
1. In the beginning there was nothing (to be perceived) here whatsoever. By Death indeed all this was concealed,--by hunger; for death is hunger. Death (the first being) thought, 'Let me have a body.' Then he moved about, worshipping. From him thus worshipping water was produced. And he said:- 'Verily, there appeared to me, while I worshipped (arkate), water (ka).' This is why water is called ar-ka [1]. Surely there is water (or pleasure) for him who thus knows the reason why water is called arka.
मन्त्र २[I.ii.2] ।
आपो वा अर्क तद्यदपाꣳ शर आसीत् तत्समहन्यत । सा पृथिव्यभवत् ।
तस्यामश्राम्यत् तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्तताग्निः ॥ १-२-२॥
mantra 2[I.ii.2] |
āpo vā arka tadyadapām̐ śara āsīt tatsamahanyata | sā pṛthivyabhavat |
tasyāmaśrāmyat tasya śrāntasya taptasya tejo raso niravartatāgniḥ || 1-2-2||
Meaning:- Water is Arka. What was there (like) forth on the water was solidified and became this earth. When that was produced, he was tired. While he was (thus) tired and distressed, his essence, or lustre, came forth. This was Fire.
shankara
Commentary
maxmuller
2. Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Virâg) proceeded, full of light.
मन्त्र ३ [I.ii.3] ।
स त्रेधाऽऽत्मानं व्यकुरुताऽऽदित्यं तृतीयं वायुं तृतीयꣳ ।
स एष प्राणस्त्रेधा विहितस्तस्य प्राची दिक्षिरोऽसौ चासौ चेर्माव ।
अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ दक्षिणा चोदीची ।
च पार्श्वे द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः स एषोऽप्सु ।
प्रतिष्ठितो यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ॥ १-२-३॥
mantra 3 [I.ii.3] |
sa tredhā''tmānaṃ vyakurutā''dityaṃ tṛtīyaṃ vāyuṃ tṛtīyam̐ |
sa eṣa prāṇastredhā vihitastasya prācī dikṣiro'sau cāsau cermāva |
athāsya pratīcī dikpucchamasau cāsau ca sakthyau dakṣiṇā codīcī |
ca pārśve dyauḥ pṛṣṭhamantarikṣamudaramiyamuraḥ sa eṣo'psu |
pratiṣṭhito yatra kva caiti tadeva pratitiṣṭhatyevaṃ vidvān || 1-2-3||
Meaning:- He (Viraj) differentiated himself in three ways, making the sun the third form, and air the third form. So, this Prana (Viraj) is divided in three ways. His head is the east, and his arms that (north-east) and that (south-east). And his hind part is the west, his hip-bones that (north-west) and that (south-west), his sides the south and north, his back heaven, his belly the sky, and his breast this earth. He rests on water. He who knows (it) thus gets a resting place wherever he goes.
shankara
Commentary
maxmuller
3. That being divided itself threefold, Âditya (the sun) as the third, and Vâyu (the air) as the third [1]. That spirit (prâna) [2] became threefold. The head was the Eastern quarter, and the arms this and that quarter (i. e. the N. E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i. e. the N. W. and S. W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mrityu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes.
मन्त्र ४[I.ii.4] ।
सोऽकामयत द्वितीयो म आत्मा जायेतेति । स मनसा वाचं ।
मिथुनꣳ समभवदशनाया मृत्युस्तद्यद्रेत आसीत् स ।
संवत्सरोऽभवन् न ह पुरा ततः संवत्सर आस । तमेतावन्तं ।
कालमबिभर्यावान्संवत्सरस्तमेतावतः कालस्य परस्तादसृजत ।
तं जातमभिव्याददात् स भाणकरोत् सैव वागभवत् ॥ १-२-४॥
mantra 4[I.ii.4] |
so'kāmayata dvitīyo ma ātmā jāyeteti | sa manasā vācaṃ |
mithunam̐ samabhavadaśanāyā mṛtyustadyadreta āsīt sa |
saṃvatsaro'bhavan na ha purā tataḥ saṃvatsara āsa | tametāvantaṃ |
kālamabibharyāvānsaṃvatsarastametāvataḥ kālasya parastādasṛjata |
taṃ jātamabhivyādadāt sa bhāṇakarot saiva vāgabhavat || 1-2-4||
Meaning:- He desired, 'Let me have a second form (body).' He, Death or Hunger, brought about the union of speech (the Vedas) with the mind. What was the seed there became the Year (Viraj). Before him there had been no year. He (Death) reared him for as long as a year, and after this period projected him. When he was born, (Death) opened his mouth (to swallow him). He (the babe) cried 'Bhan!' That became speech.
shankara
Commentary
maxmuller
4. He desired [1], 'Let a second body be born of me,' and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech [2] bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhân! and that became speech [3].
मन्त्र ५[I.ii.5] ।
स ऐक्षत यदि वा इममभिमꣳस्ये कनीयोऽन्नं करिष्य इति ।
स तया वाचा तेनाऽऽत्मनेदꣳ सर्वमसृजत यदिदं ।
किञ्चर्चो यजूꣳषि सामानि छन्दाꣳसि यज्ञान् प्रजाः ।
पशून् स यद्यदेवासृजत तत्तदत्तुमध्रियत । सर्वं वा अत्तीति ।
तददितेरदितित्वꣳ । सर्वस्यैतस्यात्ता भवति सर्वमस्यान्नं भवति ।
य एवमेतददितेरदितित्वं वेद ॥ १-२-५॥
mantra 5[I.ii.5] |
sa aikṣata yadi vā imamabhimam̐sye kanīyo'nnaṃ kariṣya iti |
sa tayā vācā tenā''tmanedam̐ sarvamasṛjata yadidaṃ |
kiñcarco yajūm̐ṣi sāmāni chandām̐si yajñān prajāḥ |
paśūn sa yadyadevāsṛjata tattadattumadhriyata | sarvaṃ vā attīti |
tadaditeradititvam̐ | sarvasyaitasyāttā bhavati sarvamasyānnaṃ bhavati |
ya evametadaditeradititvaṃ veda || 1-2-5||
Meaning:- He thought, 'If I kill him, I shall be making very little food.' Through that speech and the mind he projected all this, whatever there is - the Vedas Rig, Yajus and Saman, the metres, the sacrifices, men and animals. Whatever he projected, he resolved to eat. Because he eats everything, therefore Aditi (Death) is so called. He who knows how Aditi came to have this name of Aditi, becomes the eater of all this, and everything becomes his food.
shankara
Commentary
maxmuller
5. He thought, 'If I kill him, I shall have but little food.' He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Rik, the Yagus, the Sâman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food [1].
मन्त्र ६[I.ii.6] ।
सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति । सोऽश्राम्यत् स ।
तपोऽतप्यत । तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् प्राणा ।
वै यशो वीर्यम् । तत् प्राणेषूत्क्रान्तेषु शरीरꣳ श्वयितुमध्रियत ।
तस्य शरीर एव मन आसीत् ॥ १-२-६॥
mantra 6[I.ii.6] |
so'kāmayata bhūyasā yajñena bhūyo yajeyeti | so'śrāmyat sa |
tapo'tapyata | tasya śrāntasya taptasya yaśo vīryamudakrāmat prāṇā |
vai yaśo vīryam | tat prāṇeṣūtkrānteṣu śarīram̐ śvayitumadhriyata |
tasya śarīra eva mana āsīt || 1-2-6||
Meaning:- He desired, 'Let me sacrifice again with the great sacrifice'. He was tired, and he was distressed. While he was (thus) tired and distressed, his reputation and strength departed. The organs are reputation and strength. When the organs departed, the body began to swell, (but) his mind was set on the body.
shankara
Commentary
maxmuller
6. He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power [1] went out of him. Verily glorious power means the senses (prâna). Then when the senses had gone out, the body took to swelling (sva-yitum), and mind was in the body.
मन्त्र ७[I.ii.7] ।
सोऽकामयत मेध्यं म इदꣳ स्यादात्मन्व्यनेन स्यामिति । ततोऽश्वः ।
समभवद् यदश्वत् तन्मेध्यमभूदिति । तदेवाश्वमेधस्याश्वमेधत्वं ।
एष ह वा अश्वमेधं वेद य एनमेवं वेद । तमनवरुध्यैवामन्यत ।
तꣳ संवत्सरस्य परस्तादात्मन आलभत । पशून्देवताभ्यः ।
प्रत्यौहत् तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्त एष ह वा ।
अश्वमेधो य एष तपति तस्य संवत्सर आत्माऽयमग्निरर्कस्तस्येमे लोका ।
आत्मानस्तावेतावर्काश्वमेधौ । सो पुनरेकैव देवता भवति मृत्युरेवाप ।
पुनर्मृत्युं जयति नैनं मृत्युराप्नोति मृत्युरस्याऽऽत्मा ।
भवत्येतासां देवतानामेको भवति ।
इति द्वितीयं ब्राह्मणम् ।
अथ तृतीयं ब्राह्मणम् ॥ १-२-७॥
mantra 7[I.ii.7] |
so'kāmayata medhyaṃ ma idam̐ syādātmanvyanena syāmiti | tato'śvaḥ |
samabhavad yadaśvat tanmedhyamabhūditi | tadevāśvamedhasyāśvamedhatvaṃ |
eṣa ha vā aśvamedhaṃ veda ya enamevaṃ veda | tamanavarudhyaivāmanyata |
tam̐ saṃvatsarasya parastādātmana ālabhata | paśūndevatābhyaḥ |
pratyauhat tasmātsarvadevatyaṃ prokṣitaṃ prājāpatyamālabhanta eṣa ha vā |
aśvamedho ya eṣa tapati tasya saṃvatsara ātmā'yamagnirarkastasyeme lokā |
ātmānastāvetāvarkāśvamedhau | so punarekaiva devatā bhavati mṛtyurevāpa |
punarmṛtyuṃ jayati nainaṃ mṛtyurāpnoti mṛtyurasyā''tmā |
bhavatyetāsāṃ devatānāmeko bhavati |
iti dvitīyaṃ brāhmaṇam |
atha tṛtīyaṃ brāhmaṇam || 1-2-7||
Meaning:- He desired, 'Let this body of mine be fit for a sacrifice, and let me be embodied through this', (and entered it). Because the body swelled (Asvat), therefore it came to be called Asva (horse). And because it became fit for a sacrifice, therefore the horse sacrifice came to be known as Asvamedha. He who knows it thus indeed knows the horse sacrifice. (Imagining himself as the horse and) letting it remain free, he reflected (on it). After a year he sacrificed it to himself, and dispatched the (other) animals to the gods. Therefore (priests to this day) sacrifice to Prajapati the sanctified (horse) that is dedicated to all the gods. He who shines yonder is the horse sacrifice; his body is the year. This fire is Arka; its limbs are these worlds. So these two (fire and the sun) are Arka and the horse sacrifice. These two again become the same god, Death. He (who knows thus) conquers further death, death cannot overtake him, it becomes his self, and he becomes one with these deities.
shankara
Commentary
maxmuller
7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (asva), because it swelled (asvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Asva-medha. Verily he who knows him thus, knows the Asvamedha. Then, letting the horse free, he thought [1], and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pragâpati, (as dedicated) to all the deities. Verily the shining sun is the Asvamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities.
मन्त्र १ [I.iii.1] ।
द्वया ह प्राजापत्या देवाश्चासुराश्च । ततः कानीयसा एव देवा ज्यायसा ।
असुरास्त एषु लोकेष्वस्पर्धन्त । ते ह देवा ऊचुर्हन्तासुरान्यज्ञ ।
उद्गीथेनात्ययामेति ॥ १-३-१॥
mantra 1 [I.iii.1] |
dvayā ha prājāpatyā devāścāsurāśca | tataḥ kānīyasā eva devā jyāyasā |
asurāsta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurānyajña |
udgīthenātyayāmeti || 1-3-1||
Meaning:- There were two classes of Prajapati's sons, the gods and the Asuras. Naturally, the gods were fewer, and the Asuras more in number. They vied with each other for (the mastery of these worlds. The gods said, 'Now let us surpass the Asuras in (this) sacrifice through the Udgitha'.
shankara
Commentary
maxmuller
1. There were two kinds of descendants of Pragâpati, the Devas and the Asuras [1]. Now the Devas were indeed the younger, the Asuras the elder ones [2]. The Devas, who were struggling in these worlds, said:- 'Well, let us overcome the Asuras at the sacrifices (the Gyotishtoma) by means of the udgîtha.'
मन्त्र २[I.iii.2] ।
ते ह वाचमूचुस्त्वं न उद्गायेति । तथेति । तेभ्यो वागुदगायद् यो वाचि ।
भोगस्तं देवेभ्य आगायद् यत्कल्याणं वदति तदात्मने । ते विदुरनेन ।
वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स ।
पाप्मा यदेवेदमप्रतिरूपं वदति स एव स पाप्मा ॥ १-३-२॥
mantra 2[I.iii.2] |
te ha vācamūcustvaṃ na udgāyeti | tatheti | tebhyo vāgudagāyad yo vāci |
bhogastaṃ devebhya āgāyad yatkalyāṇaṃ vadati tadātmane | te viduranena |
vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa |
pāpmā yadevedamapratirūpaṃ vadati sa eva sa pāpmā || 1-3-2||
Meaning:- They said to the organ of speech, 'Chant (the Udgitha) for us'. 'All right', said the organ of speech and chanted for them. The common good that comes of the organ of speech, it secured for the gods by chanting, while the fine speaking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one speaks improper things.
shankara
Commentary
maxmuller
2. They said to speech (Vâk):- 'Do thou sing out for us (the udgîtha).' 'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew:- 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil.
मन्त्र ३[I.iii.3] ।
अथ ह प्राणमूचुस्त्वं न उद्गायेति । तथेति । तेभ्यः प्राण उदगायद् ।
यः प्राणे भोगस्तं देवेभ्य आगायद् यत्कल्याणं जिघ्रति तदात्मने ।
ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य ।
पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति स एव ।
स पाप्मा ॥ १-३-३॥
mantra 3[I.iii.3] |
atha ha prāṇamūcustvaṃ na udgāyeti | tatheti | tebhyaḥ prāṇa udagāyad |
yaḥ prāṇe bhogastaṃ devebhya āgāyad yatkalyāṇaṃ jighrati tadātmane |
te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya |
pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ jighrati sa eva |
sa pāpmā || 1-3-3||
Meaning:- Then they said to the nose 'Chant (the Udgitha) for us'. 'All right', said the nose and chanted for them. The common good that comes of the nose, it secured for the gods by chanting, while the fine smelling it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one smells improper things.
maxmuller
3. Then they (the Devas) said to breath (scent):- 'Do thou sing out for us.' 'Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew:- 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil.
मन्त्र ४[I.iii.4] ।
अथ ह चक्षुरूचुस्त्वं न उद्गायेति । तथेति । तेभ्यश्चक्षुरुदगायद् ।
यश्चक्षुषि भोगस्तं देवेभ्य आगायद् यत्कल्याणं पश्यति ।
तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य ।
पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति स एव ।
स पाप्मा ॥ १-३-४॥
mantra 4[I.iii.4] |
atha ha cakṣurūcustvaṃ na udgāyeti | tatheti | tebhyaścakṣurudagāyad |
yaścakṣuṣi bhogastaṃ devebhya āgāyad yatkalyāṇaṃ paśyati |
tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya |
pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ paśyati sa eva |
sa pāpmā || 1-3-4||
Meaning:- Then they said to the eye 'Chant (the Udgitha) for us'. 'All right', said the eye and chanted for them. The common good that comes of the eye, it secured for the gods by chanting, while the fine seeing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one sees improper things.
maxmuller
4. Then they said to the eye:- 'Do thou sing out for us.' 'Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew:- 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil.
मन्त्र ५[I.iii.5] ।
अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति । तथेति । तेभ्यः श्रोत्रमुदगायद् ।
यः श्रोत्रे भोगस्तं देवेभ्य आगायद् यत्कल्याणꣳ शृणोति ।
तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य ।
पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपꣳ शृणोति स ।
एव स पाप्मा ॥ १-३-५॥
mantra 5[I.iii.5] |
atha ha śrotramūcustvaṃ na udgāyeti | tatheti | tebhyaḥ śrotramudagāyad |
yaḥ śrotre bhogastaṃ devebhya āgāyad yatkalyāṇam̐ śaṛṇoti |
tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya |
pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpam̐ śaṛṇoti sa |
eva sa pāpmā || 1-3-5||
Meaning:- Then they said to the ear 'Chant (the Udgitha) for us'. 'All right', said the ear and chanted for them. The common good that comes of the ear, it secured for the gods by chanting, while the fine hearing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one hears improper things.
maxmuller
5. Then they said to the ear:- 'Do thou sing out for us.' 'Yes,' said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew:- 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil.
मन्त्र ६[I.iii.6] ।
अथ ह मन ऊचुस्त्वं न उद्गायेति । तथेति । तेभ्यो मन उदगायद् ।
यो मनसि भोगस्तं देवेभ्य आगायद् यत्कल्याणꣳ सङ्कल्पयति ।
तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य ।
पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपꣳ सङ्कल्पयति स ।
एव स पाप्मैवमु खल्वेता देवताः पाप्मभिरुपासृजन् पाप्मभिसुपासृजन् ।
एवमेनाः पाप्मनाऽविध्यन् ॥ १-३-६॥
mantra 6[I.iii.6] |
atha ha mana ūcustvaṃ na udgāyeti | tatheti | tebhyo mana udagāyad |
yo manasi bhogastaṃ devebhya āgāyad yatkalyāṇam̐ saṅkalpayati |
tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya |
pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpam̐ saṅkalpayati sa |
eva sa pāpmaivamu khalvetā devatāḥ pāpmabhirupāsṛjan pāpmabhisupāsṛjan |
evamenāḥ pāpmanā'vidhyan || 1-3-6||
Meaning:- Then they said to the mind 'Chant (the Udgitha) for us'. 'All right', said the mind and chanted for them. The common good that comes of the mind, it secured for the gods by chanting, while the fine thinking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one thinks improper things. Likewise they also touched these (other) deities with evil - struck them with evil.
shankara
Commentary
maxmuller
6. Then they said to the mind:- 'Do thou sing out for us.' 'Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew:- 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil. Thus they overwhelmed these deities with evils, thus they pierced them with evil.
मन्त्र ७[I.iii.7] ।
अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति । तथेति । तेभ्य एष ।
प्राण उदगायत् ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य ।
पाप्मनाविध्यन् । स यथाश्मानमृत्वा लोष्टो विध्वꣳसेतैवꣳ ।
हैव विध्वꣳसमाना विष्वञ्चो विनेशुस्ततो देवा अभवन् पराऽसुराः ।
भवत्यात्मना पराऽस्य द्विषन्भ्रातृव्यो भवति य एवं वेद ॥ १-३-७॥
mantra 7[I.iii.7] |
atha hemamāsanyaṃ prāṇamūcustvaṃ na udgāyeti | tatheti | tebhya eṣa |
prāṇa udagāyat te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya |
pāpmanāvidhyan | sa yathāśmānamṛtvā loṣṭo vidhvam̐setaivam̐ |
haiva vidhvam̐samānā viṣvañco vineśustato devā abhavan parā'surāḥ |
bhavatyātmanā parā'sya dviṣanbhrātṛvyo bhavati ya evaṃ veda || 1-3-7||
Meaning:- Then they said to this vital force in the mouth, 'Chant (the Udgitha) for us'. 'All right', said the vital force and chanted for them. The Asuras knew that through this chanter the gods would surpass them. They charged it and wanted to strike it with evil. But as a clod of earth, striking against a rock, is shattered, so were they shattered, flung in all directions, and perished. Therefore the gods became (fire etc.), and the Asuras were crushed. He who knows thus becomes his true self, and his envious kinsman is crushed.
shankara
Commentary
maxmuller
7. Then they said to the breath in the mouth [1]:- 'Do thou sing for us.' 'Yes,' said the breath, and sang. The Asuras knew:- 'Verily, through this singer they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls.
मन्त्र ८[I.iii.8] ।
ते होचुः क्व नु सोऽभूद् यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य ।
आङ्गिरसोऽङ्गानाꣳ हि रसः ॥ १-३-८॥
mantra 8[I.iii.8] |
te hocuḥ kva nu so'bhūd yo na itthamasaktetyayamāsye'ntariti so'yāsya |
āṅgiraso'ṅgānām̐ hi rasaḥ || 1-3-8||
Meaning:- They said, 'Where was he who has thus restored us (to our divinity)?' (and discovered):- 'Here he is within the mouth'. The vital force is called Ayasya Angirasa, for it is the essence of the members (of the body).
shankara
Commentary
maxmuller
8. Then they (the Devas) said:- 'Where was he then who thus stuck to us [1]?' It was (the breath) within the mouth (âsye 'ntar [2]), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa.
मन्त्र ९[I.iii.9] ।
सा वा एषा देवता दूर्नाम दूरꣳ ह्यस्या मृत्युर्दूरꣳ ह वा ।
अस्मान्मृत्युर्भवति य एवं वेद ॥ १-३-९॥
mantra 9[I.iii.9] |
sā vā eṣā devatā dūrnāma dūram̐ hyasyā mṛtyurdūram̐ ha vā |
asmānmṛtyurbhavati ya evaṃ veda || 1-3-9||
Meaning:- This deity is called Dur, because death is far from it. Death is far from one who knows thus.
shankara
Commentary
maxmuller
9. That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off.
मन्त्र १०[I.iii.10] ।
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्राऽऽसां ।
दिशामन्तस्तद्गमयां चकार तदासां पाप्मनो विन्यदधात् तस्मान्न ।
जनमियान् नान्तमियान् नेत्पाप्मानं मृत्युमन्ववायानीति ॥ १-३-१०॥
mantra 10[I.iii.10] |
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatya yatrā''sāṃ |
diśāmantastadgamayāṃ cakāra tadāsāṃ pāpmano vinyadadhāt tasmānna |
janamiyān nāntamiyān netpāpmānaṃ mṛtyumanvavāyānīti || 1-3-10||
Meaning:- This deity took away death, the evil of these gods, and carried it to where these quarters end. There it left their evils. Therefore one should not approach a person (of that region), nor go to that region beyond the border, lest one imbibe that evil, death.
shankara
Commentary
maxmuller
10. That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth [1]), that he may not meet there with evil, with death.
मन्त्र ११[I.iii.11] ।
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना ।
मृत्युमत्यवहत् ॥ १-३-११॥
mantra 11[I.iii.11] |
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatyāthainā |
mṛtyumatyavahat || 1-3-11||
Meaning:- This deity after taking away death, the evil of these gods, next carried them beyond death.
shankara
Commentary
maxmuller
11. That deity, after having taken away the evil of those deities, viz. death, carried them beyond death.
मन्त्र १२[I.iii.12] ।
स वै वाचमेव प्रथमामत्यवहत् सा यदा मृत्युमत्यमुच्यत ।
सोऽग्निरभवत् सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते ॥ १-३-१२॥
mantra 12[I.iii.12] |
sa vai vācameva prathamāmatyavahat sā yadā mṛtyumatyamucyata |
so'gnirabhavat so'yamagniḥ pareṇa mṛtyumatikrānto dīpyate || 1-3-12||
Meaning:- It carried the organ of speech, the foremost one, first. When the organ of speech got rid of death, it became fire. That fire, having transcended death, shines beyond its reach.
shankara
Commentary
maxmuller
12. He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines.
मन्त्र १३[I.iii.13] ।
अथ प्राणमत्यवहत् स यदा मृत्युमत्यमुच्यत स वायुरभवत् सोऽयं ।
वायुः परेण मृत्युमतिक्रान्तः पवते ॥ १-३-१३॥
mantra 13[I.iii.13] |
atha prāṇamatyavahat sa yadā mṛtyumatyamucyata sa vāyurabhavat so'yaṃ |
vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate || 1-3-13||
Meaning:- Then it carried the nose. When it got rid of death, it became air. That air, having transcended death, blows beyond its reach.
shankara
Commentary
maxmuller
13. Then he carried breath (scent) across. When breath had become freed from death, it became Vâyu (air). That Vâyu, after having stepped beyond death, blows.
मन्त्र १४[I.iii.14] ।
अथ चक्षुरत्यवहत् तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् ।
सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति ॥ १-३-१४॥
mantra 14[I.iii.14] |
atha cakṣuratyavahat tadyadā mṛtyumatyamucyata sa ādityo'bhavat |
so'sāvādityaḥ pareṇa mṛtyumatikrāntastapati || 1-3-14||
Meaning:- Then it carried the eye. When the eye got rid of death, it became sun. That sun, having transcended death, shines beyond its reach.
shankara
Commentary
maxmuller
14. Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns.
मन्त्र १५[I.iii.15] ।
अथ श्रोत्रमत्यवहत् तद्यदा मृत्युमत्यमुच्यत ता ।
दिशोऽभवꣳस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः ॥ १-३-१५॥
mantra 15[I.iii.15] |
atha śrotramatyavahat tadyadā mṛtyumatyamucyata tā |
diśo'bhavam̐stā imā diśaḥ pareṇa mṛtyumatikrāntāḥ || 1-3-15||
Meaning:- Then it carried the ear When the ear got rid of death, it became the quarters. Those quarters, having transcended death, remain beyond its reach.
shankara
Commentary
maxmuller
15. Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death.
मन्त्र १६[I.iii.16] ।
अथ मनोऽत्यवहत् तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत् ।
सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येवꣳ ह वा एनमेषा ।
देवता मृत्युमतिवहति य एवं वेद ॥ १-३-१६॥
mantra 16[I.iii.16] |
atha mano'tyavahat tadyadā mṛtyumatyamucyata sa candramā abhavat |
so'sau candraḥ pareṇa mṛtyumatikrānto bhātyevam̐ ha vā enameṣā |
devatā mṛtyumativahati ya evaṃ veda || 1-3-16||
Meaning:- Then it carried the mind. When the mind got rid of death, it became the moon. That moon, having transcended death, shines beyond its reach. So does this deity carry one who knows thus beyond death.
shankara
Commentary
maxmuller
16. Then he carried the mind across. When the mind had become freed from death, it became the moon (Kandramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death.
मन्त्र १७[I.iii.17] ।
अथाऽऽत्मनेऽन्नाद्यमागायद् यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत ।
इह प्रतितिष्ठति ॥ १-३-१७॥
mantra 17[I.iii.17] |
athā''tmane'nnādyamāgāyad yaddhi kiñcānnamadyate'nenaiva tadadyata |
iha pratitiṣṭhati || 1-3-17||
Meaning:- Next it secured eatable food for itself by chanting, for whatever food is eaten, is eaten by the vital force alone, and it rests on that.
shankara
Commentary
maxmuller
17. Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests [1]. The Devas said:- 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said:- 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied.
मन्त्र १८[I.iii.18] ।
ते देवा अब्रुवन्न् एतावद्वा इदꣳ सर्वं यदन्नं तदात्मन ।
आगासीरनु नोऽस्मिन्नन्न आभजस्वेति । ते वै माऽभिसंविशतेति ।
तथेति । तꣳ समन्तं परिण्यविशन्त । तस्माद्यदनेनान्नमत्ति ।
तेनैतास्तृप्यन्त्येवꣳ ह वा एनꣳ स्वा अभिसंविशन्ति भर्ता ।
स्वानाꣳ श्रेष्ठः पुर एता भवत्यन्नादोऽधिपतिर्य एवं वेद ।
य उ हैवंविदꣳ स्वेषु प्रतिप्रतिर्बुभूषति न हैवालं भार्येभ्यो ।
भवत्यथ य एवैतमनुभवति यो वैतमनु भार्यान् बुभूर्षति स ।
हैवालं भार्येभ्यो भवति ॥ १-३-१८॥
mantra 18[I.iii.18] |
te devā abruvann etāvadvā idam̐ sarvaṃ yadannaṃ tadātmana |
āgāsīranu no'sminnanna ābhajasveti | te vai mā'bhisaṃviśateti |
tatheti | tam̐ samantaṃ pariṇyaviśanta | tasmādyadanenānnamatti |
tenaitāstṛpyantyevam̐ ha vā enam̐ svā abhisaṃviśanti bhartā |
svānām̐ śreṣṭhaḥ pura etā bhavatyannādo'dhipatirya evaṃ veda |
ya u haivaṃvidam̐ sveṣu pratipratirbubhūṣati na haivālaṃ bhāryebhyo |
bhavatyatha ya evaitamanubhavati yo vaitamanu bhāryān bubhūrṣati sa |
haivālaṃ bhāryebhyo bhavati || 1-3-18||
Meaning:- The gods said, 'Whatever food there is, is just this much, and you have secured it for yourself by chanting. Now let us have a share in this food.' 'Then sit around facing me', (said the vital force). 'All right', (said the gods and) sat down around it. Hence whatever food one eats through the vital force satisfies these. So do his relatives sit around facing him who knows thus, and he becomes their support, the greatest among them and their leader, a good eater of food and the ruler of them. That one among his relatives who desires to rival a man of such knowledge is powerless to support his dependants. But one who follows him, or desires to maintain one's dependants being under him, is alone capable of supporting them.
shankara
Commentary
maxmuller
18. If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler [1]. And if ever anyone tries to oppose [2] one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings.
मन्त्र १९[I.iii.19] ।
सोऽयास्य आङ्गिरसोऽङ्गानाꣳ हि रसः । प्राणो वा अङ्गानाꣳ रसः ।
प्राणो हि वा अङ्गानाꣳ रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति ।
तदेव तच्छुष्यत्येष हि वा अङ्गानाꣳ रसः ॥ १-३-१९॥
mantra 19[I.iii.19] |
so'yāsya āṅgiraso'ṅgānām̐ hi rasaḥ | prāṇo vā aṅgānām̐ rasaḥ |
prāṇo hi vā aṅgānām̐ rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati |
tadeva tacchuṣyatyeṣa hi vā aṅgānām̐ rasaḥ || 1-3-19||
Meaning:- It is called Ayasya Angirasa, for it is the essence of the members (of the body). The vital force is indeed the essence of the members. Of course it is their essence. (For instance), from whichever member the vital force departs, right there it withers. Therefore this is of course the essence of the members.
shankara
Commentary
maxmuller
19. He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs.
मन्त्र २०[I.iii.20] ।
एष उ एव बृहस्पतिर्वाग्वै बृहती तस्या एष पतिस्तस्मादु ।
बृहस्पतिः ॥ १-३-२०॥
mantra 20[I.iii.20] |
eṣa u eva bṛhaspatirvāgvai bṛhatī tasyā eṣa patistasmādu |
bṛhaspatiḥ || 1-3-20||
Meaning:- This alone is also Brihaspati (lord of the Rik). Speech is indeed Brihati (Rik) and this is its lord. Therefore this is also Brihaspati.
shankara
Commentary
maxmuller
20. He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati.
मन्त्र २१[I.iii.21] ।
एष उ एव ब्रह्मणस्पतिर्वाग्वै ब्रह्म तस्या एष पतिस्तस्मादु ।
ब्रह्मणस्पतिः ॥ १-३-२१॥
mantra 21[I.iii.21] |
eṣa u eva brahmaṇaspatirvāgvai brahma tasyā eṣa patistasmādu |
brahmaṇaspatiḥ || 1-3-21||
Meaning:- This alone is also Brahmanaspati (lord of the Yajus). Speech is indeed Brahman (yajus), and this is its lord. Therefore this is also Brahmanaspati.
shankara
Commentary
maxmuller
21. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati. He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama) [1]. This is why Sâman is called Sâman.
मन्त्र २२[I.iii.22] ।
एष उ एव साम वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम् ।
यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः ।
समोऽनेन सर्वेण तस्माद्वेव सामाश्नुते साम्नः सायुज्यꣳ सलोकतां ।
य एवमेतत्साम वेद ॥ १-३-२२॥
mantra 22[I.iii.22] |
eṣa u eva sāma vāgvai sāmaiṣa sā cāmaśceti tatsāmnaḥ sāmatvam |
yadveva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ |
samo'nena sarveṇa tasmādveva sāmāśnute sāmnaḥ sāyujyam̐ salokatāṃ |
ya evametatsāma veda || 1-3-22||
Meaning:- This alone is also Saman. Speech is indeed Sa, and this is Ama. Because it is Sa (speech) and Ama (vital force), therefore Saman is so called. Or because it is equal to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, equal to this universe, therefore this is also Saman. He who knows this saman (vital force) to be such attains union with it, or lives in the same world as it.
shankara
Commentary
maxmuller
22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman.
मन्त्र २३[I.iii.23] ।
एष उ वा उद्गीथः । प्राणो वा उत् प्राणेन हीदꣳ सर्वमुत्तब्धम् ।
वागेव गीथोच्च गीथा चेति स उद्गीथः ॥ १-३-२३॥
mantra 23[I.iii.23] |
eṣa u vā udgīthaḥ | prāṇo vā ut prāṇena hīdam̐ sarvamuttabdham |
vāgeva gīthocca gīthā ceti sa udgīthaḥ || 1-3-23||
Meaning:- This indeed is also Udgitha. The vital force is indeed Ut, for all this is held aloft by the vital force, and speech alone is Githa. This is Udgitha, because it is Ut and Githa.
shankara
Commentary
maxmuller
23. He (breath) is Udgîtha [1]. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha.
मन्त्र २४[I.iii.24] ।
तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य ।
राजा मूर्धानं विपातयताद् यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति ।
वाचा च ह्येव स प्राणेन चोदगायदिति ॥ १-३-२४॥
mantra 24[I.iii.24] |
taddhāpi brahmadattaścaikitāneyo rājānaṃ bhakṣayannuvācāyaṃ tyasya |
rājā mūrdhānaṃ vipātayatād yadito'yāsya āṅgiraso'nyenodagāyaditi |
vācā ca hyeva sa prāṇena codagāyaditi || 1-3-24||
Meaning:- Regarding this (there is) also (a story):- Brahmadatta, the great-grandson of Cikitana, while drinking Soma, said, 'Let this Soma strike off my head if I say that Ayasya Angirasa chanted the Udgitha through any other than this (vital force and speech).' Indeed he chanted through speech and the vital force.
shankara
Commentary
maxmuller
24. And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna), while taking Soma (râgan), said:- 'May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.'
मन्त्र २५[I.iii.25] ।
तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वम् । तस्य वै स्वर ।
एव स्वम् । तस्मादार्त्विज्यं करिष्यन्वाचि स्वरमिच्छेत तया वाचा ।
स्वरसम्पन्नयाऽऽर्त्विज्यं कुर्यात् तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त ।
एवाथो यस्य स्वं भवति । भवति हास्य स्वं य एवमेतत्साम्नः स्वं ।
वेद ॥ १-३-२५॥
mantra 25[I.iii.25] |
tasya haitasya sāmno yaḥ svaṃ veda bhavati hāsya svam | tasya vai svara |
eva svam | tasmādārtvijyaṃ kariṣyanvāci svaramiccheta tayā vācā |
svarasampannayā''rtvijyaṃ kuryāt tasmādyajñe svaravantaṃ didṛkṣanta |
evātho yasya svaṃ bhavati | bhavati hāsya svaṃ ya evametatsāmnaḥ svaṃ |
veda || 1-3-25||
Meaning:- He who knows the wealth of this Saman (vital force) attains wealth. Tone is indeed its wealth. Therefore one who is going to officiate as a priest should desire to have a rich tone in his voice, and he should do his priestly duties through that voice with a fine tone. Therefore in a sacrifice people long to see a priest with a good voice, like one who has wealth. He who knows the wealth of saman to be such attains wealth.
shankara
Commentary
maxmuller
25. He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property.
मन्त्र २६[I.iii.26] ।
तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णम् । तस्य वै ।
स्वर एव सुवर्णम् । भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं ।
वेद ॥ १-३-२६॥
mantra 26[I.iii.26] |
tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam | tasya vai |
svara eva suvarṇam | bhavati hāsya suvarṇaṃ ya evametatsāmnaḥ suvarṇaṃ |
veda || 1-3-26||
Meaning:- He who knows the gold of this Saman (vital force) obtains gold. Tone is indeed its gold. He who knows the gold of Saman to be such obtains gold.
shankara
Commentary
maxmuller
26. He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold.
मन्त्र २७[I.iii.27] ।
तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति । तस्य ।
वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयते ।
ऽन्न इत्यु हैक आहुः ॥ १-३-२७॥
mantra 27[I.iii.27] |
tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati | tasya |
vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate |
'nna ityu haika āhuḥ || 1-3-27||
Meaning:- He who knows the support of this Saman (vital force) gets a resting place. Speech (certain parts of the body) is indeed its support. For resting on speech is the vital force thus chanted. Some say, resting on food (body).
shankara
Commentary
maxmuller
27. He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food. Next follows the Abhyâroha [1] (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses):- 'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!' Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation) [2].
मन्त्र २८[I.iii.28] ।
अथातः पवमानानामेवाभ्यारोहः । स वै खलु प्रस्तोता साम ।
प्रस्तौति । स यत्र प्रस्तुयात् तदेतानि जपेदसतो मा सद् गमय ।
तमसो मा ज्योतिर्गमय मृत्योर्माऽमृतं गमयेति । स यदाहासतो मा ।
सद्गमयेति मृत्युर्वा असत् सदमृतं मृत्योर्माऽमृतं गमयामृतं ।
मा कुर्वित्येवैतदाह । तमसो मा ज्योतिर्गमयेति मृत्युर्वै तमो ।
ज्योतिरमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह ।
मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्त्यथ यानीतराणि ।
स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत् तस्मादु तेषु वरं वृणीत यं ।
कामं कामयेत तꣳ । स एष एवंविदुद्गाताऽऽत्मने वा यजमानाय वा ।
यं कामं कामयते तमागायति । तद्धैतल्लोकजिदेव न हैवालोक्यताया ।
आशास्ति य एवमेतत्साम वेद ।
इति तृतीयं ब्राह्मणम् ।
अथ चतुर्थं ब्राह्मणम् ॥ १-३-२८॥
mantra 28[I.iii.28] |
athātaḥ pavamānānāmevābhyārohaḥ | sa vai khalu prastotā sāma |
prastauti | sa yatra prastuyāt tadetāni japedasato mā sad gamaya |
tamaso mā jyotirgamaya mṛtyormā'mṛtaṃ gamayeti | sa yadāhāsato mā |
sadgamayeti mṛtyurvā asat sadamṛtaṃ mṛtyormā'mṛtaṃ gamayāmṛtaṃ |
mā kurvityevaitadāha | tamaso mā jyotirgamayeti mṛtyurvai tamo |
jyotiramṛtaṃ mṛtyormāmṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha |
mṛtyormāmṛtaṃ gamayeti nātra tirohitamivāstyatha yānītarāṇi |
stotrāṇi teṣvātmane'nnādyamāgāyet tasmādu teṣu varaṃ vṛṇīta yaṃ |
kāmaṃ kāmayeta tam̐ | sa eṣa evaṃvidudgātā''tmane vā yajamānāya vā |
yaṃ kāmaṃ kāmayate tamāgāyati | taddhaitallokajideva na haivālokyatāyā |
āśāsti ya evametatsāma veda |
iti tṛtīyaṃ brāhmaṇam |
atha caturthaṃ brāhmaṇam || 1-3-28||
Meaning:- Now therefore the edifying repetition (Adhyaroha) only of the hymns called Pavamanas. The priest called Prastotir indeed recites the Saman. While he recites it, these Mantras are to be repeated:- From evil lead me to good. From darkness lead me to light. From death lead me to immortality. When the Mantra says, 'From evil lead me to good', 'evil' means death, and 'good' immortality; so it says, 'From death lead me to immortality, i.e. make me immortal'. When it says, 'From darkness lead me to light', 'darkness' means death, and 'light', immortality; so it says, 'From death lead me to immortality, or make me immortal'. In the dictum, 'From death lead me to immortality', the meaning does not seem to be hidden. Then through the remaining hymns (the chanter) should secure eatable food for himself by chanting. Therefore, while they are being chanted, the sacrificer should ask for a boon - anything that he desires. Whatever objects this chanter possessed of such knowledge desires, either for himself or for the sacrificer, he secures them by chanting. This (meditation) certainly wins the world (Hiranyagarbha). He who knows the Saman (vital force) as such has not to pray lest he be unfit for this world.
shankara
Commentary
maxmuller
28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgâtri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman [1], for him there is no fear of his not being admitted to the worlds [2].
मन्त्र १ [I.iv.1] ।
आत्मैवेदमग्र आसीत्पुरुषविधः । सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् ।
सोऽहमस्मीत्यग्रे व्याहरत् ततोऽहन्नामाभवत् । तस्मादप्येतर्ह्यामन्त्रितो ।
ऽहमयमित्येवाग्र उक्त्वाऽथान्यन्नाम प्रब्रूते यदस्य भवति । स ।
यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत् तस्मात्पुरुषः । ओषति ह ।
वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद ॥ १-४-१॥
mantra 1 [I.iv.1] |
ātmaivedamagra āsītpuruṣavidhaḥ | so'nuvīkṣya nānyadātmano'paśyat |
so'hamasmītyagre vyāharat tato'hannāmābhavat | tasmādapyetarhyāmantrito |
'hamayamityevāgra uktvā'thānyannāma prabrūte yadasya bhavati | sa |
yatpūrvo'smātsarvasmātsarvānpāpmana auṣat tasmātpuruṣaḥ | oṣati ha |
vai sa taṃ yo'smātpūrvo bubhūṣati ya evaṃ veda || 1-4-1||
Meaning:- In the beginning, this (universe) was but the self (Viraj) of a human form. He reflected and found nothing else but himself. He first uttered, ''am he''. Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, 'It is I,' and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Purusha. He who knows thus indeed burns one who wants to be (Viraj) before him.
shankara
Commentary
maxmuller
1. In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, 'This is I;' therefore he became I by name. Therefore even now, if a man is asked, he first says, 'This is I,' and then pronounces the other name which he may have. And because before (pûrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him.
मन्त्र २[I.iv.2] ।
सोऽबिभेत् तस्मादेकाकी बिभेति । स हायमीक्षां चक्रे यन्मदन्यन्नास्ति ।
कस्मान्नु बिभेमीति । तत एवास्य भयं वीयाय । कस्माद्ध्यभेष्यत् ।
द्वितीयाद्वै भयं भवति ॥ १-४-२॥
mantra 2[I.iv.2] |
so'bibhet tasmādekākī bibheti | sa hāyamīkṣāṃ cakre yanmadanyannāsti |
kasmānnu bibhemīti | tata evāsya bhayaṃ vīyāya | kasmāddhyabheṣyat |
dvitīyādvai bhayaṃ bhavati || 1-4-2||
Meaning:- He was afraid. Therefore people (still) are afraid to be alone. He thought, 'If there is nothing else but me, what am I afraid of?' From that alone his fear was gone, for what was there to fear? It is from a second entity that fear comes.
shankara
Commentary
maxmuller
2. He feared, and therefore any one who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared? Verily fear arises from a second only.
मन्त्र ३[I.iv.3] ।
स वै नैव रेमे तस्मादेकाकी न रमते । स द्वितीयमैच्छत् ।
स हैतावानास यथा स्त्रीपुमाꣳसौ सम्परिष्वक्तौ ।
स इममेवाऽऽत्मानं द्वेधाऽपातयत् । ततः पतिश्च पत्नी ।
चाभवताम् । तस्मादिदमर्धबृगलमिव स्व इति ह स्माऽऽह ।
याज्ञवल्क्यस्तस्मादयमाकाशः स्त्रिया पूर्यत एव । ताꣳ समभवत् ।
ततो मनुष्या अजायन्त ॥ १-४-३॥
mantra 3[I.iv.3] |
sa vai naiva reme tasmādekākī na ramate | sa dvitīyamaicchat |
sa haitāvānāsa yathā strīpumām̐sau sampariṣvaktau |
sa imamevā''tmānaṃ dvedhā'pātayat | tataḥ patiśca patnī |
cābhavatām | tasmādidamardhabṛgalamiva sva iti ha smā''ha |
yājñavalkyastasmādayamākāśaḥ striyā pūryata eva | tām̐ samabhavat |
tato manuṣyā ajāyanta || 1-4-3||
Meaning:- He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yajnavalkya, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born.
shankara
Commentary
maxmuller
3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patnî). Therefore Yâgñavalkya said:- 'We two [1] are thus (each of us) like half a shell [2].' Therefore the void which was there, is filled by the wife. He embraced her, and men were born.
मन्त्र ४[I.iv.4] ।
सो हेयमीक्षां चक्रे कथं नु माऽऽत्मन एव जनयित्वा ।
सम्भवति । हन्त तिरोऽसानीति । सा गौरभवद् ऋषभ ।
इतरस्ताꣳ समेवाभवत् ततो गावोऽजायन्त । वडवेतराऽभवद् ।
अश्ववृष इतरो गर्दभीतरा गर्दभ इतरस्ताꣳ समेवाभवत् ।
तत एकशफमजायत अजेतराऽभवद् वस्त इतरोऽविरितरा मेष ।
इतरस्ताꣳ समेवाभवत् ततोऽजावयोऽजायन्तैवमेव यदिदं किञ्च ।
मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत ॥ १-४-४॥
mantra 4[I.iv.4] |
so heyamīkṣāṃ cakre kathaṃ nu mā''tmana eva janayitvā |
sambhavati | hanta tiro'sānīti | sā gaurabhavad ṛṣabha |
itarastām̐ samevābhavat tato gāvo'jāyanta | vaḍavetarā'bhavad |
aśvavṛṣa itaro gardabhītarā gardabha itarastām̐ samevābhavat |
tata ekaśaphamajāyata ajetarā'bhavad vasta itaro'viritarā meṣa |
itarastām̐ samevābhavat tato'jāvayo'jāyantaivameva yadidaṃ kiñca |
mithunamā pipīlikābhyastatsarvamasṛjata || 1-4-4||
Meaning:- She thought, 'How can he be united with me after producing me from himself? Well let me hide myself'. She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that one hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project every thing that exists in pairs, down to the ants.
shankara
Commentary
maxmuller
4. She thought, 'How can he embrace me, after having produced me from himself? I shall hide myself.' She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe [1], the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants.
मन्त्र ५[I.iv.5] ।
सोऽवेदहं वाव सृष्टिरस्म्यहꣳ हीदꣳ सर्वमसृक्षीति ।
ततः सृष्टिरभवत् सृष्ट्याꣳ हास्यैतस्यां भवति य एवं वेद ॥ १-४-५॥
mantra 5[I.iv.5] |
so'vedahaṃ vāva sṛṣṭirasmyaham̐ hīdam̐ sarvamasṛkṣīti |
tataḥ sṛṣṭirabhavat sṛṣṭyām̐ hāsyaitasyāṃ bhavati ya evaṃ veda || 1-4-5||
Meaning:- He knew, 'I indeed am the creation, for I projected all this'. Therefore he was called Creation. He who knows this as such becomes (a creator) in this creation of Viraj.
shankara
Commentary
maxmuller
5. He knew, 'I indeed am this creation, for I created all this.' Hence he became the creation, and he who knows this lives in this his creation.
मन्त्र ६[I.iv.6] ।
अथेत्यभ्यमन्थत् स मुखाच्च योनेर्हस्ताभ्यां ।
चाग्निमसृजत । तस्मादेतदुभयमलोमकमन्तरतोऽलोमका ।
हि योनिरन्तरतस्तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं ।
देवमेतस्यैव सा विसृष्टिरेष उ ह्येव सर्वे देवा अथ ।
यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत तदु सोमः । एतावद्वा ।
इदꣳ सर्वमन्नं चैवान्नादश्च सोम एवान्नमग्निरन्नादः ।
सैषा ब्रह्मणोऽतिसृष्टिर्यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः ।
सन्नमृतानसृजत तस्मादतिसृष्टिरतिसृष्ट्याꣳ हास्यैतस्यां ।
भवति य एवं वेद ॥ १-४-६॥
mantra 6[I.iv.6] |
athetyabhyamanthat sa mukhācca yonerhastābhyāṃ |
cāgnimasṛjata | tasmādetadubhayamalomakamantarato'lomakā |
hi yonirantaratastadyadidamāhuramuṃ yajāmuṃ yajetyekaikaṃ |
devametasyaiva sā visṛṣṭireṣa u hyeva sarve devā atha |
yatkiñcedamārdraṃ tadretaso'sṛjata tadu somaḥ | etāvadvā |
idam̐ sarvamannaṃ caivānnādaśca soma evānnamagnirannādaḥ |
saiṣā brahmaṇo'tisṛṣṭiryacchreyaso devānasṛjatātha yanmartyaḥ |
sannamṛtānasṛjata tasmādatisṛṣṭiratisṛṣṭyām̐ hāsyaitasyāṃ |
bhavati ya evaṃ veda || 1-4-6||
Meaning:- Then he rubbed back and forth thus, and produced fire from its source, the mouth and the hands. Therefore both these are without hair at the inside. When they talk of particular gods, saying, 'Sacrifice to him', 'sacrifice to the other one', (they are wrong, since) these are all his projection, for he is all the gods. Now all this that is liquid, he produced from the seed. That is Soma. This universe is indeed this much - food and the eater of food. Soma is food, and fire the eater of food. This is super-creation of Viraj that he projected the gods, who are even superior to him. Because he, although mortal himself, projected the immortals, therefore this is a super-creation. He who knows this as such becomes (a creator) in this super-creation of Viraj.
shankara
Commentary
maxmuller
6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire [1]. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, 'Sacrifice to this or sacrifice to that god,' each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brahman, when he created the gods from his better part [2], and when he, who was (then) mortal [3], created the immortals. Therefore it was the highest creation. And he who knows this, lives in this his highest creation.
मन्त्र ७[I.iv.7] ।
तद्धेदं तर्ह्यव्याकृतमासीत् तन्नामरूपाभ्यामेव व्याक्रियतासौ ।
नामाऽयमिदꣳरूप इति । तदिदमप्येतर्हि नामरूपाभ्यामेव ।
व्याक्रियतेऽसौ नामायमिदꣳरूप इति । स एष इह प्रविष्ट आ ।
नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद् विश्वम्भरो वा ।
विश्वम्भरकुलाये तं न पश्यन्त्यकृत्स्नो हि सः प्राणन्नेव प्राणो ।
नाम भवति वदन्वाक् पश्यंश्चक्षुः शृण्वञ्ह्रोत्रं मन्वानो ।
मनस्तान्यस्यैतानि कर्मनामान्येव । स योऽत एकैकमुपास्ते न स ।
वेदाकृत्स्नो ह्येषोऽत एकैकेन भवत्यात्मेत्येवोपासीतात्र ह्येते ।
सर्व एकं भवन्ति । तदेतत्पदनीयमस्य सर्वस्य यदयमात्माऽनेन ।
ह्येतत्सर्वं वेद । यथा ह वै पदेनानुविन्देदेवं कीर्तिꣳ श्लोकं ।
विन्दते य एवं वेद ॥ १-४-७॥
mantra 7[I.iv.7] |
taddhedaṃ tarhyavyākṛtamāsīt tannāmarūpābhyāmeva vyākriyatāsau |
nāmā'yamidam̐rūpa iti | tadidamapyetarhi nāmarūpābhyāmeva |
vyākriyate'sau nāmāyamidam̐rūpa iti | sa eṣa iha praviṣṭa ā |
nakhāgrebhyo yathā kṣuraḥ kṣuradhāne'vahitaḥ syād viśvambharo vā |
viśvambharakulāye taṃ na paśyantyakṛtsno hi saḥ prāṇanneva prāṇo |
nāma bhavati vadanvāk paśyaṃścakṣuḥ śaṛṇvañhrotraṃ manvāno |
manastānyasyaitāni karmanāmānyeva | sa yo'ta ekaikamupāste na sa |
vedākṛtsno hyeṣo'ta ekaikena bhavatyātmetyevopāsītātra hyete |
sarva ekaṃ bhavanti | tadetatpadanīyamasya sarvasya yadayamātmā'nena |
hyetatsarvaṃ veda | yathā ha vai padenānuvindedevaṃ kīrtim̐ ślokaṃ |
vindate ya evaṃ veda || 1-4-7||
Meaning:- This (universe) was then undifferentiated. It differentiated only into name and form - it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form - it is called such and such, and is of such and such form. This Self has entered into these bodies up to the tip of the nails - as a razor may be put in its case, or as fire, which sustains the world, may be in its source. People do not see It, for (viewed in Its aspects) It is incomplete. When It does the function of living. It is called the vital force; when It speaks, the organ of speech; when It sees, the eye; when It hears, the ear; and when It thinks, the mind. These are merely Its names according to functions. He who meditates upon each of this totality of aspects does not know, for It is incomplete, (being divided) from this totality by possessing a single characteristic. The Self alone is to be meditated upon, for all these are unified in It. Of all these, this Self should be realised, for one knows all these through It, just as one may get (an animal) through its foot-prints. He who knows It as such obtains fame and association (with his relatives).
shankara
Commentary
maxmuller
7. Now all this was then undeveloped. It became developed by form and name, so that one could say, 'He, called so and so, is such a one [1].' Therefore at present also all this is developed by name and form, so that one can say, 'He, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place [2]. He cannot be seen, for, in part only, when breathing, he is breath by name; when speaking, speech by name; when seeing, eye by name; when hearing, ear by name; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything [3]. And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise.
मन्त्र ८[I.iv.8] ।
तदेतत्प्रेयः पुत्रात् प्रेयो वित्तात् प्रेयोऽन्यस्मात् सर्वस्मादन्तरतरं ।
यदयमात्मा । स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात् प्रियꣳ ।
रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत । स य ।
आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ॥ १-४-८॥
mantra 8[I.iv.8] |
tadetatpreyaḥ putrāt preyo vittāt preyo'nyasmāt sarvasmādantarataraṃ |
yadayamātmā | sa yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt priyam̐ |
rotsyatītīśvaro ha tathaiva syādātmānameva priyamupāsīta | sa ya |
ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ bhavati || 1-4-8||
Meaning:- This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, '(what you hold) dear will die' - he is certainly competent (to say so) - it will indeed come true. One should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, the dear ones are not mortal.
shankara
Commentary
maxmuller
8. This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else. And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish [1].
मन्त्र ९[I.iv.9] ।
तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु ।
तद्ब्रह्मावेद् यस्मात्तत्सर्वमभवदिति ॥ १-४-९॥
mantra 9[I.iv.9] |
tadāhuryadbrahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante kimu |
tadbrahmāved yasmāttatsarvamabhavaditi || 1-4-9||
Meaning:- They say:- Men think, 'Through the knowledge of Brahman we shall become all'. Well, what did that Brahman know by which It became all?
shankara
Commentary
maxmuller
9. Here they say:- 'If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang?'
मन्त्र १०[I.iv.10] ।
ब्रह्म वा इदमग्र आसीत् तदात्मानमेवावेदहं ब्रह्मास्मीति ।
तस्मात्तत्सर्वमभवत् तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् ।
तथर्षीणां तथा मनुष्याणाम् । तद्धैतत्पश्यन्नृषिर्वामदेवः ।
प्रतिपेदेऽहं मनुरभवꣳ सूर्यश्चेति । तदिदमप्येतर्हि ।
य एवं वेदाहं ब्रह्मास्मीति इति स इदꣳ सर्वं भवति तस्य ह ।
न देवाश्चनाभूत्या ईशत आत्मा ह्येषाꣳ स भवत्यथ योऽन्यां ।
देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद । यथा पशुरेवꣳ ।
स देवानाम् । यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः ।
पुरुषो देवान्भुनक्त्येकस्मिन्नेव पशावादीयमानेऽप्रियं भवति ।
किमु बहुषु तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः ।
मनुष्यास्विद्युर्मन्त्र ११ ॥ १-४-१०॥
mantra 10[I.iv.10] |
brahma vā idamagra āsīt tadātmānamevāvedahaṃ brahmāsmīti |
tasmāttatsarvamabhavat tadyo yo devānāṃ pratyabudhyata sa eva tadabhavat |
tatharṣīṇāṃ tathā manuṣyāṇām | taddhaitatpaśyannṛṣirvāmadevaḥ |
pratipede'haṃ manurabhavam̐ sūryaśceti | tadidamapyetarhi |
ya evaṃ vedāhaṃ brahmāsmīti iti sa idam̐ sarvaṃ bhavati tasya ha |
na devāścanābhūtyā īśata ātmā hyeṣām̐ sa bhavatyatha yo'nyāṃ |
devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda | yathā paśurevam̐ |
sa devānām | yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyurevamekaikaḥ |
puruṣo devānbhunaktyekasminneva paśāvādīyamāne'priyaṃ bhavati |
kimu bahuṣu tasmādeṣāṃ tanna priyaṃ yadetanmanuṣyā vidyuḥ |
manuṣyāsvidyurmantra 11 || 1-4-10||
Meaning:- This (self) was indeed Brahman in the beginning. It knew only Itself as, 'I am Brahman'. Therefore It became all. And whoever among the gods knew It also became That; and the same with sages and men. The sage Vamadeva, while realising this (self) as That, knew, 'I was Manu, and the sun'. And to this day whoever in like manner knows It as, 'I am Brahman', becomes all this (universe). Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, 'He is one, and I am another', does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many animals? Therefore it is not liked by them that men should know this.
shankara
Commentary
maxmuller
10. Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, 'I am Brahman.' From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with Rishis and men. The Rishi Vâmadeva saw and understood it, singing, 'I was Manu (moon), I was the sun.' Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self. Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this.
मन्त्र ११[I.iv.11] ।
ब्रह्म वा इदमग्र आसीदेकमेव । तदेकꣳ सन्न व्यभवत् तच्छ्रेयो ।
रूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो ।
रुद्रः पर्जन्यो यमो मृत्युरीशान इति । तस्मात्क्षत्रात्परं नास्ति ।
तस्माद्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राजसूये । क्षत्र एव तद्यशो ।
दधाति सैषा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमतां ।
गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् । य उ एनꣳ हिनस्ति ।
स्वाꣳ स योनिमृच्छति । स पापीयान्भवति यथा श्रेयाꣳसꣳ ।
हिꣳसित्वा ॥ १-४-११॥
mantra 11[I.iv.11] |
brahma vā idamagra āsīdekameva | tadekam̐ sanna vyabhavat tacchreyo |
rūpamatyasṛjata kṣatraṃ yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo |
rudraḥ parjanyo yamo mṛtyurīśāna iti | tasmātkṣatrātparaṃ nāsti |
tasmādbrāhmaṇaḥ kṣatriyamadhastādupāste rājasūye | kṣatra eva tadyaśo |
dadhāti saiṣā kṣatrasya yoniryadbrahma | tasmādyadyapi rājā paramatāṃ |
gacchati brahmaivāntata upaniśrayati svāṃ yonim | ya u enam̐ hinasti |
svām̐ sa yonimṛcchati | sa pāpīyānbhavati yathā śreyām̐sam̐ |
him̐sitvā || 1-4-11||
Meaning:- In the beginning this (the Kshatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya - those who are Kshatriyas among the gods:- Indra, Varuna, the moon, Rudra, Parjanya, Yama, Death, and Isana. Therefore there is none higher than the Kshatriya. Hence the Brahmana worships the Kshatriya from a lower position in the Rajasuya sacrifice. He imparts that glory to the Kshatriya. The Brahmana is the source of the Kshatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brahmana, his source. He who slights the Brahmana, strikes at his own source. He becomes more wicked, as one is by slighting one's superior.
shankara
Commentary
maxmuller
11. Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,--Indra, Varuna, Soma, Rudra, Parganya, Yama, Mrityu, Îsâna. Therefore there is nothing beyond the Kshatra, and therefore at the Râgasûya sacrifice the Brâhmana sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself.
मन्त्र १२[I.iv.12] ।
स नैव व्यभवत् स विशमसृजत यान्येतानि देवजातानि गणश ।
आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति ॥ १-४-१२॥
mantra 12[I.iv.12] |
sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa |
ākhyāyante vasavo rudrā ādityā viśve devā maruta iti || 1-4-12||
Meaning:- Yet he did not flourish. He projected the Vaisya - those species of gods who are designated in groups:- the Vasus, Rudras, Adityas, Visvadevas and Maruts.
shankara
Commentary
maxmuller
12. He [1] was not strong enough. He created the Vis (people), the classes of Devas which in their different orders are called Vasus, Rudras, Âdityas, Visve Devas, Maruts.
मन्त्र १३[I.iv.13] ।
स नैव व्यभवत् स शौद्रं वर्णमसृजत पूषणमियं वै ।
पूषेयꣳ हीदꣳ सर्वं पुष्यति यदिदं किञ्च ॥ १-४-१३॥
mantra 13[I.iv.13] |
sa naiva vyabhavat sa śaudraṃ varṇamasṛjata pūṣaṇamiyaṃ vai |
pūṣeyam̐ hīdam̐ sarvaṃ puṣyati yadidaṃ kiñca || 1-4-13||
Meaning:- He did not still flourish. He projected the Sudra caste - Pusan. This (earth) is Pusan. For it nourishes all this that exists.
shankara
Commentary
maxmuller
13. He was not strong enough. He created the Sûdra colour (caste), as Pûshan (as nourisher). This earth verily is Pûshan (the nourisher); for the earth nourishes all this whatsoever.
मन्त्र १४[I.iv.14] ।
स नैव व्यभवत् तच्छ्रेयो रूपमत्यसृजत धर्मम् ।
तदेतत्क्षत्रस्य क्षत्रं यद्धर्मस्तस्माद्धर्मात् परं नास्त्यथो ।
अबलीयान् बलीयाꣳसमाशꣳसते धर्मेण यथा राज्ञैवम् । यो वै स ।
धर्मः सत्यं वै तत् तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति धर्मं ।
वा वदन्तꣳ सत्यं वदतीत्येतद्ध्येवैतदुभयं भवति ॥ १-४-१४॥
mantra 14[I.iv.14] |
sa naiva vyabhavat tacchreyo rūpamatyasṛjata dharmam |
tadetatkṣatrasya kṣatraṃ yaddharmastasmāddharmāt paraṃ nāstyatho |
abalīyān balīyām̐samāśam̐sate dharmeṇa yathā rājñaivam | yo vai sa |
dharmaḥ satyaṃ vai tat tasmātsatyaṃ vadantamāhurdharmaṃ vadatīti dharmaṃ |
vā vadantam̐ satyaṃ vadatītyetaddhyevaitadubhayaṃ bhavati || 1-4-14||
Meaning:- Yet he did not flourish. He specially projected that excellent form, righteousness (Dharma). This righteousness is the controller of the Kshatriya. Therefore there is nothing higher than that. (So) even a weak man hopes (to defeat) a stronger man through righteousness, as (one contending) with the king. That righteousness, as (one contending) with the king. That righteousness is verily truth. Therefore they say about a person speaking of truth, 'He speaks of righteousness', or about a person speaking of righteousness, 'He speaks of truth', for both these are but righteousness.
shankara
Commentary
maxmuller
14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra [1], therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same.
मन्त्र १५[I.iv.15] ।
तदेतद्ब्रह्म क्षत्रं विट् शूद्रस्तदग्निनैव देवेषु ब्रह्माभवद् ।
ब्राह्मणो मनुष्येषु क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण ।
शूद्रस्तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येष्वेताभ्याꣳ ।
हि रूपाभ्यां ब्रह्माभवदथ यो ह वा अस्माल्लोकात्स्वं ।
लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो ।
वाऽननूक्तोऽन्यद्वा कर्माकृतम् । यदि ह वा अप्यनेवंविन्महत्पुण्यं ।
कर्म करोति तद्धास्यान्ततः क्षीयत एवाऽऽत्मानमेव लोकमुपासीत । स ।
य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयतेऽस्माद्ध्येवाऽऽत्मनो ।
यद्यत्कामयते तत्तत्सृजते ॥ १-४-१५॥
mantra 15[I.iv.15] |
tadetadbrahma kṣatraṃ viṭ śūdrastadagninaiva deveṣu brahmābhavad |
brāhmaṇo manuṣyeṣu kṣatriyeṇa kṣatriyo vaiśyena vaiśyaḥ śūdreṇa |
śūdrastasmādagnāveva deveṣu lokamicchante brāhmaṇe manuṣyeṣvetābhyām̐ |
hi rūpābhyāṃ brahmābhavadatha yo ha vā asmāllokātsvaṃ |
lokamadṛṣṭvā praiti sa enamavidito na bhunakti yathā vedo |
vā'nanūkto'nyadvā karmākṛtam | yadi ha vā apyanevaṃvinmahatpuṇyaṃ |
karma karoti taddhāsyāntataḥ kṣīyata evā''tmānameva lokamupāsīta | sa |
ya ātmānameva lokamupāste na hāsya karma kṣīyate'smāddhyevā''tmano |
yadyatkāmayate tattatsṛjate || 1-4-15||
Meaning:- (So) these (four castes were projected) - the Brahmana, Kshatriya, Vaisya and Sudra. He became a Brahmana among the gods as Fore, and among men as the Brahmana. (He became) a Kshatriya through the (divine) Kshatriyas, a Vaisya through the (divine) Vaisyas and a Sudra through the (divine) Sudra. Therefore people desire to attain the results of their rites among the gods through fire, and among men as the Brahmana. For Brahman was in these two forms. If, however, anybody departs from this world without realising his own world (the Self), It, being unknown, does not protect him - as the Vedas not studied, or any other work not undertaken (do not). Even if a man who does not know It as such performs a great many meritorious acts in the world, those acts of his are surely exhausted in the end. One should meditate only upon the world of the Self. He who meditates only upon the world called the Self never has his work exhausted. From this very Self he projects whatever he wants.
shankara
Commentary
maxmuller
15. There are then this Brahman, Kshatra, Vis, and Sûdra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brâhmana, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as Sûdra through the (divine) Sûdra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brâhmana, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will Perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not Perish, for whatever he desires that he gets from that Self.
मन्त्र १६[I.iv.16] ।
अथो अयं वा आत्मा सर्वेषां भूतानां लोकः स यज्जुहोति यद्यजते ।
तेन देवानां लोकोऽथ यदनुब्रूते तेन ऋषीणामथ यत् पितृभ्यो ।
निपृणाति अथ यत्प्रजामिच्छते तेन पितृणामथ यन्मनुष्यान्वासयते ।
यदेभ्योऽशनं ददाति तेन मनुष्याणामथ यत्पशुभ्यस्तृणोदकं ।
विन्दति तेन पशूनां यदस्य गृहेषु श्वापदा वयाꣳस्या पिपीलिकाभ्य ।
उपजीवन्ति तेन तेषां लोको यथा ह वै स्वाय लोकायारिष्टिमिच्छेद् ।
एवꣳ हैवंविदे सर्वदा सर्वाणि भूतान्यरिष्टिमिच्छन्ति । तद्वा ।
एतद्विदितं मीमाꣳसितम् ॥ १-४-१६॥
mantra 16[I.iv.16] |
atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ sa yajjuhoti yadyajate |
tena devānāṃ loko'tha yadanubrūte tena ṛṣīṇāmatha yat pitṛbhyo |
nipṛṇāti atha yatprajāmicchate tena pitṛṇāmatha yanmanuṣyānvāsayate |
yadebhyo'śanaṃ dadāti tena manuṣyāṇāmatha yatpaśubhyastṛṇodakaṃ |
vindati tena paśūnāṃ yadasya gṛheṣu śvāpadā vayām̐syā pipīlikābhya |
upajīvanti tena teṣāṃ loko yathā ha vai svāya lokāyāriṣṭimicched |
evam̐ haivaṃvide sarvadā sarvāṇi bhūtānyariṣṭimicchanti | tadvā |
etadviditaṃ mīmām̐sitam || 1-4-16||
Meaning:- Now this self (the ignorant man) is an object of enjoyment to all beings. That he makes oblations in the fire and performs sacrifices is how he becomes such an object to the gods. That he studies the Vedas is how he becomes an object of enjoyment to the Rishis (sages). That he makes offerings to the Manes and desires children is how he becomes such an object to the Manes. That he gives shelter to men as well as food is how he becomes an object of enjoyment to men. That he gives fodder and water to the animals is how he becomes such an object to hem. And that beasts and birds, and even the ants, feed in his home is how he becomes an object of enjoyment to these. Just as one wishes safety to one's body, so do all beings wish safety to him who knows it as such. This indeed has been known, and discussed.
shankara
Commentary
maxmuller
16. Now verily this Self (of the ignorant man) is the world [1] of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the Rishis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned.
मन्त्र १७[I.iv.17] ।
आत्मैवेदमग्र आसीदेक एव । सोऽकामयत जाया मे स्यादथ प्रजायेयाथ ।
वित्तं मे स्यात् अथ कर्म कुर्वीयेत्येतावान्वै कामो नेच्छꣳश्चनातो ।
भूयो विन्देत् तस्मादप्येतर्ह्येकाकी कामयते जाया मे स्यादथ प्रजायेयाथ ।
वित्तं मे स्यादथ कर्म कुर्वीयेति । स यावदप्येतेषामेकैकं ।
न प्राप्नोत्यकृत्स्न एव तावन् मन्यते । तस्यो कृत्स्नता । मन ।
एवास्याऽऽत्मा वाग्जाया प्राणः प्रजा चक्षुर्मानुषं वित्तं चक्षुषा ।
हि तद्विन्दते श्रोत्रं दैवꣳ श्रोत्रेण हि तच्छृणोत्यात्मैवास्य ।
कर्माऽऽत्मना हि कर्म करोति । स एष पाङ्क्तो यज्ञः पाङ्क्तः पशुः ।
पाङ्क्तः पुरुषः पाङ्क्तमिदꣳ सर्वं यदिदं किञ्च । तदिदꣳ ।
सर्वमाप्नोति य एवं वेद ।
इति चतुर्थं ब्राह्मणम् ।
अथ पञ्चमं ब्राह्मणम् ॥ १-४-१७॥
mantra 17[I.iv.17] |
ātmaivedamagra āsīdeka eva | so'kāmayata jāyā me syādatha prajāyeyātha |
vittaṃ me syāt atha karma kurvīyetyetāvānvai kāmo neccham̐ścanāto |
bhūyo vindet tasmādapyetarhyekākī kāmayate jāyā me syādatha prajāyeyātha |
vittaṃ me syādatha karma kurvīyeti | sa yāvadapyeteṣāmekaikaṃ |
na prāpnotyakṛtsna eva tāvan manyate | tasyo kṛtsnatā | mana |
evāsyā''tmā vāgjāyā prāṇaḥ prajā cakṣurmānuṣaṃ vittaṃ cakṣuṣā |
hi tadvindate śrotraṃ daivam̐ śrotreṇa hi tacchṛṇotyātmaivāsya |
karmā''tmanā hi karma karoti | sa eṣa pāṅkto yajñaḥ pāṅktaḥ paśuḥ |
pāṅktaḥ puruṣaḥ pāṅktamidam̐ sarvaṃ yadidaṃ kiñca | tadidam̐ |
sarvamāpnoti ya evaṃ veda |
iti caturthaṃ brāhmaṇam |
atha pañcamaṃ brāhmaṇam || 1-4-17||
Meaning:- This (aggregate of desirable objects) was but the self in the beginning - the only entity. He desired, 'Let me have a wife, so that I may be born (as the child). And let me have wealth, so that I may perform rites'. This much indeed is (the range of) desire. Even if one wishes, one cannot get more than this. Therefore to this day a man being single desires, 'Let me have a wife, so that I may be born. And let me have wealth, so that I may perform rites.' Until he obtains each one of these, he considers himself incomplete. His completeness also (comes thus):- The mind is his self, speech his wife, the vital force his child, the eye his human wealth, for he obtains it through the eye, the ear his divine wealth, for he hears of it through the ear, and the body is its (instrument of) rite, for he performs rites through the body. (So) this sacrifice has five factors - the animals have five factors, the men have five factors, and all this that exists has five factors. He who knows it as such attains all this.
shankara
Commentary
maxmuller
17. In the beginning this was Self alone, one only. He desired, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows):- mind is his self (husband); speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (âtman) is his work, for with the body he works. This is the fivefold [1] sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this.
मन्त्र १[I.v.1] ।
यत्सप्तान्नानि मेधया तपसाऽऽजनयत्पिता । एकमस्य साधारणं द्वे ।
देवानभाजयत् ॥ त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत् ।
तस्मिन्त्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ॥ कस्मात्तानि ।
न क्षीयन्तेऽद्यमानानि सर्वदा । यो वै तामक्षितिं वेद सोऽन्नमत्ति ।
प्रतीकेन स देवानपिगच्छति स ऊर्जमुपजीवतीति श्लोकाः ॥ १-५-१॥
mantra 1[I.v.1] |
yatsaptānnāni medhayā tapasā''janayatpitā | ekamasya sādhāraṇaṃ dve |
devānabhājayat || trīṇyātmane'kuruta paśubhya ekaṃ prāyacchat |
tasmintsarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na || kasmāttāni |
na kṣīyante'dyamānāni sarvadā | yo vai tāmakṣitiṃ veda so'nnamatti |
pratīkena sa devānapigacchati sa ūrjamupajīvatīti ślokāḥ || 1-5-1||
Meaning:- That the father produced seven kinds of food through meditation and rites (I shall disclose). One is common to all eaters. Two he apportioned to the gods. Three he designed for himself. And one he gave to the animals. On it rests everything - what lives and what does not. Why are they not exhausted, although they are always being eaten? He who knows this cause of their permanence eats food with Pratika (pre-eminence). He attains (identity with) the gods and lives on nectar. These are the verses.
shankara
Commentary
maxmuller
1. 'When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1) 'Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) 'Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3) 'He goes even to the Devas, he lives on strength.' (4)
मन्त्र २[I.v.2] ।
यत्सप्तान्नानि मेधया तपसाऽजनयत्पितेति मेधया हि तपसाजनयत् ।
पितैकमस्य साधारणमितीदमेवास्य तत्साधारणमन्नं यदिदमद्यते ।
स य एतदुपास्ते न स पाप्मनो व्यावर्तते मिश्रꣳ ह्येतत् । द्वे ।
देवानभाजयदिति हुतं च प्रहुतं च तस्माद् देवेभ्यो जुह्वति च प्र ।
च जुह्वत्यथो आहुर्दर्शपूर्णमासाविति । तस्मान्नेष्टियाजुकः स्यात् ।
पशुभ्य एकं प्रायच्छदिति तत्पयः । पयो ह्येवाग्रे मनुष्याश्च ।
पशवश्चोपजीवन्ति । तस्मात् कुमारं जातं घृतं वै वाग्रे ।
प्रतिलेहयन्ति स्तनं वाऽनुधापयन्त्यथ वत्सं जातमाहुरतृणाद ।
इति । तस्मिन्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति पयसि ।
हीदꣳ सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न । तद्यदिदमाहुः ।
संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति न तथा विद्याद् ।
यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् सर्वꣳ ।
हि देवेभ्योऽन्नाद्यं प्रयच्छति । कस्मात्तानि न क्षीयन्तेऽद्यमानानि ।
सर्वदेति पुरुषो वा अक्षितिः स हीदमन्नं पुनः पुनर्जनयते ।
यो वै तामक्षितिं वेदेति पुरुषो वा अक्षितिः । स हीदमन्नं धिया ।
धिया जनयते कर्मभिर्यद्धैतन्न कुर्यात् क्षीयेत ह । सोऽन्नमत्ति ।
प्रतीकेनेति मुखं प्रतीकं मुखेनेत्येतत् स देवानपिगच्छति स ।
ऊर्जमुपजीवतीति प्रशꣳसा ॥ १-५-२॥
mantra 2[I.v.2] |
yatsaptānnāni medhayā tapasā'janayatpiteti medhayā hi tapasājanayat |
pitaikamasya sādhāraṇamitīdamevāsya tatsādhāraṇamannaṃ yadidamadyate |
sa ya etadupāste na sa pāpmano vyāvartate miśram̐ hyetat | dve |
devānabhājayaditi hutaṃ ca prahutaṃ ca tasmād devebhyo juhvati ca pra |
ca juhvatyatho āhurdarśapūrṇamāsāviti | tasmānneṣṭiyājukaḥ syāt |
paśubhya ekaṃ prāyacchaditi tatpayaḥ | payo hyevāgre manuṣyāśca |
paśavaścopajīvanti | tasmāt kumāraṃ jātaṃ ghṛtaṃ vai vāgre |
pratilehayanti stanaṃ vā'nudhāpayantyatha vatsaṃ jātamāhuratṛṇāda |
iti | tasminsarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca neti payasi |
hīdam̐ sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | tadyadidamāhuḥ |
saṃvatsaraṃ payasā juhvadapa punarmṛtyuṃ jayatīti na tathā vidyād |
yadahareva juhoti tadahaḥ punarmṛtyumapajayatyevaṃ vidvān sarvam̐ |
hi devebhyo'nnādyaṃ prayacchati | kasmāttāni na kṣīyante'dyamānāni |
sarvadeti puruṣo vā akṣitiḥ sa hīdamannaṃ punaḥ punarjanayate |
yo vai tāmakṣitiṃ vedeti puruṣo vā akṣitiḥ | sa hīdamannaṃ dhiyā |
dhiyā janayate karmabhiryaddhaitanna kuryāt kṣīyeta ha | so'nnamatti |
pratīkeneti mukhaṃ pratīkaṃ mukhenetyetat sa devānapigacchati sa |
ūrjamupajīvatīti praśam̐sā || 1-5-2||
Meaning:- 'That the father produced seven kinds of food through meditation and rites' means that the father indeed produced them through meditation and rites. 'One is common to all eaters' means, this food that is eaten is the common food of all eaters. He who adores (monopolises) this food is never free from evil, for this is general food. 'Two he apportioned to the gods' means making oblations in the fire, and offering presents otherwise to the gods. Therefore people perform both these. Some, however, say, those two are the new and full moon sacrifices. Therefore one should not be engrossed with sacrifices for material ends. 'One he gave to the animals' - it is milk. For men and animals first live on milk alone. Therefore they first make a new-born babe lick clarified butter or suckle it. And they speak of a new-born calf as not yet eating grass. 'On it rests everything - what lives and what does not' means that on milk indeed rests all this that lives and that does not. It is said that by making offerings of milk in the fire for a year one conquers further death. One should not think like that. He who knows as above conquers further death the very day he makes that offering, for he offers all eatable food to the gods, 'Why are they not exhausted, although they are always being eaten?' - means that the being (eater) is indeed the cause of their permanence, for the produces this food again and again. 'He who knows this cause of their permanence' means that the being (eater) is indeed the cause of their permanence, for he produces this food through his meditation for the time being and rites. If he does not do this, it will be exhausted. 'He eats food with Pratika'; 'Pratika' means pre-eminence; hence the meaning is, pre-eminently. 'He attains the gods and lives on nectar' is a eulogy.
shankara
Commentary
maxmuller
2. When it is said, that 'the father produced by knowledge and penance the seven kinds of food,' it is clear that (it was he who) did so. When it is said, that 'one of his (foods) was common,' then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property) [1]. When it is said, that 'two he assigned to the Devas,' that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ishti or with a wish. When it is said, that 'one he gave to animals,' that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghrita (butter), or they make it take the breast. And they call a new-born creature 'atrinâda,' i.e. not eating herbs. When it is said, that 'in it all rests, whatsoever breathes and breathes not,' we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brâhmana), that a man who sacrifices with milk a whole year [2], overcomes death again, let him not think so. No, on the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, 'Why do these not perish, though they are always eaten,' we answer, Verily, the Person is the imperishable, and he produces that food again and again [3]. When it is said, 'He who knows this imperishable one, I then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that 'he eats food with his face,' then face means the mouth, he eats it with his mouth. When it is said, that 'he goes even to the Devas, he lives on strength,' that is meant as praise.
मन्त्र ३[I.v.3] ।
त्रीण्यात्मनेऽकुरुतेति मनो वाचं प्राणं तान्यात्मनेऽकुरुतान्यत्रमना ।
अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति ।
मनसा शृणोति । कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा ।
धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव । तस्मादपि ।
पृष्ठत उपस्पृष्टो मनसा विजानाति । यः कश्च शब्दो वागेव ।
सैषा ह्यन्तमायत्तैषा हि न । प्राणोऽपानो व्यान उदानः समानोऽन ।
इत्येतत्सर्वं प्राण एवैतन्मयो वा अयमात्मा वाङ्मयो मनोमयः प्राणमयः ॥ १-५-३॥
mantra 3[I.v.3] |
trīṇyātmane'kuruteti mano vācaṃ prāṇaṃ tānyātmane'kurutānyatramanā |
abhūvaṃ nādarśamanyatramanā abhūvaṃ nāśrauṣamiti manasā hyeva paśyati |
manasā śaṛṇoti | kāmaḥ saṅkalpo vicikitsā śraddhā'śraddhā |
dhṛtiradhṛtirhrīrdhīrbhīrityetatsarvaṃ mana eva | tasmādapi |
pṛṣṭhata upaspṛṣṭo manasā vijānāti | yaḥ kaśca śabdo vāgeva |
saiṣā hyantamāyattaiṣā hi na | prāṇo'pāno vyāna udānaḥ samāno'na |
ityetatsarvaṃ prāṇa evaitanmayo vā ayamātmā vāṅmayo manomayaḥ prāṇamayaḥ || 1-5-3||
Meaning:- 'Three he designed for himself' means:- the mind, the organ of speech and the vital force; these he designed for himself. (They say), 'I was absent-minded, I did not see it', 'I was absent-minded, I did not hear it'. It is through the mind that one sees and hears. Desires, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear - all these are but the mind. Even if one is touched from behind, one knows it through the mind; therefore (the mind exists). And any kind of sound is but the organ of speech, for it serves to determine a thing, but it cannot itself be revealed. Prana, Apana, Vyana, Udana, Samana and Ana - all these are but the vital forces. This body is identified with these - with the organ of speech, the mind and the vital force.
shankara
Commentary
maxmuller
3. When it is said, that 'he made three for himself,' that means that he made mind, speech, and breath for himself. As people say, 'My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,' it is clear that a man sees with his mind and hears with his mind [1]. Desire, representation, doubt, faith, want of faith, memory [2], forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. The up-breathing, the down-breathing, the back-breathing, the out-breathing, the on-breathing, all that is breathing is breath (prâna) only. Verily that Self consists of it; that Self consists of speech, mind, and breath.
मन्त्र ४[I.v.4] ।
त्रयो लोका एत एव वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः ॥ १-५-४॥
mantra 4[I.v.4] |
trayo lokā eta eva vāgevāyaṃ loko mano'ntarikṣalokaḥ prāṇo'sau lokaḥ || 1-5-4||
Meaning:- These are the three worlds. The organ of speech is this world (the earth), the mind is the sky, and the vital force is that world (heaven).
shankara
Commentary
maxmuller
4. These are the three worlds:- earth is speech, sky mind, heaven breath.
मन्त्र ५[I.v.5.] ।
त्रयो वेदा एत एव वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः ॥ १-५-५॥
mantra 5[I.v.5.] |
trayo vedā eta eva vāgevargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ || 1-5-5||
Meaning:- These are the three Vedas. The organ of speech is the Rig-Veda, the mind is the Yajur-Veda and the vital force the Sama-Veda.
maxmuller
5. These are the three Vedas:- the Rig-veda is speech, the Yagur-veda mind, the Sâma-veda breath.
मन्त्र ६[I.v.6] ।
देवाः पितरो मनुष्या एत एव वागेव देवा मनः पितरः प्राणो मनुष्याः ॥ १-५-६॥
mantra 6[I.v.6] |
devāḥ pitaro manuṣyā eta eva vāgeva devā manaḥ pitaraḥ prāṇo manuṣyāḥ || 1-5-6||
Meaning:- These are the gods, the Manes and men. The organ of speech is the gods, the mind the Manes, and the vital force men.
maxmuller
6. These are the Devas, Fathers, and men:- the Devas are speech, the Fathers mind, men breath.
मन्त्र ७[I.v.7] ।
पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा ॥ १-५-७॥
mantra 7[I.v.7] |
pitā mātā prajaita eva mana eva pitā vāṅmātā prāṇaḥ prajā || 1-5-7||
Meaning:- These are the father, mother and child. The mind is the father, the organ of speech the mother, and the vital force the child.
shankara
Commentary
maxmuller
7. These are father, mother, and child:- the father is mind, the mother speech, the child breath.
मन्त्र ८[.I.v.8] ।
विज्ञातं विजिज्ञास्यमविज्ञातमेत एव यत्किञ्च विज्ञातं ।
वाचस्तद्रूपं वाग्घि विज्ञाता वागेनं तद्भूत्वाऽवति ॥ १-५-८॥
mantra 8[.I.v.8] |
vijñātaṃ vijijñāsyamavijñātameta eva yatkiñca vijñātaṃ |
vācastadrūpaṃ vāgghi vijñātā vāgenaṃ tadbhūtvā'vati || 1-5-8||
Meaning:- These are what is known, what it is desirable to know, and what is unknown. Whatever is known is a form of the organ of speech, for it is the knower. The organ of speech protects him (who knows this) by becoming that (which is known).
shankara
Commentary
maxmuller
8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects man [1].
मन्त्र ९[I.v.9] ।
यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपं मनो हि विजिज्ञास्यं मन एनं ।
तद्भूत्वाऽवति ॥ १-५-९॥
mantra 9[I.v.9] |
yatkiñca vijijñāsyaṃ manasastadrūpaṃ mano hi vijijñāsyaṃ mana enaṃ |
tadbhūtvā'vati || 1-5-9||
Meaning:- Whatever it is desirable to know is a form of the mind, for the mind is what it is desirable to know. The mind protects him (who knows this) by becoming that (which it is desirable to know).
shankara
Commentary
maxmuller
9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man.
मन्त्र १०[I.v.10] ।
यत्किञ्चाविज्ञातं प्राणस्य तद्रूपं प्राणो ह्यविज्ञातः प्राण एनं ।
तद्भूत्वाऽवति ॥ १-५-१०॥
mantra 10[I.v.10] |
yatkiñcāvijñātaṃ prāṇasya tadrūpaṃ prāṇo hyavijñātaḥ prāṇa enaṃ |
tadbhūtvā'vati || 1-5-10||
Meaning:- Whatever is unknown is a form of the vital force, for the vital force is what is unknown. The vital force protects him (who knows this) by becoming that (which is unknown).
shankara
Commentary
maxmuller
10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man [1].
मन्त्र ११[I.v.11] ।
तस्यै वाचः पृथिवी शरीरं ज्योती रूपमयमग्निस्तद्यावत्येव वाक् ।
तावती पृथिवी तावानयमग्निः ॥ १-५-११॥
mantra 11[I.v.11] |
tasyai vācaḥ pṛthivī śarīraṃ jyotī rūpamayamagnistadyāvatyeva vāk |
tāvatī pṛthivī tāvānayamagniḥ || 1-5-11||
Meaning:- The earth is the body of that organ of speech, and this fire is its luminous organ. And as far as the organ of speech extends, so far extends the earth and so far does this fire.
shankara
Commentary
maxmuller
11. Of that speech (which is the food of Pragâpati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire.
मन्त्र १२[I.v.12] ।
अथैतस्य मनसो द्यौः शरीरं ज्योतीरूपमसावादित्यस्तद्यावदेव ।
मनस्तावती द्यौस्तावानसावादित्यस्तौ मिथुनꣳ समैतां ततः ।
प्राणोऽजायत । स इन्द्रः स एषोऽसपत्नो द्वितीयो वै सपत्नो नास्य ।
सपत्नो भवति य एवं वेद ॥ १-५-१२॥
mantra 12[I.v.12] |
athaitasya manaso dyauḥ śarīraṃ jyotīrūpamasāvādityastadyāvadeva |
manastāvatī dyaustāvānasāvādityastau mithunam̐ samaitāṃ tataḥ |
prāṇo'jāyata | sa indraḥ sa eṣo'sapatno dvitīyo vai sapatno nāsya |
sapatno bhavati ya evaṃ veda || 1-5-12||
Meaning:- Heaven is the body of this mind, and that sun is its luminous organ. And as far as the mind extends, so far extends heaven, and so far does that sun. The two were united, and from that the vital force emanated. It is the Supreme Lord. It is without a rival. A second being is indeed a rival. He who knows it as such has no rival.
shankara
Commentary
maxmuller
12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a, rival. Verily a second is a rival, and he who knows this, has no rival.
मन्त्र १३[I.v.13] ।
अथैतस्य प्राणस्याऽऽपः शरीरं ज्योतीरूपमसौ चन्द्रस्तद्यावानेव ।
प्राणस्तावत्य आपस्तावानसौ चन्द्रः । त एते सर्व एव समाः ।
सर्वेऽनन्ताः । स यो हैतानन्तवत उपास्तेऽन्तवन्तꣳ स लोकं ।
जयत्यथ यो हैताननन्तानुपास्तेऽनन्तꣳ स लोकं जयति ॥ १-५-१३॥
mantra 13[I.v.13] |
athaitasya prāṇasyā''paḥ śarīraṃ jyotīrūpamasau candrastadyāvāneva |
prāṇastāvatya āpastāvānasau candraḥ | ta ete sarva eva samāḥ |
sarve'nantāḥ | sa yo haitānantavata upāste'ntavantam̐ sa lokaṃ |
jayatyatha yo haitānanantānupāste'nantam̐ sa lokaṃ jayati || 1-5-13||
Meaning:- Water is the body of this vital force, and that moon is its luminous organ. And as far as the vital force extends, so far extends water, and so far does that moon. These are all equal, and all infinite. He who meditates upon these as finite wins a finite world, but he who meditates upon these as infinite wins an infinite world.
shankara
Commentary
maxmuller
13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world.
मन्त्र १४[I.v.14] ।
स एष संवत्सरः प्रजापतिः षोडशकलस्तस्य रात्रय एव पञ्चदश ।
कला ध्रुवैवास्य षोडशी कला । स रात्रिभिरेवाऽऽ च पूर्यते ।
ऽप च क्षीयते । सोऽमावास्याꣳ रात्रिमेतया षोडश्या कलया ।
सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते । तस्मादेताꣳ ।
रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव ।
देवताया अपचित्यै ॥ १४॥ अपचित्यै ॥ १-५-१४॥
mantra 14[I.v.14] |
sa eṣa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakalastasya rātraya eva pañcadaśa |
kalā dhruvaivāsya ṣoḍaśī kalā | sa rātribhirevā'' ca pūryate |
'pa ca kṣīyate | so'māvāsyām̐ rātrimetayā ṣoḍaśyā kalayā |
sarvamidaṃ prāṇabhṛdanupraviśya tataḥ prātarjāyate | tasmādetām̐ |
rātriṃ prāṇabhṛtaḥ prāṇaṃ na vicchindyādapi kṛkalāsasyaitasyā eva |
devatāyā apacityai || 14|| apacityai || 1-5-14||
Meaning:- This Prajapati (Hiranyagarbha) has sixteen digits and is represented by the year. The nights (and days) are his fifteen digits, and the constant one is his sixteenth digit. He (as the moon) is filled as well as wasted by the nights (and days). Through this sixteenth digit he permeates all these living beings on the new-moon night and rises the next morning. Therefore on this night one should not take the life of living beings, not even of a chameleon, in adoration of this deity alone.
shankara
Commentary
maxmuller
14. That Pragâpati is the year, and he consists of sixteen digits. The nights [1] indeed are his fifteen digits, the fixed point [2] his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even of a lizard, in honour (pûgârtham) of that deity.
मन्त्र १५[I.v.15] ।
यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स ।
योऽयमेवंवित्पुरुषस्तस्य वित्तमेव पञ्चदश कला आत्मैवास्य ।
षोडशी कला । स वित्तेनैवाऽऽ च पूर्यतेऽप च क्षीयते ।
तदेतन्नभ्यं यदयमात्मा प्रधिर्वित्तम् । तस्माद्यद्यपि सर्वज्यानिं ।
जीयत आत्मना चेज्जीवति प्रधिनाऽगादित्येवाऽऽहुः ॥ १-५-१५॥
mantra 15[I.v.15] |
yo vai sa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakalo'yameva sa |
yo'yamevaṃvitpuruṣastasya vittameva pañcadaśa kalā ātmaivāsya |
ṣoḍaśī kalā | sa vittenaivā'' ca pūryate'pa ca kṣīyate |
tadetannabhyaṃ yadayamātmā pradhirvittam | tasmādyadyapi sarvajyāniṃ |
jīyata ātmanā cejjīvati pradhinā'gādityevā''huḥ || 1-5-15||
Meaning:- That Prajapati who has sixteen digits and is represented by the year is indeed this man who knows as above. Wealth constitutes his fifteen digits, and the body his sixteenth digit. He is filled as well as wasted by wealth. This body stands for a nave, and wealth is the felloe. Therefore if a man loses everything, but he himself lives, people say that he has only lost his outfit.
shankara
Commentary
maxmuller
15. Now verily that Pragâpati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again).
मन्त्र १६[I.v.16] ।
अथ त्रयो वाव लोकाः मनुष्यलोका पितृलोको देवलोक इति । सोऽयं ।
मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा कर्मणा पितृलोको विद्यया ।
देवलोको देवलोको वै लोकानाꣳ श्रेष्ठस्तस्माद्विद्यां प्रशꣳसन्ति ॥ १-५-१६॥
mantra 16[I.v.16] |
atha trayo vāva lokāḥ manuṣyalokā pitṛloko devaloka iti | so'yaṃ |
manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā karmaṇā pitṛloko vidyayā |
devaloko devaloko vai lokānām̐ śreṣṭhastasmādvidyāṃ praśam̐santi || 1-5-16||
Meaning:- There are indeed three worlds, the world of men, the world of the Manes and the world of the gods. This world of men is to be won through the son alone, and by no other rite; the world of the Manes through rites; and the world of the gods through meditation. The world of the gods is the best of the worlds. Therefore they praise meditation.
shankara
Commentary
maxmuller
16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge.
मन्त्र १७[I.v.17] ।
अथातः सम्प्रत्तिर्यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म ।
त्वं यज्ञस्त्वं लोक इति । स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञो ।
ऽहम् लोक इति । यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता ।
ये वै के च यज्ञास्तेषाꣳ सर्वेषां यज्ञ इत्येकता ।
ये वै केच लोकास्तेषाꣳ सर्वेषां लोक इत्येकतैतावद्वा ।
इदꣳ सर्वमेतन्मा सर्वꣳ सन्नयमितोऽभुनजदिति ।
तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस्तस्मादेनमनुशासति । स ।
यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति ।
स यद्यनेन किञ्चिदक्ष्णयाऽकृतं भवति तस्मादेनꣳ ।
सर्वस्मात्पुत्रो मुञ्चति । तस्मात् पुत्रो नाम । स पुत्रेणैवास्मिंॅल्लोके ।
प्रतितिष्ठत्यथैनमेते दैवाः प्राणा अमृता आविशन्ति ॥ १-५-१७॥
mantra 17[I.v.17] |
athātaḥ samprattiryadā praiṣyanmanyate'tha putramāha tvaṃ brahma |
tvaṃ yajñastvaṃ loka iti | sa putraḥ pratyāhāhaṃ brahmāhaṃ yajño |
'ham loka iti | yadvai kiñcānūktaṃ tasya sarvasya brahmetyekatā |
ye vai ke ca yajñāsteṣām̐ sarveṣāṃ yajña ityekatā |
ye vai keca lokāsteṣām̐ sarveṣāṃ loka ityekataitāvadvā |
idam̐ sarvametanmā sarvam̐ sannayamito'bhunajaditi |
tasmāt putramanuśiṣṭaṃ lokyamāhustasmādenamanuśāsati | sa |
yadaivaṃvidasmāllokātpraityathaibhireva prāṇaiḥ saha putramāviśati |
sa yadyanena kiñcidakṣṇayā'kṛtaṃ bhavati tasmādenam̐ |
sarvasmātputro muñcati | tasmāt putro nāma | sa putreṇaivāsmiṃॅlloke |
pratitiṣṭhatyathainamete daivāḥ prāṇā amṛtā āviśanti || 1-5-17||
Meaning:- Now therefore the entrusting:- When a man thinks he will die, he says to his son, 'You are Brahman, you are the sacrifice, and you are the world'. The son replies, 'I am Brahman, I am the sacrifice, and I am the world.' (The father thinks 'Whatever is studied is all unified in the word "Brahman". Whatever sacrifices there are, are all unified in the word "sacrifice". And whatever worlds there are, are all unified in the world "world". All this (the duties of a householder) is indeed this much. He, being all this, will protect me from (the ties of) this world.' Therefor they speak of an educated son as being conducive to the world. Hence (a father) teaches his son. When a father who knows as above departs from this world, he penetrates his son together with the organ of speech, the mind and the vital force. Should anything be left undone by him through any slip the son exonerates him from all that. Therefore he is called a son. The father lives in this world through the son. Divine and immortal speech, mind and vital force permeate him.
shankara
Commentary
maxmuller
17. Next follows the handing over. When a man thinks he is going to depart, he says to his son:- 'Thou art Brahman (the Veda, so far as acquired by the father); thou art the sacrifice (so far as performed by the father); thou art the world.' The son answers:- 'I am Brahman, I am the sacrifice, I am the world.' Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) 'He (the son), being all this, preserved me from this world [1],' thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him. When a father who knows this, departs this world, then he enters into his son together with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son [2]. By help of his son the father stands firm in this world [3]. Then these divine immortal spirits (speech, mind, and breath) enter into him.
मन्त्र १८[I.v.18] ।
पृथिव्यै चैनमग्नेश्च दैवी वागाविशति । सा वै दैवी वाग्यया ।
यद्यदेव वदति तत्तद्भवति ॥ १-५-१८॥
mantra 18[I.v.18] |
pṛthivyai cainamagneśca daivī vāgāviśati | sā vai daivī vāgyayā |
yadyadeva vadati tattadbhavati || 1-5-18||
Meaning:- The divine organ of speech from the earth and fire permeates him. That is the divine organ of speech through which whatever he says is fulfilled.
shankara
Commentary
maxmuller
18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be.
मन्त्र १९[I.v.19] ।
दिवश्चैनमादित्याच्च दैवं मन आविशति । तद्वै दैवं मनो ।
येनाऽऽनन्द्येव भवत्यथो न शोचति ॥ १-५-१९॥
mantra 19[I.v.19] |
divaścainamādityācca daivaṃ mana āviśati | tadvai daivaṃ mano |
yenā''nandyeva bhavatyatho na śocati || 1-5-19||
Meaning:- The divine mind from heaven and the sun permeates him. That is the divine mind through which he only becomes happy and never mourns.
shankara
Commentary
maxmuller
19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more.
मन्त्र २०[I.v.20] ।
अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति । स वै दैवः ।
प्राणो यः सञ्चरꣳश्चासञ्चरꣳश्च न व्यथतेऽथो ।
न रिष्यति । स एवंवित्सर्वेषां भूतानामात्मा भवति । यथैषा ।
देवतैवꣳ स यथैतां देवताꣳ सर्वाणि भूतान्यवन्त्येवꣳ ।
हैवंविदꣳ सर्वाणि भूतान्यवन्ति । यदु किञ्चेमाः प्रजाः ।
शोचन्त्यमैवाऽऽसां तद्भवति पुण्यमेवामुं गच्छति न ह वै ।
देवान्पापं गच्छति ॥ १-५-२०॥
mantra 20[I.v.20] |
adbhyaścainaṃ candramasaśca daivaḥ prāṇa āviśati | sa vai daivaḥ |
prāṇo yaḥ sañcaram̐ścāsañcaram̐śca na vyathate'tho |
na riṣyati | sa evaṃvitsarveṣāṃ bhūtānāmātmā bhavati | yathaiṣā |
devataivam̐ sa yathaitāṃ devatām̐ sarvāṇi bhūtānyavantyevam̐ |
haivaṃvidam̐ sarvāṇi bhūtānyavanti | yadu kiñcemāḥ prajāḥ |
śocantyamaivā''sāṃ tadbhavati puṇyamevāmuṃ gacchati na ha vai |
devānpāpaṃ gacchati || 1-5-20||
Meaning:- The divine vital force from water and the moon permeates him. That is the divine vital force which, when it moves or does not move, feels no pain nor is injured. He who knows as above becomes the self of all beings. As is this deity (Hiranyagarbha), so is he. As all beings take care of this deity, so do they take care of him. Howsoever these beings may grieve, that grief of theirs is connected with them. But only merit goes to him. No demerit ever goes to the gods.
shankara
Commentary
maxmuller
20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hiranyagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this. Whatever grief these creatures suffer, that is all one [1] (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas.
मन्त्र २१[I.v.21] ।
अथातो व्रतमीमाꣳसा । प्रजापतिर्ह कर्माणि ससृजे । तानि ।
सृष्टान्यन्योऽन्येनास्पर्धन्त वदिष्याम्येवाहमिति वाग्दध्रे ।
द्रक्ष्याम्यहमिति चक्षुः श्रोष्याम्यहमिति श्रोत्रम् । एवमन्यानि ।
कर्माणि यथाकर्म । तानि मृत्युः श्रमो भूत्वोपयेमे तान्याप्नोत् ।
तान्याप्त्वा मृत्युरवारुन्ध । तस्माच्छ्राम्यत्येव वाक् श्राम्यति ।
चक्षुः श्राम्यति श्रोत्रमथेममेव नाऽऽप्नोद् योऽयं ।
मध्यमः प्राणस्तानि ज्ञातुं दध्रिरेऽयं वै नः श्रेष्ठो ।
यः सञ्चरꣳश्चासञ्चरꣳश्च न व्यथतेऽथो न ।
रिष्यति । हन्तास्यैव सर्वे रूपमसामेति । त एतस्यैव सर्वे ।
रूपमभवꣳस्तस्मादेत एतेनाऽऽख्यायन्ते प्राणा इति । तेन ह वाव ।
तत्कुलमाचक्षते यस्मिन्कुले भवति य एवं वेद । य उ हैवंविदा ।
स्पर्धतेऽनुशुष्यत्यनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम् ॥ १-५-२१॥
mantra 21[I.v.21] |
athāto vratamīmām̐sā | prajāpatirha karmāṇi sasṛje | tāni |
sṛṣṭānyanyo'nyenāspardhanta vadiṣyāmyevāhamiti vāgdadhre |
drakṣyāmyahamiti cakṣuḥ śroṣyāmyahamiti śrotram | evamanyāni |
karmāṇi yathākarma | tāni mṛtyuḥ śramo bhūtvopayeme tānyāpnot |
tānyāptvā mṛtyuravārundha | tasmācchrāmyatyeva vāk śrāmyati |
cakṣuḥ śrāmyati śrotramathemameva nā''pnod yo'yaṃ |
madhyamaḥ prāṇastāni jñātuṃ dadhrire'yaṃ vai naḥ śreṣṭho |
yaḥ sañcaram̐ścāsañcaram̐śca na vyathate'tho na |
riṣyati | hantāsyaiva sarve rūpamasāmeti | ta etasyaiva sarve |
rūpamabhavam̐stasmādeta etenā''khyāyante prāṇā iti | tena ha vāva |
tatkulamācakṣate yasminkule bhavati ya evaṃ veda | ya u haivaṃvidā |
spardhate'nuśuṣyatyanuśuṣya haivāntato mriyata ityadhyātmam || 1-5-21||
Meaning:- Now a consideration of the vow:- Prajapati projected the organs. These, on being projected, quarrelled with one another. The organ of speech took a vow, 'I will go on speaking'. The eye:- 'I will see'. The ear:- 'I will hear'. And so did the other organs according to their functions. Death captured them in the form of fatigue - it overtook the, and having overtaken them it controlled them. Therefore the organ of speech invariably gets tired, and so do the eye and the ear. But death did not overtake this vital force in the body. The organs resolved to know it. 'This is the greatest among us that, when it moves or does not move, feels no pain nor is injured. Well, let us all be of its form.' They all assumed its form. Therefore they are called by this name of 'Prana'. That family in which a man is born who knows as above, is indeed named after him. And he who competes with one who knows as above shrivels, and after shrivelling dies at the end. This is with reference to the body.
shankara
Commentary
maxmuller
21. Next follows the consideration of the observances [1] (acts). Pragâpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work). Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and said:- 'Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.' Thereupon they all assumed his form, and therefore they are called after him 'breaths' (spirits). In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body.
मन्त्र २२[I.v.22] ।
अथाधिदैवतं ज्वलिष्याम्येवाहमित्यग्निर्दध्रे तप्स्याम्यहमित्यादित्यो ।
भास्याम्यहमिति चन्द्रमा एवमन्या देवता यथादैवतꣳ । स ।
यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुर्निम्लोचन्ति ।
ह्यन्या देवता न वायुः । सैषाऽनस्तमिता देवता यद्वायुः ॥ १-५-२२॥
mantra 22[I.v.22] |
athādhidaivataṃ jvaliṣyāmyevāhamityagnirdadhre tapsyāmyahamityādityo |
bhāsyāmyahamiti candramā evamanyā devatā yathādaivatam̐ | sa |
yathaiṣāṃ prāṇānāṃ madhyamaḥ prāṇa evametāsāṃ devatānāṃ vāyurnimlocanti |
hyanyā devatā na vāyuḥ | saiṣā'nastamitā devatā yadvāyuḥ || 1-5-22||
Meaning:- Now with reference to the gods:- Fire took a vow, 'I will go on burning.' The sun:- 'I will give heat'. The moon:- 'I will shine'. And so did the other gods according to their functions. As is the vital force in the body among these organs, so is Vayu (air) among these gods. Other gods sink, but not air. Air is the deity that never sets.
shankara
Commentary
maxmuller
22. Now with regard to the deities. Agni (fire) held, I shall burn; Âditya (the sun) held, I shall warm; Kandramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vâyu, the wind among those deities. The other deities fade, not Vâyu. Vâyu is the deity that never sets.
मन्त्र २३[I.v.23] ।
अथैष श्लोको भवति यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति ।
प्राणाद्वा एष उदेति प्राणेऽस्तमेति तं देवाश्चक्रिरे धर्मꣳ, ।
स एवाद्य स उ श्व इति । यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य ।
कुर्वन्ति । तस्मादेकमेव व्रतं चरेत् प्राण्याच्चैवापान्याच्च नेन्मा ।
पाप्मा मृत्युराप्नवदिति । यद्यु चरेत् समापिपयिषेत् तेनो एतस्यै ।
देवतायै सायुज्यꣳ सलोकतां जयति ।
इति पञ्चमं ब्राह्मणम् ।
अथ षष्ठं ब्राह्मणम् ॥ १-५-२३॥
mantra 23[I.v.23] |
athaiṣa śloko bhavati yataścodeti sūryo'staṃ yatra ca gacchatīti |
prāṇādvā eṣa udeti prāṇe'stameti taṃ devāścakrire dharmam̐, |
sa evādya sa u śva iti | yadvā ete'murhyadhriyanta tadevāpyadya |
kurvanti | tasmādekameva vrataṃ caret prāṇyāccaivāpānyācca nenmā |
pāpmā mṛtyurāpnavaditi | yadyu caret samāpipayiṣet teno etasyai |
devatāyai sāyujyam̐ salokatāṃ jayati |
iti pañcamaṃ brāhmaṇam |
atha ṣaṣṭhaṃ brāhmaṇam || 1-5-23||
Meaning:- Now there is this verse; 'The gods observed the vow of that from which the sun rises and in which he sets. It is (followed) to-day, and it will be (followed) to-morrow.' The sun indeed rises from the vital force and also sets in it. What these (gods) observed then, they observe to this day. Therefore a man should observe a single vow - do the functions of the Prana and Apana (respiration and excretion), lest the evil of death (fatigue) should overtake him. And if he observes it, he should seek to finish it. Through it he attains identity with this deity, or lives in the same world with it.
shankara
Commentary
maxmuller
23. And here there is this Sloka:- 'He from whom the sun rises, and into whom it sets' (he verily rises from the breath, and sets in the breath) 'Him the Devas made the law, he only is to-day, and he to-morrow also' (whatever these Devas determined then, that they perform to-day also [1]). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with prâna).
मन्त्र १[II.i.1] ।
ॐ दृप्तबालाकिर्हानूचानो गार्ग्य आस । स होवाचाजातशत्रुं काश्यं ।
ब्रह्म ते ब्रवाणीति । स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मो ।
जनको जनक इति वै जना धावन्तीति ॥ २-१-१॥
mantra 1[II.i.1] |
oṃ dṛptabālākirhānūcāno gārgya āsa | sa hovācājātaśatruṃ kāśyaṃ |
brahma te bravāṇīti | sa hovācājātaśatruḥ sahasrametasyāṃ vāci dadmo |
janako janaka iti vai janā dhāvantīti || 2-1-1||
Meaning:- Om. There was a man of the Garga family called Proud Balaki, who was a speaker. He said to Ajatasatru, the king of Benares, 'I will tell you about Brahman'. Ajatasatru said, 'For this proposal I give you a thousand (cows). People indeed rush saying "Janaka, Janaka". (I too have some of his qualities.)'
shankara
Commentary
maxmuller
1. There [1] was formerly the proud Gârgya Bâlâki [2], a man of great reading. He said to Agâtasatru of Kâsi, 'Shall I tell you Brahman?' Agâtasatru said:- 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, Ganaka (the king of Mithilâ) is our father (patron) [3].'
मन्त्र २[II.i.2] ।
स होवाच गार्ग्यो य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । अतिष्ठाः सर्वेषां ।
भूतानां मूर्धा राजेति वा अहमेतमुपास इति । स य एतमेवमुपास्ते ।
ऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति ॥ २-१-२॥
mantra 2[II.i.2] |
sa hovāca gārgyo ya evāsāvāditye puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | atiṣṭhāḥ sarveṣāṃ |
bhūtānāṃ mūrdhā rājeti vā ahametamupāsa iti | sa ya etamevamupāste |
'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati || 2-1-2||
Meaning:- Gargya said, 'That being who is in the sun, I meditate upon as Brahman'. Ajatasatru said, 'Please don't talk about him. I meditate upon him as all-surpassing, as the head of all beings and as resplendent. He who meditates upon him as such becomes all-surpassing, the head of all beings and resplendent.
shankara
Commentary
maxmuller
2. Gârgya said:- 'The person that is in the sun [1], that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes Supreme, the head of all beings, a king.'
मन्त्र ३[II.i.3] ।
स होवाच गार्ग्यो य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । बृहन् पाण्डरवासाः ।
सोमो राजेति वा अहमेतमुपास इति । स य एतमेवमुपास्तेऽहरहर्ह ।
सुतः प्रसुतो भवति नास्यान्नं क्षीयते ॥ २-१-३॥
mantra 3[II.i.3] |
sa hovāca gārgyo ya evāsau candre puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | bṛhan pāṇḍaravāsāḥ |
somo rājeti vā ahametamupāsa iti | sa ya etamevamupāste'haraharha |
sutaḥ prasuto bhavati nāsyānnaṃ kṣīyate || 2-1-3||
Meaning:- Gargya said, 'that being who is in the moon, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as the great, white-robed, radiant Soma.' He who meditates upon him as such has abundant Soma pressed in his principal and auxiliary sacrifices every day, and his food never gets short.
shankara
Commentary
maxmuller
3. Gârgya said:- 'The person that is in the moon (and in the mind), that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.' Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail [1].
मन्त्र ४[II.i.4] ।
स होवाच गार्ग्यो य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठास्तेजस्वीति वा अहमेतमुपास ।
इति । स य एतमेवमुपास्ते तेजस्वी ह भवति तेजस्विनी हास्य प्रजा ।
भवति ॥ २-१-४॥
mantra 4[II.i.4] |
sa hovāca gārgyo ya evāsau vidyuti puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhāstejasvīti vā ahametamupāsa |
iti | sa ya etamevamupāste tejasvī ha bhavati tejasvinī hāsya prajā |
bhavati || 2-1-4||
Meaning:- Gargya said, 'That being who is in lightning, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as powerful'. He who meditates upon him as such becomes powerful, and his progeny too becomes powerful.
shankara
Commentary
maxmuller
4. Gârgya said:- 'The person that is in the lightning (and in the heart), that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as the luminous.' Whoso adores him thus, becomes luminous, and his offspring becomes luminous.
मन्त्र ५[II.i.5] ।
स होवाच गार्ग्यो य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठाः । पूर्णमप्रवर्तीति ।
वा अहमेतमुपास इति । स य एतमेवमुपास्ते पूर्यते प्रजया ।
पशुभिर्नास्यास्माल्लोकात्प्रजोद्वर्तते ॥ २-१-५॥
mantra 5[II.i.5] |
sa hovāca gārgyo ya evāyamākāśe puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhāḥ | pūrṇamapravartīti |
vā ahametamupāsa iti | sa ya etamevamupāste pūryate prajayā |
paśubhirnāsyāsmāllokātprajodvartate || 2-1-5||
Meaning:- Gargya said, 'This being who is in the ether, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as full and unmoving'. He who meditates upon him as such is filled with progeny and cattle, and his progeny is never extinct from this world.
shankara
Commentary
maxmuller
5. Gârgya said:- 'The person that is in the ether (and in the ether of the heart), that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him as what is full, and quiescent.' Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world.
मन्त्र ६[II.i.6] ।
स होवाच गार्ग्यो य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास ।
इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । इन्द्रो ।
वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति । स य एतमेवमुपास्ते ।
जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी ॥ २-१-६॥
mantra 6[II.i.6] |
sa hovāca gārgyo ya evāyaṃ vāyau puruṣa etamevāhaṃ brahmopāsa |
iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | indro |
vaikuṇṭho'parājitā seneti vā ahametamupāsa iti | sa ya etamevamupāste |
jiṣṇurhāparājiṣṇurbhavatyanyatastyajāyī || 2-1-6||
Meaning:- Gargya said, 'This being who is in air, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as the Lord, as irresistible, and as the unvanquished army.' He who meditates upon him as such ever becomes victorious and invincible, and conquers his enemies.
shankara
Commentary
maxmuller
6. Gârgya said:- 'The person that is in the wind (and in the breath), that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him as Indra Vaikuntha, as the unconquerable army (of the Maruts).' Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies.
मन्त्र ७[II.i.7] ।
स होवाच गार्ग्यो य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । विषासहिरिति ।
वा अहमेतमुपास इति । स य एतमेवमुपास्ते विषासहिर्ह भवति ।
विषासहिर्हास्य प्रजा भवति ॥ २-१-७॥
mantra 7[II.i.7] |
sa hovāca gārgyo ya evāyamagnau puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | viṣāsahiriti |
vā ahametamupāsa iti | sa ya etamevamupāste viṣāsahirha bhavati |
viṣāsahirhāsya prajā bhavati || 2-1-7||
Meaning:- Gargya said, 'This being who is in fire, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as forbearing'. He who meditates upon him as such becomes forbearing, and his progeny too becomes forbearing.
shankara
Commentary
maxmuller
7. Gârgya said:- 'The person that is in the fire (and in the heart), that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him as powerful.' Whoso adores him thus, becomes powerful, and his offspring becomes powerful.
मन्त्र ८[II.i.8] ।
स होवाच गार्ग्यो य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास ।
इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठाः । प्रतिरूप ।
इति वा अहमेतमुपास इति । स य एतमेवमुपास्ते प्रतिरूपꣳ ।
हैवैनमुपगच्छति नाप्रतिरूपमथो प्रतिरूपोऽस्माज्जायते ॥ २-१-८॥
mantra 8[II.i.8] |
sa hovāca gārgyo ya evāyamapsu puruṣa etamevāhaṃ brahmopāsa |
iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhāḥ | pratirūpa |
iti vā ahametamupāsa iti | sa ya etamevamupāste pratirūpam̐ |
haivainamupagacchati nāpratirūpamatho pratirūpo'smājjāyate || 2-1-8||
Meaning:- Gargya said, 'This being who is in water, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as agreeable'. He who meditates upon him as such has only agreeable things coming to him, and not contrary ones; also from him are born children who are agreeable.
shankara
Commentary
maxmuller
8. Gârgya said:- 'The person that is in the water (in seed, and in the heart), that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him as likeness.' Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him [1].
मन्त्र ९[II.i.9] ।
स होवाच गार्ग्यो य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । रोचिष्णुरिति ।
वा अहमेतमुपास इति । स य एतमेवमुपास्ते रोचिष्णुर्ह ।
भवति रोचिष्णुर्हास्य प्रजा भवत्यथो यैः सन्निगच्छति ।
सर्वाꣳस्तानतिरोचते ॥ २-१-९॥
mantra 9[II.i.9] |
sa hovāca gārgyo ya evāyamādarśe puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | rociṣṇuriti |
vā ahametamupāsa iti | sa ya etamevamupāste rociṣṇurha |
bhavati rociṣṇurhāsya prajā bhavatyatho yaiḥ sannigacchati |
sarvām̐stānatirocate || 2-1-9||
Meaning:- Gargya said, 'This being who is in a looking-glass, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as shining'. He who meditates upon him as such becomes shining, and his progeny too becomes shining. He also outshines all those with whom he comes in contact.
shankara
Commentary
maxmuller
9. Gârgya said:- 'The person that is in the mirror, that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as the brilliant.' Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them.
मन्त्र १०[II.i.10] ।
स होवाच गार्ग्यो य एवायं यन्तं पश्चाछब्दोऽनूदेत्येतमेवाहं ।
ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । असुरिति ।
वा अहमेतमुपास इति । स य एतमेवमुपास्ते सर्वꣳ हैवास्मिꣳल्लोक ।
आयुरेति नैनं पुरा कालात्प्राणो जहाति ॥ २-१-१०॥
mantra 10[II.i.10] |
sa hovāca gārgyo ya evāyaṃ yantaṃ paścāchabdo'nūdetyetamevāhaṃ |
brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | asuriti |
vā ahametamupāsa iti | sa ya etamevamupāste sarvam̐ haivāsmim̐lloka |
āyureti nainaṃ purā kālātprāṇo jahāti || 2-1-10||
Meaning:- Gargya said, 'This sound that issues behind a man as he walks, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as life'. He who meditates upon him as such attains his full term of life in this world, and life does not depart from him before the completion of that term.
shankara
Commentary
maxmuller
10. Gârgya said:- 'The sound that follows a man while he moves, that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as life.' Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time.
मन्त्र ११[II.i.11] ।
स होवाच गार्ग्यो य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । द्वितीयोऽनपग इति ।
वा अहमेतमुपास इति । स य एतमेवमुपास्ते द्वितीयवान्ह भवति नास्माद् ।
गणश्छिद्यते ॥ २-१-११॥
mantra 11[II.i.11] |
sa hovāca gārgyo ya evāyaṃ dikṣu puruṣa etamevāhaṃ brahmopāsa iti |
sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | dvitīyo'napaga iti |
vā ahametamupāsa iti | sa ya etamevamupāste dvitīyavānha bhavati nāsmād |
gaṇaśchidyate || 2-1-11||
Meaning:- Gargya said, 'This being who is in the quarters, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as second and as non-separating'. He who meditates upon him as such gets companions, and his followers never depart from him.
shankara
Commentary
maxmuller
11. Gârgya said:- 'The person that is in space, that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.' Whoso adores him thus, becomes possessed of a second, his party is not cut off from him,
मन्त्र १२[II.i.12] ।
स होवाच गार्ग्यो य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास ।
इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । मृत्युरिति वा ।
अहमेतमुपास इति । स य एतमेवमुपास्ते सर्वꣳ हैवास्मिꣳल्लोक ।
आयुरेति नैनं पुरा कालान्मृत्युरागच्छति ॥ २-१-१२॥
mantra 12[II.i.12] |
sa hovāca gārgyo ya evāyaṃ chāyāmayaḥ puruṣa etamevāhaṃ brahmopāsa |
iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | mṛtyuriti vā |
ahametamupāsa iti | sa ya etamevamupāste sarvam̐ haivāsmim̐lloka |
āyureti nainaṃ purā kālānmṛtyurāgacchati || 2-1-12||
Meaning:- Gargya said, 'This being who identifies himself with the shadow, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as death'. He who meditates upon him as such attains his full term of life in this world, and death does not overtake him before the completion of that term.
shankara
Commentary
maxmuller
12. Gârgya said:- 'The person that consists of the shadow, that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as death.' Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time.
मन्त्र १३[II.i.13] ।
स होवाच गार्ग्यो य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपास इति । स ।
होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा आत्मन्वीति वा अहमेतमुपास इति ।
स य एतमेवमुपास्त आत्मन्वी ह भवत्यात्मन्विनी हास्य प्रजा भवति ।
स ह तूष्णीमास गार्ग्यः ॥ २-१-१३॥
mantra 13[II.i.13] |
sa hovāca gārgyo ya evāyamātmani puruṣa etamevāhaṃ brahmopāsa iti | sa |
hovācājātaśatrurmā maitasminsaṃvadiṣṭhā ātmanvīti vā ahametamupāsa iti |
sa ya etamevamupāsta ātmanvī ha bhavatyātmanvinī hāsya prajā bhavati |
sa ha tūṣṇīmāsa gārgyaḥ || 2-1-13||
Meaning:- Gargya said, 'This being who is in the self, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as self-possessed.' He who meditates upon him as such becomes self-possessed, and his progeny too becomes self-possessed. Gargya remained silent.
shankara
Commentary
maxmuller
13. Gârgya said:- 'The person that is in the body [1], that I adore as Brahman.' Agâtasatru said to him:- 'No, no! Do not speak to me on this. I adore him verily as embodied.' Whoso adores him thus, becomes embodied, and his offspring becomes embodied [2]. Then Gârgya became silent.
मन्त्र १४[II.i.14] ।
स होवाचाजातशत्रुरेतावन्नू ३ इत्येतावद्धीति । नैतावता विदितं ।
भवतीति । स होवाच गार्ग्य उप त्वा यानीति ॥ २-१-१४॥
mantra 14[II.i.14] |
sa hovācājātaśatruretāvannū 3 ityetāvaddhīti | naitāvatā viditaṃ |
bhavatīti | sa hovāca gārgya upa tvā yānīti || 2-1-14||
Meaning:- Ajatasatru said, 'is this all?' 'This is all'. 'By knowing this much one cannot know (Brahman)'. Gargya said, 'I approach you as a student'.
shankara
Commentary
maxmuller
14. Agâtasatru said:- 'Thus far only?' 'Thus far only,' he replied. Agâtasatru said:- 'This does not suffice to know it (the true Brahman).' Gârgya replied:- 'Then let me come to you, as a pupil.'
मन्त्र १५[II.i.15] ।
स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः ।
क्षत्रियमुपेयाद् ब्रह्म मे वक्ष्यतीति । व्येव त्वा ।
ज्ञपयिष्यामीति । तं पाणावादायोत्तस्थौ । तौ ह पुरुषꣳ ।
सुप्तमाजग्मतुस्तमेतैर्नामभिरामन्त्रयांचक्रे बृहन्पाण्डरवासः ।
सोम राजन्निति । स नोत्तस्थौ । तं पाणिनाऽऽपेषं बोधयांचकार ।
स होत्तस्थौ ॥ २-१-१५॥
mantra 15[II.i.15] |
sa hovācājātaśatruḥ pratilomaṃ caitadyadbrāhmaṇaḥ |
kṣatriyamupeyād brahma me vakṣyatīti | vyeva tvā |
jñapayiṣyāmīti | taṃ pāṇāvādāyottasthau | tau ha puruṣam̐ |
suptamājagmatustametairnāmabhirāmantrayāṃcakre bṛhanpāṇḍaravāsaḥ |
soma rājanniti | sa nottasthau | taṃ pāṇinā''peṣaṃ bodhayāṃcakāra |
sa hottasthau || 2-1-15||
Meaning:- Ajatasatru said, 'It is contrary to usage that a Brahmana should approach a Kshatriya thinking, "he will teach me about Brahman". However I will instruct you'. Taking Gargya by the hand he rose. They came to a sleeping man. (Ajatasatru) addressed him by these names, Great, White-robed, radiant, Soma'. The man did not get up. (The King) pushed him with the hand till he awoke. Then he got up.
shankara
Commentary
maxmuller
15. Agâtasatru said:- 'Verily, it is unnatural that a Brâhmana should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly,' thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, 'Thou, great one, clad in white raiment, Soma, King [1].' He did not rise. Then rubbing him with his hand, he woke him, and he arose.
मन्त्र १६[II.i.16] ।
स होवाचाजातशत्रुर्यत्रैष एतत् सुप्तोऽभूद् य एष विज्ञानमयः ।
पुरुषः क्वैष तदाऽभूत् कुत एतदागादिति । तदु ह न मेने गार्ग्यः ॥ २-१-१६॥
mantra 16[II.i.16] |
sa hovācājātaśatruryatraiṣa etat supto'bhūd ya eṣa vijñānamayaḥ |
puruṣaḥ kvaiṣa tadā'bhūt kuta etadāgāditi | tadu ha na mene gārgyaḥ || 2-1-16||
Meaning:- Ajatasatru said, 'When this being full of consciousness (identified with the mind) was thus asleep, where was it, and whence did it thus come?' Gargya did not know that.
shankara
Commentary
maxmuller
16. Agâtasatru said:- 'When this man was thus asleep, where was then the person (purusha), the intelligent? and from whence did he thus come back?' Gârgya did not know this?
मन्त्र १७[II.i.17] ।
स होवाचाजातशत्रुर्यत्रैष एतत्।सुप्तोऽभूद् य एष विज्ञानमयः ।
पुरुषस्तदेषां प्राणानां विज्ञानेन विज्ञानमादाय य एषोऽन्तर्हृदय ।
आकाशस्तस्मिञ्छेते । तानि यदा गृह्णाति अथ हैतत्पुरुषः ।
स्वपिति नाम । तद्गृहीत एव प्राणो भवति गृहीता वाग् गृहीतं ।
चक्षुर्गृहीतꣳ श्रोत्रं गृहीतं मनः ॥ २-१-१७॥
mantra 17[II.i.17] |
sa hovācājātaśatruryatraiṣa etat|supto'bhūd ya eṣa vijñānamayaḥ |
puruṣastadeṣāṃ prāṇānāṃ vijñānena vijñānamādāya ya eṣo'ntarhṛdaya |
ākāśastasmiñchete | tāni yadā gṛhṇāti atha haitatpuruṣaḥ |
svapiti nāma | tadgṛhīta eva prāṇo bhavati gṛhītā vāg gṛhītaṃ |
cakṣurgṛhītam̐ śrotraṃ gṛhītaṃ manaḥ || 2-1-17||
Meaning:- Ajatasatru said, 'When this being full of consciousness is thus asleep, it absorbs at the time the functions of the organs through its own consciousness, and lies in the Akasa (Supreme Self) that is in the heart. When this being absorbs them, it is called Svapiti. Then the nose is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed'.
shankara
Commentary
maxmuller
17. Agâtasatru said:- 'When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (prânas) absorbed within himself all intelligence, lies in the ether, which is in the heart [1]. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti) [2]. Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in.
मन्त्र १८[II.i.18] ।
स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकास्तदुतेव महाराजो ।
भवत्युतेव महाब्राह्मण उतेवोच्चावचं निगच्छति । स यथा ।
महाराजो जानपदान्गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष ।
एतत्प्राणान्गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते ॥ १८॥ गृहीत्वा ।
स्वे शरीरे यथाकामम् परिवर्तते ॥ २-१-१८॥
mantra 18[II.i.18] |
sa yatraitatsvapnyayā carati te hāsya lokāstaduteva mahārājo |
bhavatyuteva mahābrāhmaṇa utevoccāvacaṃ nigacchati | sa yathā |
mahārājo jānapadāngṛhītvā sve janapade yathākāmaṃ parivartetaivamevaiṣa |
etatprāṇāngṛhītvā sve śarīre yathākāmaṃ parivartate || 18|| gṛhītvā |
sve śarīre yathākāmam parivartate || 2-1-18||
Meaning:- When it thus remains in the dream state, these are its achievements:- It then becomes an emperor, as it were, or a noble Brahmana, as it were, or attains states high or low, as it were. As an emperor, taking his citizens, moves about as he pleases in his own territory, so does it, thus taking the organs, move about as it pleases in its own body.
shankara
Commentary
maxmuller
18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brâhmana; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prânas) and move about, according to his pleasure, within his own body (while dreaming).
मन्त्र १९[II.i.19] ।
अथ यदा सुषुप्तो भवति यदा न कस्यचन वेद हिता नाम नाड्यो ।
द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते । ताभिः ।
प्रत्यवसृप्य पुरीतति शेते । स यथा कुमारो वा महाराजो वा ।
महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीतैवमेवैष एतच्छेते ॥ २-१-१९॥
mantra 19[II.i.19] |
atha yadā suṣupto bhavati yadā na kasyacana veda hitā nāma nāḍyo |
dvāsaptatiḥ sahasrāṇi hṛdayātpurītatamabhipratiṣṭhante | tābhiḥ |
pratyavasṛpya purītati śete | sa yathā kumāro vā mahārājo vā |
mahābrāhmaṇo vā'tighnīmānandasya gatvā śayītaivamevaiṣa etacchete || 2-1-19||
Meaning:- Again when it becomes fast asleep - when it does not know anything - it comes back along the seventy-two thousand nerves called Hita, which extend from the heart to the pericardium (the whole body), and remains in the body. As a baby, or an emperor, or a noble Brahmana lives, having attained the acme of bliss, so does it remain.
shankara
Commentary
maxmuller
19. Next, when he is in profound sleep, and knows nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body [1]. Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brâhmana, having reached the summit of happiness, might rest, so does he then rest.
मन्त्र २०[II.i.20] ।
स यथोर्णभिस्तन्तुनोच्चरेद् यथाऽग्नेः क्षुद्रा विष्फुलिङ्गा ।
व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे ।
देवाः सर्वाणि भूतानि व्युच्चरन्ति । सर्वे ॥। व्युच्चरन्ति ।
तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ।
इति प्रथमं ब्राह्मणम् ।
अथ द्वितीयं ब्राह्मणम् ॥ २-१-२०॥
mantra 20[II.i.20] |
sa yathorṇabhistantunoccared yathā'gneḥ kṣudrā viṣphuliṅgā |
vyuccarantyevamevāsmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve |
devāḥ sarvāṇi bhūtāni vyuccaranti | sarve ||| vyuccaranti |
tasyopaniṣatsatyasya satyamiti prāṇā vai satyaṃ teṣāmeṣa satyam |
iti prathamaṃ brāhmaṇam |
atha dvitīyaṃ brāhmaṇam || 2-1-20||
Meaning:- As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods and all beings. Its secret name (Upanishad) is 'the Truth of Truth'. The vital force is truth, and It is the Truth of that.
shankara
Commentary
maxmuller
20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self The Upanishad (the true name and doctrine) of that Self is 'the True of the True.' Verily the senses are the true, and he is the true of the true.
मन्त्र १[II.iv.1] ।
मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि ।
हन्त तेऽनया कात्यायन्याऽन्तं करवाणीति ॥ २-४-१॥
mantra 1[II.iv.1] |
maitreyīti hovāca yājñavalkya udyāsyanvā are'hamasmātsthānādasmi |
hanta te'nayā kātyāyanyā'ntaṃ karavāṇīti || 2-4-1||
Meaning:- 'Maitreyi, my dear', said Yajnavalkya, 'I am going to renounce this life. Allow me to finish between you and Katyayani'.
shankara
Commentary
maxmuller
1. Now when Yâgñavalkya was going to enter upon another state, he said:- 'Maitreyî [1], verily I am going away from this my house (into the forest [2]). Forsooth, let me make a settlement between thee and that Kâtyâyanî (my other wife).'
मन्त्र २[II.iv.2] ।
सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन ।
पूर्णा स्यात् कथं तेनामृता स्यामिति । नेति होवाच याज्ञवल्क्यो ।
यथैवोपकरणवतां जीवितं तथैव ते जीवितꣳ स्यादमृतत्वस्य ।
तु नाऽऽशाऽस्ति वित्तेनेति ॥ २-४-२॥
mantra 2[II.iv.2] |
sā hovāca maitreyī yannu ma iyaṃ bhagoḥ sarvā pṛthivī vittena |
pūrṇā syāt kathaṃ tenāmṛtā syāmiti | neti hovāca yājñavalkyo |
yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitam̐ syādamṛtatvasya |
tu nā''śā'sti vitteneti || 2-4-2||
Meaning:- Thereupon Maitreyi said, 'Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that?' 'No', replied Yajnavalkya, 'your life will be just like that of people who have plenty of things, but there is no hope of immortality through wealth.'
shankara
Commentary
maxmuller
2. Maitreyî said:- 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it [1]?' 'No,' replied Yâgñavalkya; 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.'
मन्त्र ३[II.iv.3] ।
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् । यदेव ।
भगवान्वेद तदेव मे ब्रूहीति ॥ २-४-३॥
mantra 3[II.iv.3] |
sā hovāca maitreyī yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām | yadeva |
bhagavānveda tadeva me brūhīti || 2-4-3||
Meaning:- Then Maitreyi said, 'What shall I do with that which will not make me immortal? Tell me, sir, of that alone which you know (to be the only means of immortality).'
shankara
Commentary
maxmuller
3. And Maitreyî said:- 'What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that to me [1].'
मन्त्र ४[II.iv.4] ।
स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषस एह्यास्स्व ।
व्याख्यास्यामि ते । व्याचक्षाणस्य तु मे निदिध्यासस्वेति ॥ २-४-४॥
mantra 4[II.iv.4] |
sa hovāca yājñavalkyaḥ priyā batāre naḥ satī priyaṃ bhāṣasa ehyāssva |
vyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti || 2-4-4||
Meaning:- Yajnavalkya said, 'My dear, you have been my beloved (even before), and you say what is after my heart. Come, take your seat, I will explain it to you. As I explain it, meditate (on its meaning).
shankara
Commentary
maxmuller
4. Yâgñavalkya replied:- 'Thou who art truly dear to me, thou speakest dear words [1]. Come, sit down, I will explain it to thee, and mark well what I say.'
मन्त्र ५[II.iv.5] ।
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय ।
पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु ।
कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया ।
भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य ।
कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति ।
न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ।
ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं ।
भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां ।
कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न ।
वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया ।
भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु ।
कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं ।
भवत्यात्मनस्तु कामाय सर्वं प्रियं भवत्यात्मा वा अरे द्रष्टव्यः ।
श्रोतव्यो मन्तव्यो निदिध्यासितव्यो । मैत्रेय्यात्मनो वा अरे दर्शनेन ।
श्रवणेन मत्या विज्ञानेनेदꣳ सर्वं विदितम् ॥ २-४-५॥
mantra 5[II.iv.5] |
sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya |
patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanastu |
kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā |
bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya |
kāmāya vittaṃ priyaṃ bhavatyātmanastu kāmāya vittaṃ priyaṃ bhavati |
na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavatyātmanastu kāmāya |
brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ |
bhavatyātmanastu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ |
kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti | na |
vā are devānāṃ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā |
bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavantyātmanastu |
kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ |
bhavatyātmanastu kāmāya sarvaṃ priyaṃ bhavatyātmā vā are draṣṭavyaḥ |
śrotavyo mantavyo nididhyāsitavyo | maitreyyātmano vā are darśanena |
śravaṇena matyā vijñānenedam̐ sarvaṃ viditam || 2-4-5||
Meaning:- He said:- 'It is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one's own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one's own sake that it is loved. The Self, my dear Maitreyi, should be realised - should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.
shankara
Commentary
maxmuller
5. And he said:- 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear [1]. 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear [2]. 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When we see, hear, perceive, and know the Self [3], then all this is known.
मन्त्र ६[II.iv.6] ।
ब्रह्म तं परादाद्योऽन्यत्राऽऽत्मनो ब्रह्म वेद क्षत्रं तं ।
परादाद्योऽन्यत्राऽऽत्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो ।
लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं ।
परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद् योऽन्यत्रात्मनः ।
सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीदꣳ ।
सर्वं यदयमात्मा ॥ २-४-६॥
mantra 6[II.iv.6] |
brahma taṃ parādādyo'nyatrā''tmano brahma veda kṣatraṃ taṃ |
parādādyo'nyatrā''tmanaḥ kṣatraṃ veda lokāstaṃ parāduryo'nyatrātmano |
lokānveda devāstaṃ parāduryo'nyatrātmano devānveda bhūtāni taṃ |
parāduryo'nyatrātmano bhūtāni veda sarvaṃ taṃ parādād yo'nyatrātmanaḥ |
sarvaṃ vededaṃ brahmedaṃ kṣatramime lokā ime devā imāni bhūtānīdam̐ |
sarvaṃ yadayamātmā || 2-4-6||
Meaning:- The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these gods, these beings, and this all are this Self.
shankara
Commentary
maxmuller
6. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was [1] abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas [2]. Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas [3], these [4] creatures, this everything, all is that Self.
मन्त्र ७[II.iv.7] ।
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय ।
दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥ २-४-७॥
mantra 7[II.iv.7] |
sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya |
dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ || 2-4-7||
Meaning:- As, when a drum is beaten, one cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes.
shankara
Commentary
maxmuller
7. 'Now as [1] the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum;
मन्त्र ८[II.iv.8] ।
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय ।
शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥ २-४-८॥
mantra 8[II.iv.8] |
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya |
śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ || 2-4-8||
Meaning:- As, when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the conch or in the general sound produced by different kinds of playing.
shankara
Commentary
maxmuller
8., And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell;
मन्त्र ९[II.iv.9] ।
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय ।
वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ॥ २-४-९॥
mantra 9[II.iv.9] |
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyād grahaṇāya |
vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ || 2-4-9||
Meaning:- As, when a Vina is played, one cannot distinguish its various particular notes, but they are included in the general note of the Vina or in the general sound produced by different kinds of playing.
shankara
Commentary
maxmuller
9. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute;
मन्त्र १०[II.iv.10] ।
स यथाऽऽर्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येवं ।
वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद् यदृग्वेदो यजुर्वेदः ।
सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः ।
सूत्राण्यनुव्याख्यानानि व्याख्यानान्य्सामवेदसथर्वाङ्गिरससितिहासस्पुराणं ।
विद्यासुपनिषदस्श्लोकास्सूत्राणि अनुव्याख्यानानि व्याख्याननि अस्यैवैतानि ।
निःश्वसितानि ॥ २-४-१०॥
mantra 10[II.iv.10] |
sa yathā''rdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyevaṃ |
vā are'sya mahato bhūtasya niḥśvasitametad yadṛgvedo yajurvedaḥ |
sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ |
sūtrāṇyanuvyākhyānāni vyākhyānānysāmavedasatharvāṅgirasasitihāsaspurāṇaṃ |
vidyāsupaniṣadasślokāssūtrāṇi anuvyākhyānāni vyākhyānani asyaivaitāni |
niḥśvasitāni || 2-4-10||
Meaning:- As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations and explanations are (like) the breath of this infinite Reality. They are like the breath of this (Supreme Self).
shankara
Commentary
maxmuller
10. 'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyî, has been breathed forth from this great Being what we have as Rig-veda, Yagur-veda, Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies), Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries) [1]. From him alone all these were breathed forth.
मन्त्र ११[II.iv.11] ।
स यथा सर्वासामपाꣳ समुद्र एकायनमेवꣳ सर्वेषाꣳ ।
स्पर्शानां त्वगेकायनमेवꣳ सर्वेषां गन्धानां नासिकैकायनं ।
एवꣳ सर्वेषाꣳ रसानां जिह्वैकायनमेवꣳ सर्वेषाꣳ ।
रूपाणां चक्षुरेकायनमेवꣳ सर्वेषाꣳ शब्दानाꣳ ।
श्रोत्रमेकायनमेवꣳ सर्वेषाꣳ सङ्कल्पानां मन एकायनं ।
एवꣳ सर्वासां विद्यानाꣳ हृदयमेकायनमेवꣳ सर्वेषां ।
कर्मणाꣳ हस्तावेकायनमेवꣳ सर्वेषामानन्दानामुपस्थ एकायनं ।
एवꣳ सर्वेषां विसर्गाणां पायुरेकायनमेवꣳ सर्वेषामध्वनां ।
पादावेकायनमेवꣳ सर्वेषां वदानां वागेकायनम् ॥ २-४-११॥
mantra 11[II.iv.11] |
sa yathā sarvāsāmapām̐ samudra ekāyanamevam̐ sarveṣām̐ |
sparśānāṃ tvagekāyanamevam̐ sarveṣāṃ gandhānāṃ nāsikaikāyanaṃ |
evam̐ sarveṣām̐ rasānāṃ jihvaikāyanamevam̐ sarveṣām̐ |
rūpāṇāṃ cakṣurekāyanamevam̐ sarveṣām̐ śabdānām̐ |
śrotramekāyanamevam̐ sarveṣām̐ saṅkalpānāṃ mana ekāyanaṃ |
evam̐ sarvāsāṃ vidyānām̐ hṛdayamekāyanamevam̐ sarveṣāṃ |
karmaṇām̐ hastāvekāyanamevam̐ sarveṣāmānandānāmupastha ekāyanaṃ |
evam̐ sarveṣāṃ visargāṇāṃ pāyurekāyanamevam̐ sarveṣāmadhvanāṃ |
pādāvekāyanamevam̐ sarveṣāṃ vadānāṃ vāgekāyanam || 2-4-11||
Meaning:- As the ocean is the one goal of all sorts of water, as the skin is the one goal of all kinds of touch, as the nostrils are the one goal of all odours, as the tongue is the one goal of all savours, as the eye is the one goal of all colours , as the ear is the one goal of all sounds, as the Manas is the one goal of all deliberations, as the intellect is the one goal of all kinds of knowledge, as the hands are the one goal of all sort of work, as the organ of generation is the one goal of all kinds of enjoyment, as the anus is the one goal of all excretions, as the feet are the one goal of all kinds of walking, as the organ of speech is the one goal of all Vedas.
shankara
Commentary
maxmuller
11. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,--
मन्त्र १२[II.iv.12] ।
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न ।
हास्योद्ग्रहणायेव न हास्योद्ग्रहणायैव स्याद् यतो यतस्त्वाददीत ।
लवणमेवैवं वा अर इदं महद् भूतमनन्तमपारं विज्ञानघन ।
एवैतेभ्यो भूतेभ्यः समुत्थाय एतेभ्यस्भूतेभ्यस्समुत्थाय ।
तान्येवानुविनश्यति न प्रेत्य सञ्ज्ञाऽस्तीत्यरे ब्रवीमीति होवाच ।
याज्ञवल्क्यः ॥ २-४-१२॥
mantra 12[II.iv.12] |
sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta na |
hāsyodgrahaṇāyeva na hāsyodgrahaṇāyaiva syād yato yatastvādadīta |
lavaṇamevaivaṃ vā ara idaṃ mahad bhūtamanantamapāraṃ vijñānaghana |
evaitebhyo bhūtebhyaḥ samutthāya etebhyasbhūtebhyassamutthāya |
tānyevānuvinaśyati na pretya sañjñā'stītyare bravīmīti hovāca |
yājñavalkyaḥ || 2-4-12||
Meaning:- As a lump of salt dropped into water dissolves with (its component) water, and no one is able to pick it up, but from wheresoever one takes it, it tastes salt, even so, my dear, this great, endless, infinite Reality is but Pure Intelligence. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya.
shankara
Commentary
maxmuller
12. 'As a lump of salt [1], when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste (the water) it is salt,--thus verily, O Maitreyî, does this great Being, endless, unlimited, consisting of nothing but knowledge [2], rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî.' Thus spoke Yâgñavalkya.
मन्त्र १३[II.iv.13] ।
सा होवाच मैत्रेय्यत्रैव मा भगवानमूमुहद् न प्रेत्य सञ्ज्ञाऽस्तीति ।
स होवाच न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय ॥ २-४-१३॥
mantra 13[II.iv.13] |
sā hovāca maitreyyatraiva mā bhagavānamūmuhad na pretya sañjñā'stīti |
sa hovāca na vā are'haṃ mohaṃ bravīmyalaṃ vā ara idaṃ vijñānāya || 2-4-13||
Meaning:- Maitreyi said, 'Just here you have thrown me into confusion, sir - by saying that after attaining (oneness) the self has no more consciousness'. Yajnavalkya said, 'Certainly, I am not saying anything confusing, my dear; this is quite sufficient for knowledge, O Maitreyi'.
shankara
Commentary
maxmuller
13. Then Maitreyî said:- 'Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge [1].' But Yâgñavalkya replied:- 'O Maitreyî, I say nothing that is bewildering. This is enough, O beloved, for wisdom [2].
मन्त्र १४[II.iv.14] ।
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं ।
पश्यति तदितर इतरꣳ शृणोति तदितर इतरमभिवदति तदितर ।
इतरं मनुते तदितर इतरं विजानाति । यत्र वा अस्य सर्वमात्मैवाभूत् ।
तत्केन कं जिघ्रेत् तत्केन कं पश्येत् तत्केन कꣳ शृणुयात् तत्केन ।
कमभिवदेत् तत्केन कं मन्वीत तत्केन कं विजानीयात् । येनेदꣳ ।
सर्वं विजानाति तं केन विजानीयाद् विज्ञातारमरे केन विजानीयादिति ।
इति चतुर्थं ब्राह्मणम् ।
अथ पञ्चमं ब्राह्मणम् ॥ २-४-१४॥
mantra 14[II.iv.14] |
yatra hi dvaitamiva bhavati taditara itaraṃ jighrati taditara itaraṃ |
paśyati taditara itaram̐ śaṛṇoti taditara itaramabhivadati taditara |
itaraṃ manute taditara itaraṃ vijānāti | yatra vā asya sarvamātmaivābhūt |
tatkena kaṃ jighret tatkena kaṃ paśyet tatkena kam̐ śaṛṇuyāt tatkena |
kamabhivadet tatkena kaṃ manvīta tatkena kaṃ vijānīyāt | yenedam̐ |
sarvaṃ vijānāti taṃ kena vijānīyād vijñātāramare kena vijānīyāditi |
iti caturthaṃ brāhmaṇam |
atha pañcamaṃ brāhmaṇam || 2-4-14||
Meaning:- Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known - through what, O Maitreyi, should one know the Knower?
shankara
Commentary
maxmuller
14. 'For when there is as it were duality, then one sees the other, one smells the other, one hears the other [1], one salutes the other [2], one perceives the other [3], one knows the other; but when the Self only is all this, how should he smell another [4], how should he see [5] another [6], how should he hear [7] another, how should he salute [8] another, how should he perceive another [9], how should he know another? How should he know Him by whom he knows all this? How, O beloved, should he know (himself), the Knower [10]?'
मन्त्र १[II.v.1] ।
इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यै सर्वाणि ।
भूतानि मधु यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः ।
पुरुषो यश्चायमध्यात्मꣳ शारीरस्तेजोमयोऽमृतमयः पुरुषः ।
अमृतमयस्पुरुषसयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ ।
सर्वम् ॥ २-५-१॥
mantra 1[II.v.1] |
iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhvasyai pṛthivyai sarvāṇi |
bhūtāni madhu yaścāyamasyāṃ pṛthivyāṃ tejomayo'mṛtamayaḥ |
puruṣo yaścāyamadhyātmam̐ śārīrastejomayo'mṛtamayaḥ puruṣaḥ |
amṛtamayaspuruṣasayameva sa yo'yamātmedamamṛtamidaṃ brahmedam̐ |
sarvam || 2-5-1||
Meaning:- This earth is (like) honey to all beings, and all beings are (like) honey to this earth. (The same with) the shining immortal being who is in this earth, and the shining, immortal, corporeal being in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
1. This earth is the honey [1] (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र २[II.v.2] ।
इमा आपः सर्वेषां भूतानां मध्वसामपाꣳ सर्वाणि भूतानि मधु ।
यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषः यश्चायमध्यात्मꣳ ।
रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं ।
इदं ब्रह्मेदꣳ सर्वम् ॥ २-५-२॥
mantra 2[II.v.2] |
imā āpaḥ sarveṣāṃ bhūtānāṃ madhvasāmapām̐ sarvāṇi bhūtāni madhu |
yaścāyamāsvapsu tejomayo'mṛtamayaḥ puruṣaḥ yaścāyamadhyātmam̐ |
raitasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ |
idaṃ brahmedam̐ sarvam || 2-5-2||
Meaning:- This water is (like) honey to all beings, and all beings are (like) honey to this water. (The same with) the shining immortal being who is in this water, and the shining, immortal being identified with the seed in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ३[II.v.3] ।
अयमग्निः सर्वेषां भूतानां मध्वस्याग्नेः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं ।
वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं ।
इदं ब्रह्मेदꣳ सर्वम् ॥ २-५-३॥
mantra 3[II.v.3] |
ayamagniḥ sarveṣāṃ bhūtānāṃ madhvasyāgneḥ sarvāṇi bhūtāni madhu |
yaścāyamasminnagnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ |
vāṅmayastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ |
idaṃ brahmedam̐ sarvam || 2-5-3||
Meaning:- This fire is (like) honey to all beings, and all beings are (like) honey to this fire. (The same with) the shining immortal being who is in this fire, and the shining, immortal being identified with the organ of speech in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
3. This fire is the honey of all beings, and all beings are the honey of this fire. Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ४[II.v.4] ।
अयं वायुः सर्वेषां भूतानां मध्वस्य वायोः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं ।
प्राणस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतम् ।
इदं ब्रह्मेदꣳ सर्वम् ॥ २-५-४॥
mantra 4[II.v.4] |
ayaṃ vāyuḥ sarveṣāṃ bhūtānāṃ madhvasya vāyoḥ sarvāṇi bhūtāni madhu |
yaścāyamasminvāyau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ |
prāṇastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtam |
idaṃ brahmedam̐ sarvam || 2-5-4||
Meaning:- This air is (like) honey to all beings, and all beings are (like) honey to this air. (The same with) the shining immortal being who is in this air, and the shining, immortal being who is the vital force in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
4. This air is the honey of all beings, and all beings are the honey of this air. Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ५[II.v.5] ।
अयमादित्यः सर्वेषां भूतानां मध्वस्याऽऽदित्यस्य सर्वाणि ।
भूतानि मधु यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो ।
यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव ।
स योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-५॥
mantra 5[II.v.5] |
ayamādityaḥ sarveṣāṃ bhūtānāṃ madhvasyā''dityasya sarvāṇi |
bhūtāni madhu yaścāyamasminnāditye tejomayo'mṛtamayaḥ puruṣo |
yaścāyamadhyātmaṃ cākṣuṣastejomayo'mṛtamayaḥ puruṣo'yameva |
sa yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-5||
Meaning:- This sun is (like) honey to all beings, and all beings are (like) honey to this sun. (The same with) the shining immortal being who is in this sun, and the shining, immortal being identified with the eye in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
5. This sun is the honey of all beings, and all beings are the honey of this sun. Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ६[II.v.6] ।
इमा दिशः सर्वेषां भूतानां मध्वासां दिशाꣳ सर्वाणि भूतानि मधु ।
यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मꣳ ।
श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स ।
योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-६॥
mantra 6[II.v.6] |
imā diśaḥ sarveṣāṃ bhūtānāṃ madhvāsāṃ diśām̐ sarvāṇi bhūtāni madhu |
yaścāyamāsu dikṣu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmam̐ |
śrautraḥ prātiśrutkastejomayo'mṛtamayaḥ puruṣo'yameva sa |
yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-6||
Meaning:- These quarters is (like) honey to all beings, and all beings are (like) honey to these quarters. (The same with) the shining immortal being who is these quarters, and the shining, immortal being identified with the ear and with the time of hearing in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
6. This space (disah, the quarters) is the honey of all beings, and all beings are the honey of this space. Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ७[II.v.7] ।
अयं चन्द्रः सर्वेषां भूतानां मध्वस्य चन्द्रस्य सर्वाणि ।
भूतानि मधु यश्चायमस्मिंश्चन्द्रे तेजोमयोऽमृतमयः पुरुषो ।
यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स ।
योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-७॥
mantra 7[II.v.7] |
ayaṃ candraḥ sarveṣāṃ bhūtānāṃ madhvasya candrasya sarvāṇi |
bhūtāni madhu yaścāyamasmiṃścandre tejomayo'mṛtamayaḥ puruṣo |
yaścāyamadhyātmaṃ mānasastejomayo'mṛtamayaḥ puruṣo'yameva sa |
yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-7||
Meaning:- This moon is (like) honey to all beings, and all beings are (like) honey to this moon. (The same with) the shining immortal being who is in this moon, and the shining, immortal being identified with the mind in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
7. This moon is the honey of all beings, and all beings are the honey of this moon. Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ८[II.v.8] ।
इयं विद्युत्सर्वेषां भूतानं मध्वस्यै विद्युतः सर्वाणि भूतानि मधु ।
यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं ।
तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं ।
इदं ब्रह्मेदꣳ सर्वम् ॥ २-५-८॥
mantra 8[II.v.8] |
iyaṃ vidyutsarveṣāṃ bhūtānaṃ madhvasyai vidyutaḥ sarvāṇi bhūtāni madhu |
yaścāyamasyāṃ vidyuti tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ |
taijasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ |
idaṃ brahmedam̐ sarvam || 2-5-8||
Meaning:- This lightning is (like) honey to all beings, and all beings are (like) honey to this lightning. (The same with) the shining immortal being who is in this lightning, and the shining, immortal being identified with light in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
8. This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and that bright, immortal person existing as light in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ९[II.v.9] ।
अयꣳ स्तनयित्नुः सर्वेषां भूतानां मध्वस्य स्तनयित्नोः सर्वाणि ।
भूतानि मधु यश्चायमस्मिन्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो ।
यश्चायमध्यात्मꣳ शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषो ।
ऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-९॥
mantra 9[II.v.9] |
ayam̐ stanayitnuḥ sarveṣāṃ bhūtānāṃ madhvasya stanayitnoḥ sarvāṇi |
bhūtāni madhu yaścāyamasminstanayitnau tejomayo'mṛtamayaḥ puruṣo |
yaścāyamadhyātmam̐ śābdaḥ sauvarastejomayo'mṛtamayaḥ puruṣo |
'yameva sa yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-9||
Meaning:- This cloud is (like) honey to all beings, and all beings are (like) honey to this cloud. (The same with) the shining immortal being who is in this cloud, and the shining, immortal being identified with sound and voice in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
9. This thunder [1] is the honey of all beings, and all beings are the honey of this thunder. Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र १०[II.v.10] ।
अयमाकाशः सर्वेषां भूतानां मध्वस्याऽऽकाशस्य सर्वाणि ।
भूतानि मधु यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो ।
यश्चायमध्यात्मꣳ हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषः ।
ऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-१०॥
mantra 10[II.v.10] |
ayamākāśaḥ sarveṣāṃ bhūtānāṃ madhvasyā''kāśasya sarvāṇi |
bhūtāni madhu yaścāyamasminnākāśe tejomayo'mṛtamayaḥ puruṣo |
yaścāyamadhyātmam̐ hṛdyākāśastejomayo'mṛtamayaḥ puruṣaḥ |
'yameva sa yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-10||
Meaning:- This ether is (like) honey to all beings, and all beings are (like) honey to this ether. (The same with) the shining immortal being who is in this ether, and the shining, immortal being identified with the ether in the heart, in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
10. This ether is the honey of all beings, and all beings are the honey of this ether. Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र ११[II.v.11] ।
अयं धर्मः सर्वेषां भूतानां मध्वस्य धर्मस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं ।
धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं ।
इदं ब्रह्मेदꣳ सर्वम् ॥ २-५-११॥
mantra 11[II.v.11] |
ayaṃ dharmaḥ sarveṣāṃ bhūtānāṃ madhvasya dharmasya sarvāṇi bhūtāni madhu |
yaścāyamasmindharme tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ |
dhārmastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ |
idaṃ brahmedam̐ sarvam || 2-5-11||
Meaning:- This righteousness (Dharma) is (like) honey to all beings, and all beings are (like) honey to this righteousness. (The same with) the shining immortal being who is in this righteousness, and the shining, immortal being identified with righteousness in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
11. This law (dharmah) is the honey of all beings, and all beings are the honey of this law. Likewise this bright, immortal person in this law, and that bright, immortal person existing as law in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र १२[II.v.12] ।
इदꣳ सत्यꣳ सर्वेषां भूतानां मध्वस्य सत्यस्य सर्वाणि ।
भूतानि मधु यश्चायमस्मिन्सत्ये तेजोमयोऽमृतमयः पुरुषो ।
यश्चायमध्यात्मꣳ सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स ।
योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-१२॥
mantra 12[II.v.12] |
idam̐ satyam̐ sarveṣāṃ bhūtānāṃ madhvasya satyasya sarvāṇi |
bhūtāni madhu yaścāyamasminsatye tejomayo'mṛtamayaḥ puruṣo |
yaścāyamadhyātmam̐ sātyastejomayo'mṛtamayaḥ puruṣo'yameva sa |
yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-12||
Meaning:- This truth is (like) honey to all beings, and all beings are (like) honey to this truth. (The same with) the shining immortal being who is in this truth, and the shining, immortal being identified with truth in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
12. This true [1] (satyam) is the honey of all beings, and all beings are the honey of this true. Likewise this bright, immortal person in what is true, and that bright, immortal person existing as the true in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र १३[II.v.13] ।
इदं मानुषꣳ सर्वेषां भूतानां मध्वस्य मानुषस्य सर्वाणि ।
भूतानि मधु यश्चायमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषो ।
यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स ।
योऽयमात्मेदममृतमिदं ब्रह्मेदꣳ सर्वम् ॥ २-५-१३॥
mantra 13[II.v.13] |
idaṃ mānuṣam̐ sarveṣāṃ bhūtānāṃ madhvasya mānuṣasya sarvāṇi |
bhūtāni madhu yaścāyamasminmānuṣe tejomayo'mṛtamayaḥ puruṣo |
yaścāyamadhyātmaṃ mānuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa |
yo'yamātmedamamṛtamidaṃ brahmedam̐ sarvam || 2-5-13||
Meaning:- This human species is (like) honey to all beings, and all beings are (like) honey to this human species. (The same with) the shining immortal being who is in this human species, and the shining, immortal being identified with the human species in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
13. This mankind is the honey of all beings, and all beings are the honey of this mankind. Likewise this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र १४[II.v.14] ।
अयमात्मा सर्वेषां भूतानां मध्वस्याऽऽत्मनः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा ।
तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ।
ब्रह्मेदꣳ सर्वम् ॥ २-५-१४॥
mantra 14[II.v.14] |
ayamātmā sarveṣāṃ bhūtānāṃ madhvasyā''tmanaḥ sarvāṇi bhūtāni madhu |
yaścāyamasminnātmani tejomayo'mṛtamayaḥ puruṣo yaścāyamātmā |
tejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ |
brahmedam̐ sarvam || 2-5-14||
Meaning:- This (cosmic) body is (like) honey to all beings, and all beings are (like) honey to this (cosmic) body. (The same with) the shining immortal being who is in this (cosmic) body, and the shining, immortal being who is this (individual) self. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
shankara
Commentary
maxmuller
14. This Self is the honey of all beings, and all beings are the honey of this Self Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.
मन्त्र १५[II.v.15] ।
स वा अयमात्मा सर्वेषां भूतानामधिपतिः सर्वेषां भूतानाꣳ ।
राजा । तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिता ।
एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः ।
सर्व एत आत्मानः समर्पिताः ॥ २-५-१५॥
mantra 15[II.v.15] |
sa vā ayamātmā sarveṣāṃ bhūtānāmadhipatiḥ sarveṣāṃ bhūtānām̐ |
rājā | tadyathā rathanābhau ca rathanemau cārāḥ sarve samarpitā |
evamevāsminnātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ |
sarva eta ātmānaḥ samarpitāḥ || 2-5-15||
Meaning:- This Self, already mentioned, is the ruler of all beings, and the king of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot-wheel, so are all beings, all gods, all worlds, all organs and all these (individual) selves fixed in this Self.
shankara
Commentary
maxmuller
15. And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &c.) are contained in that Self.
मन्त्र १६[II.v.16] ।
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । उवाच ।
तदेतदृषिः पश्यन्नवोचत् । तद्वां नरा सनये दꣳस उग्रं ।
आविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ् ह यन्मध्वाथर्वणो वां ।
अश्वस्य शीर्ष्णा प्र यदीमुवाचेति ॥ २-५-१६॥
mantra 16[II.v.16] |
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | uvāca |
tadetadṛṣiḥ paśyannavocat | tadvāṃ narā sanaye dam̐sa ugraṃ |
āviṣkṛṇomi tanyaturna vṛṣṭim | dadhyaṅ ha yanmadhvātharvaṇo vāṃ |
aśvasya śīrṣṇā pra yadīmuvāceti || 2-5-16||
Meaning:- This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi (Mantra) said, 'O Asvins in human form, that terrible deed called Damsa which you committed out of greed, I will disclose as a cloud does rain - (how you learnt) the meditation on things mutually helpful that Dadhyac, versed in the Atharva-Veda, taught you through a horse's head.
shankara
Commentary
maxmuller
16. Verily Dadhyak Âtharvana proclaimed this honey (the madhu-vidyâ) to the two Asvins, and a Rishi, seeing this, said (Rv. I, 116, 12):- 'O ye two heroes (Asvins), I make manifest that fearful deed of yours (which you performed) for the sake of gain [1], like as thunder [2] makes manifest the rain. The honey (madhu-vidyâ) which Dadhyak Âtharvana proclaimed to you through the head of a horse,' . . .
मन्त्र १७[II.v.17] ।
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः ।
पश्यन्नवोचत् । आथर्वणायाश्विनौ दधीचेऽश्व्यꣳ शिरः ।
प्रत्यैरयतम् । स वां मधु प्रवोचदृतायन् त्वाष्ट्रं यद् दस्रावपि ।
कक्ष्यं वामिति ॥ २-५-१७॥
mantra 17[II.v.17] |
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ |
paśyannavocat | ātharvaṇāyāśvinau dadhīce'śvyam̐ śiraḥ |
pratyairayatam | sa vāṃ madhu pravocadṛtāyan tvāṣṭraṃ yad dasrāvapi |
kakṣyaṃ vāmiti || 2-5-17||
Meaning:- This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, 'O Asvins, you set a horse's head on (the shoulders of) Dadhyac, versed in the Atharva-Veda. O terrible ones, to keep his word, he taught you the (ritualistic) meditation on things mutually helpful connected with the sun, as also the secret (spiritual) meditation on them.'
shankara
Commentary
maxmuller
17. Verily Dadhyak Âtharvana [1] proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. I, 117, 22):- 'O Asvins, you fixed a horse's head on Âtharvana Dadhyak, and he, wishing to be true (to his promise), proclaimed to you the honey, both that of Tvashtri [2] and that which is to be your secret, O ye strong ones.
मन्त्र १८[II.v.18] ।
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः ।
पश्यन्नवोचत् पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः । पुरः ।
स पक्षी भूत्वा पुरः पुरुष आविशदिति । स वा अयं पुरुषः सर्वासु ।
पूर्षु पुरिशयो नैनेन किंचनानावृतं नैनेन किंचनासंवृतम् ॥ २-५-१८॥
mantra 18[II.v.18] |
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ |
paśyannavocat puraścakre dvipadaḥ puraścakre catuṣpadaḥ | puraḥ |
sa pakṣī bhūtvā puraḥ puruṣa āviśaditi | sa vā ayaṃ puruṣaḥ sarvāsu |
pūrṣu puriśayo nainena kiṃcanānāvṛtaṃ nainena kiṃcanāsaṃvṛtam || 2-5-18||
Meaning:- This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, 'He made bodies with two feet and bodies with four feet. That supreme Being first entered the bodies as a bird (the subtle body).' On account of his dwelling in all bodies, He is called the Purusha. There is nothing that is not covered by Him, nothing that is not pervaded by Him.
shankara
Commentary
maxmuller
18. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said:- 'He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him.
मन्त्र १९[II.v.19] ।
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः ।
पश्यन्नवोचत् । रूपꣳरूपं प्रतिरूपो बभूव तदस्य रूपं ।
प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः ।
शता दशेतिययं वै हरयोऽयं वै दश च सहस्रणि बहूनि ।
चानन्तानि च । तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ।
ब्रह्म सर्वानुभूरित्यनुशासनम् ।
इति पञ्चमं ब्राह्मणम् ।
अथ षष्ठं ब्राह्मणम् ॥ २-५-१९॥
mantra 19[II.v.19] |
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ |
paśyannavocat | rūpam̐rūpaṃ pratirūpo babhūva tadasya rūpaṃ |
praticakṣaṇāya | indro māyābhiḥ pururūpa īyate yuktā hyasya harayaḥ |
śatā daśetiyayaṃ vai harayo'yaṃ vai daśa ca sahasraṇi bahūni |
cānantāni ca | tadetadbrahmāpūrvamanaparamanantaramabāhyamayamātmā |
brahma sarvānubhūrityanuśāsanam |
iti pañcamaṃ brāhmaṇam |
atha ṣaṣṭhaṃ brāhmaṇam || 2-5-19||
Meaning:- This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, '(He) transformed Himself in accordance with each form; that form of His was for the sake of making Him known. The Lord on account of Maya (notions superimposed by ignorance) is perceived as manifold, for to Him are yoked ten organs, nay, hundreds of them. He is the organs; He is ten and thousands - many and infinite. That Brahman is without prior or posterior, without interior or exterior. This self, the perceiver of everything, is Brahman. This is the teaching.
shankara
Commentary
maxmuller
19. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18):- 'He (the Lord) became like unto every form [1], and this is meant to reveal the (true) form of him (the Âtman). Indra (the Lord) appears multiform through the Mâyâs (appearances), for his horses (senses) are yoked, hundreds and ten.' This (Âtman) is the horses, this (Âtman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads).
मन्त्र १ [III.i.1] ।
ॐ जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे । तत्र ह कुरुपञ्चालानां ।
ब्राह्मणा अभिसमेता बभूवुस्तस्य ह जनकस्य वैदेहस्य विजिज्ञासा ।
बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति । स ह गवाꣳ ।
सहस्रमवरुरोध दशदश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः ॥ ३-१-१॥
mantra 1 [III.i.1] |
oṃ janako ha vaideho bahudakṣiṇena yajñeneje | tatra ha kurupañcālānāṃ |
brāhmaṇā abhisametā babhūvustasya ha janakasya vaidehasya vijijñāsā |
babhūva kaḥ svideṣāṃ brāhmaṇānāmanūcānatama iti | sa ha gavām̐ |
sahasramavarurodha daśadaśa pādā ekaikasyāḥ śaṛṅgayorābaddhā babhūvuḥ || 3-1-1||
Meaning:- Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed. Vedic scholars from Kuru and Panchala were assembled there. Emperor Janaka of Videha had a desire to know, 'Which is the most erudite of these Vedic scholars?' He had a thousand cows confined in a pen, and on the horns of each cow were fixed ten Padas (of gold).
shankara
Commentary
maxmuller
1. Ganaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the Asvamedha). Brâhmanas of the Kurus and the Pâñkâlas had come thither, and Ganaka Vaideha wished to know, which of those Brâhmanas was the best read. So he enclosed a thousand cows, and ten pâdas (of gold) [1] were fastened to each pair of horns.
मन्त्र २ [III.i.2] ।
तान्होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा ।
उदजतामिति । ते ह ब्राह्मणा न दधृषुरथ ह याज्ञवल्क्यः स्वमेव ।
ब्रह्मचारिणमुवाचैताः सौम्योदज सामश्रवा३ इति । ता होदाचकार ।
ते ह ब्राह्मणाश्चुक्रुधुः कथं नु नो ब्रह्मिष्ठो ब्रुवीतेत्यथ ह ।
जनकस्य वैदेहस्य होताऽश्वलो बभूव । स हैनं पप्रच्छ त्वं ।
नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति । स होवाच नमो वयं ।
ब्रह्मिष्ठाय कुर्मो गोकामा एव वयꣳ स्म इति । तꣳ ह तत एव ।
प्रष्टुं दध्रे होताऽश्वलः ॥ ३-१-२॥
mantra 2 [III.i.2] |
tānhovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā |
udajatāmiti | te ha brāhmaṇā na dadhṛṣuratha ha yājñavalkyaḥ svameva |
brahmacāriṇamuvācaitāḥ saumyodaja sāmaśravā3 iti | tā hodācakāra |
te ha brāhmaṇāścukrudhuḥ kathaṃ nu no brahmiṣṭho bruvītetyatha ha |
janakasya vaidehasya hotā'śvalo babhūva | sa hainaṃ papraccha tvaṃ |
nu khalu no yājñavalkya brahmiṣṭho'sī3 iti | sa hovāca namo vayaṃ |
brahmiṣṭhāya kurmo gokāmā eva vayam̐ sma iti | tam̐ ha tata eva |
praṣṭuṃ dadhre hotā'śvalaḥ || 3-1-2||
Meaning:- He said to them, 'Revered Brahmanas, let him who is the best Vedic scholar among you drive these cows (home).' None of the Brahmanas dared. Then Yajnavalkya said to a pupil of his, 'Dear Samasravas, please drive these cows (home).' He drove them. The Brahmanas were enraged. 'How does he dare to call himself the best Vedic scholar among us?' there was a Hotr of Emperor Janaka of Videha named Asvala. He now asked Yajnavalkya, 'Yajnavalkya, are you indeed the best Vedic scholar among us?' Yajnavalkya replied, 'I bow to the best Vedic scholar, I just want the cows'. Thereupon the Hotr Asvala determined to interrogate him.
shankara
Commentary
maxmuller
2. And Ganaka spoke to them:- 'Ye venerable Brâhmanas, he who among you is the wisest, let him drive away these cows.' Then those Brâhmanas durst not, but Yâgñavalkya said to his pupil:- 'Drive them away, my dear.' He replied:- 'O glory of the Sâman [1]' and drove them away. The Brâhmanas became angry and said:- 'How could he call himself the wisest among us?' Now there was Asvala, the Hotri priest of Ganaka Vaideha. He asked him:- 'Are you indeed the wisest among us, O Yâgñavalkya?' He replied:- 'I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.' Then Asvala, the Hotri priest, undertook to question him.
मन्त्र ३ [III.i.3] ।
याज्ञवल्क्येति होवाच यदिदꣳ सर्वं मृत्युनाऽऽप्तꣳ, सर्वं ।
मृत्युनाऽभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति ।
होत्रर्त्विजाऽइना वाचा वाग्वै यज्ञस्य होता । तद्येयं वाक् सोऽयमग्निः ।
स होता सा मुक्तिः साऽतिमुक्तिः ॥ ३-१-३॥
mantra 3 [III.i.3] |
yājñavalkyeti hovāca yadidam̐ sarvaṃ mṛtyunā''ptam̐, sarvaṃ |
mṛtyunā'bhipannaṃ kena yajamāno mṛtyorāptimatimucyata iti |
hotrartvijā'inā vācā vāgvai yajñasya hotā | tadyeyaṃ vāk so'yamagniḥ |
sa hotā sā muktiḥ sā'timuktiḥ || 3-1-3||
Meaning:- 'Yajnavalkya', said he, 'since all this is overtaken by death, and swayed by it, by what means does the sacrificer go beyond the clutches of death?' 'Through the organ of speech - through fire, which is the (real) priest called Hotr. The sacrificer's organ of speech is the Hotr. This organ of speech is fire; this fire is the Hotr; this (fire) is liberation; this (liberation) is emancipation'.
shankara
Commentary
maxmuller
3. 'Yâgñavalkya, he said, 'everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death?' Yâgñavalkya said:- 'By the Hotri priest, who is Agni (fire), who is speech. For speech is the Hotri of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hotri. This constitutes freedom, and perfect freedom (from death).'
मन्त्र ४ [III.i.4] ।
याज्ञवल्क्येति होवाच यदिदꣳ सर्वमहोरात्राभ्यामाप्तꣳ, ।
सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत ।
इत्यध्वर्युणर्त्विजा चक्षुषाऽऽदित्येन चक्षुर्वै ।
यज्ञस्याध्वर्युस्तद्यदिदं चक्षुः सोऽसावादित्यः सोऽध्वर्युः सा ।
मुक्तिः साऽतिमुक्तिः ॥ ३-१-४॥
mantra 4 [III.i.4] |
yājñavalkyeti hovāca yadidam̐ sarvamahorātrābhyāmāptam̐, |
sarvamahorātrābhyāmabhipannaṃ kena yajamāno'horātrayorāptimatimucyata |
ityadhvaryuṇartvijā cakṣuṣā''dityena cakṣurvai |
yajñasyādhvaryustadyadidaṃ cakṣuḥ so'sāvādityaḥ so'dhvaryuḥ sā |
muktiḥ sā'timuktiḥ || 3-1-4||
Meaning:- 'Yajnavalkya', said he, 'since all this is overtaken by day and night, and swayed by them, by what means does the sacrificer go beyond the clutches of day and night?' 'Through the eye - through the sun, which is the (real) priest called Adhvaryu. The eye of the sacrificer is the Adhvaryu. This eye is the sun; this sun is the Adhvaryu; this (sun) is liberation; this (liberation) is emancipation'.
shankara
Commentary
maxmuller
4. 'Yâgñavalkya,' he said, 'everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night?' Yâgñavalkya said:- 'By the Adhvaryu priest, who is the eye, who is Âditya (the sun) [1]. For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.'
मन्त्र ५ [III.i.5] ।
याज्ञवल्क्येति होवाच यदिदꣳ सर्वं ।
पूर्वपक्षापरपक्षाभ्यामाप्तꣳ, सर्वं ।
पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः ।
पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इत्युद्गात्रर्त्विजा वायुना प्राणेन ।
प्राणो वै यज्ञस्योद्गाता । तद्योऽयं प्राणः स वायुः स उद्गाता सा मुक्तिः ।
साऽतिमुक्तिः ॥ ३-१-५॥
mantra 5 [III.i.5] |
yājñavalkyeti hovāca yadidam̐ sarvaṃ |
pūrvapakṣāparapakṣābhyāmāptam̐, sarvaṃ |
pūrvapakṣāparapakṣābhyāmabhipannaṃ kena yajamānaḥ |
pūrvapakṣāparapakṣayorāptimatimucyata ityudgātrartvijā vāyunā prāṇena |
prāṇo vai yajñasyodgātā | tadyo'yaṃ prāṇaḥ sa vāyuḥ sa udgātā sā muktiḥ |
sā'timuktiḥ || 3-1-5||
Meaning:- 'Yajnavalkya', said he, 'since all this is overtaken by the bright and dark fortnights, and swayed by them, by what means does the sacrificer go beyond the bright and dark fortnights /' 'Through the vital force - through air, which is the (real) priest called Udgatir. The vital force of the sacrificer is the Udgatir. This vital force is air, and it is the Udgatir; this (air) is liberation; this (liberation) is emancipation.'
shankara
Commentary
maxmuller
5. 'Yâgñavalkya,' he said, 'everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon?' Yâgñavalkya said:- 'By the Udgâtri priest, who is Vâyu (the wind), who is the breath. For the breath is the Udgâtri of the sacrifice, and the breath is the wind, and he is the Udgâtri. This constitutes freedom, and perfect freedom.'
मन्त्र ६ [III.i.6] ।
याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाऽऽक्रमेन ।
यजमानः स्वर्गं लोकमाक्रमत इति ब्रह्मणर्त्विजा मनसा चन्द्रेण ।
मनो वै यज्ञस्य ब्रह्मा । तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा ।
सा मुक्तिः सातिमुक्तिरित्यतिमोक्षा अथ सम्पदः ॥ ३-१-६॥
mantra 6 [III.i.6] |
yājñavalkyeti hovāca yadidamantarikṣamanārambaṇamiva kenā''kramena |
yajamānaḥ svargaṃ lokamākramata iti brahmaṇartvijā manasā candreṇa |
mano vai yajñasya brahmā | tadyadidaṃ manaḥ so'sau candraḥ sa brahmā |
sā muktiḥ sātimuktirityatimokṣā atha sampadaḥ || 3-1-6||
Meaning:- 'Yajnavalkya', said he, 'since the sky is, as it were, without a support, through what support does the sacrificer go to heaven?' 'Through the mind - through the moon, which is the (real) priest called Brahman. The mind of the sacrificer is the Brahman. This mind is the moon; the moon is the Brahman; this (moon) is liberation; this (liberation) is emancipation'. So far about the ways of emancipation; now about the meditations based on resemblance.
shankara
Commentary
maxmuller
6. 'Yâgñavalkya,' he said, 'this sky is, as it were, without an ascent (staircase.) By what approach does the sacrificer approach the Svarga world?' Yâgñavalkya said:- 'By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).' Next follow the achievements.
मन्त्र ७ [III.i.7] ।
याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ञे करिष्यतीति ।
तिसृभिरिति । कतमास्तास्तिस्र इति । पुरोनुवाक्या च याज्या च शस्यैव ।
तृतीया । किं ताभिर्जयतीति । यत् किञ्चेदं प्राणभृदिति ॥ ३-१-७॥
mantra 7 [III.i.7] |
yājñavalkyeti hovāca katibhirayamadyargbhirhotāsminyajñe kariṣyatīti |
tisṛbhiriti | katamāstāstisra iti | puronuvākyā ca yājyā ca śasyaiva |
tṛtīyā | kiṃ tābhirjayatīti | yat kiñcedaṃ prāṇabhṛditi || 3-1-7||
Meaning:- 'Yajnavalkya', said he, 'with how many kinds of Rik will the Hotr do his part in this sacrifice to-day?' 'With three kinds'. 'Which are those three?' 'The preliminary, the sacrificial, and the eulogistic hymns as the third'. 'What does he win through them?' 'All this that is living'.
shankara
Commentary
maxmuller
7. 'Yâgñavalkya,' he said, 'how many Rik verses will the Hotri priest employ to-day at this sacrifice?' 'Three,' replied Yâgñavalkya. 'And what are these three?' 'Those which are called Puronuvâkyâ, Yâgyâ, and, thirdly, Sasyâ [1].' 'What does he gain by them?' 'All whatsoever has breath.'
मन्त्र ८ [III.i.8] ।
याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन्यज्ञ आहुतीर्होष्यतीति ।
तिस्र इति । कतमास्तास्तिस्र इति । या हुता उज्ज्वलन्ति या हुता अतिनेदन्ते या ।
हुता अधिशेरते । किं ताभिर्जयतीति । या हुता उज्ज्वलन्ति देवलोकमेव ।
ताभिर्जयति दीप्यत इव हि देवलोको । या हुता अतिनेदन्ते पितृलोकमेव ।
ताभिर्जयत्यतीव हि पितृलोको । या हुता अधिशेरते मनुष्यलोकमेव ।
ताभिर्जयत्यध इव हि मनुष्यलोकः ॥ ३-१-८॥
mantra 8 [III.i.8] |
yājñavalkyeti hovāca katyayamadyādhvaryurasminyajña āhutīrhoṣyatīti |
tisra iti | katamāstāstisra iti | yā hutā ujjvalanti yā hutā atinedante yā |
hutā adhiśerate | kiṃ tābhirjayatīti | yā hutā ujjvalanti devalokameva |
tābhirjayati dīpyata iva hi devaloko | yā hutā atinedante pitṛlokameva |
tābhirjayatyatīva hi pitṛloko | yā hutā adhiśerate manuṣyalokameva |
tābhirjayatyadha iva hi manuṣyalokaḥ || 3-1-8||
Meaning:- 'Yajnavalkya', said he, 'how many kinds of oblations will the Adhvaryu offer in this sacrifice to-day?' 'Three'. 'Which are those three?' 'Those that blaze up on being offered, those that make a great noise, when offered, and those that sink on being offered'. 'What does he win through them?' 'Through those that blaze up on being offered he wins the world of the gods, for this world shines, as it were. Through those that make a great noise, when offered, he wins the world of the manes, for this world is full of uproar. And through those that sink on being offered, he wins the human world, for this world is lower.'
shankara
Commentary
maxmuller
8. 'Yâgñavalkya,' he said, 'how many oblations (âhuti) will the Adhvaryu priest employ to-day at this sacrifice?' 'Three,' replied Yâgñavalkya. 'And what are these three?' 'Those which, when offered, flame up; those which, when offered, make an excessive noise; and those which, when offered, sink down [1].' 'What does he gain by them?' 'By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the Pitri (father) world, for the Pitri world is excessively (noisy) [2]. By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.'
मन्त्र ९ [III.i.9] ।
याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो ।
देवताभिर्गोपायतीत्येकयेति । कतमा सैकेति । मन एवेत्यनन्तं वै ।
मनो ंअन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति ॥ ३-१-९॥
mantra 9 [III.i.9] |
yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṃ dakṣiṇato |
devatābhirgopāyatītyekayeti | katamā saiketi | mana evetyanantaṃ vai |
mano ṃantā viśve devā anantameva sa tena lokaṃ jayati || 3-1-9||
Meaning:- 'Yajnavalkya', said he, 'through how many gods does this Brahman from the right protect the sacrifice to-day?' 'Through one'. 'Which is that one?' 'The mind. The mind is indeed infinite, and infinite are the Visvadevas. Through this meditation he wins an infinite world'.
shankara
Commentary
maxmuller
9. 'Yâgñavalkya,' he said, 'with how many deities does the Brahman priest on the right protect to-day this sacrifice?' 'By one,' replied Yâgñavalkya. 'And which is it?' 'The mind alone; for the mind is endless, and the Visvedevas are endless, and he thereby gains the endless world.'
मन्त्र १० [III.i.10] ।
याज्ञवल्क्येति होवाच कत्ययमद्योद्गाताऽस्मिन्यज्ञे स्तोत्रियाः स्तोष्यतीति ।
तिस्र इति । कतमास्तास्तिस्र इति । पुरोनुवाक्या च याज्या च शस्यैव ।
तृतीया कतमास्ता या अध्यात्ममिति । प्राण एव पुरोनुवाक्याऽपानो याज्या ।
व्यानः शस्या । किं ताभिर्जयतीति । पृथिवीलोकमेव पुरोनुवाक्यया ।
जयत्यन्तरिक्षलोकं याज्यया द्युलोकꣳ शस्यया ततो ह होताऽश्वल ।
उपरराम ।
इति प्रथमं ब्राह्मणम् ।
अथ द्वितीयं ब्राह्मणम् ॥ ३-१-१०॥
mantra 10 [III.i.10] |
yājñavalkyeti hovāca katyayamadyodgātā'sminyajñe stotriyāḥ stoṣyatīti |
tisra iti | katamāstāstisra iti | puronuvākyā ca yājyā ca śasyaiva |
tṛtīyā katamāstā yā adhyātmamiti | prāṇa eva puronuvākyā'pāno yājyā |
vyānaḥ śasyā | kiṃ tābhirjayatīti | pṛthivīlokameva puronuvākyayā |
jayatyantarikṣalokaṃ yājyayā dyulokam̐ śasyayā tato ha hotā'śvala |
upararāma |
iti prathamaṃ brāhmaṇam |
atha dvitīyaṃ brāhmaṇam || 3-1-10||
Meaning:- 'Yajnavalkya', said he, 'how many classes of hymns the Udgatir chant in this sacrifice to-day?' 'Three classes'. 'Which are those three?' 'The preliminary, the sacrificial, and the eulogistic hymns as the third'. 'Which are those that have reference to the body?' 'The Prana is the preliminary hymn, the Apana is the sacrificial hymn, and the Vyana is the eulogistic hymn'. 'What does he win through them?' 'Through the preliminary hymns he wins the earth, through the sacrificial hymns he wins the sky, and through the eulogistic hymns he wins heaven'. Thereupon the Hotr Asvala kept silent.
shankara
Commentary
maxmuller
10. 'Yâgñavalkya,' he said, 'how many Stotriyâ hymns will the Udgâtri priest employ to-day at this sacrifice?' 'Three,' replied Yâgñavalkya. 'And what are these three?' 'Those which are called Puronuvâkyâ, Yâgyâ, and, thirdly, Sasyâ.' 'And what are these with regard to the body (adhyâtmam)?' 'The Puronuvâkyâ is Prâna (up-breathing), the Yâgyâ the Apâna (down-breathing), the Sasyâ the Vyâna (back-breathing).' 'What does he gain by them?' 'He gains the earth by the Puronuvâkyâ, the sky by the Yâgyâ, heaven by the Sasyâ.' After that Asvala held his peace.
मन्त्र १[III.ii.1] ।
अथ हैनं जारत्कारव आर्तभागः पप्रच्छ । याज्ञवल्क्येति होवाच ।
कति ग्रहाः कत्यतिग्रहा इत्यष्टौ ग्रहा अष्टावतिग्रहा इति ये तेऽष्टौ ।
ग्रहा अष्टावतिग्रहाः कतमे त इति ॥ ३-२-१॥
mantra 1[III.ii.1] |
atha hainaṃ jāratkārava ārtabhāgaḥ papraccha | yājñavalkyeti hovāca |
kati grahāḥ katyatigrahā ityaṣṭau grahā aṣṭāvatigrahā iti ye te'ṣṭau |
grahā aṣṭāvatigrahāḥ katame ta iti || 3-2-1||
Meaning:- Then Artabhaga, of the line of Jaratkaru, asked him. 'Yajnavalkya', said he, 'how many are the Grahas, and how many are the Atigrahas?' 'There are eight Grahas and eight Atigrahas'. 'Which are those eight Grahas and eight Atigrahas?'
shankara
Commentary
maxmuller
1. Then Gâratkârava Ârtabhâga [1] asked. 'Yâgñavalkya,' he said, 'how many Grahas are there, and how many Atigrahas [2]?' 'Eight Grahas,' he replied,' and eight Atigrahas.' 'And what are these eight Grahas and eight Atigrahas?'
मन्त्र २[III.ii.2] ।
प्राणो वै ग्रहः । सोऽपानेनातिग्राहेण गृहीतोऽपानेन हि ।
गन्धाञ्जिघ्रति ॥ ३-२-२॥
mantra 2[III.ii.2] |
prāṇo vai grahaḥ | so'pānenātigrāheṇa gṛhīto'pānena hi |
gandhāñjighrati || 3-2-2||
Meaning:- The Prana (nose) indeed is the Graha; it is controlled by the Atigraha, the Apana (odour), for one smells odours through the Apana (the air breathed in).
shankara
Commentary
maxmuller
2. 'Prâna (breath) is one Graha, and that is seized by Apâna (down-breathing) as the Atigrâha [1], for one smells with the Apâna.'
मन्त्र ३[III.ii.3] ।
वाग्वै ग्रहः । स नाम्नातिग्राहेण गृहीतो वाचा हि नामान्यभिवदति ॥ ३-२-३॥
mantra 3[III.ii.3] |
vāgvai grahaḥ | sa nāmnātigrāheṇa gṛhīto vācā hi nāmānyabhivadati || 3-2-3||
Meaning:- The organ of speech indeed is the graha; it is controlled by the Atigraha, name, for one utters names through the organ of speech.
shankara
Commentary
maxmuller
3. 'Speech (vâk) is one Graha, and that is seized by name (nâman) as the Atigrâha, for with speech one pronounces names.
मन्त्र ४[III.ii.4] ।
जिह्वा वै ग्रहः । स रसेनातिग्राहेण गृहीतो जिह्वया हि रसान्विजानाति ॥ ३-२-४॥
mantra 4[III.ii.4] |
jihvā vai grahaḥ | sa rasenātigrāheṇa gṛhīto jihvayā hi rasānvijānāti || 3-2-4||
Meaning:- The tongue indeed is the Graha; it is controlled by the Atigraha, taste, for one knows tastes through the tongue.
maxmuller
4. 'The tongue is one Graha, and that is seized by taste as the Atigrâha, for with the tongue one perceives tastes.'
मन्त्र ५[III.ii.5] ।
चक्षुर्वै ग्रहः । स रूपेणातिग्राहेण गृहीतश्चक्षुषा हि रूपाणि ।
पश्यति ॥ ३-२-५॥
mantra 5[III.ii.5] |
cakṣurvai grahaḥ | sa rūpeṇātigrāheṇa gṛhītaścakṣuṣā hi rūpāṇi |
paśyati || 3-2-5||
Meaning:- The eye indeed is the Graha; it is controlled by the Atigraha, colour, for one sees colours through the eye.
maxmuller
5. 'The eye is one Graha, and that is seized by form as the Atigrâha, for with the eye one sees forms.'
मन्त्र ६[III.ii.6] ।
श्रोत्रं वै ग्रहः । स शब्देनातिग्राहेण गृहीतः श्रोत्रेण हि ।
शब्दाञ्शृणोति ॥ ३-२-६॥
mantra 6[III.ii.6] |
śrotraṃ vai grahaḥ | sa śabdenātigrāheṇa gṛhītaḥ śrotreṇa hi |
śabdāñśaṛṇoti || 3-2-6||
Meaning:- The ear indeed is the Graha; it is controlled by the Atigraha, sound, for one hears sounds through the ear.
maxmuller
6. 'The ear is one Graha, and that is seized by sound as the Atigrâha, for with the ear one hears sounds.'
मन्त्र ७[III.ii.7] ।
मनो वै ग्रहः । स कामेनातिग्राहेण गृहीतो मनसा हि कामान्कामयते ॥ ३-२-७॥
mantra 7[III.ii.7] |
mano vai grahaḥ | sa kāmenātigrāheṇa gṛhīto manasā hi kāmānkāmayate || 3-2-7||
Meaning:- The mind indeed is the Graha; it is controlled by the Atigraha, desire, for one wishes desires through the mind.
maxmuller
7. 'The mind is one Graha, and that is seized by desire as the Atigrâha, for with the mind one desires desires.'
मन्त्र ८[III.ii.8] ।
हस्तौ वै ग्रहः । स कर्मणाऽतिग्राहेण गृहीतो हस्ताभ्याꣳ हि ।
कर्म करोति ॥ ३-२-८॥
mantra 8[III.ii.8] |
hastau vai grahaḥ | sa karmaṇā'tigrāheṇa gṛhīto hastābhyām̐ hi |
karma karoti || 3-2-8||
Meaning:- The hands indeed is the Graha; it is controlled by the Atigraha, work, for one does work through the hands.
maxmuller
8. 'The arms are one Graha, and these are seized by work as the Atigrâha, for with the arms one works work.'
मन्त्र ९[II.ii.9] ।
त्वग्वै ग्रहः । स स्पर्शेनातिग्राहेण गृहीतस्त्वचा हि स्पर्शान्वेदयत ।
इत्येतेऽष्टौ ग्रहा अष्टावतिग्रहाः ॥ ३-२-९॥
mantra 9[II.ii.9] |
tvagvai grahaḥ | sa sparśenātigrāheṇa gṛhītastvacā hi sparśānvedayata |
ityete'ṣṭau grahā aṣṭāvatigrahāḥ || 3-2-9||
Meaning:-
maxmuller
9. 'The skin is one Graha, and that is seized by touch as the Atigrâha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.'
मन्त्र १०[III.ii.10] ।
याज्ञवल्क्येति होवाच यदिदꣳ सर्वं मृत्योरन्नं का स्वित्सा देवता ।
यस्या मृत्युरन्नमित्यग्निर्वै मृत्युः सोऽपामन्नमप पुनर्मृत्युं ।
जयति ॥ ३-२-१०॥
mantra 10[III.ii.10] |
yājñavalkyeti hovāca yadidam̐ sarvaṃ mṛtyorannaṃ kā svitsā devatā |
yasyā mṛtyurannamityagnirvai mṛtyuḥ so'pāmannamapa punarmṛtyuṃ |
jayati || 3-2-10||
Meaning:- 'Yajnavalkya', said he, 'since all this is the food of death, who is that god whose food is death?' 'Fire is death; it is the food of water. (One who knows thus) conquers further death'.
shankara
Commentary
maxmuller
10. 'Yâgñavalkya,' he said, 'everything is the food of death. What then is the deity to whom death is food?' 'Fire (agni) is death, and that is the food of water. Death is conquered again.'
मन्त्र ११[III.ii.11] ।
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः ।
क्रामन्त्यहो३ नेति नेति होवाच याज्ञवल्क्योऽत्रैव समवनीयन्ते स ।
उच्छ्वयत्याध्मायति आध्मातो मृतः शेते ॥ ३-२-११॥
mantra 11[III.ii.11] |
yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyata udasmātprāṇāḥ |
krāmantyaho3 neti neti hovāca yājñavalkyo'traiva samavanīyante sa |
ucchvayatyādhmāyati ādhmāto mṛtaḥ śete || 3-2-11||
Meaning:- 'Yajnavalkya', said he, 'when the (liberated) man dies, do his organs go up from him, or do they not?' 'No', replied Yajnavalkya, '(They) merge in him only. The body swells, is inflated, and in that state lies dead.'
shankara
Commentary
maxmuller
11. 'Yâgñavalkya,' he said, 'when such a person (a sage) dies, do the vital breaths (prânas) move out of him or no?' 'No,' replied Yâgñavalkya; 'they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.'
मन्त्र १२[III.ii.12] ।
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते किमेनं न जहातीति ।
नामेत्यनन्तं वै नामानन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति ॥ ३-२-१२॥
mantra 12[III.ii.12] |
yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti |
nāmetyanantaṃ vai nāmānantā viśve devā anantameva sa tena lokaṃ jayati || 3-2-12||
Meaning:- 'Yajnavalkya', said he, 'when this man dies, what is it that does not leave him?' 'Name. The name indeed is infinite, and infinite are the Visvadevas. He (who knows thus) wins thereby a really infinite world'.
shankara
Commentary
maxmuller
12. 'Yâgñavalkya,' he said, 'when such a man dies, what does not leave him?' 'The name,' he replied; 'for the name is endless, the Visvedevas are endless, and by it he gains the endless world.'
मन्त्र १३[III.ii.13] ।
याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं ।
प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीꣳ ।
शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन्केशा अप्सु लोहितं च ।
रेतश्च निधीयते क्वायं तदा पुरुषो भवतीत्यहर सौम्य हस्तं ।
आर्तभागेति होवाऽऽचावामेवैतस्य वेदिष्यावो न नावेतत्सजन इति । तौ ।
होत्क्रम्य मन्त्रयां चक्राते तौ ह यदूचतुः कर्म हैव तदूचतुरथ ।
ह यत्प्रशꣳसतुः कर्म हैव तत् प्रशꣳसतुः पुण्यो वै पुण्येन ।
कर्मणा भवति पापः पापेनेति । ततो ह जारत्कारव आर्तभाग उपरराम ।
इति द्वितीयं ब्राह्मणम् ।
अथ तृतीयं ब्राह्मणम् ॥ ३-२-१३॥
mantra 13[III.ii.13] |
yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti vātaṃ |
prāṇaścakṣurādityaṃ manaścandraṃ diśaḥ śrotraṃ pṛthivīm̐ |
śarīramākāśamātmauṣadhīrlomāni vanaspatīnkeśā apsu lohitaṃ ca |
retaśca nidhīyate kvāyaṃ tadā puruṣo bhavatītyahara saumya hastaṃ |
ārtabhāgeti hovā''cāvāmevaitasya vediṣyāvo na nāvetatsajana iti | tau |
hotkramya mantrayāṃ cakrāte tau ha yadūcatuḥ karma haiva tadūcaturatha |
ha yatpraśam̐satuḥ karma haiva tat praśam̐satuḥ puṇyo vai puṇyena |
karmaṇā bhavati pāpaḥ pāpeneti | tato ha jāratkārava ārtabhāga upararāma |
iti dvitīyaṃ brāhmaṇam |
atha tṛtīyaṃ brāhmaṇam || 3-2-13||
Meaning:- 'Yajnavalkya', said he, 'when the vocal organ of a man who dies is merged in fire, the nose in air, the eye in the sun, the mind in the moon, the ear in the quarters, the body in the earth, the ether of the heart in the external ether, the hair on the body in herbs, that on the head in trees, and the blood and the seed are deposited in water, where is then the man?' 'Give me your hand, dear Artabhaga, we will decide this between ourselves, we cannot do it in a crowded place.' They went out and talked it over. What they mentioned there was only work, and what they praised there was also work alone. (Therefore) one indeed becomes good through good work and evil through evil work. Thereupon Artabhaga, of the line of Jaratkaru, kept silent.
shankara
Commentary
maxmuller
13. 'Yâgñavalkya,' he said,' when the speech of this dead person enters into the fire [1], breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?' Yâgñavalkya said:- 'Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.' Then these two went out and argued, and what they said was karman (work), what they praised was karman [2], viz. that a man becomes good by good work, and bad by bad work. After that Gâratkârava Ârtabhâga held his peace.
मन्त्र १[III.vii.1] ।
अथ हैनमूद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति ।
होवाच मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु ।
यज्ञमधीयानास्तस्याऽऽसीद्भार्या गन्धर्वगृहीता । तमपृच्छाम ।
कोऽसीति । सोऽब्रवीत् कबन्ध आथर्वण इति । सोऽब्रवीत्पतञ्चलं ।
काप्यं याज्ञिकाꣳश्च वेत्थ नु त्वं काप्य तत्सूत्रं येनायं ।
च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि ।
भवन्तीति । सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद् भगवन् वेदेति ।
सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकाꣳश्चः वेत्थ नु त्वं काप्य ।
तमन्तर्यामिणं य इमं च लोकं परं च लोकꣳ सर्वाणि च भूतानि ।
योऽन्तरो यमयतीति । सोऽब्रवीत् पतञ्चलः काप्यो नाहं तं भगवन् ।
वेदेति । सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकाꣳश्च यो वै तत् ।
काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित् स लोकवित् स ।
देववित् स वेदवित् स भूतवित् स आत्मवित् स सर्वविदिति तेभ्योऽब्रवीत् ।
तदहं वेद । तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वाꣳस्तं ।
चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति । वेद वा अहं ।
गौतम तत्सूत्रं तं चान्तर्यामिणमिति । यो वा इदं कश्चिद्ब्रूयात् वेद ।
वेदेति । यथा वेत्थ तथा ब्रूहीति ॥ ३-७-१॥
mantra 1[III.vii.1] |
atha hainamūddālaka āruṇiḥ papraccha yājñavalkyeti |
hovāca madreṣvavasāma patañcalasya kāpyasya gṛheṣu |
yajñamadhīyānāstasyā''sīdbhāryā gandharvagṛhītā | tamapṛcchāma |
ko'sīti | so'bravīt kabandha ātharvaṇa iti | so'bravītpatañcalaṃ |
kāpyaṃ yājñikām̐śca vettha nu tvaṃ kāpya tatsūtraṃ yenāyaṃ |
ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni sandṛbdhāni |
bhavantīti | so'bravītpatañcalaḥ kāpyo nāhaṃ tad bhagavan vedeti |
so'bravīt patañcalaṃ kāpyaṃ yājñikām̐ścaḥ vettha nu tvaṃ kāpya |
tamantaryāmiṇaṃ ya imaṃ ca lokaṃ paraṃ ca lokam̐ sarvāṇi ca bhūtāni |
yo'ntaro yamayatīti | so'bravīt patañcalaḥ kāpyo nāhaṃ taṃ bhagavan |
vedeti | so'bravīt patañcalaṃ kāpyaṃ yājñikām̐śca yo vai tat |
kāpya sūtraṃ vidyāttaṃ cāntaryāmiṇamiti sa brahmavit sa lokavit sa |
devavit sa vedavit sa bhūtavit sa ātmavit sa sarvaviditi tebhyo'bravīt |
tadahaṃ veda | taccettvaṃ yājñavalkya sūtramavidvām̐staṃ |
cāntaryāmiṇaṃ brahmagavīrudajase mūrdhā te vipatiṣyatīti | veda vā ahaṃ |
gautama tatsūtraṃ taṃ cāntaryāmiṇamiti | yo vā idaṃ kaścidbrūyāt veda |
vedeti | yathā vettha tathā brūhīti || 3-7-1||
Meaning:- Then Uddalaka, the son of Aruna, asked him. 'Yajnavalkya', said, 'in Madra we lived in the house of Patanchala Kapya (descendant of Kapi), studying the scriptures on sacrifices. His wife was possessed by a Gandharva. We asked him who he was. He said, "Kabandha, the son of Atharvan". He said to Patanchala Kapya and those who studied the scriptures on sacrifices, "Hapya, do you know that Sutra by which this life, the next life and all beings are held together?" Patanchala Kapya said, "I do not know it, sir". The Gandharva said to him and the students, "Kapya, do you know that Internal Ruler who controls this and the next life and all beings from within?" Patanchala Kapya said, "I do not know Him, sir". The Gandharva said to him and the students, "He who knows that Sutra and that Internal Ruler as above indeed knows Brahman, knows the worlds, knows the gods, knows the Vedas, knows beings, knows the self, and knows everything". He explained it all to them. I know it. If you, Yajnavalkya, do not know that Sutra and that Internal Ruler, and still take away the cows that belong only to the knowers of Brahman, your head shall fall off'. 'I know, O Gautama, that Sutra and that Internal Ruler'. 'Any one can say, "I know, I know". Tell us what you know.'
shankara
Commentary
maxmuller
1. Then Uddâlaka Âruni [1] asked. 'Yâgñavalkya,' he said, 'we dwelt among the Madras in the houses of Patañkala Kâpya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him:- "Who art thou?" He answered:- "I am Kabandha Âtharvana." And he said to Patañkala Kâpya and to (us) students:- "Dost thou know, Kâpya, that thread by which this world and the other world, and all beings are strung together?" And Patañkala Kâpya replied:- "I do not know it, Sir." He said again to Patañkala Kâpya and to (us) students:- "Dost thou know, Kâpya, that puller (ruler) within (antaryâmin), who within pulls (rules) this world and the other world and all beings?" And Patañkala Kâpya replied:- "I do not know it, Sir." He said again to Patañkala Kâpya and to (us) students:- "He, O Kâpya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhûtas (creatures), he knows the Self, he knows everything." Thus did he (the Gandharva) say to them, and I know it. If thou, O Yâgñavalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.' Yâgñavalkya said:- 'O Gautama, I believe I know that thread and the puller within.' The other said:- 'Anybody may say, I know, I know. Tell what thou knowest.'
मन्त्र २[III.vii.2] ।
स होवाच वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं ।
च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्ति ।
तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रꣳसिषतास्याङ्गानीति ।
वायुना हि गौतम सूत्रेण संदृब्धानि भवन्तीत्येवमेवैतद् ।
याज्ञवल्क्यान्तर्यामिणं ब्रूहीति ॥ ३-७-२॥
mantra 2[III.vii.2] |
sa hovāca vāyurvai gautama tatsūtraṃ vāyunā vai gautama sūtreṇāyaṃ |
ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni sandṛbdhāni bhavanti |
tasmādvai gautama puruṣaṃ pretamāhurvyasram̐siṣatāsyāṅgānīti |
vāyunā hi gautama sūtreṇa saṃdṛbdhāni bhavantītyevamevaitad |
yājñavalkyāntaryāmiṇaṃ brūhīti || 3-7-2||
Meaning:- He said, 'Vayu, O Gautama, is that Sutra. Through this Sutra or Vayu this and the next life and all beings are held together. Therefore, O Gautama, when a man dies, they say that his limbs have been loosened, for they are held together, O Gautama, by the Sutra or Vayu.' 'Quite so, Yajnavalkya. Now describe the Internal Ruler.'
shankara
Commentary
maxmuller
2. Yâgñavalkya said:- 'Vâyu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.' The other said:- 'So it is, O Yâgñavalkya. Tell now (who is) the puller within.'
मन्त्र ३[III.vii.3] ।
यः पृथिव्यां तिष्ठन्पृथिव्या अन्तरो यं पृथिवी न वेद ।
यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त ।
आत्माऽन्तर्याम्यमृतः ॥ ३-७-३॥
mantra 3[III.vii.3] |
yaḥ pṛthivyāṃ tiṣṭhanpṛthivyā antaro yaṃ pṛthivī na veda |
yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayatyeṣa ta |
ātmā'ntaryāmyamṛtaḥ || 3-7-3||
Meaning:- He who inhabits the earth, but is within it, whom the earth does not know, whose body is the earth, and who controls the earth from within, is the Internal Ruler, your own immortal self.
shankara
Commentary
maxmuller
3. Yâgñavalkya said:- 'He who dwells in the earth, and within the earth [1], whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ४[III.vii.4] ।
योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुः यस्यापः शरीरं ।
योऽपोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-४॥
mantra 4[III.vii.4] |
yo'psu tiṣṭhannadbhyo'ntaro yamāpo na viduḥ yasyāpaḥ śarīraṃ |
yo'po'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-4||
Meaning:- He who inhabits water, but is within it, whom water does not know, whose body is water, and who controls water from within, is the Internal Ruler, your own immortal self.
maxmuller
4. 'He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ५[III.vii.5] ।
योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं ।
योऽग्निमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः ॥ ३-७-५॥
mantra 5[III.vii.5] |
yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṃ |
yo'gnimantaro yamayati eṣa ta ātmāntaryāmyamṛtaḥ || 3-7-5||
Meaning:- He who inhabits fire, but is within it, whom fire does not know, whose body is fire, and who controls fire from within, is the Internal Ruler, your own immortal self.
maxmuller
5. 'He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ६[III.vii.6] ।
योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद ।
यस्यान्तरिक्षꣳ शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त ।
आत्माऽन्तर्याम्यमृतः ॥ ३-७-६॥
mantra 6[III.vii.6] |
yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṃ na veda |
yasyāntarikṣam̐ śarīraṃ yo'ntarikṣamantaro yamayatyeṣa ta |
ātmā'ntaryāmyamṛtaḥ || 3-7-6||
Meaning:- He who inhabits the sky, but is within it, whom the sky does not know, whose body is the sky, and who controls the sky from within, is the Internal Ruler, your own immortal self.
maxmuller
6. 'He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ७[III.vii.7] ।
यो वायौ तिष्ठन्वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो ।
वायुमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-७॥
mantra 7[III.vii.7] |
yo vāyau tiṣṭhanvāyorantaro yaṃ vāyurna veda yasya vāyuḥ śarīraṃ yo |
vāyumantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-7||
Meaning:- He who inhabits air, but is within it, whom air does not know, whose body is air, and who controls air from within, is the Internal Ruler, your own immortal self.
maxmuller
7. 'He who dwells in the air (vâyu), and within the air, whom the air does not know, whose body the air is, and who pulls (rules) the air within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ८[III.vii.8] ।
यो दिवि तिष्ठन्दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो ।
दिवमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-८॥
mantra 8[III.vii.8] |
yo divi tiṣṭhandivo'ntaro yaṃ dyaurna veda yasya dyauḥ śarīraṃ yo |
divamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-8||
Meaning:- He who inhabits heaven, but is within it, whom heaven does not know, whose body is heaven, and who controls heaven from within, is the Internal Ruler, your own immortal self.
maxmuller
8. 'He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ९[III.vii.9] ।
य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्याऽऽदित्यः ।
शरीरं य आदित्यमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-९॥
mantra 9[III.vii.9] |
ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyā''dityaḥ |
śarīraṃ ya ādityamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-9||
Meaning:- He who inhabits the sun, but is within it, whom the sun does not know, whose body is the sun, and who controls the sun from within, is the Internal Ruler, your own immortal self.
maxmuller
9. 'He who dwells in the sun (Âditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १०[III.vii.10] ।
यो दिक्षु तिष्ठन्दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं ।
यो दिशोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-१०॥
mantra 10[III.vii.10] |
yo dikṣu tiṣṭhandigbhyo'ntaro yaṃ diśo na viduryasya diśaḥ śarīraṃ |
yo diśo'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-10||
Meaning:- He who inhabits the quarters, but is within it, whom the quarters does not know, whose body is the quarters, and who controls the quarters from within, is the Internal Ruler, your own immortal self.
maxmuller
10. 'He who dwells in the space (disah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र ११[III.vii.11] ।
यश्चन्द्रतारके तिष्ठꣳचन्द्रतारकादन्तरो यं चन्द्रतारकं ।
न वेद यस्य चन्द्रतारकꣳ शरीरं यश्चन्द्रतारकमन्तरो ।
यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-११॥
mantra 11[III.vii.11] |
yaścandratārake tiṣṭham̐candratārakādantaro yaṃ candratārakaṃ |
na veda yasya candratārakam̐ śarīraṃ yaścandratārakamantaro |
yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-11||
Meaning:- He who inhabits the moon and stars, but is within it, whom the moon and stars does not know, whose body is the moon and stars, and who controls the moon and stars from within, is the Internal Ruler, your own immortal self.
maxmuller
11. 'He who dwells in the moon and stars (kandra-târakam), and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १२[III.vii.12] ।
य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याऽऽकाशः ।
शरीरं य आकाशमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-१२॥
mantra 12[III.vii.12] |
ya ākāśe tiṣṭhannākāśādantaro yamākāśo na veda yasyā''kāśaḥ |
śarīraṃ ya ākāśamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-12||
Meaning:- He who inhabits the ether, but is within it, whom the ether does not know, whose body is the ether, and who controls the ether from within, is the Internal Ruler, your own immortal self.
maxmuller
12. 'He who dwells in the ether (âkâsa), and within the ether, whom the ether does not know, whose body the ether is, and who pulls (rules) the ether within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १३[III.vii.13] ।
यस्तमसि तिष्ठꣳस्तमसोऽन्तरो यं तमो न वेद यस्य तमः ।
शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३-७-१३॥
mantra 13[III.vii.13] |
yastamasi tiṣṭham̐stamaso'ntaro yaṃ tamo na veda yasya tamaḥ |
śarīraṃ yastamo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ || 3-7-13||
Meaning:- He who inhabits darkness, but is within it, whom darkness does not know, whose body is darkness, and who controls darkness from within, is the Internal Ruler, your own immortal self.
maxmuller
13. 'He who dwells in the darkness (tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १४[III.vii.14] ।
यस्तेजसि तिष्ठꣳस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं ।
यस्तेजोऽन्तरो यमयत्य्स एष त आत्माऽन्तर्याम्यमृत इत्यधिदैवतं ।
अथाधिभूतम् ॥ ३-७-१४॥
mantra 14[III.vii.14] |
yastejasi tiṣṭham̐stejaso'ntaro yaṃ tejo na veda yasya tejaḥ śarīraṃ |
yastejo'ntaro yamayatysa eṣa ta ātmā'ntaryāmyamṛta ityadhidaivataṃ |
athādhibhūtam || 3-7-14||
Meaning:- He who inhabits light, but is within it, whom light does not know, whose body is light, and who controls light from within, is the Internal Ruler, your own immortal self. This much with reference to the gods. Now with reference to the beings.
shankara
Commentary
maxmuller
14. 'He who dwells in the light (tegas), and within the light, whom the light does not know, whose body the light is, and who pulls (rules) the light within, he is thy Self, the puller (ruler) within, the immortal.' So far with respect to the gods (adhidaivatam); now with respect to beings (adhibhûtam).
मन्त्र १५[III.vii.15] ।
यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यꣳ सर्वाणि ।
भूतानि न विदुर्यस्य सर्वाणि भुतानि शरीरं यः सर्वाणि भूतान्यन्तरो ।
यमयत्येष त आत्माऽन्तर्याम्यमृत इत्यधिभूतमथाध्यात्मम् ॥ ३-७-१५॥
mantra 15[III.vii.15] |
yaḥ sarveṣu bhūteṣu tiṣṭhansarvebhyo bhūtebhyo'ntaro yam̐ sarvāṇi |
bhūtāni na viduryasya sarvāṇi bhutāni śarīraṃ yaḥ sarvāṇi bhūtānyantaro |
yamayatyeṣa ta ātmā'ntaryāmyamṛta ityadhibhūtamathādhyātmam || 3-7-15||
Meaning:- He who inhabits all beings, but is within it, whom no being knows, whose body is all beings, and who controls all beings from within, is the Internal Ruler, your own immortal self. This much with reference to the beings. Now with reference to the body.
maxmuller
15. Yâgñavalkya said:- 'He who dwells in all beings, and within all beings, whom all beings do not know, whose body all beings are, and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १६[III.vii.16] ।
यः प्राणे तिष्ठन्प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं ।
यः प्राणमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-१६॥
mantra 16[III.vii.16] |
yaḥ prāṇe tiṣṭhanprāṇādantaro yaṃ prāṇo na veda yasya prāṇaḥ śarīraṃ |
yaḥ prāṇamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-16||
Meaning:- He who inhabits the nose, but is within it, whom the nose does not know, whose body is the nose, and who controls the nose from within, is the Internal Ruler, your own immortal self.
maxmuller
16. 'He who dwells in the breath (prâna), and within the breath, whom the breath does not know, whose body the breath is, and who pulls (rules) the breath within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १७[III.vii.17] ।
यो वाचि तिष्ठन्वाचोऽन्तरो यं वाङ्न वेद यस्य वाक् शरीरं यो ।
वाचमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-१७॥
mantra 17[III.vii.17] |
yo vāci tiṣṭhanvāco'ntaro yaṃ vāṅna veda yasya vāk śarīraṃ yo |
vācamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-17||
Meaning:- He who inhabits the organ of speech, but is within it, whom the organ of speech does not know, whose body is the organ of speech, and who controls the organ of speech from within, is the Internal Ruler, your own immortal self.
maxmuller
17. 'He who dwells in the tongue (vâk), and within the tongue, whom the tongue does not know, whose body the tongue is, and who pulls (rules) the tongue within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १८[III.vii.18] ।
यश्चक्षुषि तिष्ठꣳश्चक्षुषोऽन्तरो यं चक्षुर्न ।
वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त ।
आत्माऽन्तर्याम्यमृतः ॥ ३-७-१८॥
mantra 18[III.vii.18] |
yaścakṣuṣi tiṣṭham̐ścakṣuṣo'ntaro yaṃ cakṣurna |
veda yasya cakṣuḥ śarīraṃ yaścakṣurantaro yamayatyeṣa ta |
ātmā'ntaryāmyamṛtaḥ || 3-7-18||
Meaning:- He who inhabits the eye, but is within it, whom the eye does not know, whose body is the eye, and who controls the eye from within, is the Internal Ruler, your own immortal self.
maxmuller
18. 'He who dwells in the eye, and within the eye, whom the eye does not know, whose body the eye is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र १९[III.vii.19] ।
यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यꣳ श्रोत्रं न वेद ।
यस्य श्रोत्रꣳ शरीरं यः श्रोत्रमन्तरो यमयत्य्स एष त ।
आत्माऽन्तर्याम्यमृतः ॥ ३-७-१९॥
mantra 19[III.vii.19] |
yaḥ śrotre tiṣṭhañchrotrādantaro yam̐ śrotraṃ na veda |
yasya śrotram̐ śarīraṃ yaḥ śrotramantaro yamayatysa eṣa ta |
ātmā'ntaryāmyamṛtaḥ || 3-7-19||
Meaning:- He who inhabits the ear, but is within it, whom the ear does not know, whose body is the ear, and who controls the ear from within, is the Internal Ruler, your own immortal self.
maxmuller
19. 'He who dwells in the ear, and within the ear, whom the ear does not know, whose body the ear is, and who pulls (rules) the ear within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र २०[III.vii.20] ।
यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं ।
यो मनोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-२०॥
mantra 20[III.vii.20] |
yo manasi tiṣṭhanmanaso'ntaro yaṃ mano na veda yasya manaḥ śarīraṃ |
yo mano'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-20||
Meaning:- He who inhabits the mind (Manas), but is within it, whom the mind does not know, whose body is the mind, and who controls the mind from within, is the Internal Ruler, your own immortal self.
maxmuller
20. 'He who dwells in the mind, and within the mind, whom the mind does not know, whose body the mind is, and who pulls (rules) the mind within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र २१[III.vii.21] ।
यस्त्वचि तिष्ठꣳस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक् शरीरं ।
यस्त्वचमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३-७-२१॥
mantra 21[III.vii.21] |
yastvaci tiṣṭham̐stvaco'ntaro yaṃ tvaṅna veda yasya tvak śarīraṃ |
yastvacamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3-7-21||
Meaning:- He who inhabits the skin, but is within it, whom the skin does not know, whose body is the skin, and who controls the skin from within, is the Internal Ruler, your own immortal self.
maxmuller
21. 'He who dwells in the skin, and within the skin, whom the skin does not know, whose body the skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र २२[III.vii.22] ।
यो विज्ञाने तिष्ठन्विज्ञानादन्तरो यꣳ विज्ञानं न वेद ।
यस्य विज्ञानꣳ शरीरं यो विज्ञानमन्तरो यमयत्येष त ।
आत्माऽन्तर्याम्यमृतः ॥ ३-७-२२॥
mantra 22[III.vii.22] |
yo vijñāne tiṣṭhanvijñānādantaro yam̐ vijñānaṃ na veda |
yasya vijñānam̐ śarīraṃ yo vijñānamantaro yamayatyeṣa ta |
ātmā'ntaryāmyamṛtaḥ || 3-7-22||
Meaning:- He who inhabits the intellect, but is within it, whom the intellect does not know, whose body is the intellect, and who controls the intellect from within, is the Internal Ruler, your own immortal self.
maxmuller
22. 'He who dwells in knowledge [1], and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.'
मन्त्र २३[III.vii.23] ।
यो रेतसि तिष्ठन् रेतसोऽन्तरो यꣳ रेतो न वेद यस्य रेतः ।
शरीरं यो रेतोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतोऽदृष्टो ।
द्रष्टाऽश्रुतः श्रोताऽमतो मन्ताऽविज्ञतो विज्ञाता । नान्योऽतोऽस्ति ।
द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति ।
विज्ञातैष त आत्माऽन्तर्याम्यमृतोऽतोऽन्यदार्तं ततो होद्दालक ।
आरुणिरुपरराम ।
इति सप्तमं ब्राह्मणम् ।
अथ अष्टमं ब्राह्मणम् ॥ ३-७-२३॥
mantra 23[III.vii.23] |
yo retasi tiṣṭhan retaso'ntaro yam̐ reto na veda yasya retaḥ |
śarīraṃ yo reto'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛto'dṛṣṭo |
draṣṭā'śrutaḥ śrotā'mato mantā'vijñato vijñātā | nānyo'to'sti |
draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti |
vijñātaiṣa ta ātmā'ntaryāmyamṛto'to'nyadārtaṃ tato hoddālaka |
āruṇirupararāma |
iti saptamaṃ brāhmaṇam |
atha aṣṭamaṃ brāhmaṇam || 3-7-23||
Meaning:- He who inhabits the organ of generation, but is within it, whom the organ of generation does not know, whose body is the organ of generation, and who controls the organ of generation from within, is the Internal Ruler, your own immortal self. He is never seen, but is the Witness; He is never heard, but is the Hearer; He is never thought, but is the Thinker; He is never known, but is the Knower. There is no other witness but Him, no other hearer but Him, no other thinker but Him, no other knower but Him. He is the Internal Ruler, your own immortal self. Everything else but Him is mortal.' Thereupon Uddalaka, the son of Aruna, kept silent.
shankara
Commentary
maxmuller
23. 'He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil.' After that Uddâlaka Âruni held his peace.
मन्त्र १[III.viii.1] ।
अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ ।
प्रश्नौ प्रक्ष्यामि तौ चेन्मे वक्ष्यति न वै जातु युष्माकमिमं ।
कश्चिद्ब्रह्मोद्यं जेतेति । पृच्छ गार्गीति ॥ ३-८-१॥
mantra 1[III.viii.1] |
atha ha vācaknavyuvāca brāhmaṇā bhagavanto hantāhamimaṃ dvau |
praśnau prakṣyāmi tau cenme vakṣyati na vai jātu yuṣmākamimaṃ |
kaścidbrahmodyaṃ jeteti | pṛccha gārgīti || 3-8-1||
Meaning:- Then the daughter of Vachaknu said, 'Revered Brahmans, I shall him two questions, Should he answer me those, none of you can ever beat him in describing Brahman.' 'Ask, O Gargi'.
shankara
Commentary
maxmuller
1. Then Vâkaknavî [1] said:- 'Venerable Brâhmanas, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.' Yâgñavalkya said:- 'Ask, O Gârgî.'
मन्त्र २[III.viii.2] ।
सा होवाचाहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र ।
उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते ।
कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम् ।
तौ मे ब्रूहीति । पृच्छ गार्गीति ॥ ३-८-२॥
mantra 2[III.viii.2] |
sā hovācāhaṃ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra |
ujjyaṃ dhanuradhijyaṃ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste |
kṛtvopottiṣṭhedevamevāhaṃ tvā dvābhyāṃ praśnābhyāmupodasthām |
tau me brūhīti | pṛccha gārgīti || 3-8-2||
Meaning:- She said, 'I (shall ask) you (two questions). As a man of Banaras or the King of Videha, scion of a warlike dynasty, might string his unstrung bow and appear close by, carrying in his hand two bamboo-tipped arrows highly painful to the enemy, even so, O Yajnavalkya, do I confront you with two questions. Answer me those'. 'Ask, O Gargi'.
shankara
Commentary
maxmuller
2. She said:- 'O Yâgñavalkya, as the son of a warrior from the Kâsîs or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to fight thee with two questions. Answer me these questions.' Yâgñavalkya said:- 'Ask, O Gârgî.'
मन्त्र ३[III.viii.3] ।
सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा ।
द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते ।
कस्मिꣳस्तदोतं च प्रोतं चेति ॥ ३-८-३॥
mantra 3[III.viii.3] |
sā hovāca yadūrdhvaṃ yājñavalkya divo yadavākpṛthivyā yadantarā |
dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate |
kasmim̐stadotaṃ ca protaṃ ceti || 3-8-3||
Meaning:- She said, 'By what, O Yajnavalkya, is that pervaded which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be?'
shankara
Commentary
maxmuller
3. She said:- 'O Yâgñavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth [1], past, present, and future, tell me in what is it woven, like warp and woof?'
मन्त्र ४[III.viii.4] ।
स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा ।
द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत ।
आकाशे तदोतं च प्रोतं चेति ॥ ३-८-४॥
mantra 4[III.viii.4] |
sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā |
dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata |
ākāśe tadotaṃ ca protaṃ ceti || 3-8-4||
Meaning:- He said, 'That, O Gargi, which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be, is pervaded by the Unmanifested ether.'
shankara
Commentary
maxmuller
4. Yâgñavalkya said:- 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (âkâsa).'
मन्त्र ५[III.viii.5] ।
सा होवाच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै ।
धारयस्वेति । पृच्छ गार्गीति ॥ ३-८-५॥
mantra 5[III.viii.5] |
sā hovāca namaste'stu yājñavalkya yo ma etaṃ vyavoco'parasmai |
dhārayasveti | pṛccha gārgīti || 3-8-5||
Meaning:- She said, 'I bow to you, Yajnavalkya, who have fully answered this question of mine. Now be ready for the other question.' 'Ask, O Gargi".
shankara
Commentary
maxmuller
5. She said:- 'I bow to thee, O Yâgñavalkya, who hast solved me that question. Get thee ready for the second.' Yâgñavalkya said [1]:- 'Ask, O Gârgî.'
मन्त्र ६[III.viii.6] ।
सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्याः यदन्तरा ।
द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते ।
आचक्षते कस्मिꣳस्तदोतं च प्रोतं चेति ॥ ३-८-६॥
mantra 6[III.viii.6] |
sā hovāca yadūrdhvaṃ yājñavalkya divo yadavāk pṛthivyāḥ yadantarā |
dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate |
ācakṣate kasmim̐stadotaṃ ca protaṃ ceti || 3-8-6||
Meaning:- She said, 'By what, O Yajnavalkya, is that pervaded which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be?'
shankara
Commentary
maxmuller
6. She said:- 'O Yâgñavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?'
मन्त्र ७[III.viii.7] ।
स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा ।
द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत ।
आकाश एव तदोतं च प्रोतं चेति । कस्मिन्नु खल्वाकाश ओतश्च ।
प्रोतश्चेति ॥ ३-८-७॥
mantra 7[III.viii.7] |
sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā |
dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata |
ākāśa eva tadotaṃ ca protaṃ ceti | kasminnu khalvākāśa otaśca |
protaśceti || 3-8-7||
Meaning:- He said, 'That, O Gargi, which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be, is pervaded by the Unmanifested ether alone.' 'By what is the Unmanifested ether pervaded?'
shankara
Commentary
maxmuller
7. Yâgñavalkya said:- 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.' Gârgî said:- 'In what then is the ether woven, like warp and woof?'
मन्त्र ८[III.viii.8] ।
स होवाचैतद्वै तदक्षरऽ गार्गि ब्राह्मणा ।
अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमो- ।
ऽवाय्वनाकाशमसङ्गं अचक्षुष्कमश्रोत्रमवाग् ।
अमनोऽतेजस्कमप्राणममुखममात्रं अनन्तरमबाह्यं न तदश्नाति ।
किं चन न तदश्नाति कश्चन ॥ ३-८-८॥
mantra 8[III.viii.8] |
sa hovācaitadvai tadakṣara' gārgi brāhmaṇā |
abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamo- |
'vāyvanākāśamasaṅgaṃ acakṣuṣkamaśrotramavāg |
amano'tejaskamaprāṇamamukhamamātraṃ anantaramabāhyaṃ na tadaśnāti |
kiṃ cana na tadaśnāti kaścana || 3-8-8||
Meaning:- He said:- O Gargi, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour nor odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody.
shankara
Commentary
maxmuller
8. He said:- 'O Gârgî, the Brâhmanas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment [1], without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.'
मन्त्र ९[III.viii.9] ।
एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ ।
तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ ।
विधृते तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि ।
निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति ।
विधृतास्तिष्ठन्त्येतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या ।
नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां ।
च दिशमन्वेतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः ।
प्रशꣳसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः ॥ ३-८-९॥
mantra 9[III.viii.9] |
etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau |
tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau |
vidhṛte tiṣṭhata etasya vā akṣarasya praśāsane gārgi |
nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṃvatsarā iti |
vidhṛtāstiṣṭhantyetasya vā akṣarasya praśāsane gārgi prācyo'nyā |
nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṃ yāṃ |
ca diśamanvetasya vā akṣarasya praśāsane gārgi dadato manuṣyāḥ |
praśam̐santi yajamānaṃ devā darvīṃ pitaro'nvāyattāḥ || 3-8-9||
Meaning:- Under the mighty rule of this Immutable, O Gargi, the sun and moon are held in their positions; under the mighty rule of this Immutable, O Gargi, heaven and earth maintain their positions; under the mighty rule of this Immutable, O Gargi, moments, Muhurtas, days and nights, fortnights, months, seasons and years are held in their respective places; under the mighty rule of this Immutable, O Gargi, some rivers flow eastward from the White Mountains, others flowing westward continue in that direction, and still others keep to their respective courses; under the mighty rule of this Immutable, O Gargi, men praise those that give, the gods depend on the sacrificer, and the manes on independent offerings (Darvihoma).
shankara
Commentary
maxmuller
9. 'By the command of that Akshara (the imperishable), O Gârgî, sun and moon stand apart [1]. By the command of that Akshara, O Gârgî, heaven and earth stand apart. By the command of that Akshara, O Gârgî, what are called moments (nimesha), hours (muhûrta), days and nights, half-months, months, seasons, years, all stand apart. By the command of that Akshara, O Gârgî, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gârgî, men praise those who give, the gods follow the sacrificer, the fathers the Darvî-offering.'
मन्त्र १०[III.viii.10] ।
यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिꣳल्लोके जुहोति यजते ।
तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति लोको भवति ।
यो वा एतदक्षरं गार्ग्यविदित्वाऽस्माल्लोकात्प्रैति स कृपणोऽथ य ।
एतदक्षरं गार्गि विदित्वाऽस्माल्लोकात्प्रैति स ब्राह्मणः ॥ ३-८-१०॥
mantra 10[III.viii.10] |
yo vā etadakṣaraṃ gārgyaviditvā'smim̐lloke juhoti yajate |
tapastapyate bahūni varṣasahasrāṇyantavadevāsya tadbhavati loko bhavati |
yo vā etadakṣaraṃ gārgyaviditvā'smāllokātpraiti sa kṛpaṇo'tha ya |
etadakṣaraṃ gārgi viditvā'smāllokātpraiti sa brāhmaṇaḥ || 3-8-10||
Meaning:- He, O Gargi, who in this world, without knowing this Immutable, offers oblations in the fire, performs sacrifices and undergoes austerities even for many thousand years, finds all such acts but perishable; he, O Gargi, who departs from this world without knowing this Immutable, is miserable. But he, O Gargi, who departs from this world after knowing this Immutable, is a knower of Brahman.
shankara
Commentary
maxmuller
10. 'Whosoever, O Gârgî, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargî, without knowing this Akshara, departs this world, he is miserable (like a slave) [1]. But he, O Gârgî, who departs this world, knowing this Akshara, he is a Brâhmana.'
मन्त्र ११[III.viii.11] ।
तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्टृश्रुतꣳ श्रोत्त्रमतं ।
मन्त्रविज्ञातं विज्ञातृ नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति ।
श्रोतृ नान्यदतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञात्त्रेतस्मिन्नु ।
खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्चेति ॥ ३-८-११॥
mantra 11[III.viii.11] |
tadvā etadakṣaraṃ gārgyadṛṣṭaṃ draṣṭṛśrutam̐ śrottramataṃ |
mantravijñātaṃ vijñātṛ nānyadato'sti draṣṭṛ nānyadato'sti |
śrotṛ nānyadato'sti mantṛ nānyadato'sti vijñāttretasminnu |
khalvakṣare gārgyākāśa otaśca protaśceti || 3-8-11||
Meaning:- This Immutable, O Gargi, is never seen but is the Witness; It is never heard, but is the Hearer; It is never thought, but is the Thinker; It is never known, but is the Knower. There is no other witness but This, no other hearer but This, no other thinker but This, no other knower but This. By this Immutable, O Gargi, is the (Unmanifested) ether pervaded.
shankara
Commentary
maxmuller
11. 'That Brahman,' O Gârgî, 'is unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is nothing that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gârgî, the ether is woven, like warp and woof.'
मन्त्र १२[III.viii.12] ।
सा होवाच ब्राह्मणा भगवन्तस्तदेव बहु मन्येध्वं यदस्मान्नमस्कारेण ।
मुच्येध्वं न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ततो ह ।
वाचक्नव्युपरराम ।
इत्यष्टमं ब्राह्मणम् ।
अथ नवमं ब्राह्मणम् ॥ ३-८-१२॥
mantra 12[III.viii.12] |
sā hovāca brāhmaṇā bhagavantastadeva bahu manyedhvaṃ yadasmānnamaskāreṇa |
mucyedhvaṃ na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti tato ha |
vācaknavyupararāma |
ityaṣṭamaṃ brāhmaṇam |
atha navamaṃ brāhmaṇam || 3-8-12||
Meaning:- She said, 'Revered Brahmans, you should consider yourselves fortunate if you can get off from him through salutations. Never shall any of you beat him in describing Brahman'. Then the daughter of Vachaknu kept silent.
shankara
Commentary
maxmuller
12. Then said Gargî:- 'Venerable Brâhmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman.' After that Vâkaknavî held her peace.
मन्त्र १[III.ix.1] ।
अथ हैनं विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति ।
स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते ।
त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेत्योमिति होवाच कत्येव ।
देवा याज्ञवल्क्येति । त्रयस्त्रिꣳशदित्योमिति होवाच । कत्येव देवा ।
याज्ञवल्क्येति । षडित्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति ।
त्रय इत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येत्य्द्वावित्योमिति होवाच ।
कत्येव देवा याज्ञवल्क्येत्यध्यर्ध इत्योमिति होवाच । कत्येव देवा ।
याज्ञवल्क्येत्येक इत्योमिति होवाच । कतमे ते त्रयश्च त्री च शता ।
त्रयश्च त्री च सहस्रेति ॥ ३-९-१॥
mantra 1[III.ix.1] |
atha hainaṃ vidagdhaḥ śākalyaḥ papraccha kati devā yājñavalkyeti |
sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante |
trayaśca trī ca śatā trayaśca trī ca sahasretyomiti hovāca katyeva |
devā yājñavalkyeti | trayastrim̐śadityomiti hovāca | katyeva devā |
yājñavalkyeti | ṣaḍityomiti hovāca | katyeva devā yājñavalkyeti |
traya ityomiti hovāca | katyeva devā yājñavalkyetydvāvityomiti hovāca |
katyeva devā yājñavalkyetyadhyardha ityomiti hovāca | katyeva devā |
yājñavalkyetyeka ityomiti hovāca | katame te trayaśca trī ca śatā |
trayaśca trī ca sahasreti || 3-9-1||
Meaning:- Then Vidagdha, the son of Sakala, asked him. 'How many gods are there, Yajnavalkya?' Yajnavalkya decided it through this (group of Mantras known as) Nivid (saying), 'As many as are indicated in the Nivid of the Visvadevas - three hundred and three, and three thousand and three'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'Thirty-three'. 'Very well', said the other, 'how many gods exactly are there, Yajnavalkya?' 'six'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'Three'. 'Very well', said the other, 'how many gods exactly are there, Yajnavalkya?' 'Two'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'One and a half'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'One'. 'Very well', said Sakalya, 'which are those three hundred and three and three thousand and three?'
shankara
Commentary
maxmuller
1. Then Vidagdha Sâkalya asked him [1]:- 'How many gods are there, O Yâgñavalkya?' He replied with this very Nivid [2]:- 'As many as are mentioned in the Nivid of the hymn of praise addressed to the Visvedevas, viz. three and three hundred, three and three thousand [3].' 'Yes,' he said, and asked again:- 'How many gods are there really, O Yâgñavalkya?' 'Thirty-three,' he said. 'Yes,' he said, and asked again:- 'How many gods are there really, O Yâgñavalkya?' 'Six,' he said. 'Yes,' he said, and asked again:- 'How many gods are there really, O Yâgñavalkya?' 'Three,' he said. 'Yes,' he said, and asked again:- 'How many gods are there really, O Yâgñavalkya?' 'Two,' he said. 'Yes,' he said, and asked again:- 'How many gods are there really, O Yâgñavalkya?' 'One and a half (adhyardha),' he said. 'Yes,' he said, and asked again:- 'How many gods are there really, O Yâgñavalkya?' 'One,' he said. 'Yes,' he said, and asked:- 'Who are these three and three hundred, three and three thousand?'
मन्त्र २[III.ix.2] ।
स होवाच महिमान एवैषामेते त्रयस्त्रिꣳशत्त्वेव देवा इति कतमे ।
ते त्रयस्त्रिꣳशदित्यष्टौ वसव एकादश रुद्रा द्वादशाऽऽदित्यास्ते ।
एकत्रिꣳशदिन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिꣳशाविति ॥ ३-९-२॥
mantra 2[III.ix.2] |
sa hovāca mahimāna evaiṣāmete trayastrim̐śattveva devā iti katame |
te trayastrim̐śadityaṣṭau vasava ekādaśa rudrā dvādaśā''dityāste |
ekatrim̐śadindraścaiva prajāpatiśca trayastrim̐śāviti || 3-9-2||
Meaning:- Yajnavalkya said, 'these are but the manifestation of them, but there are only thirty-three gods.' 'Which are those thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Adityas - these are thirty-one and Indra and Prajapati make up the thirty-three'.
shankara
Commentary
maxmuller
2. Yâgñavalkya replied:- 'They are only the various powers of them, in reality there are only thirty-three gods [1].' He asked:- 'Who are those thirty-three?' Yâgñavalkya replied:- 'The eight Vasus, the eleven Rudras, the twelve Âdityas. They make thirty-one, and Indra and Pragâpati make the thirty-three [2].'
मन्त्र ३[III.ix.3] ।
कतमे वसव इत्यग्निश्च पृथिवी च वायुश्चान्तरिक्षं ।
चाऽऽदित्यश्च द्यौश्च चन्द्रमाश्च नक्षत्राणि चैते वसव ।
एतेषु हीदं वसु सर्वꣳ हितमिति तस्माद्वसव इति ॥ ३-९-३॥
mantra 3[III.ix.3] |
katame vasava ityagniśca pṛthivī ca vāyuścāntarikṣaṃ |
cā''dityaśca dyauśca candramāśca nakṣatrāṇi caite vasava |
eteṣu hīdaṃ vasu sarvam̐ hitamiti tasmādvasava iti || 3-9-3||
Meaning:- 'Which are the Vasus /' 'Fire, the earth, air, the sky, the sun, heaven, the moon and the stars - these are the Vasus, for in these all this is placed; therefore they are called Vasus.'
shankara
Commentary
maxmuller
3. He asked:- 'Who are the Vasus.' Yâgñavalkya replied:- 'Agni (fire), Prithivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), Kandramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world) [1] rests; and therefore they are called Vasus.'
मन्त्र ४[III.ix.4] ।
कतमे रुद्रा इति । दशेमे पुरुषे प्राणा आत्मैकादशस्ते ।
यदाऽस्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति ।
तस्माद्रुद्रा इति ॥ ३-९-४॥
mantra 4[III.ix.4] |
katame rudrā iti | daśeme puruṣe prāṇā ātmaikādaśaste |
yadā'smāccharīrānmartyādutkrāmantyatha rodayanti tadyadrodayanti |
tasmādrudrā iti || 3-9-4||
Meaning:- 'Which are the Rudras?' 'The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body, they make (one's relatives) weep. Because they then make them weep, therefore they are called Rudras.'
shankara
Commentary
maxmuller
4. He asked:- 'Who are the Rudras?' Yâgñavalkya replied:- 'These ten vital breaths (prânas, the senses, i.e. the five gñânendriyas, and the five karmendriyas), and Âtman [1], as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry, they are called Rudras.'
मन्त्र ५[III.ix.5] ।
कतम आदित्या इति । द्वादश वै मासाः संवत्सरस्यैत आदित्या एते ।
हीदꣳ सर्वमाददाना यन्ति ते यदिदꣳ सर्वमाददाना यन्ति ।
तस्मादादित्या इति ॥ ३-९-५॥
mantra 5[III.ix.5] |
katama ādityā iti | dvādaśa vai māsāḥ saṃvatsarasyaita ādityā ete |
hīdam̐ sarvamādadānā yanti te yadidam̐ sarvamādadānā yanti |
tasmādādityā iti || 3-9-5||
Meaning:- 'Which are the Adityas?' 'The twelve months (are parts) of a year; these are the Adityas, for they go taking all this with them. Because they go taking all this with them, therefore they are called Adityas.'
shankara
Commentary
maxmuller
5. He asked:- 'Who are the Âdityas?' Yâgñavalkya replied:- 'The twelve months of the year, and they are Âdityas, because they move along (yanti), taking up everything [1] (âdadânâh). Because they move along, taking up everything, therefore they are called Âdityas.'
मन्त्र ६[III.ix.6] ।
कतम इन्द्रः कतमः प्रजापतिरिति । स्तनयित्नुरेवेन्द्रो यज्ञः ।
प्रजापतिरिति । कतमः स्तनयित्नुरित्यशनिरिति । कतमो यज्ञ इति ।
पशव इति ॥ ३-९-६॥
mantra 6[III.ix.6] |
katama indraḥ katamaḥ prajāpatiriti | stanayitnurevendro yajñaḥ |
prajāpatiriti | katamaḥ stanayitnurityaśaniriti | katamo yajña iti |
paśava iti || 3-9-6||
Meaning:- 'Which is Indra, and which is Prajapati?' 'The cloud itself is Indra, and the sacrifice is Prajapati'. 'Which is the cloud?' 'Thunder (strength).' 'Which is the sacrifice?' 'Animals'.
shankara
Commentary
maxmuller
6. He asked:- 'And who is Indra, and who is Pragâpati?' Yâgñavalkya replied:- 'Indra is thunder, Pragâpati is the sacrifice.' He asked:- 'And what is the thunder?' Yâgñavalkya replied:- 'The thunderbolt.' He asked:- 'And what is the sacrifice?' Yâgñavalkya replied:- 'The (sacrificial) animals.'
मन्त्र ७[III.ix.7] ।
कतमे षडित्यग्निश्च पृथिवी च वायुश्चान्तरिक्षं ।
चाऽऽदित्यश्च द्यौश्चैते षड् एते हीदꣳ सर्वं षडिति ॥ ३-९-७॥
mantra 7[III.ix.7] |
katame ṣaḍityagniśca pṛthivī ca vāyuścāntarikṣaṃ |
cā''dityaśca dyauścaite ṣaḍ ete hīdam̐ sarvaṃ ṣaḍiti || 3-9-7||
Meaning:- 'Which are the six (gods)?' 'Fire, the earth, air, the sky, the sun, and heaven - these are the six. Because all those (gods) are (comprised in) these six.'
shankara
Commentary
maxmuller
7. He asked:- 'Who are the six?' Yâgñavalkya replied:- 'Agni (fire), Prithivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), they are the six, for they are all [1] this, the six.'
मन्त्र ८[III.ix.8] ।
कतमे ते त्रयो देवा इति इम एव त्रयो लोका एषु हीमे सर्वे देवा इति ।
कतमौ तौ द्वौ देवावित्यन्नं चैव प्राणश्चेति । कतमोऽध्यर्ध ।
इति । योऽयं पवत इति ॥ ३-९-८॥
mantra 8[III.ix.8] |
katame te trayo devā iti ima eva trayo lokā eṣu hīme sarve devā iti |
katamau tau dvau devāvityannaṃ caiva prāṇaśceti | katamo'dhyardha |
iti | yo'yaṃ pavata iti || 3-9-8||
Meaning:- 'Which are the three gods?' 'These three worlds alone, because in these all those gods are comprised.' 'Which are the two gods?' 'Matter and the vital force.' 'Which are the one and a half?' 'This (air) that blows.'
shankara
Commentary
maxmuller
8. He asked:- 'Who are the three gods?' Yâgñavalkya replied:- 'These three worlds, for in them all these gods exist.' He asked:- 'Who are the two gods?' Yâgñavalkya replied:- 'Food and breath.' He asked:- 'Who is the one god and a half?' Yâgñavalkya replied:- 'He that blows.'
मन्त्र ९[III.ix.9] ।
तदाहुर्यदयमेक एव एक इवैव पवते ।आथ कथमध्यर्ध इति ।
यदस्मिन्निदꣳ सर्वमध्यार्ध्नोत् तेनाध्यर्ध इति । कतम एको देव ।
इति । प्राण इति स ब्रह्म त्यदित्याचक्षते ॥ ३-९-९॥
mantra 9[III.ix.9] |
tadāhuryadayameka eva eka ivaiva pavate |ātha kathamadhyardha iti |
yadasminnidam̐ sarvamadhyārdhnot tenādhyardha iti | katama eko deva |
iti | prāṇa iti sa brahma tyadityācakṣate || 3-9-9||
Meaning:- 'Regarding this some say, 'Since the air blows as one substance, how can it be one and a half?' ' It is one and a half because through its presence all this attains surpassing glory'. 'Which is the one god?' 'The vital force (Hiranyagarbha); it is Brahman, which is called Tyat (that).'
shankara
Commentary
maxmuller
9. Here they say:- 'How is it that he who blows like one only, should be called one and a half (adhyardha)?' And the answer is:- 'Because, when the wind was blowing, everything grew (adhyardhnot).' He asked:- 'Who is the one god?' Yâgñavalkya replied:- 'Breath (prâna), and he is Brahman (the Sûtrâtman), and they call him That (tyad).'
मन्त्र १०[III.ix.10] ।
पृथिव्येव यस्याऽऽयतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं ।
विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, परायणं स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायꣳ शारीरः पुरुषः स एष । वदैव शाकल्य ।
तस्य का देवतेत्यमृतमिति होवाच ॥ ३-९-१०॥
mantra 10[III.ix.10] |
pṛthivyeva yasyā''yatanamagnirloko mano jyotiryo vai taṃ puruṣaṃ |
vidyātsarvasyā''tmanaḥ parāyaṇam̐, parāyaṇaṃ sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyam̐ śārīraḥ puruṣaḥ sa eṣa | vadaiva śākalya |
tasya kā devatetyamṛtamiti hovāca || 3-9-10||
Meaning:- 'He who knows that being whose abode is the earth, whose instrument of vision is fire, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the body. Go on, Sakalya.' 'Who is his deity (cause)?' 'Nectar (chyle)', said he.
shankara
Commentary
maxmuller
10. Sâkalya said [1]:- 'Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire [2], whose mind is light,--the principle of every (living) self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya said:- 'I know that person, the principle of every self, of whom thou speakest. This corporeal (material, earthy) person, "he is he." But tell me [3], Sâkalya, who is his devatâ [4] (deity)?' Sâkalya replied:- 'The Immortal [5].'
मन्त्र ११[III.ix.11] ।
काम एव यस्याऽऽयतनꣳ हृदयं लोको मनो ज्योतिर्यो वै तं ।
पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायं काममयः पुरुषः स एष वदैव शाकल्य तस्य का ।
देवतेति । स्त्रिय इति होवाच ॥ ३-९-११॥
mantra 11[III.ix.11] |
kāma eva yasyā''yatanam̐ hṛdayaṃ loko mano jyotiryo vai taṃ |
puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇam̐, sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyaṃ kāmamayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā |
devateti | striya iti hovāca || 3-9-11||
Meaning:- 'He who knows that being whose abode is lust, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with lust. Go on, Sakalya'. 'Who is his deity?' 'Women', said he.
shankara
Commentary
maxmuller
11. Sâkalya said:- 'Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light.--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'The women [1].'
मन्त्र १२[III.ix.12] ।
रूपाण्येव यस्याऽऽयतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं ।
विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, स वै वेदिता स्याद् याज्ञवल्क्य ।
वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं यमात्थ ।
य एवासावादित्ये पुरुषः स एष वदैव शाकल्य तस्य का देवतेति ।
सत्यमिति होवाच ॥ ३-९-१२॥
mantra 12[III.ix.12] |
rūpāṇyeva yasyā''yatanaṃ cakṣurloko mano jyotiryo vai taṃ puruṣaṃ |
vidyātsarvasyā''tmanaḥ parāyaṇam̐, sa vai veditā syād yājñavalkya |
veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha |
ya evāsāvāditye puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti |
satyamiti hovāca || 3-9-12||
Meaning:- 'He who knows that being whose abode is colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in the sun. Go on Sakalya'. 'Who is his deity?' 'Truth (the eye),' said he.
shankara
Commentary
maxmuller
12. Sâkalya said:- 'Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. That person in the sun, "he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'The True [1].'
मन्त्र १३[III.ix.13] ।
आकाश एव यस्याऽऽयतनꣳ श्रोत्रं लोको मनो ज्योतिर्यो वै तं ।
पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायꣳ श्रौत्रः प्रातिश्रुत्कः पुरुषः स एष वदैव ।
शाकल्य तस्य का देवतेति । दिश इति होवाच ॥ ३-९-१३॥
mantra 13[III.ix.13] |
ākāśa eva yasyā''yatanam̐ śrotraṃ loko mano jyotiryo vai taṃ |
puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇam̐, sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyam̐ śrautraḥ prātiśrutkaḥ puruṣaḥ sa eṣa vadaiva |
śākalya tasya kā devateti | diśa iti hovāca || 3-9-13||
Meaning:- 'He who knows that being whose abode is the ether, whose instrument of vision is the ear, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the ear and with the time of hearing. Go on, Sakalya'. 'Who is his deity?' 'The quarters', said he.
shankara
Commentary
maxmuller
13. Sâkalya said:- 'Whosoever knows that person whose dwelling is ether, whose sight is the ear, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. The person who hears [1] and answers, "he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'Space.'
मन्त्र १४[III.ix.14] ।
तम एव यस्याऽऽयतनꣳ हृदयं लोको मनो ज्योतिर्यो वै तं ।
पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायं छायामयः पुरुषः स एष वदैव शाकल्य तस्य ।
का देवतेति । मृत्युरिति होवाच ॥ ३-९-१४॥
mantra 14[III.ix.14] |
tama eva yasyā''yatanam̐ hṛdayaṃ loko mano jyotiryo vai taṃ |
puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇam̐, sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyaṃ chāyāmayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya |
kā devateti | mṛtyuriti hovāca || 3-9-14||
Meaning:- 'He who knows that being whose abode is darkness, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with shadow (ignorance). Go on, Sakalya'. 'Who is his deity?' 'Death', said he.
shankara
Commentary
maxmuller
14. Sâkalya said:- 'Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. The shadowy [1] person, "he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'Death.'
मन्त्र १५[III.ix.15] ।
रूपाण्येव यस्याऽऽयतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं ।
विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, परायणं स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायमादर्शे पुरुषः स एष वदैव शाकल्य तस्य का ।
देवतेत्यसुरिति होवाच ॥ ३-९-१५॥
mantra 15[III.ix.15] |
rūpāṇyeva yasyā''yatanaṃ cakṣurloko mano jyotiryo vai taṃ puruṣaṃ |
vidyātsarvasyā''tmanaḥ parāyaṇam̐, parāyaṇaṃ sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyamādarśe puruṣaḥ sa eṣa vadaiva śākalya tasya kā |
devatetyasuriti hovāca || 3-9-15||
Meaning:- 'He who knows that being whose abode is (particular) colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in a looking-glass. Go on, Sakalya'. 'Who is his deity?' 'The vital force', said he.
shankara
Commentary
maxmuller
15. Sâkalya said:- 'Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, "he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'Vital breath' (asu).
मन्त्र १६[III.ix.16] ।
आप एव यस्याऽऽयतनꣳ हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं ।
विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, परायणं स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायमप्सु पुरुषः स एष वदैव शाकल्य तस्य का देवतेति ।
वरुण इति होवाच ॥ ३-९-१६॥
mantra 16[III.ix.16] |
āpa eva yasyā''yatanam̐ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ |
vidyātsarvasyā''tmanaḥ parāyaṇam̐, parāyaṇaṃ sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyamapsu puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti |
varuṇa iti hovāca || 3-9-16||
Meaning:- 'He who knows that being whose abode is water, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in water. Go on, Sakalya'. 'Who is his deity?' 'Varuna (rain)', said he.
shankara
Commentary
maxmuller
16. Sâkalya said:- 'Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. The person in the water, "he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'Varuna.'
मन्त्र १७[III.ix.17] ।
रेत एव यस्याऽऽयतनꣳ हृदयं लोको मनो ज्योतिर्यो वै तं ।
पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणꣳ, स वै वेदिता स्याद् ।
याज्ञवल्क्य । वेद वा अहं तं पुरुषꣳ सर्वस्याऽऽत्मनः परायणं ।
यमात्थ य एवायं पुत्रमयः पुरुषः स एष वदैव शाकल्य तस्य ।
का देवतेति । प्रजापतिरिति होवाच ॥ ३-९-१७॥
mantra 17[III.ix.17] |
reta eva yasyā''yatanam̐ hṛdayaṃ loko mano jyotiryo vai taṃ |
puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇam̐, sa vai veditā syād |
yājñavalkya | veda vā ahaṃ taṃ puruṣam̐ sarvasyā''tmanaḥ parāyaṇaṃ |
yamāttha ya evāyaṃ putramayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya |
kā devateti | prajāpatiriti hovāca || 3-9-17||
Meaning:- 'He who knows that being whose abode is the seed, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the son. Go on, Sakalya'. 'Who is his deity?' 'Prajapati (the father)', said he.
shankara
Commentary
maxmuller
17. Sâkalya said:- 'Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.' Yâgñavalkya replied:- 'I know that person, the principle of every self, of whom thou speakest. The filial person, "he is he." But tell me, Sâkalya, who is his devatâ?' Sâkalya replied:- 'Pragâpati.'
मन्त्र १८[III.ix.18] ।
शाकल्येति होवाच याज्ञवल्क्यस्त्वाꣳ स्विदिमे ब्राह्मणा ।
अङ्गारावक्षयणमक्रता३ इति ॥ ३-९-१८॥
mantra 18[III.ix.18] |
śākalyeti hovāca yājñavalkyastvām̐ svidime brāhmaṇā |
aṅgārāvakṣayaṇamakratā3 iti || 3-9-18||
Meaning:- 'Sakalya', said Yajnavalkya, 'have these Vedic scholars made you their instrument for burning charcoals?'
shankara
Commentary
maxmuller
18. Yâgñavalkya said:- 'Sâkalya, did those Brâhmanas (who themselves shrank from the contest) make thee the victim [1]?' Sâkalya said:- 'Yâgñavalkya, because thou hast decried the Brâhmanas of the Kuru-Pañkâlas, what [2] Brahman dost thou know?'
मन्त्र १९[III.ix.19] ।
याज्ञवल्क्येति होवाच शाकल्यो यदिदं कुरुपञ्चालानां ।
ब्राह्मणानत्यवादीः किं ब्रह्म विद्वानिति । दिशो वेद सदेवाः सप्रतिष्ठा ।
इति । यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः ॥ ३-९-१९॥
mantra 19[III.ix.19] |
yājñavalkyeti hovāca śākalyo yadidaṃ kurupañcālānāṃ |
brāhmaṇānatyavādīḥ kiṃ brahma vidvāniti | diśo veda sadevāḥ sapratiṣṭhā |
iti | yaddiśo vettha sadevāḥ sapratiṣṭhāḥ || 3-9-19||
Meaning:- 'Yajnavalkya', said Sakalya, 'is it because you know Brahman that you have thus flouted these Vedic scholars of Kuru and Panchala?' 'I know the quarters with their deities and supports'. 'If you know the quarters with their deities and supports --
shankara
Commentary
maxmuller
19. Yâgñavalkya said:- 'I know the quarters with their deities and their abodes.' Sâkalya said:- 'If thou knowest the quarters with their deities and their abodes,
मन्त्र २०[III.ix.20] ।
किन्देवतोऽस्यां प्राच्यां दिश्यसीत्यादित्यदेवत इति । स ।
आदित्यः कस्मिन्प्रतिष्ठित इति । चक्षुषीति । कस्मिन्नु चक्षुः ।
प्रतिष्ठितमिति । रूपेष्विति चक्षुषा हि रूपाणि पश्यति । कस्मिन्नु ।
रूपाणि प्रतिष्ठितानीति । हृदय इति होवाच हृदयेन हि रूपाणि जानाति ।
हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीत्येवमेवैतद् याज्ञवल्क्य ॥ ३-९-२०॥
mantra 20[III.ix.20] |
kindevato'syāṃ prācyāṃ diśyasītyādityadevata iti | sa |
ādityaḥ kasminpratiṣṭhita iti | cakṣuṣīti | kasminnu cakṣuḥ |
pratiṣṭhitamiti | rūpeṣviti cakṣuṣā hi rūpāṇi paśyati | kasminnu |
rūpāṇi pratiṣṭhitānīti | hṛdaya iti hovāca hṛdayena hi rūpāṇi jānāti |
hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantītyevamevaitad yājñavalkya || 3-9-20||
Meaning:- 'What deity are you identified with in the east?' 'With the deity, sun'. 'On what does the sun rest?' 'On the eye'. 'On what does the eye rest?' 'On colours, for one sees colours with the eye'. 'On what do colours rest?' 'On the heart (mind)', said Yajnavalkya, 'for one knows colours through the heart; it is on the heart that colours rest'. 'It is just so, Yajnavalkya'.
shankara
Commentary
maxmuller
20. 'Which is thy deity in the Eastern quarter?' Yâgñavalkya said:- 'Âditya (the sun).' Sâkalya said:- 'In what does that Âditya abide?' Yâgñavalkya said:- 'In the eye.' Sâkalya said:- 'In what does the eye abide?' Yâgñavalkya said:- 'In the colours, for with the eye he sees the colours.' Sâkalya said:- 'And in what then do the colours abide?' Yâgñavalkya said:- 'In the heart [1], for we know colours by the heart, for colours abide in the heart [2].' Sâkalya said:- 'So it is indeed, O Yâgñavalkya.'
मन्त्र २१[III.ix.21] ।
किन्देवतोऽस्यां दक्षिणायां दिश्यसीति । यमदेवत इति । स यमः ।
कस्मिन्प्रतिष्ठित इति । यज्ञ इति । कस्मिन्नु यज्ञः प्रतिष्ठित इति ।
दक्षिणायामिति । कस्मिन्नु दक्षिणा प्रतिष्ठितेति श्रद्धायामिति यदा ।
ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति श्रद्धायाꣳ ह्येव दक्षिणा ।
प्रतिष्ठितेति कस्मिन्नु श्रद्धा प्रतिष्ठितेति हृदय इति होवाच ।
हृदयेन हि श्रद्धां जानाति हृदये ह्येव श्रद्धा प्रतिष्ठिता ।
भवतीत्येवमेवैतद् याज्ञवल्क्य ॥ ३-९-२१॥
mantra 21[III.ix.21] |
kindevato'syāṃ dakṣiṇāyāṃ diśyasīti | yamadevata iti | sa yamaḥ |
kasminpratiṣṭhita iti | yajña iti | kasminnu yajñaḥ pratiṣṭhita iti |
dakṣiṇāyāmiti | kasminnu dakṣiṇā pratiṣṭhiteti śraddhāyāmiti yadā |
hyeva śraddhatte'tha dakṣiṇāṃ dadāti śraddhāyām̐ hyeva dakṣiṇā |
pratiṣṭhiteti kasminnu śraddhā pratiṣṭhiteti hṛdaya iti hovāca |
hṛdayena hi śraddhāṃ jānāti hṛdaye hyeva śraddhā pratiṣṭhitā |
bhavatītyevamevaitad yājñavalkya || 3-9-21||
Meaning:- 'What deity are you identified with in the south?' 'With the deity, Yama (the god of justice)'. On what does Yama rest?' 'On the sacrifice'. 'On what does the sacrifice rest?' 'On the remuneration (of the priests).' 'On what does the remuneration rest?' 'On faith, because whenever a man has faith, he gives remuneration to the priests; therefore it is on faith that the remuneration rests'. 'On what does faith rest?' 'On the heart', said Yajnavalkya, 'for one knows faith through the heart; therefore it is on the heart that faith rests'. 'It is just so, Yajnavalkya'.
shankara
Commentary
maxmuller
21. Sâkalya said:- 'Which is thy deity in the Southern quarter?' Yâgñavalkya said:- 'Yama.' Sâkalya said:- 'In what does that Yama abide?' Yâgñavalkya said:- 'In the sacrifice.' Sâkalya said:- 'In what does the sacrifice abide?' Yâgñavalkya said:- 'In the Dakshinâ (the gifts to be given to the priests).' Sâkalya said:- 'In what does the Dakshinâ abide?' Yâgñavalkya said:- 'In Sraddhâ (faith), for if a man believes, then he gives Dakshinâ, and Dakshinâ truly abides in faith.' Sâkalya said:- 'And in what then does faith abide?' Yâgñavalkya said:- 'In the heart, for by the heart faith knows, and therefore faith abides in the heart.' Sâkalya said:- 'So it is indeed, O Yâgñavalkya.'
मन्त्र २२[III.ix.22] ।
किन्देवतोऽस्यां प्रतीच्यां दिश्यसीति । वरुणदेवत इति । स वरुणः ।
कस्मिन् प्रतिष्ठित इत्यप्स्विति । कस्मिन्न्वापः प्रतिष्ठितेति रेतसीति ।
कस्मिन्नु रेतः प्रतिष्ठितेति इति हृदय इति तस्मादपि प्रतिरूपं ।
जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति हृदये ह्येव ।
रेतः प्रतिष्ठितं भवतीत्येवमेवैतद् याज्ञवल्क्य ॥ ३-९-२२॥
mantra 22[III.ix.22] |
kindevato'syāṃ pratīcyāṃ diśyasīti | varuṇadevata iti | sa varuṇaḥ |
kasmin pratiṣṭhita ityapsviti | kasminnvāpaḥ pratiṣṭhiteti retasīti |
kasminnu retaḥ pratiṣṭhiteti iti hṛdaya iti tasmādapi pratirūpaṃ |
jātamāhurhṛdayādiva sṛpto hṛdayādiva nirmita iti hṛdaye hyeva |
retaḥ pratiṣṭhitaṃ bhavatītyevamevaitad yājñavalkya || 3-9-22||
Meaning:- 'What deity are you identified with in the west?' 'With the deity, Varuna (the god of rain)'. 'On what does Varuna rest?' 'On water'. 'On what does water rest?' 'On the seed'. 'On what does the seed rest?' 'On the heart. Therefore do they say of a new-born child closely resembles (his father), that he has sprung from (his father's) heart, as it were - that he has been made out of (his father's) heart, as it were. Therefore it is on the heart that the seed rests'. 'It is just so, Yajnavalkya'.
shankara
Commentary
maxmuller
22. Sâkalya said:- 'Which is thy deity in the Western quarter?' Yâgñavalkya said:- 'Varuna.' Sâkalya said:- 'In what does that Varuna abide?' Yâgñavalkya said:- 'In the water.' Sâkalya said:- 'In what does the water abide?' Yâgñavalkya said:- 'In the seed.' Sâkalya said:- 'And in what does the seed abide?' Yâgñavalkya said:- 'In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart; for the seed abides in the heart.' Sâkalya said:- 'So it is indeed, O Yâgñavalkya.'
मन्त्र २३[III.ix.23] ।
किन्देवतोऽस्यामुदीच्यां दिश्यसीति । सोमदेवत इति । स सोमः ।
कस्मिन्प्रतिष्ठित इति । दीक्षायामिति । कस्मिन्नु दीक्षा प्रतिष्ठितेति ।
सत्य इति तस्मादपि दीक्षितमाहुः सत्यं वदेति सत्ये ह्येव दीक्षा ।
प्रतिष्ठितेति कस्मिन्नु सत्यं प्रतिष्ठितमिति हृदय इति होवाच ।
हृदयेन हि सत्यं जानाति हृदये ह्येव सत्यं प्रतिष्ठितं ।
भवतीत्येवमेवैतद् याज्ञवल्क्य ॥ ३-९-२३॥
mantra 23[III.ix.23] |
kindevato'syāmudīcyāṃ diśyasīti | somadevata iti | sa somaḥ |
kasminpratiṣṭhita iti | dīkṣāyāmiti | kasminnu dīkṣā pratiṣṭhiteti |
satya iti tasmādapi dīkṣitamāhuḥ satyaṃ vadeti satye hyeva dīkṣā |
pratiṣṭhiteti kasminnu satyaṃ pratiṣṭhitamiti hṛdaya iti hovāca |
hṛdayena hi satyaṃ jānāti hṛdaye hyeva satyaṃ pratiṣṭhitaṃ |
bhavatītyevamevaitad yājñavalkya || 3-9-23||
Meaning:- 'What deity are you identified with in the north?' 'With the deity, Soma (the moon and the creeper)' 'On what does Soma rest?' 'On initiation'. 'On what does initiation rest?' 'On truth. Therefore do they say to one initiated, "Speak the truth"; for it is on truth that initiation rests'. 'On what does truth rest?' 'On the heart', said Yajnavalkya, 'for one knows truth through the heart; therefore it is on the heart that truth rests'. 'It is just so, Yajnavalkya'.
shankara
Commentary
maxmuller
23. Sâkalya said:- 'Which is thy deity in the Northern quarter?' Yâgñavalkya said:- 'Soma.' Sâkalya said:- 'In what does that Soma abide?' Yâgñavalkya said:- 'In the Dîkshâ [1].' Sâkalya said:- 'In what does the Dîkshâ abide?' Yâgñavalkya said:- 'In the True; and therefore they say to one who has performed the Dîkshâ, Speak what is true, for in the True indeed the Dîkshâ abides.' Sâkalya said:- 'And in what does the True abide?' Yâgñavalkya said:- 'In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.' Sâkalya said:- 'So it is indeed, O Yâgñavalkya.'
मन्त्र २४[III.ix.24] ।
किन्देवतोऽस्यां ध्रुवायां दिश्यसीत्यग्निदेवत इति । सोऽग्निः ।
कस्मिन्प्रतिष्ठित इति वाचीति । कस्मिन्नु वाक्प्रतिष्ठितेति हृदय इति ।
कस्मिन्नु हृदयं प्रतिष्ठितमिति ॥ ३-९-२४॥
mantra 24[III.ix.24] |
kindevato'syāṃ dhruvāyāṃ diśyasītyagnidevata iti | so'gniḥ |
kasminpratiṣṭhita iti vācīti | kasminnu vākpratiṣṭhiteti hṛdaya iti |
kasminnu hṛdayaṃ pratiṣṭhitamiti || 3-9-24||
Meaning:- 'What deity are you identified with in the fixed direction (above)?' 'With the deity, fire'. 'On what does fire rest?' 'On speech'. 'On what does speech rest?' 'On the heart'. 'On what does the heart rest?'
shankara
Commentary
maxmuller
24. Sâkalya said:- 'Which is thy deity in the zenith?' Yâgñavalkya said:- 'Agni.' Sâkalya said:- 'In what does that Agni abide.' Yâgñavalkya said:- 'In speech.' Sâkalya said:- 'And in what does speech abide Yâgñavalkya said:- 'In the heart.' Sâkalya said:- 'And in what does the heart abide?'
मन्त्र २५[III.ix.25] ।
अहल्लिकेति होवाच याज्ञवल्क्यो यत्रैतदन्यत्रास्मन्मन्यासै ।
यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयाꣳसि ।
वैनद्विमथ्नीरन्निति ॥ ३-९-२५॥
mantra 25[III.ix.25] |
ahalliketi hovāca yājñavalkyo yatraitadanyatrāsmanmanyāsai |
yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayām̐si |
vainadvimathnīranniti || 3-9-25||
Meaning:- 'You ghost', said Yajnavalkya, 'when you think the heart is elsewhere than in us, (then the body is dead). Should it be elsewhere than in us, dogs would eat this body, or birds tear it to pieces'.
shankara
Commentary
maxmuller
25. Yâgñavalkya said:- 'O Ahallika [1], when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.'
मन्त्र २६[III.ix.26] ।
कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति । प्राण इति । कस्मिन्नु ।
प्राणः प्रतिष्ठित इत्यपान इति । कस्मिन्न्वपानः प्रतिष्ठित इति ।
व्यान इति । कस्मिन्नु व्यानः प्रतिष्ठित इत्युदान इति । कस्मिन्नूदानः ।
प्रतिष्ठित इति । समान इति । स एष नेति नेत्यात्माऽगृह्यो न ।
हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो ।
न व्यथते न रिष्यत्येतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा ।
अष्टौ पुरुषाः । स यस्तान्पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत् तं ।
त्वौपनिषदं पुरुषं पृच्छामि । तं चेन्मे न विवक्ष्यसि मूर्धा ।
ते विपतिष्यतीति । तꣳ ह न मेने शाकल्यस्तस्य ह मूर्धा विपपात ।
अपि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः ॥ ३-९-२६॥
mantra 26[III.ix.26] |
kasminnu tvaṃ cātmā ca pratiṣṭhitau stha iti | prāṇa iti | kasminnu |
prāṇaḥ pratiṣṭhita ityapāna iti | kasminnvapānaḥ pratiṣṭhita iti |
vyāna iti | kasminnu vyānaḥ pratiṣṭhita ityudāna iti | kasminnūdānaḥ |
pratiṣṭhita iti | samāna iti | sa eṣa neti netyātmā'gṛhyo na |
hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito |
na vyathate na riṣyatyetānyaṣṭāvāyatanānyaṣṭau lokā aṣṭau devā |
aṣṭau puruṣāḥ | sa yastānpuruṣānniruhya pratyuhyātyakrāmat taṃ |
tvaupaniṣadaṃ puruṣaṃ pṛcchāmi | taṃ cenme na vivakṣyasi mūrdhā |
te vipatiṣyatīti | tam̐ ha na mene śākalyastasya ha mūrdhā vipapāta |
api hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ || 3-9-26||
Meaning:- On what do the body and the heart rest?' 'On the Prana'. 'On what does the Prana rest?' 'On the Apana.' 'On what does the Apana rest?' 'On the Vyana.' 'On what does the Vyana rest?' 'On the Udana'. 'On what does the Udana rest?' 'On the Samana'. This self is That which has been described as 'Not this, not this'. It is imperceptible, for it is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - It never feels pain, and never suffers injury. 'These are the eight abodes, the eight instruments of vision, the eight deities and the eight beings. I ask you of that Being who is to be known only from the Upanishads, who definitely projects those beings and withdraws them into Himself, and who is at the same time transcendent. If you cannot clearly tell me of Him, your head shall fall off'. Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else.
shankara
Commentary
maxmuller
26. Sâkalya said:- 'And in what dost thou (thy body) and the Self (thy heart) abide?' Yâgñavalkya said:- 'In the Prâna (breath).' Sâkalya said:- 'In what does the Prâna abide?' Yâgñavalkya said:- In the Apâna (down-breathing) [1].' Sâkalya said:- 'In what does the Apâna abide?' Yâgñavalkya said:- 'In the Vyâna (back-breathing ) [2].' Sâkalya said:- 'In what does the Vyâna-abide?' Yâgñavalkya said:- 'In the Udâna (the out-breathing) [3].' Sâkalya said:- 'In what does the Udâna abide?' Yâgñavalkya said:- 'In the Samâna [4]. That Self (âtman) is to be described by No, no [5]! He is incomprehensible, for he cannot be (is not) comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.' 'These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.) He who after dividing and uniting these persons [6], went beyond (the Samâna), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.' Sâkalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else.
मन्त्र २७[III.ix.27] ।
अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु ।
सर्वे वा मा पृच्छत यो वः कामयते तं वः पृच्छामि सर्वान्वा ।
वः पृच्छामीति । ते ह ब्राह्मणा न दधृषुः ॥ ३-९-२७॥
mantra 27[III.ix.27] |
atha hovāca brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu |
sarve vā mā pṛcchata yo vaḥ kāmayate taṃ vaḥ pṛcchāmi sarvānvā |
vaḥ pṛcchāmīti | te ha brāhmaṇā na dadhṛṣuḥ || 3-9-27||
Meaning:- Then he said, 'Revered Brahmanas, whichsoever amongst you wishes may interrogate me or all of you may. Or I shall question whichsoever amongst you wishes, or all of you'. The Brahmanas did not dare.
shankara
Commentary
maxmuller
27. Then Yâgñavalkya said:- 'Reverend Brâhmanas, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you. But those Brâhmanas durst not (say anything).
मन्त्र २८[III.ix.28] ।
तान्हैतैः श्लोकैः पप्रच्छ यथा वृक्षो वनस्पतिस्तथैव ।
पुरुषोऽमृषा तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः ॥ १॥ त्वच ।
एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः तस्मात्तदतृण्णात्प्रैति रसो ।
वृक्षादिवाऽऽहतात् ॥ २॥ माꣳसान्यस्य शकराणि किनाटꣳ ।
स्नाव तत्स्थिरम् । अस्थीन्यन्तरतो दारूणि मज्जा मज्जोपमा कृता ।
यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः मर्त्यः ।
स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ४॥ रेतस इति मा ।
वोचत जीवतस्तत्प्रजायते धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य ।
सम्भवः ॥ ५॥ यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् । मर्त्यः ।
स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ६॥ जात एव न जायते ।
को न्वेनं जनयेत्पुनः विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणं ।
तिष्ठमानस्य तद्विद इति ॥ ७ ।
इति नवमं ब्राह्मणम् ।
॥ इति बृहदारण्यकोपनिषदि तृतीयोऽध्यायः ।
अथ चतुर्तोऽध्यायः ।
अथ प्रथमं ब्राह्मणम् ॥ ३-९-२८॥
mantra 28[III.ix.28] |
tānhaitaiḥ ślokaiḥ papraccha yathā vṛkṣo vanaspatistathaiva |
puruṣo'mṛṣā tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ || 1|| tvaca |
evāsya rudhiraṃ prasyandi tvaca utpaṭaḥ tasmāttadatṛṇṇātpraiti raso |
vṛkṣādivā''hatāt || 2|| mām̐sānyasya śakarāṇi kināṭam̐ |
snāva tatsthiram | asthīnyantarato dārūṇi majjā majjopamā kṛtā |
yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ martyaḥ |
svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati || 4|| retasa iti mā |
vocata jīvatastatprajāyate dhānāruha iva vai vṛkṣo'ñjasā pretya |
sambhavaḥ || 5|| yatsamūlamāvṛheyurvṛkṣaṃ na punarābhavet | martyaḥ |
svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati || 6|| jāta eva na jāyate |
ko nvenaṃ janayetpunaḥ vijñānamānandaṃ brahma rātirdātuḥ parāyaṇaṃ |
tiṣṭhamānasya tadvida iti || 7 |
iti navamaṃ brāhmaṇam |
|| iti bṛhadāraṇyakopaniṣadi tṛtīyo'dhyāyaḥ |
atha caturto'dhyāyaḥ |
atha prathamaṃ brāhmaṇam || 3-9-28||
Meaning:- He asked them through these verses:- (1) As a large tree, so indeed is a man. (This is) true. His hair is its leaves, his skin its outer bark. (2) It is from his skin that blood flows, and from the bark sap. Therefore when a man is wounded, blood flows, as sap from a tree that is injured. (3) His flesh is its inner bark, and his sinews its innermost layer of bark; it is tough. His bones lie under, as does its wood; his marrow is comparable to its pith. (4) If a tree, after it is felled, springs again from its root in a newer form, from what root does man spring forth after he is cut off by death? (5) Do not say, ‘From the seed,’ (for) it is produced in a living man. A tree springs also from the seed; after it is dead it certainly springs again (from the seed as well). (6) If a tree is pulled out with its root, it no more sprouts, From what root does a mortal spring forth after he is cut off by death? (7) If you think he is ever born, I say, no, he is again born. Now who should again bring him forth?—Knowledge, Bliss, Brahman, the supreme goal of the distributor of wealth as well as of him who has realised Brahman and lives in It.
shankara
Commentary
maxmuller
28. Then Yâgñavalkya questioned them with these Slokas:- 1) 'As a mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark. 2) 'From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded man [1] comes forth blood, as from a tree that is struck. 3) 'The lumps of his flesh are (in the tree) the layers of wood, the fibre is strong like the tendons [2] . The bones are the (hard) wood within, the marrow is made like the marrow of the tree. 4) 'But, while the tree, when felled, grows up again more young from the root, from what root, tell me, does a mortal grow up, after he has been felled by death? 5) 'Do not say, "from seed," for seed is produced from the living [3]; but a tree, springing from a grain, clearly [4] rises again after death [5]. 6) 'If a tree is pulled up with the root, it will not grow again; from what root then, tell me, does a mortal grow up, after he has been felled by death? 7) 'Once born, he is not born (again); for who should create him again [6]?' 'Brahman, who is knowledge and bliss, he is the principle, both to him who gives gifts [7], and also to him who stands firm, and knows.'
मन्त्र १ [IV.i.1] ।
ॐ जनको ह वैदेह आसां चक्रेऽथ ह याज्ञवल्क्य आवव्राज । तꣳ ।
होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छन्नण्वन्तानित्युभयमेव ।
सम्राड् इति होवाच ॥ ४-१-१॥
mantra 1 [IV.i.1] |
oṃ janako ha vaideha āsāṃ cakre'tha ha yājñavalkya āvavrāja | tam̐ |
hovāca yājñavalkya kimarthamacārīḥ paśūnicchannaṇvantānityubhayameva |
samrāḍ iti hovāca || 4-1-1||
Meaning:- Om. Janaka, Emperor of Videha, took his seat, when there came Yajnavalkya. Janaka said to him, 'Yajnavalkya, what has brought you here? To have some animals, or to hear some subtle questions asked?' 'Both, O Emperor', said Yajnavalkya.
shankara
Commentary
maxmuller
1. When Ganaka Vaideha was sitting (to give audience), Yâgñavalkya approached, and Ganaka Vaideha said:- 'Yâgñavalkya, for what object did you come, wishing for cattle, or for subtle questions [1]?' Yâgñavalkya replied:- 'For both, Your Majesty;
मन्त्र २[IV.i.2] ।
यत्ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन् मे जित्वा शैलिनिर्वाग्वै ।
ब्रह्मेति । यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा ।
तच्छैलिरब्रवीद् वाग्वै ब्रह्मेत्यवदतो हि किꣳ स्यादित्यब्रवीत्तु ते ।
तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति ।
स वै नो ब्रूहि याज्ञवल्क्य । वागेवाऽऽयतनमाकाशः प्रतिष्ठा ।
प्रज्ञेत्येनदुपासीत । का प्रज्ञता याज्ञवल्क्य । वागेव सम्राड् ।
इति होवाच वाचा वै सम्राड् बन्धुः प्रज्ञायत ऋग्वेदो यजुर्वेदः ।
सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः ।
सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टꣳ हुतमाशितं पायितमयं च ।
लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव सर्वाणि च भूतानि ।
वाचा एव सम्राट् प्रज्ञायन्ते वाग्वै सम्राट् परमं ब्रह्म नैनं ।
वाग्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य ।
एवं विद्वानेतदुपास्ते । हस्त्यृषभꣳ सहस्रं ददामीति होवाच ।
जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य ।
हरेतेति ॥ ४-१-२॥
mantra 2[IV.i.2] |
yatte kaścidabravīt tacchṛṇavāmetyabravīn me jitvā śailinirvāgvai |
brahmeti | yathā mātṛmānpitṛmānācāryavānbrūyāt tathā |
tacchailirabravīd vāgvai brahmetyavadato hi kim̐ syādityabravīttu te |
tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ iti |
sa vai no brūhi yājñavalkya | vāgevā''yatanamākāśaḥ pratiṣṭhā |
prajñetyenadupāsīta | kā prajñatā yājñavalkya | vāgeva samrāḍ |
iti hovāca vācā vai samrāḍ bandhuḥ prajñāyata ṛgvedo yajurvedaḥ |
sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ |
sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭam̐ hutamāśitaṃ pāyitamayaṃ ca |
lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva sarvāṇi ca bhūtāni |
vācā eva samrāṭ prajñāyante vāgvai samrāṭ paramaṃ brahma nainaṃ |
vāgjahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya |
evaṃ vidvānetadupāste | hastyṛṣabham̐ sahasraṃ dadāmīti hovāca |
janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya |
hareteti || 4-1-2||
Meaning:- 'Let me hear what any one of your teachers may have told you'. 'Jitvan, the son of Silina, has told me that the organ of speech (fire) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Silina said this - that the organ of speech is Brahman, for what can a person have who cannot speak? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The organ of speech is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as intelligence'. 'What is intelligence, Yajnavalkya?' 'The organ of speech itself, O Emperor', said Yajnavalkya, 'through the organ of speech, O Emperor, friend is known; The Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, (Vedic) history, mythology, arts, Upanishads, verses, aphorisms, elucidations and explanations, (the effects of) sacrifices, (of) offering oblations in the fire and (of) giving food and drink, this world and the next, and all beings are known through the organ of speech alone, O Emperor. The organ of speech, O Emperor, is the supreme Brahman. The organ of speech never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a god, he attains the gods.' 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.
shankara
Commentary
maxmuller
2. 'Let us hear what anybody may have told you.' Ganaka Vaideha replied:- 'Gitvan Sailini told me that speech (vâk) is Brahman.' Yâgñavalkya said:- 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Sailini [1] tell you, that speech is Brahman; for what is the use of a dumb person? But did he tell you the body (âyatana) and the resting-place (pratishthâ) of that Brahman?' Ganaka Vaideha said:- 'He did not tell me.' Yâgñavalkya said:- 'Your Majesty, this (Brahman) stands on one leg only [2].' Ganaka Vaideha said:- 'Then tell me, Yâgñavalkya.' Yâgñavalkya said:- 'The tongue is its body, ether its place, and one should worship it as knowledge.' Ganaka Vaideha said:- 'What is the nature of that knowledge?' Yâgñavalkya replied:- 'Your Majesty, speech itself (is knowledge). For through speech, Your Majesty, a friend is known (to be a friend), and likewise the Rig-Veda, Yagur-veda, Sâma-veda, the Atharvâṅgirasas, the Itihâsa (tradition), Purâna-vidyâ (knowledge of the past), the Upanishads, Slokas (verses), Sûtras (rules), Anuvyâkhyânas and Vyâkhyânas (commentaries [3], &c.); what is sacrificed, what is poured out, what is (to be) eaten and drunk, this world and the other world, and all creatures. By speech alone, Your Majesty, Brahman is known, speech indeed, O King, is the Highest Brahman. Speech does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said:- 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said:- 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'
मन्त्र ३[IV.i.3] ।
यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्म ऊदङ्कः शौल्बायनः ।
प्राणो वै ब्रह्मेति । यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् ।
तथा तच्छौल्वायनोऽब्रवीत् प्राणो वै ब्रह्मेत्यप्राणतो हि ।
किꣳ स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न ।
मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य ।
प्राण एवाऽऽयतनमाकाशः प्रतिष्ठा प्रियमित्येनदुपासीत ।
का प्रियता याज्ञवल्क्य । प्राण एव सम्राड् इति होवाच प्राणस्य ।
वै सम्राट् कामायायाज्यं याजयत्यप्रतिगृह्यस्य प्रतिगृह्णात्यपि ।
तत्र वधाशङ्कं भवति यां दिशमेति प्राणस्यैव सम्राट् कामाय ।
प्राणो वै सम्राट् परमं ब्रह्म । नैनं प्राणो जहाति सर्वाण्येनं ।
भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभꣳ सहस्रं ददामीति होवाच जनको वैदेहः । स ।
होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४-१-३॥
mantra 3[IV.i.3] |
yadeva te kaścidabravīttacchṛṇavāmetyabravīnma ūdaṅkaḥ śaulbāyanaḥ |
prāṇo vai brahmeti | yathā mātṛmānpitṛmānācāryavānbrūyāt |
tathā tacchaulvāyano'bravīt prāṇo vai brahmetyaprāṇato hi |
kim̐ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na |
me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya |
prāṇa evā''yatanamākāśaḥ pratiṣṭhā priyamityenadupāsīta |
kā priyatā yājñavalkya | prāṇa eva samrāḍ iti hovāca prāṇasya |
vai samrāṭ kāmāyāyājyaṃ yājayatyapratigṛhyasya pratigṛhṇātyapi |
tatra vadhāśaṅkaṃ bhavati yāṃ diśameti prāṇasyaiva samrāṭ kāmāya |
prāṇo vai samrāṭ paramaṃ brahma | nainaṃ prāṇo jahāti sarvāṇyenaṃ |
bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste |
hastyṛṣabham̐ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa |
hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 4-1-3||
Meaning:- 'Let me hear whatever any one may have told you'. 'Udanka, the son of Sulba, has told me that the vital force (Vayu) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Sulba said this - that the vital force is Brahman, for what can a person have who does not live? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The vital force is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as dear'. 'What is dearness, Yajnavalkya?' The vital force itself, O Emperor', said Yajnavalkya; 'for the sake of the vital force, O Emperor, a man performs sacrifices for one for whom they should not be performed, and accepts gifts one from whom they should not be accepted, and it is for the sake of the vital force, O Emperor, that one runs the risk of one's life in any quarter one may go to. The vital force, O Emperor, is the Supreme Brahman. The vital force never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.
shankara
Commentary
maxmuller
3. Yâgñavalkya said:- 'Let us hear what anybody may have told you.' Ganaka Vaideha replied:- 'Udaṅka Saulbâyana told me that life (prâna) [1] is Brahman.' Yâgñavalkya said:- 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Udaṅka Saulbâyana tell you that life is Brahman; for what is the use of a person without life? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said:- 'He did not tell me.' Yâgñavalkya said:- 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said:- 'Then tell me, Yâgñavalkya.' Yâgñavalkya said:- 'Breath is its body, ether its place, and one should worship it as what is dear.' Ganaka Vaideha said:- 'What is the nature of that which is dear?' Yâgñavalkya replied:- 'Your Majesty, life itself (is that which is dear);' because for the sake of life, Your Majesty, a man sacrifices even for him who is unworthy of sacrifice, he accepts presents from him who is not worthy to bestow presents, nay, he goes to a country, even when there is fear of being hurt [2], for the sake of life. Life, O King, is the Highest Brahman. Life does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said:- 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said:- 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'
मन्त्र ४[IV.i.4] ।
यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे ।
बर्कुर्वार्ष्णश्चक्षुर्वै ब्रह्मेति । यथा मातृमान्पितृमानाचार्यवान् ।
ब्रूयात् तथा तद्वार्ष्णोऽब्रवीत्च्चक्षुर्वै ब्रह्मेत्यपश्यतो ।
हि किꣳ स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न ।
मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य ।
चक्षुरेवाऽऽयतनमाकाशः प्रतिष्ठा सत्यमित्येतदुपासीत । का ।
सत्यता याज्ञवल्क्य । चक्षुरेव सम्राड् इति होवाच चक्षुषा वै ।
सम्राट् पश्यन्तमाहुरद्राक्षीरिति । स आहाद्राक्षमिति तत्सत्यं भवति ।
चक्षुर्वै सम्राट् परमं ब्रह्म नैनं चक्षुर्जहाति सर्वाण्येनं ।
भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभꣳ सहस्रं ददामीति होवाच जनको वैदेहः । स ।
होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४-१-४॥
mantra 4[IV.i.4] |
yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme |
barkurvārṣṇaścakṣurvai brahmeti | yathā mātṛmānpitṛmānācāryavān |
brūyāt tathā tadvārṣṇo'bravītccakṣurvai brahmetyapaśyato |
hi kim̐ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na |
me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya |
cakṣurevā''yatanamākāśaḥ pratiṣṭhā satyamityetadupāsīta | kā |
satyatā yājñavalkya | cakṣureva samrāḍ iti hovāca cakṣuṣā vai |
samrāṭ paśyantamāhuradrākṣīriti | sa āhādrākṣamiti tatsatyaṃ bhavati |
cakṣurvai samrāṭ paramaṃ brahma nainaṃ cakṣurjahāti sarvāṇyenaṃ |
bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste |
hastyṛṣabham̐ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa |
hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 4-1-4||
Meaning:- 'Let me hear whatever any one may have told you'. 'Barku, the son of Vrsna, has told me that the eye (sun) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Vrsna said this - that the eye is Brahman. For what can a person have who cannot see? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The eye is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as truth'. 'What is truth, Yajnavalkya?' ''The eye itself, O Emperor', said Yajnavalkya; if a person, O Emperor, says to one who has seen with his eyes, "Have you seen?" and the latter answers, "Yes, I have", then it is true. The eye, O Emperor, is the Supreme Brahman. The eye never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.
shankara
Commentary
maxmuller
4. Yâgñavalkya said:- 'Let us hear what anybody may have told you.' Ganaka Vaideha replied:- 'Barku Vârshna told me that sight (kakshus) is Brahman.' Yâgñavalkya said:- 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Barku Vârshna tell you that sight is Brahman; for what is the use of a person who cannot see? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said:- 'He did not tell me.' Yâgñavalkya said:- 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said:- 'Then tell me, Yâgñavalkya.' Yâgñavalkya said:- 'The eye is its body, ether its place, and one should worship it as what is true.' Ganaka Vaideha said:- 'What is the nature of that which is true?' Yâgñavalkya replied:- 'Your Majesty, sight itself (is that which is true); for if they say to a man who sees with his eye, "Didst thou see?" and he says, "I saw," then it is true. Sight, O King, is the Highest Brahman. Sight does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said:- 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said:- 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'
मन्त्र ५[IV.i.5] ।
यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे गर्दभीविपीतो ।
भारद्वाजः श्रोत्रं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् ।
तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेत्यशृण्वतो ।
हि किꣳ स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न ।
मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य ।
श्रोत्रमेवाऽऽयतनमाकाशः प्रतिष्ठाऽनन्तमित्येनदुपासीत ।
काऽनन्तता याज्ञवल्क्य । दिश एव सम्राड् इति होवाच तस्माद्वै ।
सम्राड् अपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छत्यनन्ता ।
हि दिशो दिशो वै सम्राट् श्रोत्रꣳश्रोत्रं वै सम्राट् परमं ।
ब्रह्म । नैनꣳ श्रोत्रं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभꣳ ।
सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः ।
पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४-१-५॥
mantra 5[IV.i.5] |
yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme gardabhīvipīto |
bhāradvājaḥ śrotraṃ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāt |
tathā tadbhāradvājo'bravīcchrotraṃ vai brahmetyaśaṛṇvato |
hi kim̐ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na |
me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya |
śrotramevā''yatanamākāśaḥ pratiṣṭhā'nantamityenadupāsīta |
kā'nantatā yājñavalkya | diśa eva samrāḍ iti hovāca tasmādvai |
samrāḍ api yāṃ kāñca diśaṃ gacchati naivāsyā antaṃ gacchatyanantā |
hi diśo diśo vai samrāṭ śrotram̐śrotraṃ vai samrāṭ paramaṃ |
brahma | nainam̐ śrotraṃ jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti |
devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabham̐ |
sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ |
pitā me'manyata nānanuśiṣya hareteti || 4-1-5||
Meaning:- 'Let me hear whatever any one may have told you'. 'Gardabhivipita, of the line of Bharadvaja, has told me that the ear (the quarters) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the descendant of Bharadvaja said this - that the ear is Brahman. For what can a person have who cannot hear? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The ear is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as infinite'. 'What is infinity, Yajnavalkya?' 'The quarters themselves, O Emperor', said Yajnavalkya; 'therefore, O Emperor, to whatever direction one may go, one never reaches its end. (Hence) the quarters are infinite. The quarters, O Emperor, are the ear, and the ear, O Emperor, is the Supreme Brahman. The ear never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.
shankara
Commentary
maxmuller
5. Yâgñavalkya said:- 'Let us hear what anybody may have told you.' Ganaka Vaideha replied:- 'Gardabhîvibhîta Bhâradvâga told me that hearing (sruta) is Brahman.' Yâgñavalkya said:- 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Gardabhîvibhîta Bhâradvâga tell you that hearing is Brahman; for what is the use of a person who cannot hear? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said:- 'He did not tell me.' Yâgñavalkya said:- 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said:- 'Then tell me, Yâgñavalkya.' Yâgñavalkya said:- 'The ear is its body, ether its place, and we should worship it as what is endless.' Ganaka Vaideha said:- 'What is the nature of that which is endless?' Yâgñavalkya, replied:- 'Your Majesty, space (disah) itself (is that which is endless), and therefore to whatever space (quarter) he goes, he never comes to the end of it. For space is endless. Space indeed, O King, is hearing [1], and hearing indeed, O King, is the Highest Brahman. Hearing does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said:- 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said:- 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'
मन्त्र ६[IV.i.6] ।
यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे सत्यकामो जाबालो ।
मनो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा ।
तज्जाबालो अब्रवीन् मनो वै ब्रह्मेत्यमनसो हि किꣳ स्यादित्यब्रवीत्तु ।
ते तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् ।
इति । स वै नो ब्रूहि याज्ञवल्क्य । मन एवाऽऽयतनमाकाशः ।
प्रतिष्ठाऽऽनन्द इत्येनदुपासीत । काऽऽनन्दता याज्ञवल्क्य ।
मन एव सम्राड् इति होवाच मनसा वै सम्राट् स्त्रियमभिहार्यते तस्यां ।
प्रतिरूपः पुत्रो जायते स आनन्दो । मनो वै सम्राट् परमं ब्रह्म नैनं ।
मनो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते । हस्त्यृषभꣳ सहस्रं ददामीति होवाच ।
जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य ।
हरेतेति ॥ ४-१-६॥
mantra 6[IV.i.6] |
yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme satyakāmo jābālo |
mano vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāt tathā |
tajjābālo abravīn mano vai brahmetyamanaso hi kim̐ syādityabravīttu |
te tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ |
iti | sa vai no brūhi yājñavalkya | mana evā''yatanamākāśaḥ |
pratiṣṭhā''nanda ityenadupāsīta | kā''nandatā yājñavalkya |
mana eva samrāḍ iti hovāca manasā vai samrāṭ striyamabhihāryate tasyāṃ |
pratirūpaḥ putro jāyate sa ānando | mano vai samrāṭ paramaṃ brahma nainaṃ |
mano jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti |
ya evaṃ vidvānetadupāste | hastyṛṣabham̐ sahasraṃ dadāmīti hovāca |
janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya |
hareteti || 4-1-6||
Meaning:- 'Let me hear whatever any one may have told you'. 'Satyakama, the son of Jabala, has told me that the Manas (here, the moon) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Jabala said this - that the Manas is Brahman. For what can a person have without the Manas? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The Manas is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as bliss'. 'What is bliss, Yajnavalkya?' 'The manas itself, O Emperor', said Yajnavalkya; 'with the Manas, O Emperor, a man (fancies and) woos a woman. A son resembling him is born of her, and he is the cause of bliss. The Manas, O Emperor, is the Supreme Brahman. The Manas never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.
shankara
Commentary
maxmuller
6. Yâgñavalkya said:- 'Let us hear what anybody may have told you.' Ganaka Vaideha replied:- 'Satyakâma Gâbâla told me that mind [1] (manas) is Brahman.' Yâgñavalkya said:- 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Satyakâma Gâbâla tell you that mind is Brahman; for what is the use of a person without mind? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said:- 'He did not tell me.' Yâgñavalkya said:- 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said:- 'Then tell me, Yâgñavalkya.' Yâgñavalkya said:- 'Mind itself is its body, ether its place, and we should worship it as bliss.' Ganaka Vaideha said:- 'What is the nature of bliss?' Yâgñavalkya replied:- 'Your Majesty, mind itself; for with the mind does a man desire a woman, and a like son is born of her, and he is bliss. Mind indeed, O King, is the Highest Brahman. Mind does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said:- 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said:- 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'
मन्त्र ७[IV.i.7] ।
यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे विदग्धः शाकल्यो ।
हृदयं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् ।
तथा तच्छाकल्योऽब्रवीद् धृदयं वै ब्रह्मेत्यहृदयस्य हि ।
किꣳ स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठां । न ।
मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य ।
हृदयमेवाऽऽयतनमाकाशः प्रतिष्ठा स्थितिरित्येनदुपासीत । का ।
स्थितिता याज्ञवल्क्य । हृदयमेव सम्राड् इति होवाच हृदयं वै ।
सम्राट् सर्वेषां भूतानामायतनꣳ हृदयं वै सम्राट्, सर्वेषां ।
भूतानां प्रतिष्ठा हृदये ह्येव सम्राट् सर्वाणि भूतानि प्रतिष्ठितानि ।
भवन्ति हृदयं वै सम्राट् परमं ब्रह्म नैनꣳ हृदयं ।
जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य ।
एवं विद्वानेतदुपास्ते । हस्त्यृषभꣳ सहस्रं ददामीति होवाच ।
जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य ।
हरेतेति ।
इति प्रथमं ब्राह्मणम् ।
अथ द्वितीयं ब्राह्मणम् ॥ ४-१-७॥
mantra 7[IV.i.7] |
yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme vidagdhaḥ śākalyo |
hṛdayaṃ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāt |
tathā tacchākalyo'bravīd dhṛdayaṃ vai brahmetyahṛdayasya hi |
kim̐ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhāṃ | na |
me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya |
hṛdayamevā''yatanamākāśaḥ pratiṣṭhā sthitirityenadupāsīta | kā |
sthititā yājñavalkya | hṛdayameva samrāḍ iti hovāca hṛdayaṃ vai |
samrāṭ sarveṣāṃ bhūtānāmāyatanam̐ hṛdayaṃ vai samrāṭ, sarveṣāṃ |
bhūtānāṃ pratiṣṭhā hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni |
bhavanti hṛdayaṃ vai samrāṭ paramaṃ brahma nainam̐ hṛdayaṃ |
jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya |
evaṃ vidvānetadupāste | hastyṛṣabham̐ sahasraṃ dadāmīti hovāca |
janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya |
hareteti |
iti prathamaṃ brāhmaṇam |
atha dvitīyaṃ brāhmaṇam || 4-1-7||
Meaning:- 'Let me hear whatever any one may have told you'. 'Vidagdha, the son of Sakala, has told me that the heart (mind, here, Prajapati ) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Sakala said this - that the heart is Brahman. For what can a person have without the heart? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The heart is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as stability'. 'What is stability, Yajnavalkya?' 'The heart itself, O Emperor', said Yajnavalkya; 'the heart, O Emperor, is the abode of all beings, and the heart, O Emperor, is the support of all beings; on the heart, O Emperor, all beings rest; the heart, O Emperor, is the Supreme Brahman. The heart never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.
shankara
Commentary
maxmuller
7. Yâgñavalkya said:- 'Let us hear what anybody may have told you.' Ganaka Vaideha replied:- 'Vidagdha Sâkalya told me that the heart (hridaya) is Brahman.' Yâgñavalkya said:- 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Vidagdha Sâkalya tell you that the heart is Brahman; for what is the use of a person without a heart? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said:- 'He did not tell me.' Yâgñavalkya said:- 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said:- 'Then tell me, Yâgñavalkya.' Yâgñavalkya said:- 'The heart itself is its body, ether its place, and we should worship it as certainty (sthiti).' Ganaka Vaideha said:- 'What is the nature of certainty?' Yâgñavalkya replied:- 'Your Majesty, the heart itself; for the heart indeed, O King, is the body of all things, the heart is the resting-place of all things, for in the heart, O King, all things rest. The heart indeed, O King, is the Highest Brahman. The heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said:- 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said:- 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'