Shanti Mantra

कौषीतकिब्राह्मणोपनिषत्

श्रीमत्कौषीतकीविद्यावेद्यप्रज्ञापराक्षरम् ।

प्रतियोगिविनिर्मुक्तब्रह्ममात्रं विचिन्तये ॥

ॐ वाङ्मे मनसि प्रतिष्ठिता । मनो मे वाचि प्रतिष्ठितम् ।

आविरावीर्म एधि । वेदस्य मा आणीस्थः । श्रुतं मे मा प्रहासीः ।

अनेनाधीतेनाहोरात्रान्सन्दधामि । ऋतं वदिष्यामि ।

सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु ।

अवतु मामवतु वक्तारम् ॥

kauṣītakibrāhmaṇopaniṣat

śrīmatkauṣītakīvidyāvedyaprajñāparākṣaram .

pratiyogivinirmuktabrahmamātraṃ vicintaye ..

oṃ vāṅme manasi pratiṣṭhitā . mano me vāci pratiṣṭhitam .

āvirāvīrma edhi . vedasya mā āṇīsthaḥ . śrutaṃ me mā prahāsīḥ .

anenādhītenāhorātrānsandadhāmi . ṛtaṃ vadiṣyāmi .

satyaṃ vadiṣyāmi . tanmāmavatu . tadvaktāramavatu .

avatu māmavatu vaktāram ..

Sloka : 1.1

चित्रो ह वै गार्ग्यायणिर्यक्षमाण आरुणिं वव्रे स ह पुत्रं

श्वेतकेतुं प्रजिघाय याजयेति तं हासीनं पप्रच्छ

गौतमस्य पुत्रास्ते संवृतं लोके यस्मिन्माधास्यस्यन्यमहो

बद्ध्वा तस्य लोके धास्यसीति स होवाच नाहमेतद्वेद

हन्ताचार्यं प्रच्छानीति स ह पितरमासाद्य पप्रच्छेतीति

मा प्राक्षीत्कथं प्रतिब्रवाणीति स होवाचाहमप्येतन्न वेद

सदस्येव वयं स्वाध्यायमधीत्य हरामहे यन्नः परे

ददत्येह्युभौ गमिष्याव इति ॥ स ह समित्पाणिश्चित्रं

गार्ग्यायणिं प्रतिचक्रम उपायानीति तं होवाच ब्रह्मार्होसि

गौतम यो मामुपागा एहि त्वा ज्ञपयिष्यामीति ॥ १॥

citro ha vai gārgyāyaṇiryakṣamāṇa āruṇiṃ vavre sa ha putraṃ

śvetaketuṃ prajighāya yājayeti taṃ hāsīnaṃ papraccha

gautamasya putrāste saṃvṛtaṃ loke yasminmādhāsyasyanyamaho

baddhvā tasya loke dhāsyasīti sa hovāca nāhametadveda

hantācāryaṃ pracchānīti sa ha pitaramāsādya papracchetīti

mā prākṣītkathaṃ pratibravāṇīti sa hovācāhamapyetanna veda

sadasyeva vayaṃ svādhyāyamadhītya harāmahe yannaḥ pare

dadatyehyubhau gamiṣyāva iti .. sa ha samitpāṇiścitraṃ

gārgyāyaṇiṃ praticakrama upāyānīti taṃ hovāca brahmārhosi

gautama yo māmupāgā ehi tvā jñapayiṣyāmīti .. 1..

Citra Gargyayani, verily, possessed of a desire to perform a sacrifice, chose (Uddalaka) Aruni. But he sent (instead) his son Svetaketu saying, "You perform the sacrifice." When he arrived, he asked, "O son of Gautama, is there a hidden place in the world where you can place me, or is there another way and will you place me in that world to which it leads?" He said, "I do not know. I will go and ask my teacher." He approached his father and said, "He asked me thus, how may I answer it?" He said, " I do not know it. Only after practicing the self-study of the Vedas at his residence (under his guidance), we should (perform sacrifices and) accept (fee) from others. Come, together we will both go there." Then, with fuel in his hands, he approached Citra Gangyayani, saying , "May I approach you." He said to him, "You are qualified to know Brahman, O Gautama, because you are not swayed by pride. Come I will help you to know it by heart. "

Commentary: Sloka-1.1-C1

Other Translations: Sloka-1.1-C1

Sloka : 1.2

स होवाच ये वैके चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते

सर्वे गच्छन्ति तेषां प्राणैः पूर्वपक्ष

आप्यायतेऽथापरपक्षे न प्रजनयत्येतद्वै स्वर्गस्य लोकस्य

द्वारं यश्चन्द्रमास्तं यत्प्रत्याह तमतिसृजते य एनं

प्रत्याह तमिह वृष्टिर्भूत्वा वर्षति स इह कीटो वा

पतङ्गो वा शकुनिर्वा शार्दूलो वा सिंहो वा मत्स्यो वा

परश्वा वा पुरुषो वान्यो वैतेषु स्थानेषु प्रत्याजायते

यथाकर्मं यथाविद्यं तमागतं पृच्छति कोऽसीति तं

प्रतिब्रूयाद्विचक्षणादृतवो रेत आभृतं

पञ्चदशात्प्रसूतात्पित्र्यावतस्तन्मा पुंसि कर्तर्येरयध्वं

पुंसा कर्त्रा मातरि मासिषिक्तः स जायमान उपजायमानो

द्वादशत्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा

सन्तद्विदेहं प्रतितद्विदेहं तन्म ऋतवो मर्त्यव आरभध्वं

तेन सत्येन तपसर्तुरस्म्यार्तवोऽस्मि कोऽसि त्वमस्मीति

तमतिसृजते ॥ २॥

sa hovāca ye vaike cāsmāllokātprayanti candramasameva te

sarve gacchanti teṣāṃ prāṇaiḥ pūrvapakṣa

āpyāyate'thāparapakṣe na prajanayatyetadvai svargasya lokasya

dvāraṃ yaścandramāstaṃ yatpratyāha tamatisṛjate ya enaṃ

pratyāha tamiha vṛṣṭirbhūtvā varṣati sa iha kīṭo vā

pataṅgo vā śakunirvā śārdūlo vā siṃho vā matsyo vā

paraśvā vā puruṣo vānyo vaiteṣu sthāneṣu pratyājāyate

yathākarmaṃ yathāvidyaṃ tamāgataṃ pṛcchati ko'sīti taṃ

pratibrūyādvicakṣaṇādṛtavo reta ābhṛtaṃ

pañcadaśātprasūtātpitryāvatastanmā puṃsi kartaryerayadhvaṃ

puṃsā kartrā mātari māsiṣiktaḥ sa jāyamāna upajāyamāno

dvādaśatrayodaśa upamāso dvādaśatrayodaśena pitrā

santadvidehaṃ pratitadvidehaṃ tanma ṛtavo martyava ārabhadhvaṃ

tena satyena tapasarturasmyārtavo'smi ko'si tvamasmīti

tamatisṛjate .. 2..

He said, "Those who depart from this world, they all do verily go to the moon. In the first (bright) half, it (the moon) deals with them with affection. In the second (dark) half, it sends them back to be born (again). The moon, verily, is the door to the heaven. Whoever responds to it rightly (with correct answer), it sets him free (to reach the immortal world). But for him who does not respond to it rightly, becoming rain it rains him down. He is born again as worm, or as an insect, or as a fish, or as a bird, or as a lion, or as a boar, or as a snake, or as a tiger, or as a person or as someone else in different, different places, according to his deeds, and according to his knowledge. When he arrives (he), asks him, "Who are you?" He should answer, "From the yonder shining (moon), who ordains the seasons. The semen, that is me, is gathered from the moon, the home of our ancestors, during the course of the fifteen days (of the dark half). They sent me here and put me in a man as an agent to be placed in a mother with the man as the active agent. Then, growing up (in the womb) I would be born in the twelfth or thirteenth month so that I may reach the father of twelve or thirteen parts. That (father) I may know or may not know. Therefore, O Father of Seasons, help me to attain immortality. By this truth, by this austerity, I am like a season. I am of the season. "Who are you?," (he asks). "I am you," he replies. Then he sets him free.

Commentary: Sloka-1.2-C1

Other Translations: Sloka-1.2-C1

Sloka : 1.3

स एतं देवयानं पन्थानमासाद्याग्निलोकमागच्छति स

वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स

प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य

ब्रह्मलोकस्यारोहृदो मुहूर्ता येष्टिहा विरजा नदी तिल्यो

वृक्षः सायुज्यं संस्थानमपराजितमायतनमिन्द्रप्रजापती

द्वारगोपौ विभुं प्रमितं विचक्षणासन्ध्यमितौजाः प्रयङ्कः

प्रिया च मानसी प्रतिरूपा च चाक्षुषी

पुष्पाण्यादायावयतौ वै च

जगत्यम्बाश्चाम्बावयवाश्चाप्सरसोंऽबयानद्यस्तमित्थंविद

अ गच्छति तं ब्रह्माहाभिधावत मम यशसा विरजां

वायं नदीं प्रापन्नवानयं जिगीष्यतीति ॥ ३॥

sa etaṃ devayānaṃ panthānamāsādyāgnilokamāgacchati sa

vāyulokaṃ sa varuṇalokaṃ sa ādityalokaṃ sa indralokaṃ sa

prajāpatilokaṃ sa brahmalokaṃ tasya ha vā etasya

brahmalokasyārohṛdo muhūrtā yeṣṭihā virajā nadī tilyo

vṛkṣaḥ sāyujyaṃ saṃsthānamaparājitamāyatanamindraprajāpatī

dvāragopau vibhuṃ pramitaṃ vicakṣaṇāsandhyamitaujāḥ prayaṅkaḥ

priyā ca mānasī pratirūpā ca cākṣuṣī

puṣpāṇyādāyāvayatau vai ca

jagatyambāścāmbāvayavāścāpsarasoṃ'bayānadyastamitthaṃvida

a gacchati taṃ brahmāhābhidhāvata mama yaśasā virajāṃ

vāyaṃ nadīṃ prāpannavānayaṃ jigīṣyatīti .. 3..

He going by the path by which the immortal gods travel reaches the world of Agni (fire), then to the world of Vayu (air), then to the world of Varuna, then to the world of Aditya (sun), then to the world of Indra, then to the world of Prajapati, then to the world of Brahma. In this world of Brahma, verily, is the lake Ara, points of time called Yestiha, the river Viraja, the tree Ilya, the city Salajya, the court of Aparajita, the door keepers Indra and Prajapati, the hall Vibhu, the throne Vicaksana, the couch Amitaujas, the beloved Manasi and her twin Caksusi weaving the worlds with flowers, Ambas (mothers), Ambavayis (nurses), Apsaras (celestial beauties), and the rivers called Ambayas. To this world comes the knower of this. To him Brahma says, "Welcome, you have my glory and you have reached the ageless river Viraja and you will never age."

Commentary: Sloka-1.3-C1

Other Translations: Sloka-1.3-C1

Sloka : 1.4

तं पञ्चशतान्यप्सरसां प्रतिधावन्ति शतं मालाहस्ताः

शतमाञ्जनहस्ताः शतं चूर्णहस्ताः शतं वासोहस्ताः

शतं कणाहस्तास्तं ब्रह्मालङ्कारेणालङ्कुर्वन्ति स

ब्रह्मालङ्कारेणालङ्कृतो ब्रह्म विद्वान् ब्रह्मैवाभिप्रैति स

आगच्छत्यारं हृदं तन्मनसात्येति तमृत्वा सम्प्रतिविदो

मज्जन्ति स आगच्छति मुहूर्तान्येष्टिहांस्तेऽस्मादपद्रवन्ति

स आगच्छति विरजां नदीं तां मनसैवात्येति

तत्सुकृतदुष्कृते धूनुते तस्य प्रिया ज्ञातयः

सुकृतमुपयन्त्यप्रिया दुष्कृतं तद्यथा रथेन

धावयन्रथचक्रे पर्यवेक्षत एवमहोरात्रे पर्यवेक्षत एवं

सुकृतदुष्कृते सर्वाणि च द्वन्द्वानि स एष विसुकृतो

विदुष्कृतो ब्रह्म विद्वान्ब्रह्मैवाभिप्रैति ॥४॥

taṃ pañcaśatānyapsarasāṃ pratidhāvanti śataṃ mālāhastāḥ

śatamāñjanahastāḥ śataṃ cūrṇahastāḥ śataṃ vāsohastāḥ

śataṃ kaṇāhastāstaṃ brahmālaṅkāreṇālaṅkurvanti sa

brahmālaṅkāreṇālaṅkṛto brahma vidvān brahmaivābhipraiti sa

āgacchatyāraṃ hṛdaṃ tanmanasātyeti tamṛtvā samprativido

majjanti sa āgacchati muhūrtānyeṣṭihāṃste'smādapadravanti

sa āgacchati virajāṃ nadīṃ tāṃ manasaivātyeti

tatsukṛtaduṣkṛte dhūnute tasya priyā jñātayaḥ

sukṛtamupayantyapriyā duṣkṛtaṃ tadyathā rathena

dhāvayanrathacakre paryavekṣata evamahorātre paryavekṣata evaṃ

sukṛtaduṣkṛte sarvāṇi ca dvandvāni sa eṣa visukṛto

viduṣkṛto brahma vidvānbrahmaivābhipraiti ..4..

Five hundred Apsaras (heavenly beauties) come to him from the other side, one hundred holding fruits in their hands, a hundred with ointments in their hands, a hundred bearing perfumes in their hands, one hundred with garments in their hands, and one hundred with powder in their hands. Then they adorn him just like the way Brahma is adorned. Then, with the adornments of Brahma, goes the knower of Brahma into (the world of ) Brahma. He comes to the lake Ara and crosses it with his mind, coming to which others who know only the present (world) sink. He reaches the points of time called Yestiha and they flee from him. He comes to the lake Viraja and crosses it with his mind. There he washes away his both good and evil deeds. Of those deeds, his beloved ones receive the results of good deeds and his and his unpleasant relations receive the results of bad deeds. Thus just as a man in a chariot looks at the two wheels so does he look at the day and night, at good deeds and bad deeds and all dualities. thus leaving behind both good deeds and bad deeds, the knower of Brahman goes towards Brahman.

Other Translations: Sloka-1.4-C1

Sloka : 1.5

स आगच्छति तिल्यं वृक्षं तं ब्रह्मगन्धः प्रविशति स

आगच्छति सायुज्यं संस्थानं तं ब्रह्म स प्रविशति

आगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स

आगच्छतीन्द्रप्रजापती द्वारगोपौ तावस्मादपद्रवतः स

आगच्छति विभुप्रमितं तं ब्रह्मयशः प्रविशति स

आगच्छति विचक्षणामासन्दीं बृहद्रथन्तरे सामनी

पूर्वौ पादौ ध्यैत नौधसे चापरौ पादौ वैरूपवैराजे

शाक्वररैवते तिरश्ची सा प्रज्ञा प्रज्ञया हि विपश्यति स

आगच्छत्यमितौजसं पर्यङ्कं स प्राणस्तस्य भूतं च

भविष्यच्च पूर्वौ पादौ श्रीश्चेरा चापरौ

बृहद्रथन्तरे अनूच्ये भद्रयज्ञायज्ञीये

शीर्षण्यमृचश्च सामानि च प्राचीनातानं यजूंषि

तिरश्चीनानि सोमांशव उपस्तरणमुद्गीथ उपश्रीः

श्रीरुपबर्हणं तस्मिन्ब्रह्मास्ते तमित्थंवित्पादेनैवाग्र

आरोहति तं ब्रह्माह कोऽसीति तं प्रतिब्रूयात् ॥ ५॥

sa āgacchati tilyaṃ vṛkṣaṃ taṃ brahmagandhaḥ praviśati sa

āgacchati sāyujyaṃ saṃsthānaṃ taṃ brahma sa praviśati

āgacchatyaparājitamāyatanaṃ taṃ brahmatejaḥ praviśati sa

āgacchatīndraprajāpatī dvāragopau tāvasmādapadravataḥ sa

āgacchati vibhupramitaṃ taṃ brahmayaśaḥ praviśati sa

āgacchati vicakṣaṇāmāsandīṃ bṛhadrathantare sāmanī

pūrvau pādau dhyaita naudhase cāparau pādau vairūpavairāje

śākvararaivate tiraścī sā prajñā prajñayā hi vipaśyati sa

āgacchatyamitaujasaṃ paryaṅkaṃ sa prāṇastasya bhūtaṃ ca

bhaviṣyacca pūrvau pādau śrīścerā cāparau

bṛhadrathantare anūcye bhadrayajñāyajñīye

śīrṣaṇyamṛcaśca sāmāni ca prācīnātānaṃ yajūṃṣi

tiraścīnāni somāṃśava upastaraṇamudgītha upaśrīḥ

śrīrupabarhaṇaṃ tasminbrahmāste tamitthaṃvitpādenaivāgra

ārohati taṃ brahmāha ko'sīti taṃ pratibrūyāt .. 5..

He reaches the tree Ilya, and the fragrance of Brahma enters into him. He comes to the city Salajya, and the essence of Brahma enters into him. He reaches the palace Aparajita, and the radiance of Brahma enters into him. He comes to the two door-keepers, Indra and Prajapati, and they flee from him. He comes to the hall Vibhu, and the greatness of Brahman enters into him (he thinks, I am Brahman). He comes to the throne Vikaksana. The Brihad and Rathantara Samans are its two front feet towards the east. The Syaita and Naudhasa Samans are its two hind feet towards the west. The Vairupa and Vairaja Samans are its lengthwise sides (to the south and north). The Sakvara and Raivata Samans are its crosswise sides (to the east and west). It is intelligence for one sees by intelligence only. He reaches the couch Amitaujas. That is breath. The past and future are its two fore feet. Wealth and the earth are its hind feet. Bhadra and Yajnayajniya are its head piece and the other (the base). Brihad and Rathantara Samans are its lengthwise covers (south and north). The Riks and Samans are its lengthwise covers (north and south). The Yajus the crosswise covers (east and west). The moon beams are the cushions. The High Chant (Udgita) is the coverlet. Wealth is the pillow. On this couch sits Brahma. He who knows this climbs into it with one feet only. Him Brahma asks, "Who are you?" and he should answer.

Other Translations: Sloka-1.5-C1

Sloka : 1.6

ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः सम्भूतो भार्यायै रेतः

संवत्सरस्य तेजोभूतस्य भूतस्यात्मभूतस्य त्वमात्मासि

यस्त्वमसि सोहमस्मीति तमाह कोऽहमस्मीति सत्यमिति ब्रूयात्किं

तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सदथ

यद्देवाच्च प्राणाश्च तद्यं तदेतया वाचाभिव्याह्रियते

सत्यमित्येतावदिदं सर्वमिदं सर्वमसीत्येवैनं तदाह

तदेतच्छ्लोकेनाप्युक्तम् ॥ ६॥

ṛturasmyārtavo'smyākāśādyoneḥ sambhūto bhāryāyai retaḥ

saṃvatsarasya tejobhūtasya bhūtasyātmabhūtasya tvamātmāsi

yastvamasi sohamasmīti tamāha ko'hamasmīti satyamiti brūyātkiṃ

tadyatsatyamiti yadanyaddevebhyaśca prāṇebhyaśca tatsadatha

yaddevācca prāṇāśca tadyaṃ tadetayā vācābhivyāhriyate

satyamityetāvadidaṃ sarvamidaṃ sarvamasītyevainaṃ tadāha

tadetacchlokenāpyuktam .. 6..

6. "I am the season. I am of the season. I am born in the space of the womb of a wife through the seed, as the light of the year, and as the embodied self of all beings. You are the self of the beings. That which you are, I am also that." He says, "Who am I?" He should say, "The True." "What is that called the True?" "What is other than the gods and the senses, that is Sat (the true). Now, what is the gods and the breaths, that is Tyam. Therefore, that is spoken as SATYAM, all this here, whatever is there. All this is you are." This is also stated in a hymn of the Rigveda.

Other Translations: Sloka-1.6-C1

Sloka : 1.7

यजूदरः सामशिरा असावृङ्मूर्तिरव्ययः । स ब्रह्मेति हि

विज्ञेय ऋषिर्ब्रह्ममयो महानिति ॥

तमाह केन पौंस्रानि नामान्याप्नोतीति प्राणेनेति ब्रूयात्केन

स्त्रीनामानीति वाचेति केन नपुंसकनामानीति मनसेति केन

गन्धानिति घ्राणेनेति ब्रूयात्केन रूपाणीति चक्षुषेति केन

शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति

हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं

प्रजापतिमित्युपस्थेनेति केनेत्या इति पादाभ्यामिति केन धियो

विज्ञातव्यं कामानिति प्रज्ञयेति प्रब्रूयात्तमहापो वै खलु

मे ह्यसावयं ते लोक इति सा या ब्रह्मणि चितिर्या व्यष्टिस्तां

चितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद

॥ ७॥ प्रथमोऽध्यायः ॥ १॥

yajūdaraḥ sāmaśirā asāvṛṅmūrtiravyayaḥ . sa brahmeti hi

vijñeya ṛṣirbrahmamayo mahāniti ..

tamāha kena pauṃsrāni nāmānyāpnotīti prāṇeneti brūyātkena

strīnāmānīti vāceti kena napuṃsakanāmānīti manaseti kena

gandhāniti ghrāṇeneti brūyātkena rūpāṇīti cakṣuṣeti kena

śabdāniti śrotreṇeti kenānnarasāniti jihvayeti kena karmāṇīti

hastābhyāmiti kena sukhaduḥkhe iti śarīreṇeti kenānandaṃ ratiṃ

prajāpatimityupastheneti kenetyā iti pādābhyāmiti kena dhiyo

vijñātavyaṃ kāmāniti prajñayeti prabrūyāttamahāpo vai khalu

me hyasāvayaṃ te loka iti sā yā brahmaṇi citiryā vyaṣṭistāṃ

citiṃ jayati tāṃ vyaṣṭiṃ vyaśnute ya evaṃ veda ya evaṃ veda

.. 7.. prathamo'dhyāyaḥ .. 1..

The seer, whose belly is Yaju, head is Saman, and form is Rik, he is to be known as the imperishable great Brahma. He says to him, "By what means did you obtain my masculine names?" He should say to him, "By breath." "By what (did you obtain ) my neutral names?' "By mind" " By what, my feminine names" "By speech." "By what, the smells?" " By breath." "By what, the forms?" "By the eye." "By what, the sounds?" "By the ear." "By what, the taste in the foods?" "By the tongue." "By what, the actions?" "By the two hands." "By what, pleasure and pain?" "By the body." "By what, the sounds?" "By the ear." "By what, happiness, sexual intercourse and procreation?" " By the female sex organ." "By what, the movement?" "By the two feet." "By what, thinking, knowing and desires?" "By intelligence," he should say. To him, he says, "Water, indeed, is my world. It is (now) yours." Whatever victory is of Brahma, whatever belongs to Brahma, that victory he wins and that belonging becomes his, he who knows this, yes, he who knows this.

Other Translations: Sloka-1.7-C1

Sloka : 2.1

प्राणो ब्रह्मेति ह स्माह कौषीतकिस्तस्य ह वा एतस्य प्राणस्य

ब्रह्मणो मनो दूतं वाक्परिवेष्ट्री चक्षुर्गात्रं श्रोत्रं

संश्रावयितृ यो ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं

वेद दूतवान्भवति यो वाचं परिवेष्ट्रीं

परिवेष्ट्रीमान्भवति तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः

सर्वा देवता अयाचमाना बलिं हरन्ति तथो एवास्मै सर्वाणि

भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद

तस्योपनिषन्न याचेदिति तद्यथा ग्रामं भिक्षित्वा

लब्धोपविशेन्नाहगतो दत्तमश्नीयामिति य एवैनं

पुरस्तात्प्रत्याचक्षीरंस्त एवैनमुपमन्त्रयन्ते ददाम त

इत्येष धर्मो याचतो भवत्यनन्तरस्तेवैनमुपमन्त्रयन्ते

ददाम त इति ॥ १॥

prāṇo brahmeti ha smāha kauṣītakistasya ha vā etasya prāṇasya

brahmaṇo mano dūtaṃ vākpariveṣṭrī cakṣurgātraṃ śrotraṃ

saṃśrāvayitṛ yo ha vā etasya prāṇasya brahmaṇo mano dūtaṃ

veda dūtavānbhavati yo vācaṃ pariveṣṭrīṃ

pariveṣṭrīmānbhavati tasmai vā etasmai prāṇāya brahmaṇa etāḥ

sarvā devatā ayācamānā baliṃ haranti tatho evāsmai sarvāṇi

bhūtānyayācamānāyaiva baliṃ haranti ya evaṃ veda

tasyopaniṣanna yācediti tadyathā grāmaṃ bhikṣitvā

labdhopaviśennāhagato dattamaśnīyāmiti ya evainaṃ

purastātpratyācakṣīraṃsta evainamupamantrayante dadāma ta

ityeṣa dharmo yācato bhavatyanantarastevainamupamantrayante

dadāma ta iti .. 1..

1. "Breath is Brahma," thus, indeed, said Kausitaki. Of this breath, which is verily Brahma, the mind is the messenger, the eye is the protector (or the concealer), the ear the announcer, and speech the housekeeper. He who, indeed, knows the mind as the messenger of this breath which is Brahma, becomes endowed with the messenger. He who knows the eye as the protector, becomes endowed with the protector. He who knows the ear as the announcer, becomes endowed with the announcer. He who knows the speech as the housekeeper becomes endowed with the housekeeper. Now, to that breath, which is verily Brahma, all these deities (organs in the body) bring offerings, unasked; and to the same breath, even all beings bring offerings, unasked. For he who knows this, this is the secret teaching, "Do not ask for charity." Just as person who goes through a village begging for alms and receives nothing sits down and says to himself, "I shall never accept any alms given here," and upon saying that those who formerly refused to give him feel obliged to invite him (with offerings), so is the case with him who does not beg. To him, those who make offerings of food, offer an invitation and say, "Here, we give you."

Commentary: Sloka-2.1-C1

Other Translations: Sloka-2.1-C1

Sloka : 2.3

अथात एकधनावरोधनं

यदेकधनमभिध्यायात्पौर्णमास्यां वामावास्यां वा

शुद्धपक्षे वा पुण्ये नक्षत्रेऽग्निमुपसमाधाय परिसमुह्य

परिस्तीर्य पर्युक्ष पूर्वदक्षिणं जान्वाच्य स्रुवेण वा

चमसेन वा कंसेन वैता आज्याहुतीर्जुहोति

वाङ्नामदेवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै

स्वाहा चक्षुर्नाम देवतावरोधिनी सा

मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा श्रोत्रं नाम

देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां तस्यै स्वाहा

मनो नाम देवतावरोधिनी सा मेऽमुष्मादिदमवरुन्द्धां

तस्यै स्वाहैत्यथ धूमगन्धं

प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य

वाचंयमोऽभिप्रवृज्यार्थं ब्रवीत दूतं वा

प्रहिणुयाल्लभते हैव ॥ ३॥

athāta ekadhanāvarodhanaṃ

yadekadhanamabhidhyāyātpaurṇamāsyāṃ vāmāvāsyāṃ vā

śuddhapakṣe vā puṇye nakṣatre'gnimupasamādhāya parisamuhya

paristīrya paryukṣa pūrvadakṣiṇaṃ jānvācya sruveṇa vā

camasena vā kaṃsena vaitā ājyāhutīrjuhoti

vāṅnāmadevatāvarodhinī sā me'muṣmādidamavarunddhāṃ tasyai

svāhā cakṣurnāma devatāvarodhinī sā

me'muṣmādidamavarunddhāṃ tasyai svāhā śrotraṃ nāma

devatāvarodhinī sā me'muṣmādidamavarunddhāṃ tasyai svāhā

mano nāma devatāvarodhinī sā me'muṣmādidamavarunddhāṃ

tasyai svāhaityatha dhūmagandhaṃ

prajighāyājyalepenāṅgānyanuvimṛjya

vācaṃyamo'bhipravṛjyārthaṃ bravīta dūtaṃ vā

prahiṇuyāllabhate haiva .. 3..

Now, as to the attainment of the highest treasure. If a man covets this, which is the one treasure, on the night of a full moon day or a new moon day or in the bright half of the moon and under an auspicious star, during any of these times, he should build a fire, after sweeping the ground, spreading the sacred grass and sprinkling water. Bending his right knee, with a ladle or a cup he should pour into the fire the offerings of clarified butter, (saying these words):- "The deity named speech is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named breath is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named eye is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named ear is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named mind is the obtainer of boons, may he obtain this for me from him. Svaha." "The deity named intelligence is the obtainer of boons, may he obtain this for me from him. Svaha." Then, after inhaling the smell of the smoke, and smearing his limbs with a layer of clarified butter, in silence, he should declare his wish, or send a messenger, and slowly walk away. He will truly obtain his wish.

Other Translations: Sloka-2.3-C1

Sloka : 2.4

अथातो दैवस्मरो यस्य प्रियो बुभूषेयस्यै वा एषां

वैतेषमेवैतस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता

जुहोम्यसौ स्वाहा चक्षुस्ते मयि जुहोम्यसौ स्वाहा प्रज्ञानं ते

मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं

प्रजिघायाज्यलेपेनाङ्गान्यनुविमृज्य वाचंयमोऽभिप्रवृज्य

संस्पर्शं जिगमिषेदपि वाताद्वा

सम्भाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य ॥

४॥

athāto daivasmaro yasya priyo bubhūṣeyasyai vā eṣāṃ

vaiteṣamevaitasminparvaṇyagnimupasamādhāyaitayaivāvṛtaitā

juhomyasau svāhā cakṣuste mayi juhomyasau svāhā prajñānaṃ te

mayi juhomyasau svāhetyatha dhūmagandhaṃ

prajighāyājyalepenāṅgānyanuvimṛjya vācaṃyamo'bhipravṛjya

saṃsparśaṃ jigamiṣedapi vātādvā

sambhāṣamāṇastiṣṭhetpriyo haiva bhavati smaranti haivāsya ..

4..

Now, as to securing love with divine help. If one wants to become the beloved of any man or woman or of any men or women then during any of those period mentioned before (in the previous verse), he should pour in a similar manner oblations of clarified butter into fire, saying:- "Your speech, I pour into myself as an offering. Svaha." "Your breath, I pour into myself as an offering. Svaha." "Your eye, I pour into myself as an offering. Svaha." "Your ear, I pour into myself as an offering. Svaha." "Your mind, I pour into myself as an offering. Svaha." "Your intelligence, I pour into myself as an offering. Svaha." Then after inhaling the smell of the smoke, and smearing his limbs with a layer of clarified butter, in silence. he should slowly walk away and try to come into contact with the wind or stand in the direction of it (so that wind will carry his intention to the person/s he desires). Surely he becomes their beloved, and they do think of him.

Other Translations: Sloka-2.4-C1

Sloka : 2.5

अथातः सायमन्नं प्रातर्दनमम्तरमग्निहोत्रमित्याचक्षते

यावद्वै

पुरुषो भासते न तावत्प्राणितुं शक्नोति प्राणं तदा वाचि

जुहोति

यावद्वै पुरुषः प्राणिति न तावद्भाषितुं शक्नोति वाचं

तदा प्राणे जुहोत्येतेऽनन्तेऽमृताहुतिर्जाग्रच्च स्वपंश्च

सन्ततमवच्छिन्नं जुहोत्यथ या अन्या आहुतयोऽन्तवत्यस्ताः

कर्ममय्योभवन्त्येतद्ध वै पूर्वे विद्वांसोऽग्निहोत्रं

जुहवांचक्रुः॥ ५॥

athātaḥ sāyamannaṃ prātardanamamtaramagnihotramityācakṣate

yāvadvai

puruṣo bhāsate na tāvatprāṇituṃ śaknoti prāṇaṃ tadā vāci

juhoti

yāvadvai puruṣaḥ prāṇiti na tāvadbhāṣituṃ śaknoti vācaṃ

tadā prāṇe juhotyete'nante'mṛtāhutirjāgracca svapaṃśca

santatamavacchinnaṃ juhotyatha yā anyā āhutayo'ntavatyastāḥ

karmamayyobhavantyetaddha vai pūrve vidvāṃso'gnihotraṃ

juhavāṃcakruḥ.. 5..

Now, as to the restraint taught by Pratardana or the internal fire sacrifice, as it is called. As long as a person speaks, for that duration he is unable to breath. Thereby, he pours breath as an offering into his speech. As long as a person breaths, for that duration he cannot speak. Thereby, he pours speech as an offering into his breath. These two unending, immortal oblations he pours always as an offering, whether he is awake or asleep. Now, whatever those other offerings there are, they have an ending for they are desire-ridden actions (karma). Knowing this, verily, the ancient did not pour oblations into the fire sacrifice (out of desires).

Commentary: Sloka-2.5-C1

Other Translations: Sloka-2.5-C1

Sloka : 2.6

उक्थं ब्रह्मेति ह स्माह शुष्कभृङ्गरस्तदृगित्युपासीत

सर्वाणि हास्मै भूतानि श्रैष्ठ्यायाभ्यर्च्यन्ते

तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रैष्ठ्याय

युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि

श्रैष्ठ्याय सन्नमन्ते तच्छ्रीत्युपासीत तद्यश

इत्युपासीत तत्तेज इत्युपासीत तद्यथैतच्छा स्त्राणां

श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति तथो एवैवं

विद्वान्सर्वेषां भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो

भवति तमेतमैष्टकं कर्ममयमात्मानमध्वर्युः संस्करोति

तस्मिन्यजुर्भयं प्रवयति यजुर्मयं ऋङ्मयं होता ऋङ्मयं

साममयमुद्गाता स एष सर्वस्यै त्रयीविद्याया आत्मैष उत

एवास्यात्यैतदात्मा भवति एवं वेद ॥ ६॥

ukthaṃ brahmeti ha smāha śuṣkabhṛṅgarastadṛgityupāsīta

sarvāṇi hāsmai bhūtāni śraiṣṭhyāyābhyarcyante

tadyajurityupāsīta sarvāṇi hāsmai bhūtāni śraiṣṭhyāya

yujyante tatsāmetyupāsīta sarvāṇi hāsmai bhūtāni

śraiṣṭhyāya sannamante tacchrītyupāsīta tadyaśa

ityupāsīta tatteja ityupāsīta tadyathaitacchā strāṇāṃ

śrīmattamaṃ yaśasvitamaṃ tejasvitamaṃ bhavati tatho evaivaṃ

vidvānsarveṣāṃ bhūtānāṃ śrīmattamo yaśasvitamastejasvitamo

bhavati tametamaiṣṭakaṃ karmamayamātmānamadhvaryuḥ saṃskaroti

tasminyajurbhayaṃ pravayati yajurmayaṃ ṛṅmayaṃ hotā ṛṅmayaṃ

sāmamayamudgātā sa eṣa sarvasyai trayīvidyāyā ātmaiṣa uta

evāsyātyaitadātmā bhavati evaṃ veda .. 6..

Uktha is Brahman, thus said Suskabhringara. Let him meditate upon it as Rik. To him all beings offer praise as the best. Let him meditate upon it as Yajus and all beings become united by his greatness. Let him meditate upon it as Saman. Before him, indeed, all beings bow down as the best. Let him meditate upon it as the most powerful, let him meditate upon it as the famous, let him meditate upon it as the radiance. Just as this (ukta) is the powerful, famous and radiant in all the scriptures, so does he who knows this become the most powerful, famous and radiant among all beings. Thus, the Adharvayu priest prepares this self (as the altar) which is meant for performing sacrifices and made up of actions. In that he weaves what is made up of Yajus. In what is made up of Yajus, the Hotri weaves what is made up of Riks. In what is made up of Riks, the Udagatri weaves what is made up of Samans. This (self, which is meant for sacrifices and made up of karmas) is the Self of triple knowledge. He who knows thus becomes the self of Indra.

Commentary: Sloka-2.6-C1

Other Translations: Sloka-2.6-C1

Sloka : 2.7

अथातः सर्वजितः कौषीतकेस्रीण्युपासनानि भवन्ति

यज्ञोपवीतं कृत्वाप आचम्य त्रिरुदपात्रं

प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे

वृङ्धीत्येतयैवावृता मध्ये सन्तमुद्वर्गोऽसि पाप्मानं म

उद्धृङ्धीत्येतयैवावृतास्ते यन्तं संवर्गोऽसि पाप्मानं

मे संवृङ्धीति यदहोरात्राभ्यां पापं करोति

सन्तद्धृङ्क्ते ॥ ७॥

athātaḥ sarvajitaḥ kauṣītakesrīṇyupāsanāni bhavanti

yajñopavītaṃ kṛtvāpa ācamya trirudapātraṃ

prasicyodyantamādityamupatiṣṭheta vargo'si pāpmānaṃ me

vṛṅdhītyetayaivāvṛtā madhye santamudvargo'si pāpmānaṃ ma

uddhṛṅdhītyetayaivāvṛtāste yantaṃ saṃvargo'si pāpmānaṃ

me saṃvṛṅdhīti yadahorātrābhyāṃ pāpaṃ karoti

santaddhṛṅkte .. 7..

Now as to the three-fold meditation of the all-conquering meditation of the Kausitaki. The all conquering Kausitaki worshipped the sun while rising, wearing the sacred thread, having brought the water in a vessel and sprinkled the water thrice from the vessel, saying, "You are the deliverer. Deliver me from my sins." In the same manner, he (worshipped) the midday sun, saying, "You are the highest deliverer. Deliver me from my sins." In the same manner, he worshipped the setting sun, saying, "You are the complete deliverer. Deliver me from my sins." Thus, whatever sin he committed during the day and night, from that he got full deliverance. In the same manner, he who knows this, and worships the sun in a similar manner, whatever sin he commits during day and night, from that he becomes delivered fully.

Other Translations: Sloka-2.7-C1

Sloka : 2.8

अथ मासि मास्यमावास्यायां पश्चाच्चन्द्रमसं

दृश्यमानमुपतिष्ठेतैवावृता हरिततृणाभ्यामथ वाक्

प्रत्यस्यति यत्ते सुसीमं हृदयमधिचन्द्रमसि श्रितम् ॥

तेनामृतत्वस्येशानं माहं पौत्रमघं रुदमिति न

हास्मात्पूर्वाः प्रजाः प्रयन्तीति न

जातपुत्रस्याथाजातपुत्रस्याह ॥ आप्यास्व समेतु ते सन्ते

पयांसि समुयन्तु वाजा यमादित्या

अंशुमाप्याययन्तीत्येतास्तिस्र ऋचो जपित्वा नास्माकं प्राणेन

प्रजया पशुभिराप्यस्वेति दैवीमावृतमावर्त

आदित्यस्यावृतमन्वावर्तयति दक्षिणं बाहुमन्वावर्तते ॥ ८॥

atha māsi māsyamāvāsyāyāṃ paścāccandramasaṃ

dṛśyamānamupatiṣṭhetaivāvṛtā haritatṛṇābhyāmatha vāk

pratyasyati yatte susīmaṃ hṛdayamadhicandramasi śritam ..

tenāmṛtatvasyeśānaṃ māhaṃ pautramaghaṃ rudamiti na

hāsmātpūrvāḥ prajāḥ prayantīti na

jātaputrasyāthājātaputrasyāha .. āpyāsva sametu te sante

payāṃsi samuyantu vājā yamādityā

aṃśumāpyāyayantītyetāstisra ṛco japitvā nāsmākaṃ prāṇena

prajayā paśubhirāpyasveti daivīmāvṛtamāvarta

ādityasyāvṛtamanvāvartayati dakṣiṇaṃ bāhumanvāvartate .. 8..

Now, month after month, when the new moon day comes around, one should worship the moon in the same manner as it appears in the west, or he should throw two blades of grass towards the moon, saying," That subtle heart of mine which rests in the moon in the heaven, I consider myself the knower of that. May I never weep for the misfortune of losing my sons." Verily, his sons will not diebefore him. This is in case of a man to whom a son is already born. Now, regarding the one to whom a son is not yet born, (he should say), "Increase. May the vigor come to you. May milk and food gather in you. That ray which the Adityas gladden (may that rest in you)." Having uttered these three Riks, he should say, "'Do not increase by our breath, by our offspring, by our cattle. He who hates us and whom we hate, increase by his breath, by his offspring, by his cattle. Then I turn myself with the turn of Indra. I return the turn of Aditya." Saying these words, he raises his right arm and drops it again.

Commentary: Sloka-2.8-C1

Other Translations: Sloka-2.8-C1

Sloka : 2.9

अथ पौर्णमास्यां पुरस्ताच्चन्द्रमसं

दृश्यमानमुपतिष्ठेतैतयैवावृता सोमो राजासि

विचक्षणः पञ्चमुखोऽसि प्रजापतिर्ब्राह्मणस्त एकं मुखं

तेन मुखेन राज्ञोऽत्सि तेन मुखेन मामन्नादं कुरु ॥ राजा

त एकं मुखं तेन मुखेन विशोत्सि तेनैव मुखेन मामन्नादं

कुरु ॥ श्येनस्त एकं मुखं तेन मुखेन पक्षिणोऽत्सि तेन

मुखेन मामन्नादं कुरु ॥ अग्निस्त एकं मुखं तेन मुखेनेमं

लोकमत्सि तेन मुखेन मामन्नादं कुरु ॥ सर्वाणि भूतानीत्येव

पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन

मामन्नादं कुरु ॥ मास्माकं प्राणेन प्रजया

पशुभिरवक्षेष्ठा योऽस्माद्वेष्टि यं च वयं

द्विष्मस्तस्य प्राणेन प्रजया पशुभिरवक्षीयस्वेति

स्थितिर्दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तन्त इति

दक्षिणं बाहुमन्वावर्तते ॥ ९॥

atha paurṇamāsyāṃ purastāccandramasaṃ

dṛśyamānamupatiṣṭhetaitayaivāvṛtā somo rājāsi

vicakṣaṇaḥ pañcamukho'si prajāpatirbrāhmaṇasta ekaṃ mukhaṃ

tena mukhena rājño'tsi tena mukhena māmannādaṃ kuru .. rājā

ta ekaṃ mukhaṃ tena mukhena viśotsi tenaiva mukhena māmannādaṃ

kuru .. śyenasta ekaṃ mukhaṃ tena mukhena pakṣiṇo'tsi tena

mukhena māmannādaṃ kuru .. agnista ekaṃ mukhaṃ tena mukhenemaṃ

lokamatsi tena mukhena māmannādaṃ kuru .. sarvāṇi bhūtānītyeva

pañcamaṃ mukhaṃ tena mukhena sarvāṇi bhūtānyatsi tena mukhena

māmannādaṃ kuru .. māsmākaṃ prāṇena prajayā

paśubhiravakṣeṣṭhā yo'smādveṣṭi yaṃ ca vayaṃ

dviṣmastasya prāṇena prajayā paśubhiravakṣīyasveti

sthitirdaivīmāvṛtamāvarta ādityasyāvṛtamanvāvartanta iti

dakṣiṇaṃ bāhumanvāvartate .. 9..

Then, on the night of full moon, one should worship the moon when it appears in the east in the same manner saying, "You are Soma, the King, the discerning, the five mouthed, and the lord of the beings. The Brahmanas are your one mouth. With that mouth you eat the Kshatriyas. With that mouth, make me an eater of food. The kings are your one mouth. With that mouth you eat the people. With that mouth, make me an eater of food. The hawk is your one mouth. With that mouth, you eat the birds. With that mouth, make me an eater of food. Fire is your one mouth. With that mouth, you eat this world. With that mouth, make me an eater of food. You have a fifth mouth. With that mouth you eat all beings. With that mouth, make me an eater of food. Do not decrease us in respect of our lifespan, progeny and cattle. He who hates us and whom we hate, decrease him in respect of his lifespan, his progeny and his cattle. Thus I turn myself with the turn of the god. I return the turn of Aditya." Saying these words, he raises his right arm and drops it again.

Other Translations: Sloka-2.9-C1

Sloka : 2.10

अथ संवेश्यन्जायायै हृदयमभिमृशेत् ॥ यत्ते सुसीमे

हृदये हितमन्तः प्रजापतौ ॥ मन्येऽहं मां तद्विद्वांसं

माहं पौत्रमघं रुदमिति न हास्मत्पूर्वाः प्रजाः प्रैति ॥

१०॥

atha saṃveśyanjāyāyai hṛdayamabhimṛśet .. yatte susīme

hṛdaye hitamantaḥ prajāpatau .. manye'haṃ māṃ tadvidvāṃsaṃ

māhaṃ pautramaghaṃ rudamiti na hāsmatpūrvāḥ prajāḥ praiti ..

10..

Now, when they are together, he should stoke her heart, saying, "O, well behaved one, who has attained immortal joy by that which has been placed in your heart by Prajapati, may you never fall into sorrow for your children." Then, her children would not die before her."

Other Translations: Sloka-2.10-C1

Sloka : 2.11

अथ प्रोष्यान्पुत्रस्य मूर्धानमभिमृशति ॥

अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे ।

आत्मा वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति

नामास्य गृह्णाति । अश्मा भव परशुर्भव हिरण्यमस्तृतं

भव । तेजो वै पुत्रनामासि स जीव शरदः शतम् ॥ असाविति

नामासि गृह्णाति। येन प्रजापतिः प्रजाः

पर्यगृह्णीतारिष्ट्यै तेन त्वा परिगृह्णाम्यसावित्यथास्य

दक्षिणे कर्णे जपति ॥ अस्मे प्रयन्धि

मघवन्नृजीषिन्नितीन्द्रश्रेष्ठानि द्रविणानि धेहीति

माच्छेत्ता मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र

। ते नाम्ना मूर्धानमभिजिघ्राम्यसाविति त्रिरस्य

मूर्धानमभिजिघ्रेद्गवा त्वा हिङ्कारेणाभिहिङ्करोमीति

त्रिरस्य मूर्धानमभिहिङ्कुर्यात् ॥ ११॥

atha proṣyānputrasya mūrdhānamabhimṛśati ..

aṅgādaṅgātsambhavasi hṛdayādadhijāyase .

ātmā vai putranāmāsi sa jīva śaradaḥ śatam .. asāviti

nāmāsya gṛhṇāti . aśmā bhava paraśurbhava hiraṇyamastṛtaṃ

bhava . tejo vai putranāmāsi sa jīva śaradaḥ śatam .. asāviti

nāmāsi gṛhṇāti. yena prajāpatiḥ prajāḥ

paryagṛhṇītāriṣṭyai tena tvā parigṛhṇāmyasāvityathāsya

dakṣiṇe karṇe japati .. asme prayandhi

maghavannṛjīṣinnitīndraśreṣṭhāni draviṇāni dhehīti

mācchettā mā vyathiṣṭhāḥ śataṃ śarada āyuṣo jīva putra

. te nāmnā mūrdhānamabhijighrāmyasāviti trirasya

mūrdhānamabhijighredgavā tvā hiṅkāreṇābhihiṅkaromīti

trirasya mūrdhānamabhihiṅkuryāt .. 11..

Now if a man has been away and returns home, he should smell his son's head, saying, "You are born from me, limb by limb; you are born from the heart; you, my son, are myself only. May you live for a hundred autumns." He gives him his name, saying, "May you become like a rock; may you become like an axe; may you be desired everywhere like gold. My son, you are the light itself. May you live for a hundred years. He calls him by his name. Then he embraces him, saying," Just as Prajapati embraces his progeny for their welfare, so do I embrace you (whose name is...)." Then he recites in his right ear, "Give Him, O swift Maghavan," and in his left ear, "O Indra, bestow upon him the most excellent wealth. Do not cut off (our family tree). Do not inflict suffering. Let him live for a span of hundred autumns. I smell your head, O son, with your name" Three times he should make a lowing sound over his head, saying, "I make a lowing sound over you like the cows."

Other Translations: Sloka-2.11-C1

Sloka : 2.12

अथातो दैवः परिमर एतद्वै ब्रह्म दीप्यते

यदग्निर्ज्वलत्यथैतन्म्रियते

यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायुं प्राण एतद्वै

ब्रह्म

दीप्यते यथादित्यो दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य

चन्द्रमसमेव तेजो गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते

यच्चन्द्रमा दृश्यतेऽथैतन्म्रियते यन्न दृश्यते तस्य

विद्युतमेव तेजो

गच्छति वायुं प्राण एतद्वै ब्रह्म दीप्यते

यद्विद्युद्विद्योततेऽथैतन्म्रियते

यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायुं प्राणस्ता

वा एताः

सर्वा देवता वायुमेव प्रविश्य वायौ सृप्ता न मूर्च्छन्ते

तस्मादेव

पुनरुदीरत इत्यधिदैवतमथाध्यात्मम् ॥ १२॥

athāto daivaḥ parimara etadvai brahma dīpyate

yadagnirjvalatyathaitanmriyate

yanna jvalati tasyādityameva tejo gacchati vāyuṃ prāṇa etadvai

brahma

dīpyate yathādityo dṛśyate'thaitanmriyate yanna dṛśyate tasya

candramasameva tejo gacchati vāyuṃ prāṇa etadvai brahma dīpyate

yaccandramā dṛśyate'thaitanmriyate yanna dṛśyate tasya

vidyutameva tejo

gacchati vāyuṃ prāṇa etadvai brahma dīpyate

yadvidyudvidyotate'thaitanmriyate

yanna vidyotate tasya vāyumeva tejo gacchati vāyuṃ prāṇastā

vā etāḥ

sarvā devatā vāyumeva praviśya vāyau sṛptā na mūrcchante

tasmādeva

punarudīrata ityadhidaivatamathādhyātmam .. 12..

Now follows Daivah Parimara, the going around death by the gods. This Brahman glows indeed when the fire burns and then this one dies when it does not burn. Of that, to the sun alone goes its light, to the air its breath. This Brahman glows when the sun is seen and then, when (the sun) not seen, it dies. Of that, to the moon alone goes its light, to the air its breath. This Brahman glows when the moon is seen and then, when not seen, it dies. Of that, to the lightning alone goes its light, to the air its breath. This Brahman glows when the lightning is seen and then, when not seen, it dies. Of that, to the to the air alone goes its light, to the air its breath. Indeed, all these deities enter into air only, and although dead, they do not perish. Thereafter, they do rise again. This is with regard to the deities (in the body). Now, with reference to the self (body).

Other Translations: Sloka-2.12-C1

Sloka : 2.13

एतद्वै ब्रह्म दीप्यते यद्वाचा वदत्यथैतन्म्रियते यन्न वलति

तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म

दीप्यते

यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य

श्रोत्रमेव

तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्छोत्रेण

श‍ृणोत्यथैतन्म्रियते यन्न श‍ृणोति तस्य मन एव तेजो

गच्छति

प्राणं प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा

ध्यायत्यथैतन्म्रियते

यन्न ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्ता

वा

एताः सर्वा देवताः प्राणमेव प्रविश्य प्राणे सृप्ता न

मूर्छन्ते

तस्माद्धैव पुनरुदीरते तद्यदिह वा एवंविद्वांस उभौ

पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणो दक्षिणश्चोत्तरश्च

न हैवैनं स्तृण्वीयातामथ य एनं द्विषन्ति यांश्च

स्वयं

द्वेष्टि त एवं सर्वे परितो म्रियन्ते ॥ १३॥

etadvai brahma dīpyate yadvācā vadatyathaitanmriyate yanna valati

tasya cakṣureva tejo gacchati prāṇaṃ prāṇa etadvai brahma

dīpyate

yaccakṣuṣā paśyatyathaitanmriyate yanna paśyati tasya

śrotrameva

tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yacchotreṇa

śṛṇotyathaitanmriyate yanna śṛṇoti tasya mana eva tejo

gacchati

prāṇaṃ prāṇa etadvai brahma dīpyate yanmanasā

dhyāyatyathaitanmriyate

yanna dhyāyati tasya prāṇameva tejo gacchati prāṇaṃ prāṇastā

vā

etāḥ sarvā devatāḥ prāṇameva praviśya prāṇe sṛptā na

mūrchante

tasmāddhaiva punarudīrate tadyadiha vā evaṃvidvāṃsa ubhau

parvatāvabhipravarteyātāṃ tustūrṣamāṇo dakṣiṇaścottaraśca

na haivainaṃ stṛṇvīyātāmatha ya enaṃ dviṣanti yāṃśca

svayaṃ

dveṣṭi ta evaṃ sarve parito mriyante .. 13..

This Brahman glows indeed when one speaks with speech and then it dies when one does not speak. Of that, to the eye alone goes its light, to the breath its breath. This Brahman glows indeed when one sees with the eye and then it dies when one does not see. Of that, to the ear alone goes its light, to the breath its breath. This Brahman glows indeed when one hears with the ear and then it dies when one does not hear. Of that, to the mind alone goes its light, to the breath its breath. This Brahman glows indeed when one thinks with the mind and then it dies when one does not think. Of that, to the breath alone goes its light, to the breath its breath. Indeed, all these deities enter into breath only, and although dead, they do not perish. Thereafter, they do rise again. If two mountain from the north and south try to roll together and crush him who knows this, they would not be able to crush. But those who hate him, or whom he hates, they all die around him.

Commentary: Sloka-2.13-C1

Other Translations: Sloka-2.13-C1

Sloka : 2.14

अथातो निःश्रेयसादानं एता ह वै देवता अहं श्रेयसे

विवदमाना अस्माच्छरीरादुच्चक्रमुस्तद्दारुभूतं

शिष्येथैतद्वाक्प्रविवेश तद्वाचा वदच्छिष्य

एवाथैतच्चक्षुः प्रविवेश तद्वाचा वदच्चक्षुषा

पश्यच्छिष्य एवाथैतच्छ्रोत्रं प्रविवेश तद्वाचा

वदच्चक्षुषा पश्यच्छ्रोत्रेण श‍ृण्वन्मनसा

ध्यायच्छिष्य एवाथैतत्प्राणः प्रविवेश तत्तत एव

समुत्तस्थौ तद्देवाः प्राणे निःश्रेयसं विचिन्त्य प्राणमेव

प्रज्ञात्मानमभिसंस्तूय सहैतैः

सर्वैरस्माल्लोकादुच्चक्रमुस्ते

वायुप्रतिष्ठाकाशात्मानः स्वर्ययुस्तहो

एवैवंविद्वान्सर्वेषां

भूतानां प्राणमेव प्रज्ञात्मानमभिसंस्तूय सहैतैः

सर्वैरस्माच्छरीरादुत्क्रामति स वायुप्रतिष्ठाकाशात्मा

न स्वरेति तद्भवति यत्रैतद्देवास्तत्प्राप्य तदमृतो भवति

यदमृता देवाः ॥ १४॥

athāto niḥśreyasādānaṃ etā ha vai devatā ahaṃ śreyase

vivadamānā asmāccharīrāduccakramustaddārubhūtaṃ

śiṣyethaitadvākpraviveśa tadvācā vadacchiṣya

evāthaitaccakṣuḥ praviveśa tadvācā vadaccakṣuṣā

paśyacchiṣya evāthaitacchrotraṃ praviveśa tadvācā

vadaccakṣuṣā paśyacchrotreṇa śṛṇvanmanasā

dhyāyacchiṣya evāthaitatprāṇaḥ praviveśa tattata eva

samuttasthau taddevāḥ prāṇe niḥśreyasaṃ vicintya prāṇameva

prajñātmānamabhisaṃstūya sahaitaiḥ

sarvairasmāllokāduccakramuste

vāyupratiṣṭhākāśātmānaḥ svaryayustaho

evaivaṃvidvānsarveṣāṃ

bhūtānāṃ prāṇameva prajñātmānamabhisaṃstūya sahaitaiḥ

sarvairasmāccharīrādutkrāmati sa vāyupratiṣṭhākāśātmā

na svareti tadbhavati yatraitaddevāstatprāpya tadamṛto bhavati

yadamṛtā devāḥ .. 14..

Now, as to the attainment of the highest good. All the deities, disputing among themselves, saying, "I am the best," rose up from the body. Then the body lay, without life, withered like a log. Then the speech entered it. Speaking with the speech, it still lay lifeless. Then the eye entered it. Speaking with the speech, and seeing with eye, it still lay lifeless. Then the ear entered it. Speaking with the speech, seeing with the eye and hearing with the ear, it still lay lifeless. Then the mind entered it. Speaking with the speech, seeing with the eye, hearing with the ear and thinking with the mind, it still lay lifeless. Then breath entered it and they, indeed, all arose at once. All the deities, having realized the highest good accruing from the breath, and having understood that breath alone is responsible for the intelligence in the body, went out of the body, all at once. They entered into the air and being subtle in nature like the space, entered the heaven. In the same manner, he who knows this, having realized the highest good of breath, having understood that breath is responsible for the intelligence of the body, when he departs from the body with all these together, he enters into the air and, being subtle in nature like the space, enters into the heaven. He goes to where the gods are. Having reached that, he who thus knows, becomes immortal with that (knowledge) by which gods became immortal.

Commentary: Sloka-2.14-C1

Other Translations: Sloka-2.14-C1

Sloka : 2.15

अथातः पितापुत्रीयं सम्प्रदानमिति चाचक्षते पिता पुत्रं

प्रष्याह्वयति नवैस्तृणैरगारं

संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन

वाससा सम्प्रच्छन्नः श्येत एत्य पुत्र उपरिष्टदभिनिपद्यत

इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वास्याभिमुखत

एवासीताथास्मै सम्प्रयच्छति वाचं मे त्वयि दधानीति पिता

वाचं ते मयि दध इति पुत्रः प्राणं मे त्वयि दधानीति पिता

प्राणं ते मयि दध इति पुत्रश्चक्षुर्मे त्वयि दधानीति पिता

चक्षुस्ते मयि दध इति पुत्रः श्रोत्रं मे त्वयि दधानीति पिता

श्रोत्रं ते मयि दध इति पुत्रो मनो मे त्वयि दधानीति पिता

मनस्ते मयि दध इति पुत्रोऽन्नरसान्मे त्वयि दधानीति

पितान्नरसांस्ते मयि दध इति पुत्रः कर्माणि मे त्वयि

दधानीति पिता कर्माणि ते मयि दध इति पुत्रः सुखदुःखे मे

त्वयि दधानीति पिता सुखदुःखे ते मयि दध इति पुत्र आनन्दं

रतिं प्रजाइं मे त्वयि दधानीति पिता आनन्दं रतिं प्रजातिं

ते

मयि दध इति पुत्र इत्यां मे त्वयि दधानीति पिता इत्यां ते मयि

दध इति पुत्रो धियो विज्ञातव्यं कामान्मे त्वयि दधानीति

पिउता

धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रोऽथ

दक्षिणावृदुपनिष्क्रामति तं पितानुमन्त्रयते यशो

ब्रह्मवर्चसमन्नाद्यं कीर्तिस्त्वा जुषतामित्यथेतरः

सव्यमंसमन्ववेक्षते पाणि नान्तर्धाय वसनान्तेन वा

प्रच्छद्य स्वर्गाल्लोकान्कामानवाप्नुहीति स यद्यगदः

स्यात्पुत्रस्यैश्वर्ये पिता वसेत्परिवा व्रजेद्ययुर्वै

प्रेयाद्यदेवैनं

समापयति तथा समापयितव्यो भवति तथा समापयितव्यो

भवति ॥ १५॥ इति द्वितीयोऽध्यायः ॥ २॥

athātaḥ pitāputrīyaṃ sampradānamiti cācakṣate pitā putraṃ

praṣyāhvayati navaistṛṇairagāraṃ

saṃstīryāgnimupasamādhāyodakumbhaṃ sapātramupanidhāyāhatena

vāsasā sampracchannaḥ śyeta etya putra upariṣṭadabhinipadyata

indriyairasyendriyāṇi saṃspṛśyāpi vāsyābhimukhata

evāsītāthāsmai samprayacchati vācaṃ me tvayi dadhānīti pitā

vācaṃ te mayi dadha iti putraḥ prāṇaṃ me tvayi dadhānīti pitā

prāṇaṃ te mayi dadha iti putraścakṣurme tvayi dadhānīti pitā

cakṣuste mayi dadha iti putraḥ śrotraṃ me tvayi dadhānīti pitā

śrotraṃ te mayi dadha iti putro mano me tvayi dadhānīti pitā

manaste mayi dadha iti putro'nnarasānme tvayi dadhānīti

pitānnarasāṃste mayi dadha iti putraḥ karmāṇi me tvayi

dadhānīti pitā karmāṇi te mayi dadha iti putraḥ sukhaduḥkhe me

tvayi dadhānīti pitā sukhaduḥkhe te mayi dadha iti putra ānandaṃ

ratiṃ prajāiṃ me tvayi dadhānīti pitā ānandaṃ ratiṃ prajātiṃ

te

mayi dadha iti putra ityāṃ me tvayi dadhānīti pitā ityāṃ te mayi

dadha iti putro dhiyo vijñātavyaṃ kāmānme tvayi dadhānīti

piutā

dhiyo vijñātavyaṃ kāmāṃste mayi dadha iti putro'tha

dakṣiṇāvṛdupaniṣkrāmati taṃ pitānumantrayate yaśo

brahmavarcasamannādyaṃ kīrtistvā juṣatāmityathetaraḥ

savyamaṃsamanvavekṣate pāṇi nāntardhāya vasanāntena vā

pracchadya svargāllokānkāmānavāpnuhīti sa yadyagadaḥ

syātputrasyaiśvarye pitā vasetparivā vrajedyayurvai

preyādyadevainaṃ

samāpayati tathā samāpayitavyo bhavati tathā samāpayitavyo

bhavati .. 15.. iti dvitīyo'dhyāyaḥ .. 2..

Now, as to the father's gifting to the son, as they call it. The father, when he is about to depart from this world, calls his son. Having strewn the house with fresh grass, having kindled the fire, having arranged a pot of water with a jug (full of rice), wearing fresh clothes, the father remains lying. He put himself above his son who has arrived and touches his organs with his own organs. Or he may perform the tradition of gifting while he sits before him (if he is in a position to sit). Now, he does the gifting thus:- The father, "I have hereby placed in you my speech." The son, "I have hereby taken into me your speech." The father, "I have hereby placed in you my breath." The son, "I have hereby taken into me your breath." The father, "I have hereby placed in you my eye." The son, "I have hereby taken into me your eye." The father, "I have hereby placed in you my ear." The son, "I have hereby taken into me your ear." The father, "I have hereby placed in you my taste for food." The son, "I have hereby taken into me your taste for food." The father, "I have hereby placed in you my duties." The son, "I have hereby taken into me your duties." The father, "I have hereby placed in you my joys and sorrows." The son, "I have hereby taken into me your joys and sorrow." The father, "I have hereby placed in you my pleasure, sexual enjoyment and procreation." The son, "I have hereby taken into me your pleasure, sexual enjoyment and procreation." The father, "I have hereby placed in you my walking." The son, "I have hereby taken into me your walking." The father, "I have hereby placed in you my mind." The son, "I have hereby taken into me your mind." The father, "I have hereby placed in you my intelligence." The son, "I have hereby taken into me your intelligence." If the father is very ill and unable to speak, he may say summarily, "I have hereby placed in you my breaths." And the son should say, "I have taken into me your breaths." Then walking around his father, with his right side towards him, he turns to the east and walks away. His father calls after him, "May my fame, the luster of my face, and my name and honor may always stay with you." Then the other should look back over his left shoulder, and covering his face with his hand or with the hem of his garment, should say, "May you attain the heavenly world and fulfill all your desires." If the father recovers, he should live under the authority of his son, or wander about like a mendicant. But if he departs, then he should be sacrificed in the final sacrifice, as the final sacrifice ought to be performed, yes, as the final sacrifice ought to be performed.

Commentary: Sloka-2.15-C1

Other Translations: Sloka-2.15-C1

Sloka : 3.1

प्रतर्दनो ह वै दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम युद्धेन

पौरुषेण च तं हेन्द्र उवाच प्रतर्दन वरं ते ददानीति स

होवाच प्रतर्दनस्त्वमेव वृणीश्व यं त्वं मनुष्याय

हिततमं

मन्यस इति तं हेन्द्र उवाच न वै वरं परस्मै वृणीते

त्वमेव

वृणीश्वेत्यवरो वैतर्हि किल म इति होवाच प्रतर्दनोऽथो

खल्विन्द्रः

सत्यादेव नेयाय सत्यं हीन्द्रः स होवाच मामेव

विजानीह्येतदेवाहं

मनुष्याय हिततमं मन्ये यन्मां विजानीयां त्रिशीर्षाणं

त्वाष्ट्रमहनमवाङ्मुखान्यतीन्सालावृकेभ्यः प्रायच्छं

बह्वीः

सन्धा अतिक्रम्य दिवि प्रह्लादीनतृणमहमन्तरिक्षे

पौलोमान्पृथिव्यां कालकाश्यांस्तस्य मे तत्र न लोम च

नामीयते

स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते न

मातृवधेन

न पितृवधेन न स्तेयेन न भ्रूणहत्यया नास्य पापं च न

चकृषो मुखान्नीलं वेत्तीति ॥ १॥

pratardano ha vai daivodāsirindrasya priyaṃ dhāmopajagāma yuddhena

pauruṣeṇa ca taṃ hendra uvāca pratardana varaṃ te dadānīti sa

hovāca pratardanastvameva vṛṇīśva yaṃ tvaṃ manuṣyāya

hitatamaṃ

manyasa iti taṃ hendra uvāca na vai varaṃ parasmai vṛṇīte

tvameva

vṛṇīśvetyavaro vaitarhi kila ma iti hovāca pratardano'tho

khalvindraḥ

satyādeva neyāya satyaṃ hīndraḥ sa hovāca māmeva

vijānīhyetadevāhaṃ

manuṣyāya hitatamaṃ manye yanmāṃ vijānīyāṃ triśīrṣāṇaṃ

tvāṣṭramahanamavāṅmukhānyatīnsālāvṛkebhyaḥ prāyacchaṃ

bahvīḥ

sandhā atikramya divi prahlādīnatṛṇamahamantarikṣe

paulomānpṛthivyāṃ kālakāśyāṃstasya me tatra na loma ca

nāmīyate

sa yo māṃ vijānīyānnāsya kena ca karmaṇā loko mīyate na

mātṛvadhena

na pitṛvadhena na steyena na bhrūṇahatyayā nāsya pāpaṃ ca na

cakṛṣo mukhānnīlaṃ vettīti .. 1..

It is said that Prataradana son of Divodasa, verily arrived at the be-loved abode of Indra by waging wars and by his valor. To him Indra said, "Pratardana, ask me for any boon." Pratardana said, "You choose me a boon yourself. which you consider is in the best interests of a hu-man being." Indra said, ""No one who chooses actually chooses for another. Choose yourself." Pratardana said, "Then that boon I have to choose would be no boon for me." Now, Indra did not want to swerve from truth, for Indra is truth himself. Indra said to him, "Know me. That alone, I consider is the most beneficial for a human being, which is in knowing me." I slew the three headed son of Tvastri. I delivered the Arunmukhas, and the ascetics (yatis) to the wolves. I broke many agreements and slew the people of Prahlada in the heaven, the people of Paulomas in the mid-region, and the Kalakanjas on earth. Not even a single hair on my body of mine was harmed then. Therefore, he who knows me thus, his world is harmed by no deed of his, not by stealing, not by the destruction of a fetus in the womb, not by the killing of his mother, not by the killing of his father. If he commits a sin, blue color does not depart from his face.

Commentary: Sloka-3.1-C1

Other Translations: Sloka-3.1-C1

Sloka : 3.2

स होवाच प्राणोऽस्मि प्रज्ञात्मा तं

मामायुरमृतमित्युपास्वायुः

प्राणः प्राणो वा आयुः प्राण उवाचामृतं

यावद्ध्यस्मि`न्छरीरे

प्राणो वसति तावदायुः प्राणेन

ह्येवामुष्मिंल्लोकेऽमृतत्वमाप्नोति

प्रज्ञया सत्यसङ्कल्पं स यो म आयुरमृतमित्युपास्ते

सर्वमायुरस्मिंल्लोक एवाप्नोत्यमृतत्वमक्षितिं स्वर्गे लोके

तद्धैक

आहुरेकभूयं वै प्राणा गच्छन्तीति न हि कश्चन

शक्नुयात्सकृद्वाचा नाम प्रज्ञापयितुं चक्षुषा रूपं

श्रोत्रेण शब्दं मनसा ध्यानमित्येकभूयं वै प्राणा भूत्वा

एकैकं सर्वाण्येवैतानि प्रज्ञापयन्ति वाचं वदतीं सर्वे

प्राणा

अनुवदन्ति चक्षुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं

श‍ृण्वत्सर्वे प्राणा अनुश‍ृण्वन्ति मनो ध्यायत्सर्वे प्राणा

अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा

अनुप्राणन्तीत्येवमुहैवैतदिति हेन्द्र उवाचास्तीत्येव प्राणानां

निःश्रेयसादानमिति ॥ २॥

sa hovāca prāṇo'smi prajñātmā taṃ

māmāyuramṛtamityupāsvāyuḥ

prāṇaḥ prāṇo vā āyuḥ prāṇa uvācāmṛtaṃ

yāvaddhyasmi`ncharīre

prāṇo vasati tāvadāyuḥ prāṇena

hyevāmuṣmiṃlloke'mṛtatvamāpnoti

prajñayā satyasaṅkalpaṃ sa yo ma āyuramṛtamityupāste

sarvamāyurasmiṃlloka evāpnotyamṛtatvamakṣitiṃ svarge loke

taddhaika

āhurekabhūyaṃ vai prāṇā gacchantīti na hi kaścana

śaknuyātsakṛdvācā nāma prajñāpayituṃ cakṣuṣā rūpaṃ

śrotreṇa śabdaṃ manasā dhyānamityekabhūyaṃ vai prāṇā bhūtvā

ekaikaṃ sarvāṇyevaitāni prajñāpayanti vācaṃ vadatīṃ sarve

prāṇā

anuvadanti cakṣuḥ paśyatsarve prāṇā anupaśyanti śrotraṃ

śṛṇvatsarve prāṇā anuśṛṇvanti mano dhyāyatsarve prāṇā

anudhyāyanti prāṇaṃ prāṇantaṃ sarve prāṇā

anuprāṇantītyevamuhaivaitaditi hendra uvācāstītyeva prāṇānāṃ

niḥśreyasādānamiti .. 2..

He said, "I am breath (prana). Meditate upon me as the intelligent self, as lifespan, as immortality itself. Lifespan is breath, breath is lifespan. As long as breath dwells in the body, so long is the span of life. By breath only does one obtains immortality in the other world, and by intelligence truth and will. He who worships me as lifespan and immortality, reaches his full span of life in this world and obtains in the heavenly world (svarga) immortality and imperishability. Now, in this regard some say that the breaths (sense organs) become one, (because otherwise) no one would be able to discern instantly name, form sound and thought by speech, by the eye, by the ear and by the mind. These breaths, by becoming one only, enable us to discern all this one by one. When speech speaks, all the breaths speak after it. When the eye sees, all the breaths see after it. When the ear hears, all the breaths hear after it. When the mind thinks, all the breaths think after it. When the breath breathes, all the breaths breathe after it. Thus it is so, indeed," said Indra. "There is however a greater good among the breaths."

Commentary: Sloka-3.2-C1

Other Translations: Sloka-3.2-C1

Sloka : 3.3

जीवति वागपेतो मूकान्विपश्यामो जीवति

चक्षुरपेतोऽन्धान्विपश्यामो

जीवति श्रोत्रापेतो बधिरान्विपश्यामो जीवतो बाहुच्छिन्नो

जीवत्यूरुच्छिन्न इत्येवं हि पश्याम इत्यथ खलु प्राण एव

प्रज्ञात्मेदं शरीरं परिगृह्योत्यापयति

तस्मादेतमेवोक्थमुपासीत

यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः सह

ह्येतावस्मिञ्छरीरे वसतः सहोत्क्रामतस्तस्यैषैव

दृष्टिरेतद्विज्ञानं यत्रैतत्पुरुषः सुप्तः स्वप्नं न

कञ्चन

पश्यत्यथास्मिन्प्राण एवैकधा भवति तदैनं

वाक्सर्वैर्नामभिः

सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः

शब्दैः

सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा प्रतिबुध्यते

यथाग्नेर्ज्वलतो विस्फुलिङ्गा

विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः

प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो

लोकास्तस्यैषैव सिद्धिरेतद्विज्ञानं यत्रैतत्पुरुष आर्तो

मरिष्यन्नाबल्य न्येत्य मोहं नैति तदाहुरुदक्रमीच्चित्तं न

श‍ृणोति न पश्यति वाचा वदत्यथास्मिन्प्राण एवैकधा भवति

तदैनं वाव सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः

सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः

सर्वैर्ध्यातैः

सहाप्येति स यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा

विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं

विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ॥ ३॥

jīvati vāgapeto mūkānvipaśyāmo jīvati

cakṣurapeto'ndhānvipaśyāmo

jīvati śrotrāpeto badhirānvipaśyāmo jīvato bāhucchinno

jīvatyūrucchinna ityevaṃ hi paśyāma ityatha khalu prāṇa eva

prajñātmedaṃ śarīraṃ parigṛhyotyāpayati

tasmādetamevokthamupāsīta

yo vai prāṇaḥ sā prajñā yā vā prajñā sa prāṇaḥ saha

hyetāvasmiñcharīre vasataḥ sahotkrāmatastasyaiṣaiva

dṛṣṭiretadvijñānaṃ yatraitatpuruṣaḥ suptaḥ svapnaṃ na

kañcana

paśyatyathāsminprāṇa evaikadhā bhavati tadainaṃ

vāksarvairnāmabhiḥ

sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ

śabdaiḥ

sahāpyeti manaḥ sarvairdhyātaiḥ sahāpyeti sa yadā pratibudhyate

yathāgnerjvalato visphuliṅgā

vipratiṣṭherannevamevaitasmādātmanaḥ

prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo

lokāstasyaiṣaiva siddhiretadvijñānaṃ yatraitatpuruṣa ārto

mariṣyannābalya nyetya mohaṃ naiti tadāhurudakramīccittaṃ na

śṛṇoti na paśyati vācā vadatyathāsminprāṇa evaikadhā bhavati

tadainaṃ vāva sarvairnāmabhiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ

sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ

sarvairdhyātaiḥ

sahāpyeti sa yadā pratibudhyate yathāgnerjvalato visphuliṅgā

vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ

vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ .. 3..

One lives even without speech. We see the dumb. One lives without sight. We see the blind. One lives without hearing. We see the deaf. One lives without the mind. We see the infants. One lives without the arms. One lives without the legs. This indeed we all see. Now, this breath alone is the intelligence Self that takes hold of this body and make it rise up. Therefore, it is said that it should be worshipped as Uktha only. This one is the all pervading. That which is breath that is intelligence; and that which is intelligence that is breath. This is the view and this is the understanding regarding it. when a person is asleep, does not see any dreams, he becomes one with breath alone. Then speech with all the names goes to him, the eye with all the forms goes to him, the ear with all the sounds goes to him, the mind with all the thoughts goes to him. When he wakes up, just as the sparks fly in all directions from a burning fire, thus breaths proceed from that self to their respective abodes, gods from the breaths and worlds from the gods. Now, this breath alone is the intelligence Self that takes hold of this body and make it rise up. Therefore, it is said that it should be worshipped as Uktha only. This one is the all pervading. That which is breath that is intelligence; and that which is intelligence that is breath. This is the proof and this is the understanding regarding it. When a person is sick, about to die, has become weak and fallen unconscious, they speak of him, "His consciousness has departed, he does not hear, does not see, does not speak with the speech, and does not think." He becomes one with the breath only. Then speech with all names goes to him. The eye with all forms goes to him. The ear, with all sounds goes to him. The mind with all the thoughts goes to him. And when he departs from the body, he departs along with all these.

Commentary: Sloka-3.3-C1

Other Translations: Sloka-3.3-C1

Sloka : 3.4

स यदास्माच्छरीरादुत्क्रामति वागस्मात्सर्वाणि

नामान्यभिविसृजते वाचा सर्वाणि नामान्याप्नोति

प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन

सर्वान्गन्धानाप्नोति चक्षुरस्मात्सर्वाणि रूपाण्यभिविसृजते

चक्षुषा सर्वाणि रूपाण्याप्नोति

श्रोत्रमस्मात्सर्वाञ्छब्दानभिविसृजते श्रोत्रेण

सर्वाञ्छब्दानाप्नोति मनोऽस्मात्सर्वाणि ध्यातान्यभिविसृजते

मनसा सर्वाणि ध्यातान्याप्नोति सैषा प्राणे सर्वाप्तिर्यो वै

प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः स ह

ह्येतावस्मिञ्छरीरे वसतः सहत्क्रामतोऽथ खलु यथा

प्रज्ञायां सर्वाणि भूतान्येकी भवन्ति तद्व्याख्यास्यामः ॥

४॥

sa yadāsmāccharīrādutkrāmati vāgasmātsarvāṇi

nāmānyabhivisṛjate vācā sarvāṇi nāmānyāpnoti

prāṇo'smātsarvāngandhānabhivisṛjate prāṇena

sarvāngandhānāpnoti cakṣurasmātsarvāṇi rūpāṇyabhivisṛjate

cakṣuṣā sarvāṇi rūpāṇyāpnoti

śrotramasmātsarvāñchabdānabhivisṛjate śrotreṇa

sarvāñchabdānāpnoti mano'smātsarvāṇi dhyātānyabhivisṛjate

manasā sarvāṇi dhyātānyāpnoti saiṣā prāṇe sarvāptiryo vai

prāṇaḥ sā prajñā yā vā prajñā sa prāṇaḥ sa ha

hyetāvasmiñcharīre vasataḥ sahatkrāmato'tha khalu yathā

prajñāyāṃ sarvāṇi bhūtānyekī bhavanti tadvyākhyāsyāmaḥ ..

4..

To him speech sends forth all names so that by speech he obtains all names. To him breath sends forth all smells so that by breath he obtains all smells. To him the eye sends forth all forms, so that by the eye he obtains all forms. To him the ear sends forth all sounds so that by the ear he obtains all sounds. To him the mind sends forth all thoughts so that by the mind, he obtains all thoughts. Together, indeed, they dwell in the body and together they depart. Now, how in intelligence all the beings become one, that we explain.

Commentary: Sloka-3.4-C1

Other Translations: Sloka-3.4-C1

Sloka : 3.5

वागेवास्मा एकमङ्गमुदूढं तस्यै नाम परस्तात्प्रतिविहिता

भूतमात्रा घ्राणमेवास्या एकमङ्गमुदूढं तस्य गन्धः

परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या

एकमङ्गमुदूढं

तस्य रूपं परस्तात्प्रतिविहिता भूतमात्रा श्रोत्रमेवास्या

एकमङ्गमुदूढं तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा

जिह्वैवास्या एकमङ्गमुदूढं तस्यान्नरसः परस्तात्प्रतिविहिता

भूतमात्रा हस्तावेवास्या एकमङ्गमुदूढं तयोः कर्म

परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या

एकमङ्गमुदूढं

तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रा उपस्थ एवास्या

एकमङ्गमुदूढं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता

भूतमात्रा पादावेवास्या एकमङ्गमुदूढं तयोरित्या

परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञैवास्या

एकमङ्गमुदूढं

तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता

भूतमात्रा ॥ ५ ॥

vāgevāsmā ekamaṅgamudūḍhaṃ tasyai nāma parastātprativihitā

bhūtamātrā ghrāṇamevāsyā ekamaṅgamudūḍhaṃ tasya gandhaḥ

parastātprativihitā bhūtamātrā cakṣurevāsyā

ekamaṅgamudūḍhaṃ

tasya rūpaṃ parastātprativihitā bhūtamātrā śrotramevāsyā

ekamaṅgamudūḍhaṃ tasya śabdaḥ parastātprativihitā bhūtamātrā

jihvaivāsyā ekamaṅgamudūḍhaṃ tasyānnarasaḥ parastātprativihitā

bhūtamātrā hastāvevāsyā ekamaṅgamudūḍhaṃ tayoḥ karma

parastātprativihitā bhūtamātrā śarīramevāsyā

ekamaṅgamudūḍhaṃ

tasya sukhaduḥkhe parastātprativihitā bhūtamātrā upastha evāsyā

ekamaṅgamudūḍhaṃ tasyānando ratiḥ prajātiḥ parastātprativihitā

bhūtamātrā pādāvevāsyā ekamaṅgamudūḍhaṃ tayorityā

parastātprativihitā bhūtamātrā prajñaivāsyā

ekamaṅgamudūḍhaṃ

tasyai dhiyo vijñātavyaṃ kāmāḥ parastātprativihitā

bhūtamātrā .. 5..

Speech is one part taken out of it. Name is what is expelled from it as its object and placed in the beings. Breath is one part taken out of it. Smell is what is expelled from it as its object and placed in the beings. The eye is one part taken out of it. The form is what is expelled from it as its object and placed in the beings. The ear is one part taken out of it. The sound is what is expelled from it as its object and placed inside the creature. The tongue is one part taken out of it. The taste for food is what is expelled from it as its object and placed inside the beings. The hands are one part take out of it. Duty is what is expelled from it as its object it and placed in the beings. The body is one part taken out of it. The pleasure and pain is what is expelled from it as its object and placed in the beings. The sexual organ is one part taken out of it. Sexual pleasure along with procreation is what is expelled from it as its object and placed in the beings. The two feet are one part taken out of it. Movement is what is expelled from it as its object and placed in the beings. The mind is one part taken out of it. The thoughts and desire is what is expelled from it as its object and placed inside the beings.

Commentary: Sloka-3.5-C1

Other Translations: Sloka-3.5-C1

Sloka : 3.6

प्रज्ञया वाचं समारुह्य वाचा सर्वाणि सामान्याप्नोति

प्रज्ञया प्राणं समारुह्य प्राणेन सर्वान्गन्धानाप्नोति

प्रज्ञया चक्षुः समारुह्य सर्वाणि रूपाण्याप्नोति प्रज्ञया

श्रोत्रं समारुह्य श्रोत्रेण सर्वाञ्छब्दानाप्नोति प्रज्ञया

जिह्वां समारुह्य जिह्वाया सर्वानन्नरसानाप्नोति प्रज्ञया

हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया

शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति प्रज्ञयोपस्थं

समारुह्योपस्थेनानन्दं रतिं प्रजातिमाप्नोति प्रज्ञया पादौ

समारुह्य पादाभ्यां सर्वा इत्या आप्नोति प्रज्ञयैव धियं

समारुह्य प्रज्ञयैव धियो विज्ञातव्यं कामानाप्नोति ॥ ६॥

prajñayā vācaṃ samāruhya vācā sarvāṇi sāmānyāpnoti

prajñayā prāṇaṃ samāruhya prāṇena sarvāngandhānāpnoti

prajñayā cakṣuḥ samāruhya sarvāṇi rūpāṇyāpnoti prajñayā

śrotraṃ samāruhya śrotreṇa sarvāñchabdānāpnoti prajñayā

jihvāṃ samāruhya jihvāyā sarvānannarasānāpnoti prajñayā

hastau samāruhya hastābhyāṃ sarvāṇi karmāṇyāpnoti prajñayā

śarīraṃ samāruhya śarīreṇa sukhaduḥkhe āpnoti prajñayopasthaṃ

samāruhyopasthenānandaṃ ratiṃ prajātimāpnoti prajñayā pādau

samāruhya pādābhyāṃ sarvā ityā āpnoti prajñayaiva dhiyaṃ

samāruhya prajñayaiva dhiyo vijñātavyaṃ kāmānāpnoti .. 6..

Controlling the speech with intelligence, by speech all names are obtained. Controlling the breath with intelligence, all smells are obtained. Controlling the eye with intelligence, all forms are obtained. Controlling the ear with intelligence, all sounds are obtained. Controlling the tongue with intelligence, all tastes of food are obtained. Controlling the hands with intelligence, all duties are obtained. Controlling the body with intelligence, all pleasures and pains are obtained. Controlling the sexual organ with intelligence, happiness, sexual pleasures and procreation are obtained. Controlling the feet with intelligence, all movements are obtained. Controlling the mind with intelligence, all thoughts are obtained.

Commentary: Sloka-3.6-C1

Other Translations: Sloka-3.6-C1

Sloka : 3.7

न हि प्रज्ञापेता वाङ्नाम किंचन प्रज्ञपयेदन्यत्र मे

मनोऽभूदित्याह नाहमेतन्नाम प्राज्ञासिषमिति न हि

प्रज्ञापेतः प्राणो गन्धं कंचन प्रज्ञपयेदन्यत्र मे

मनोऽभूदित्याह नाहमेतं गन्धं प्राज्ञासिषमिति नहि

प्रज्ञापेतं चक्षू रूपं किंचन प्रज्ञपयेदन्यत्र मे

मनोऽभूदित्याह नाहमेतद्रूपं प्राज्ञासिषमिति नहि

प्रज्ञापेतं श्रोत्रं शब्दं कंचन प्रज्ञपयेदन्यत्र मे

मनोऽभूदित्याह नाहमेतं शब्दं प्राज्ञासिषमिति नहि

प्रज्ञापेता जिह्वान्नरसं कंचन प्रज्ञपयेदन्यत्र मे

मनोऽभूदित्याह नाहमेतमन्नरसं प्राज्ञासिषमिति नहि

प्रज्ञापेतौ हतौ कर्म किंचन प्रज्ञपेतामन्यत्र मे

मनोऽभूदित्याह नाहमेतत्कर्म प्राज्ञासिषमिति नहि

प्रज्ञापेतं शरीरं सुखदुःखं किंचन प्रज्ञपयेदन्यत्र

मे मनोऽभूदित्याह नाहमेतत्सुखदुःखं प्राज्ञासिषमिति

नहि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजातिं कंचन

प्रज्ञपयेदन्यत्र मे मनोऽभूदित्याह नाहमेतमानन्दं रतिं

प्रजातिं प्राज्ञासिषमिति नहि प्रज्ञापेतौ पादावित्यां

कांचन प्रज्ञपयेतामन्यत्र मे मनोऽभूदित्याह

नाहमेतामित्यां

प्राज्ञसिषमिति नहि प्रज्ञापेता धीः काचन सिद्ध्येन्न

प्रज्ञातव्यं प्रज्ञायेत् ॥ ७॥

na hi prajñāpetā vāṅnāma kiṃcana prajñapayedanyatra me

mano'bhūdityāha nāhametannāma prājñāsiṣamiti na hi

prajñāpetaḥ prāṇo gandhaṃ kaṃcana prajñapayedanyatra me

mano'bhūdityāha nāhametaṃ gandhaṃ prājñāsiṣamiti nahi

prajñāpetaṃ cakṣū rūpaṃ kiṃcana prajñapayedanyatra me

mano'bhūdityāha nāhametadrūpaṃ prājñāsiṣamiti nahi

prajñāpetaṃ śrotraṃ śabdaṃ kaṃcana prajñapayedanyatra me

mano'bhūdityāha nāhametaṃ śabdaṃ prājñāsiṣamiti nahi

prajñāpetā jihvānnarasaṃ kaṃcana prajñapayedanyatra me

mano'bhūdityāha nāhametamannarasaṃ prājñāsiṣamiti nahi

prajñāpetau hatau karma kiṃcana prajñapetāmanyatra me

mano'bhūdityāha nāhametatkarma prājñāsiṣamiti nahi

prajñāpetaṃ śarīraṃ sukhaduḥkhaṃ kiṃcana prajñapayedanyatra

me mano'bhūdityāha nāhametatsukhaduḥkhaṃ prājñāsiṣamiti

nahi prajñāpeta upastha ānandaṃ ratiṃ prajātiṃ kaṃcana

prajñapayedanyatra me mano'bhūdityāha nāhametamānandaṃ ratiṃ

prajātiṃ prājñāsiṣamiti nahi prajñāpetau pādāvityāṃ

kāṃcana prajñapayetāmanyatra me mano'bhūdityāha

nāhametāmityāṃ

prājñasiṣamiti nahi prajñāpetā dhīḥ kācana siddhyenna

prajñātavyaṃ prajñāyet .. 7..

For verily, with the departure of intelligence, speech does not make known any names by other means. "My mind was absent," one says, "I was unable to make sense of that name." For verily, with the departure of intelligence, breath does not make known any smells by other means. "My mind was absent," one says, "I was unable to make sense of that smell." For verily, with the departure of intelligence, the eye does not make known any forms by other means. "My mind was absent," one says, "I was unable to make sense of that form." For verily, with the departure of intelligence, the ear does not make known any sound by other means. "My mind was absent," one says, "I was unable to make sense of that sound." For verily, with the departure of intelligence, the tongue does not make known any taste of food by other means. "My mind was absent," one says, "I was unable to make sense of that taste of food." For verily, with the departure of intelligence, the hands do not make known any actions by other means. "My mind was absent," one says, "I was unable to make sense of that action." For verily, with the departure of intelligence, the body does not make known any pleasure or pain by other means. "My mind was absent," one says, "I was unable to make sense of that pleasure or pain." For verily, with the departure of intelligence, the sexual organ does not make known any happiness, sexual pleasure, and procreation by other means. "My mind was absent," one says, "I was unable to make sense of that happiness, sexual pleasure and procreation." For verily, with the departure of intelligence, the feet do not make known any movements by other means. "My mind was absent," one says, "I was unable to make sense of that movement." With the departure of intellignece no thought whatsoever is obtained. Nothign is understood that can be understood.

Commentary: Sloka-3.7-C1

Other Translations: Sloka-3.7-C1

Sloka : 3.8

न वाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं

विजिज्ञासीत

घ्रातारं विद्यान्न रूपं विजिज्ञासीत रूपविदं विद्यान्न

शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं

विजिज्ञासीतान्नरसविज्ञातारं विद्यान्न कर्म विजिज्ञासीत

कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत

सुखदुःखयोर्विज्ञातारं

विद्यान्नानन्दं रतिं प्रजातिं विजिज्ञासीतानन्दस्य रतेः

प्रजातेर्विज्ञातारं विद्यान्नेत्यां विजिज्ञासीतैतारं

विद्यान्न

मनो विजिज्ञासीत मन्तारं विद्यात्ता वा एता दशैव

भूतमात्रा

अधिप्रज्ञं दश प्रज्ञामात्रा अधिभूतं यद्धि

भूतमात्रा न

स्युर्न प्रज्ञामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युर्न

भूतमात्राः

स्युः ॥ ८॥

na vācaṃ vijijñāsīta vaktāraṃ vidyānna gandhaṃ

vijijñāsīta

ghrātāraṃ vidyānna rūpaṃ vijijñāsīta rūpavidaṃ vidyānna

śabdaṃ vijijñāsīta śrotāraṃ vidyānnānnarasaṃ

vijijñāsītānnarasavijñātāraṃ vidyānna karma vijijñāsīta

kartāraṃ vidyānna sukhaduḥkhe vijijñāsīta

sukhaduḥkhayorvijñātāraṃ

vidyānnānandaṃ ratiṃ prajātiṃ vijijñāsītānandasya rateḥ

prajātervijñātāraṃ vidyānnetyāṃ vijijñāsītaitāraṃ

vidyānna

mano vijijñāsīta mantāraṃ vidyāttā vā etā daśaiva

bhūtamātrā

adhiprajñaṃ daśa prajñāmātrā adhibhūtaṃ yaddhi

bhūtamātrā na

syurna prajñāmātrāḥ syuryadvā prajñāmātrā na syurna

bhūtamātrāḥ

syuḥ .. 8..

One should not desire to know the speech, one should know the speaker beyond that speech. One should not desire to know the smell, one should know the grasper of that smell beyond that. One should not desire to know the form, one should know the seer beyond that. One should not desire to know the sound, one should know the grasper of that sound beyond that. One should not desire to know the taste of food, one should know the taster of the food beyond that. One should not desire to know the action, one should know the doer beyond that. One should not desire to know pleasure and pain, one should know the knower of the pleasure and pain beyond that. One should not desire to know happiness, sexual pleasure and procreation, one should know the knower of happiness, sexual pleasure and procreation beyond that. One should not desire to know the movement, one should know the mover beyond that. One should not desire to know the mind, one should know the thinker of the mind beyond that. These are the ten parts of the (objective) material manifestation with regard to (subjective) intelligence and these are the ten parts of the (subjective) manifestation of intelligence with regard to the (objective) material world.

Other Translations: Sloka-3.8-C1

Sloka : 3.9

न ह्यन्यतरतो रूपं किंचन सिद्ध्येन्नो एतन्नाना तद्यथा

रथस्यारेषु नेमिरर्पिता नाभावरा अर्पिता एवमेवैता

भूतमात्राः

प्रज्ञामात्रा स्वर्पिताः प्रज्ञामात्राः प्राणे अर्पिता एष

प्राण एव

प्रज्ञात्मानन्दोऽजरोऽमृतो न साधुना कर्मणा भूयान्नो

एवासाधुना

कर्मणा कनीयानेष ह्येवैनं साधुकर्म कारयति तं

यमन्वानुनेषत्येष एवैनमसाधु कर्म कारयति तं यमेभ्यो

लोकेभ्यो

नुनुत्सत एष लोकपाल एष लोकाधिपतिरेष सर्वेश्वरः स

म आत्मेति

विद्यात्स म आत्मेति विद्यात् ॥ ९॥ इति तृतीयोऽध्यायः ॥

na hyanyatarato rūpaṃ kiṃcana siddhyenno etannānā tadyathā

rathasyāreṣu nemirarpitā nābhāvarā arpitā evamevaitā

bhūtamātrāḥ

prajñāmātrā svarpitāḥ prajñāmātrāḥ prāṇe arpitā eṣa

prāṇa eva

prajñātmānando'jaro'mṛto na sādhunā karmaṇā bhūyānno

evāsādhunā

karmaṇā kanīyāneṣa hyevainaṃ sādhukarma kārayati taṃ

yamanvānuneṣatyeṣa evainamasādhu karma kārayati taṃ yamebhyo

lokebhyo

nunutsata eṣa lokapāla eṣa lokādhipatireṣa sarveśvaraḥ sa

ma ātmeti

vidyātsa ma ātmeti vidyāt .. 9.. iti tṛtīyo'dhyāyaḥ ..

Truly, if there are no material manifestations (objects) there will be no manifestations of intelligence (subjects). Similarly, if there are no manifestations of intelligence (subjects), there be no material manifestations (objects). Truly, with one or the other alone no from (or knowing) whatsoever can be experienced and none of this manifold diversity. Just as the rim of a chariot wheel is fixed on the spokes and the spokes on the hub, even so the parts of the material manifestation are fixed on the aspects of intelligence and the aspects of the intelligence are fixed on the breath. This breath, verily, is intelligent self, which is blissful, without aging and immortal. He does not flourish by good actions nor decrease by bad actions. This one, indeed, prompts him to do good actions whom he wants to uplift from this world. This one also, indeed, prompts him to indulge in bad actions whom he want to bring down. He is the protector of the world. He is the ruler of the world. He is the lord of the world. He is, my Self only, thus one should know. He is my Self only, thus one should know.

Commentary: Sloka-3.9-C1

Other Translations: Sloka-3.9-C1

Sloka : 4.1

गार्ग्यो ह वै बालाकिरनूचानः संस्पष्ट आस

सोऽयमुशिनरेषु

संवसन्मत्स्येषु कुरुपञ्चालेषु काशीविदेहेष्विति

सहाजातशत्रुं काश्यमेत्योवाच ब्रह्म ते ब्रवाणीति तं

होवाच

अजातशत्रुः सहस्रं दद्मस्त एतस्यां वाचि जनको जनक इति

वा उ

जना धावन्तीति ॥ १॥

gārgyo ha vai bālākiranūcānaḥ saṃspaṣṭa āsa

so'yamuśinareṣu

saṃvasanmatsyeṣu kurupañcāleṣu kāśīvideheṣviti

sahājātaśatruṃ kāśyametyovāca brahma te bravāṇīti taṃ

hovāca

ajātaśatruḥ sahasraṃ dadmasta etasyāṃ vāci janako janaka iti

vā u

janā dhāvantīti .. 1..

Now, Gargya Balaki was renowned as a famous person of great erudtion, for it was said of him that he lived among the people of Usinara, Matsya, Kurupancala and Kasivideha. He once went to Ajatasatru and said, "Let me speak about Brahman to you." Ajatasatru said, "A thousand I give you. For that (gift), people would rush forward saying, "O king, O king."

Commentary: Sloka-4.1-C1

Other Translations: Sloka-4.1-C1

Sloka : 4.3

स एवैष बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहं

ब्रह्मोपास

इति तं होवाचाजातशत्रुर्मा मैतस्मिन्समवादयिष्ठाः सोमो

राजान्नस्यात्मेति वा अहमेतमुपास इति स यो

हैतमेवमुपास्तेऽन्नस्यात्मा

भवति ॥ ३॥

sa evaiṣa bālākirya evaiṣa candramasi puruṣastamevāhaṃ

brahmopāsa

iti taṃ hovācājātaśatrurmā maitasminsamavādayiṣṭhāḥ somo

rājānnasyātmeti vā ahametamupāsa iti sa yo

haitamevamupāste'nnasyātmā

bhavati .. 3..

Then Balaki said, "That person in the sun, him I worship (as Brahman)." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him who is the great, who wears white garments, the highest and the head of all beings. He who meditates upon him thus, becomes the highest and the head of all beings."

Commentary: Sloka-4.3-C1

Other Translations: Sloka-4.3-C1

Sloka : 4.4

सहोवाच बालाकिर्य एवैष विद्युति पुरुष एतमेवाहं

ब्रह्मोपास

इति तं होवाचाजातशत्रुर्मा

मैतस्मिन्समवादयिष्ठास्तेजस्यात्मेति

वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजस्यात्मा भवति

॥ ४॥

sahovāca bālākirya evaiṣa vidyuti puruṣa etamevāhaṃ

brahmopāsa

iti taṃ hovācājātaśatrurmā

maitasminsamavādayiṣṭhāstejasyātmeti

vā ahametamupāsa iti sa yo haitamevamupāste tejasyātmā bhavati

.. 4..

Then Balaki said, "That person in the moon, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the King Soma, the self of all food. He who meditates upon him thus, becomes the Self of all food."

Commentary: Sloka-4.4-C1

Other Translations: Sloka-4.4-C1

Sloka : 4.5

स होवाच बालाकिर्य एवैष स्तनयित्नौ पुरुष एतमेवाहं

ब्रह्मोपास

इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः

शब्दस्यात्मेति

वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा

भवति ॥ ५॥

sa hovāca bālākirya evaiṣa stanayitnau puruṣa etamevāhaṃ

brahmopāsa

iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ

śabdasyātmeti

vā ahametamupāsa iti sa yo haitamevamupāste śabdasyātmā

bhavati .. 5..

Then Balaki said, "That person in the lightning, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of truth. Whoever meditates upon him thus be-comes the Self of truth."

Commentary: Sloka-4.5-C1

Other Translations: Sloka-4.5-C1

Sloka : 4.6

स होवाच बालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास

इति तं

होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः

पूर्णमप्रवर्ति ब्रह्मेति

वा अहमेतमुपास इति स यो हैतमेवमुपास्ते पूर्यते प्रजया

पशुभिर्नो

एव स्वयं नास्य प्रजा पुरा कालात्प्रवर्तते ॥ ६॥

sa hovāca bālākirya evaiṣa ākāśe puruṣastamevāhamupāsa

iti taṃ

hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ

pūrṇamapravarti brahmeti

vā ahametamupāsa iti sa yo haitamevamupāste pūryate prajayā

paśubhirno

eva svayaṃ nāsya prajā purā kālātpravartate .. 6..

Then Balaki said, "That person in the thunder, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of the sound. Whoever meditates upon him thus becomes the Self of sound."

Other Translations: Sloka-4.6-C1

Sloka : 4.7

स होवाच बालाकिर्य एवैष वायौ पुरुषस्तमेवाहमुपास

इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा इन्द्रो

वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स यो

हैतमेवमुपास्ते जिष्णुर्ह वा पराजिष्णुरन्यतरस्य

ज्ज्यायन्भवति ॥ ७॥

sa hovāca bālākirya evaiṣa vāyau puruṣastamevāhamupāsa

iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā indro

vaikuṇṭho'parājitā seneti vā ahametamupāsa iti sa yo

haitamevamupāste jiṣṇurha vā parājiṣṇuranyatarasya

jjyāyanbhavati .. 7..

Then Balaki said, "That person in the air, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as Indra Vaikuntha, the unvanquished army. Whoever medi-tates upon him thus becomes victorious, invincible and conquerors of his enemies."

Other Translations: Sloka-4.7-C1

Sloka : 4.8

स होवाच बालाकिर्य एवैषोऽग्नौ पुरुषस्तमेवाहमुपास इति

तं

होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा विषासहिरिति

वा

अहमेतमुपास इति स यो हैतमेवमुपास्ते विषासहिर्वा एष

भवति ॥ ८॥

sa hovāca bālākirya evaiṣo'gnau puruṣastamevāhamupāsa iti

taṃ

hovācājātaśatrurmāmaitasminsamavādayiṣṭhā viṣāsahiriti

vā

ahametamupāsa iti sa yo haitamevamupāste viṣāsahirvā eṣa

bhavati .. 8..

Then Balaki said, "That person in the space, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as full, transcendental Brahman. Whoever meditates upon him thus becomes filled with progeny, cattle, fame, the luster of Brah-man and the heavenly world. He lives for the full span of his life."

Commentary: Sloka-4.8-C1

Other Translations: Sloka-4.8-C1

Sloka : 4.9

स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति

तं

होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा नाम्न्यस्यात्मेति

वा

अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न्यस्यात्मा

भवतीतिअधिदैवतमथाध्यात्मम् ॥ ९॥

sa hovāca bālākirya evaiṣo'psu puruṣastamevāhamupāsa iti

taṃ

hovācājātaśatrurmāmaitasminsamavādayiṣṭhā nāmnyasyātmeti

vā

ahametamupāsa iti sa yo haitamevamupāste nāmnyasyātmā

bhavatītiadhidaivatamathādhyātmam .. 9..

Then Balaki said, "That person in the fire, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the all conquering. Whoever meditates upon him thus be-comes the all conquering among others."

Other Translations: Sloka-4.9-C1

Sloka : 4.10

स होवाच बालाकिर्य एवैष आदर्शे पुरुषस्तमेवाहमुपास

इति तं

होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः प्रतिरूप इति

वा

अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रतिरूपो हैवास्य

प्रजायामाजायते नाप्रतिरूपः ॥ १०॥

sa hovāca bālākirya evaiṣa ādarśe puruṣastamevāhamupāsa

iti taṃ

hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ pratirūpa iti

vā

ahametamupāsa iti sa yo haitamevamupāste pratirūpo haivāsya

prajāyāmājāyate nāpratirūpaḥ .. 10..

Then Balaki said, "That person in the worship, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of light. Whoever meditates upon him thus becomes the self of light." Thus with reference to the deities. Now with reference to the body.

Commentary: Sloka-4.10-C1

Other Translations: Sloka-4.10-C1

Sloka : 4.11

स होवाच बालाकिर्य एवैष प्रतिश्रुत्काया

पुरुषस्तमेवाहमुपास

इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा

द्वितीयोऽनपग

इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते

द्वितीयाद्द्वितीयवान्भवति ॥ ११॥

sa hovāca bālākirya evaiṣa pratiśrutkāyā

puruṣastamevāhamupāsa

iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā

dvitīyo'napaga

iti vā ahametamupāsa iti sa yo haitamevamupāste vindate

dvitīyāddvitīyavānbhavati .. 11..

Then Balaki said, "That person in the mirror, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the reflection. Whoever meditates upon him thus, to him is born a splitting image of him among his offspring, not one who is not his splitting image."

Other Translations: Sloka-4.11-C1

Sloka : 4.12

स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति

तमेवाहमुपास

इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा असुरिति

वा

अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य

प्रजा

पुराकालात्सम्मोहमेति ॥ १२॥

sa hovāca bālākirya evaiṣa śabdaḥ puruṣamanveti

tamevāhamupāsa

iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā asuriti

vā

ahametamupāsa iti sa yo haitamevamupāste no eva svayaṃ nāsya

prajā

purākālātsammohameti .. 12..

Then Balaki said, "That person in the shadow, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the double. Whoever meditates upon him thus, begets a double and becomes a possessor of his double."

Commentary: Sloka-4.12-C1

Other Translations: Sloka-4.12-C1

Sloka : 4.13

स होवाच बालाकिर्य एवैष च्छायायां

पुरुषस्तमेवाहमुपास

इति तं

होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठामृत्युरिति

वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एव स्वयं नास्य

प्रजा

पुरा कालात्प्रमीयते ॥ १३॥

sa hovāca bālākirya evaiṣa cchāyāyāṃ

puruṣastamevāhamupāsa

iti taṃ

hovācājātaśatrurmāmaitasminsamavādayiṣṭhāmṛtyuriti

vā ahametamupāsa iti sa yo haitamevamupāste no eva svayaṃ nāsya

prajā

purā kālātpramīyate .. 13..

Then Balaki said, "That person in the echo, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the life. Whoever meditates upon him thus, does not pass into unconsciousness before his time."

Commentary: Sloka-4.13-C1

Other Translations: Sloka-4.13-C1

Sloka : 4.14

स होवाच बालाकिर्य एवैष शारीरः पुरुषस्तमेवाहमुपास

इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः

प्रजापतिरिति

वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रजायते प्रजया

पशुभिः ॥ १४॥

sa hovāca bālākirya evaiṣa śārīraḥ puruṣastamevāhamupāsa

iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ

prajāpatiriti

vā ahametamupāsa iti sa yo haitamevamupāste prajāyate prajayā

paśubhiḥ .. 14..

Then Balaki said, "That person in the sound, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as death. Whoever meditates upon him thus, does die before his time."

Other Translations: Sloka-4.14-C1

Sloka : 4.15

स होवाच बालाकिर्य एवैष प्राज्ञ आत्मा येनैतत्सुप्तः

स्वप्नमाचरति तमेवाहमुपास इति तं

होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा यमो राजेति

वा अहमेतमुपास इति स यो हैतमेवमुपास्ते सर्वं हास्मा इदं

श्रैष्ठ्याय गम्यते ॥ १५॥

sa hovāca bālākirya evaiṣa prājña ātmā yenaitatsuptaḥ

svapnamācarati tamevāhamupāsa iti taṃ

hovācājātaśatrurmāmaitasminsamavādayiṣṭhā yamo rājeti

vā ahametamupāsa iti sa yo haitamevamupāste sarvaṃ hāsmā idaṃ

śraiṣṭhyāya gamyate .. 15..

Then Balaki said, "That person who when asleep moves about in the dreams, him him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as King Yama. Whoever medi-tates upon him thus, all that is here is conquered for his wellbeing."

Other Translations: Sloka-4.15-C1

Sloka : 4.16

स होवाच बालाकिर्य एवैष

दक्षिणेक्षन्पुरुषस्तमेवाहमुपास

इति तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठा नान्न

आत्माग्निरात्मा ज्योतिष्ट आत्मेति वा अहमेतमुपास इति स यो

हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवति ॥ १६॥

sa hovāca bālākirya evaiṣa

dakṣiṇekṣanpuruṣastamevāhamupāsa

iti taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhā nānna

ātmāgnirātmā jyotiṣṭa ātmeti vā ahametamupāsa iti sa yo

haitamevamupāsta eteṣāṃ sarveṣāmātmā bhavati .. 16..

Then Balaki said, "That person in the body, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as Prajapati. Whoever meditates upon him thus, flourishes with offspring, cattle, fame, the luster of Brahman, the heavenly world and reaches the full span of his life."

Other Translations: Sloka-4.16-C1

Sloka : 4.17

स होवाच बालाकिर्य एवैष सव्येक्षन्पुरुषस्तमेवाहमुपास

इति

तं होवाचाजातशत्रुर्मामैतस्मिन्समवादयिष्ठाः

सत्यस्यात्मा

विद्युत आत्मा तेजस आत्मेति वा अहमेतमुपास इति स यो

हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवतीति ॥ १७॥

sa hovāca bālākirya evaiṣa savyekṣanpuruṣastamevāhamupāsa

iti

taṃ hovācājātaśatrurmāmaitasminsamavādayiṣṭhāḥ

satyasyātmā

vidyuta ātmā tejasa ātmeti vā ahametamupāsa iti sa yo

haitamevamupāsta eteṣāṃ sarveṣāmātmā bhavatīti .. 17..

Then Balaki said, "That person in the right eye, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of speech, as the self of fire and as the self of light. Whoever meditates upon him thus, becomes the self of all these."

Other Translations: Sloka-4.17-C1

Sloka : 4.18

तत उ ह बालाकिस्तूष्णीमास तं होवाचाजातशत्रुरेतावन्नु

बालाकीति एतावद्धीति होवाच बालाकिस्तं

होवाचाजातशत्रुर्मृषा वै किल मा संवदिष्ठा ब्रह्म

ते ब्रवाणीति होवाच यो वै बालाक एतेषां पुरुषाणां

कर्ता यस्य वैतत्कर्म स वेदितव्य इति तत उ ह बालाकिः

समित्पाणिः प्रतिचक्रामोपायानीति तं होवाचजातशत्रुः

प्रतिलोमरूपमेव स्याद्यत्क्षत्रियो ब्राह्मणमुपनयीतैहि व्येव

त्वा ज्ञपयिष्यामीति तं ह पाणावभिपद्य प्रवव्राज तौ

ह सुप्तं पुरुषमीयतुस्तं हाजातशत्रुरामन्त्रयांचक्रे

बृहत्पाण्डरवासः सोमराजन्निति स उ ह तूष्णीमेव शिश्ये

तत उ हैनं यष्ट्या विचिक्षेप स तत एव समुत्तस्थौ तं

होवाचाजातशत्रुः क्वैष एतद्वा लोके पुरुषोऽशयिष्ट

क्वैतदभूत्कुत एतदागादिति तदु ह बालाकिर्न विजज्ञौ ॥ १८॥

tata u ha bālākistūṣṇīmāsa taṃ hovācājātaśatruretāvannu

bālākīti etāvaddhīti hovāca bālākistaṃ

hovācājātaśatrurmṛṣā vai kila mā saṃvadiṣṭhā brahma

te bravāṇīti hovāca yo vai bālāka eteṣāṃ puruṣāṇāṃ

kartā yasya vaitatkarma sa veditavya iti tata u ha bālākiḥ

samitpāṇiḥ praticakrāmopāyānīti taṃ hovācajātaśatruḥ

pratilomarūpameva syādyatkṣatriyo brāhmaṇamupanayītaihi vyeva

tvā jñapayiṣyāmīti taṃ ha pāṇāvabhipadya pravavrāja tau

ha suptaṃ puruṣamīyatustaṃ hājātaśatrurāmantrayāṃcakre

bṛhatpāṇḍaravāsaḥ somarājanniti sa u ha tūṣṇīmeva śiśye

tata u hainaṃ yaṣṭyā vicikṣepa sa tata eva samuttasthau taṃ

hovācājātaśatruḥ kvaiṣa etadvā loke puruṣo'śayiṣṭa

kvaitadabhūtkuta etadāgāditi tadu ha bālākirna vijajñau .. 18..

Then Balaki said, "That person in the left eye, him I worship." Ajatasatru said, "Please do not make me to debate on him. I meditate upon him as the self of truth and as the self of the lightning. Whoever meditates upon him thus, becomes the self of all these."

Other Translations: Sloka-4.18-C1

Sloka : 4.19

तं होवाचाजातशत्रुर्यत्रैष एतद्बालाके पुरुषोऽशयिष्ट

यत्रैतदभूद्यत एतदागाद्धिता नाम हृदयस्य नाड्यो

हृदयात्पुरीततमभिप्रतन्वन्ति यथा सहस्रधा केशो

विपाटितस्तावदण्व्यः पिङ्गलस्याणिम्ना तिष्ठन्ते शुक्लस्य

कृष्णस्य पीतस्य लोहितस्येति तासु तदा भवति यदा सुप्तः

स्वप्नं न कंचन पश्यत्यथास्मिन्प्राण एवैकधा भवति

तथैनं वाक्सर्वैर्नामभिः सहाप्येति मनः सर्वैर्ध्यातैः

सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः

शब्दैः सहाप्येति मनः सर्वैर्ध्यातैः सहाप्येति स यदा

प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा

विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं

विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकास्तद्यथा क्षुरः

क्षुरध्याने हितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाय

एवमेवैष प्राज्ञ आत्मेदं शरीरमनुप्रविष्ट आ लोमभ्य

आ नखेभ्यः ॥ १९॥

taṃ hovācājātaśatruryatraiṣa etadbālāke puruṣo'śayiṣṭa

yatraitadabhūdyata etadāgāddhitā nāma hṛdayasya nāḍyo

hṛdayātpurītatamabhipratanvanti yathā sahasradhā keśo

vipāṭitastāvadaṇvyaḥ piṅgalasyāṇimnā tiṣṭhante śuklasya

kṛṣṇasya pītasya lohitasyeti tāsu tadā bhavati yadā suptaḥ

svapnaṃ na kaṃcana paśyatyathāsminprāṇa evaikadhā bhavati

tathainaṃ vāksarvairnāmabhiḥ sahāpyeti manaḥ sarvairdhyātaiḥ

sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ

śabdaiḥ sahāpyeti manaḥ sarvairdhyātaiḥ sahāpyeti sa yadā

pratibudhyate yathāgnerjvalato visphuliṅgā

vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ

vipratiṣṭhante prāṇebhyo devā devebhyo lokāstadyathā kṣuraḥ

kṣuradhyāne hitaḥ syādviśvambharo vā viśvambharakulāya

evamevaiṣa prājña ātmedaṃ śarīramanupraviṣṭa ā lomabhya

ā nakhebhyaḥ .. 19..

Thereafter, Balaki became silent. To him Ajatasatru said, "Balaki, is that all?" "That is all," replied Balaki. To him Ajatasatru said, "Vainly, did you engage me in this discussion, saying, 'Let me tell you about Brahman.' Truly, O Balaki, who is the doer among the persons, whose work all this is, he alone should be known." Thereupon, Balaki ap-proached with fuel in his hand, saying, "I approach you as student." To him Ajatasatru said, "It is against the tradition for a Kshatriya to initi-ate a Brahmana as a student. Come, I will make you know it clearly." Then, holding his hand, he walked him to a person who was sleeping. Then Ajatasatru addressed him saying, "O great white robed one, O King Soma" He remained asleep. Then, he nudged him with a stick and he woke up immediately. Ajatasatru said, "Where was this person when he was asleep, O Balaki? What happened to him? And from where did he return?" Balaki had no answers. Then Ajatasatru said to him, "Where this person was, where it happened and from where he returned, which I asked, that place is the arteries named hita, inside a person, spreading from the heart into the body. As small as a hair di-vided into a thousand fold, they consist of a subtle matter which is white, black, yellow and red. In them one remains while sleeping and sees no dreams whatsoever."

Other Translations: Sloka-4.19-C1

Sloka : 4.20

तमेतमात्मानमेतमात्मनोऽन्ववस्यति यथा श्रेष्ठिनं

स्वास्तद्यथा श्रेष्ठैः स्वैर्भुङ्क्ते यथा वा श्रेष्ठिनं

स्वा भुञ्जन्त एवमेवैष प्राज्ञ आत्मैतैरात्मभिर्भुङ्क्ते ।

यथा श्रेष्ठी स्वैरेवं वैतमात्मानमेत आत्मनोऽन्ववस्यन्ति

यथा श्रेष्ठिनं स्वाः स यावद्ध वा इन्द्र एतमात्मानं न

विजज्ञौ तावदेनमसुरा अभिबभूवुः स यदा विजज्ञावथ

हत्वासुरान्विजित्य सर्वेषां भूतानां श्रैष्ठ्यं

स्वाराज्यमाधिपत्यं पर्येति तथो एवैवं विद्वान्सर्वेषां

भूतानां श्रैष्ठ्यं स्वाराज्यमाधिपत्यं पर्येति य एवं

वेद य एवं वेद ॥ २०॥ इति चतुर्थोऽध्यायः ॥ ४॥

tametamātmānametamātmano'nvavasyati yathā śreṣṭhinaṃ

svāstadyathā śreṣṭhaiḥ svairbhuṅkte yathā vā śreṣṭhinaṃ

svā bhuñjanta evamevaiṣa prājña ātmaitairātmabhirbhuṅkte .

yathā śreṣṭhī svairevaṃ vaitamātmānameta ātmano'nvavasyanti

yathā śreṣṭhinaṃ svāḥ sa yāvaddha vā indra etamātmānaṃ na

vijajñau tāvadenamasurā abhibabhūvuḥ sa yadā vijajñāvatha

hatvāsurānvijitya sarveṣāṃ bhūtānāṃ śraiṣṭhyaṃ

svārājyamādhipatyaṃ paryeti tatho evaivaṃ vidvānsarveṣāṃ

bhūtānāṃ śraiṣṭhyaṃ svārājyamādhipatyaṃ paryeti ya evaṃ

veda ya evaṃ veda .. 20.. iti caturtho'dhyāyaḥ .. ..

Now, in this breath only he becomes one. The speech along with all names goes to it. The eye with all forms goes to it. The ear with all sounds goes to it. The mind with all thoughts goes to it. When he wakes up, just as the sparks from a blazing fire fly in all directions, so do the breaths (organs) rush to their respective positions, from the breaths to the deities and from the deities to their worlds. This breath and so also the intelligent self enter into the body up to the end of the hairs and nails. Just as a barber's knife might be hidden in a case, or as fire in a fire place, so is the self of intelligence spread in the body up to the very end of hairs and nails. All these many organs are located inside the Self only. They depend upon it just as his men depend upon the chief. Just as the chief enjoys the services of his men, or just as they render him service, so does the intelligent self enjoy the services of these organs while they render service to the intelligent self. Truly, so long as Indra did not know the Self (which is intelligence), the demons were able to overwhelm him. When he understood it, he destroyed them and con-quered them. He achieved greatness, sovereignty and lordship among all gods and all beings. He who knows this, also overcomes all evils, and attains eminence, sovereignty and lordship among all beings, he who knows this, yes he who knows this.

Other Translations: Sloka-4.20-C1

Shanti Mantra (END)

ॐ वाङ्मे मनसीति शान्तिः ॥

इति कौषीतकिब्राह्मणोपनिषत्समाप्ता ॥

oṃ vāṅme manasīti śāntiḥ ..

iti kauṣītakibrāhmaṇopaniṣatsamāptā ..

Summary

The Kaushitaki Upanishad (Sanskrit: कौषीतकि उपनिषद्, Kauṣītaki Upaniṣad) is an ancient Sanskrit text contained inside the Rigveda. The Kaushitaki Upanishad, also known as Kaushitaki Brahmana Upanishad, is part of the Kaushitaki Aranyaka or the Shankhayana Aranyaka.

Life is affected by Karma

In the 1st chapter of the Kausitaki Upanishad, rebirth and transmigration of Atman (Soul) is asserted as existent, and that one’s life is affected by karma, and then it asks whether there is liberation and freedom from the cycles of birth and rebirth.

Identical with the Brahman.

In the 2nd chapter of the Kausitaki Upanishad, each life and all lives is declared as Brahman (Universal Soul, Eternal Being). To the extent a person realizes that his being is identical with Brahman , to that extent he is Brahman. He doesn’t need to pray, states Kausitaki Upanishad, the one who realizes and understands his true nature as identical with the universe, the Brahman. To those who don’t understand their Atman, they blindly serve their senses and cravings, they worship the without; and in contrast, those who do understand their Atman, their senses serve their Atman, they live holistically.

Freedom and liberation comes from “Knowledge and Action” alone

After asserting Atman (Self, Soul) as personified God in first two chapters, the Kausitaki Upanishad develops the philosophical doctrine of the Atman in the 3rd chapter. It identifies perception of sense-objects as dependent on sense-organs, which in turn depend on integrative psychological powers of the mind. Then it posits that freedom and liberation comes not from sense-objects, not from sense-organs, not from subjective psychological powers of mind, but that it comes from “knowledge and action” alone. The one who knows Self, and acts harmoniously with the Self, solemnly exists as the highest God which is that Self (Atman) itself. The chapter invokes deity Indra, personifies him as Atman and reveals him as communicating that he is Life-breath and Atman, and Atman is him and all is One.

Brahman and Self are one

This last chapter of Kausitaki Upanishad states that Brahman and Self are one, there is ultimate unity in the Self, which is the creative, pervasive, supreme and universal in each living being.

Introduction

By Max Müller, The Upanishads, Part 1 [1879]

THE Kaushîtaki-upanishad, or, as it is more properly called, the Kaushîtaki-brâhmana-upanishad, belongs, like the Aitareya-upanishad, to the followers of the Rig-veda. It was translated into Persian under the title of Kokhenk, and has been published in the Bibliotheca Indica, with Saṅkarânanda’s commentary and an excellent translation by Professor Cowell.

Though it is called the Kaushîtaki-brâhmana-upanishad, it does not form part of the Kaushîtaki-brâhmana in 30 adhyâyas which we possess, and we must therefore account for its name by admitting that the Âranyaka, of which it formed a portion, could be reckoned as part of the Brâhmana literature of the Rig-veda (see Aitareya-âranyaka, Introduction, p. xcii), and that hence the Upanishad might be called the Upanishad of the Brâhmana of the Kaushîtakins.

From a commentary discovered by Professor Cowell it appears that the four adhyâyas of this Upanishad were followed by five other adhyâyas, answering, so far as we can judge from a few extracts, to some of the adhyâyas of the Aitareya-âranyaka, while an imperfect MS. of an Âranyaka in the Royal Library at Berlin (Weber, Catalogue, p.20) begins, like the Aitareya-âranyaka, with a description of the Mahâvrata, followed by discussions on the uktha in the second adhyâya; and then proceeds in the third adhyâya to give the story of Kitra Gâṅgyâyani in the same words as the Kaushîtaki-upanishad in the first adhyâya. Other MSS. again adopt different divisions. In one MS. of the commentary (MS. A), the four adhyâyas of the Upanishad are counted as sixth, seventh, eighth, and ninth (ending with ityâranyake navamo ‘dhyâyah); in another (MS. P) the third and fourth adhyâyas of the Upanishad are quoted as the fifth and sixth of the Kaushîtakyâranyaka, possibly agreeing therefore, to a certain extent, with the Berlin MS. In a MS. of the Sâṅkhâyana Âranyaka in the Royal Library at Berlin, there are 15 adhyâyas, 1 and 2 corresponding to Ait. Âr. 1 and 5; 3-6 containing the Kaushîtaki-upanishad; 7 and 8 corresponding to Ait. Âr. 3. Poley seems to have known a MS. in which the four adhyâyas of the Upanishad formed the first, seventh, eighth, and ninth adhyâyas of a Kaushîtaki-brâhmana.

As there were various recensions of the Kaushîtaki-brâhmana (the Sâṅkhâyana, Kauthuma, &c.), the Upanishad also exists in at least two texts. The commentator, in some of its MSS., refers to the various readings of the Sâkhâs, explaining them, whenever there seems to be occasion for it. I have generally followed the text which is presupposed by Saṅkarânanda’s Dîpikâ, and contained in MSS. F, G (Cowell, Preface, p. v), so far as regards the third and fourth adhyâyas. According to Professor Cowell, Vidyâranya in his Sarvopanishadarthânubhûtiprakâsa followed the text of the commentary, while Sankarâkârya, if we may trust to extracts in his commentary on the Vedânta-sûtras, followed the other text, contained in MS. A (Cowell, Preface, p. v).

The style of the commentator differs in so marked a manner from that of Saṅkarâkârya, that even without the fact that the author of the commentary on the Kaushîtaki-upanishad is called Saṅkarânanda, it would have been difficult to ascribe it, as has been done by some scholars, to the famous Saṅkarânanda. Saṅkarânanda is called the teacher of Mâdhavâkârya (Hall, Index, p. 98), and the disciple of Ânandâtma Muni (Hall, Index, p. 116).

I have had the great advantage of being able to consult for the Kaushîtaki-upanishad, not only the text and commentary as edited by Professor Cowell, but also his excellent translation. If I differ from him in some points, this is but natural, considering the character of the text and the many difficulties that have still to be solved, before we can hope to arrive at a full understanding of these ancient philosophical treatises.

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