Diverse Meditations and Ethical Precepts for Attainment
(Chapter 5)
पञ्चमोऽध्यायः — Adhyāya 5: Khila Kāṇḍa ( Supplementary Teachings)
Verse 1
पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते । खं ब्रह्म । खं पुराणम् । वायुरं खम् । इति ह स्माह कौरव्यायणीपुत्रः । वेदोऽयं ब्राह्मणा विदुः । वेदैनेन यद्वेदितव्यम् ॥ ५,१.१ ॥
pūrṇamadaḥ pūrṇamidaṁ pūrṇātpūrṇamudacyate | pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate | khaṁ brahma | khaṁ purāṇam | vāyuraṁ kham | iti ha smāha kauravyāyaṇīputraḥ | vedo'yaṁ brāhmaṇā viduḥ | vedainena yadveditavyam
That is infinite, this is infinite. From the infinite proceeds the infinite. Taking the infinity of the infinite, the infinite alone remains. Brahman is space, the ancient space. 'The space containing air,' so said the son of Kauravyayani. This is the Veda which the knowers of Brahman know; through it one knows all that is to be known.
Verse 2
त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुः । देवा मनुष्या असुराः । उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति । तेभ्यो हैतदक्षरमुवाच द इति । व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुः । दाम्यतेति न आत्थेति । ओमिति होवाच व्यज्ञासिष्टेति ॥ ५,२.१ ॥
trayāḥ prājāpatyāḥ prajāpatai pitari brahmacaryamūṣuḥ | devā manuṣyā asurāḥ | uṣitvā brahmacaryam devā ūcurbravītu no bhavāniti | tebhyo haitadakṣaramuvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | dāmyateti na āttheti | omiti hovāca vyajñāsiṣṭeti
Three classes of sons of Prajapati—gods, humans, and demons—dwelt with their father Prajapati as students of sacred knowledge. Having completed their studentship, the gods said, 'Please instruct us, sir.' He spoke to them the single syllable: 'Da.' Then he asked, 'Have you understood?' They replied, 'We have understood; you tell us to control ourselves (damyata).' He said, 'Yes, you have understood.'
Verse 3
अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति । तेभ्यो हैतदेवाक्षरमुवाच द इति । व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुः । दत्तेति न आत्थेति । ओमिति होवाच व्यज्ञासिष्टेति ॥ ५,२.२ ॥
atha hainaṁ manuṣyā ūcurbravītu no bhavāniti | tebhyo haitadevākṣaramuvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | datteti na āttheti | omiti hovāca vyajñāsiṣṭeti
Then the humans said to him, 'Please instruct us, sir.' He spoke to them the very same syllable: 'Da.' He asked, 'Have you understood?' They replied, 'We have understood; you tell us to give (datta).' He said, 'Yes, you have understood.'
Verse 4
अथ हैनमसुरा ऊचुर्ब्रवीतु नो भवानिति । तेभ्यो हैतदेवाक्षरमुवाच द इति । व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुः । दयध्वमिति न आत्थेति । ओमिति होवाच व्यज्ञासिष्टेति । तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति । दम्यत दत्त दयध्वमिति । तदेतत्त्रयं शिक्षेद्दमं दानं दयामिति ॥ ५,२.३ ॥
atha hainamasurā ūcurbravītu no bhavāniti | tebhyo haitadevākṣaramuvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | dayadhvamiti na āttheti | omiti hovāca vyajñāsiṣṭeti | tadetadevaiṣā daivī vāganuvadati stanayitnurda da da iti | damyata datta dayadhvamiti | tadetattrayaṁ śikṣeddamaṁ dānaṁ dayāmiti
Then the demons said to him, 'Please instruct us, sir.' He spoke to them the very same syllable: 'Da.' He asked, 'Have you understood?' They replied, 'We have understood; you tell us to be compassionate (dayadhvam).' He said, 'Yes, you have understood.' That very instruction is repeated by the divine voice of thunder as 'Da, Da, Da'—that is, self-control, giving, and compassion. Therefore, one should learn these three: self-control, charity, and compassion.
Verse 5
एष प्रजापतिर्यद्धृदयम् । एतद्ब्रह्म । एतत्सर्वम् । तदेतत्त्र्यक्षरं हृदयमिति । हृ इत्येकमक्षरम् । अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद । द इत्येकमक्षरम् । ददत्यस्मै स्वाश्चान्ये च य एवं वेद । यमित्येकमक्षरम् । एति स्वर्गं लोकं य एवं वेद ॥ ५,३.१ ॥
eṣa prajāpatiryaddhṛdayam | etadbrahma | etatsarvam | tadetattryakṣaraṁ hṛdayamiti | hṛ ityekamakṣaram | abhiharantyasmai svāścānye ca ya evaṁ veda | da ityekamakṣaram | dadatyasmai svāścānye ca ya evaṁ veda | yamityekamakṣaram | eti svargaṁ lokaṁ ya evaṁ veda
This heart is Prajapati; it is Brahman; it is all. This word 'hṛdayam' consists of three syllables. 'Hṛ' is one syllable; his own people and others bring offerings to one who knows this. 'Da' is one syllable; his own people and others give to one who knows this. 'Yam' is one syllable; one who knows this goes to the heavenly world.
Verse 6
तद्वै तदेतदेव तदास । सत्यमेव । स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमांल्लोकान् जित इन्न्वसावसत् य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति । सत्यं ह्येव ब्रह्म ॥ ५,४.१ ॥
tadvai tadetadeva tadāsa | satyameva | sa yo haitaṁ mahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti jayatīmāṁllokān jita innvasāvasat ya evametanmahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti | satyaṁ hyeva brahma
That indeed was this—Truth (Satya) alone. He who knows this great, adorable, first-born Being as Truth-Brahman wins these worlds. Can he be conquered who knows this great, adorable, first-born Being as Truth-Brahman? For Truth indeed is Brahman.
Verse 7
आप एवेदमग्र आसुः । ता आपः सत्यमसृजन्त । सत्यं ब्रह्म । ब्रह्म प्रजापतिम् । प्रजापतिर्देवान् । ते देवाः सत्यमेवोपासते । तदेतत्त्र्यक्षरं सतियमिति स इत्येकमक्षरम् । तीत्येकमक्षरम् । यमित्येकमक्षरम् । प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतम् । तदेतदनृतमुभयतः सत्येन परिगृहीतम् । सत्यभूयमेव भवति । नैवंविद्वांसमनृतं हिनस्ति ॥ ५,५.१ ॥
āpa evedamagra āsuḥ | tā āpaḥ satyamasṛjanta | satyaṁ brahma | brahma prajāpatim | prajāpatirdevān | te devāḥ satyamevopāsate | tadetattryakṣaraṁ satiyamiti sa ityekamakṣaram | tītyekamakṣaram | yamityekamakṣaram | prathamottame akṣare satyaṁ madhyato'nṛtam | tadetadanṛtamubhayataḥ satyena parigṛhītam | satyabhūyameva bhavati | naivaṁvidvāṁsamanṛtaṁ hinasti
In the beginning this universe was just water. That water produced Truth (Satya); Truth produced Brahman; Brahman produced Prajapati; Prajapati produced the gods. Those gods meditate on Truth alone. This name 'Satyam' consists of three syllables: 'Sa', 'Ti', and 'Yam'. The first and last syllables are truth, while the middle is untruth. Thus untruth is enclosed on both sides by truth, and truth predominates. Untruth does not hurt one who knows this.
Verse 8
तद्यत्तत्सत्यमसौ स आदित्यः । य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन् पुरुषस्तावेतावन्योऽन्यस्मिन् प्रतिष्ठितौ । रश्मिभिरेषोऽस्मिन् प्रतिष्ठितः प्राणैरयममुष्मिन् । स यदोत्क्रमिष्यन् भवति शुद्धमेवैतन्मण्डलं पश्यति । नैनमेते रश्मयः प्रत्यायन्ति ॥ ५,५.२ ॥
tadyattatsatyamasau sa ādityaḥ | ya eṣa etasminmaṇḍale puruṣo yaścāyaṁ dakṣiṇe'kṣan puruṣastāvetāvanyo'nyasmin pratiṣṭhitau | raśmibhireṣo'smin pratiṣṭhitaḥ prāṇairayamamuṣmin | sa yadotkramiṣyan bhavati śuddhamevaitanmaṇḍalaṁ paśyati | nainamete raśmayaḥ pratyāyanti
That which is Truth is the Sun up there. The Person who is in that orb and the Person who is in the right eye—these two are established in each other. Through his rays, the sun is established in the eye; through his vital breaths, the eye is established in the sun. When a person is about to depart from the body, he sees that orb as pure without rays; these rays no longer reach him.
Verse 9
य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः । एकं शिर एकमेतदक्षरम् । भुव इति बाहू । द्वौ बाहू द्वे एते अक्षरे । स्वरिति प्रतिष्ठा । द्वे प्रतिष्ठे द्वे एते अक्षरे । तस्योपनिषदहरिति । हन्ति पाप्मानं जहाति च य एवं वेद ॥ ५,५.३ ॥
ya eṣa etasminmaṇḍale puruṣastasya bhūriti śiraḥ | ekaṃ śira ekametadakṣaram | bhuva iti bāhū | dvau bāhū dve ete akṣare | svariti pratiṣṭhā | dve pratiṣṭhe dve ete akṣare | tasyopaniṣadahariti | hanti pāpmānaṃ jahāti ca ya evaṃ veda
Of the person who is in that solar orb, 'Bhūḥ' is the head; there is one head and one syllable. 'Bhuvaḥ' is the arms; there are two arms and two syllables. 'Svaḥ' is the feet (foundation); there are two feet and two syllables. His secret name (Upanishad) is 'Ahar' (Day). He who knows this destroys and casts off evil.
Verse 10
योऽयं दक्षिणेऽक्षन् पुरुषस्तस्य भूरिति शिरः । एकं शिर एकमेतदक्षरम् । भुव इति बाहू । द्वौ बाहू द्वे एते अक्षरे । स्वरिति प्रतिष्ठा । द्वे प्रतिष्ठे द्वे एते अक्षरे । तस्योपनिषदहमिति । हन्ति पाप्मानं जहाति च य एवं वेद ॥ ५,५.४ ॥
yo'yaṃ dakṣiṇe'kṣan puruṣastasya bhūriti śiraḥ | ekaṃ śira ekametadakṣaram | bhuva iti bāhū | dvau bāhū dve ete akṣare | svariti pratiṣṭhā | dve pratiṣṭhe dve ete akṣare | tasyopaniṣadahamiti | hanti pāpmānaṃ jahāti ca ya evaṃ veda
Of the person who is in the right eye, 'Bhūḥ' is the head; there is one head and one syllable. 'Bhuvaḥ' is the arms; there are two arms and two syllables. 'Svaḥ' is the feet (foundation); there are two feet and two syllables. His secret name (Upanishad) is 'Aham' (I). He who knows this destroys and casts off evil.
Verse 11
मनोमयोऽयं पुरुषो भाःसत्यः । तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा । स एष सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किञ्च ॥ ५,६.१ ॥
manomayo'yaṃ puruṣo bhāḥsatyaḥ | tasminnantarhṛdaye yathā vrīhirvā yavo vā | sa eṣa sarvasyeśānaḥ sarvasyādhipatiḥ sarvamidaṃ praśāsti yadidaṃ kiñca
This person consists of mind, and his light is truth. Within the inner heart he resides like a grain of rice or barley. He is the ruler of all, the lord of all, and governs all this, whatever exists.
Verse 12
विद्युद्ब्रह्मेत्याहुः । विदानाद्विद्युत् । विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति । विद्युद्ध्येव ब्रह्म ॥ ५,७.१ ॥
vidyudbrahmetyāhuḥ | vidānādvidyut | vidyatyenaṃ pāpmano ya evaṃ veda vidyudbrahmeti | vidyuddhyeva brahma
They say that lightning is Brahman. It is called lightning because it dispels darkness. It dispels evil from him who knows that lightning is Brahman; for lightning indeed is Brahman.
Verse 13
वाचं धेनुमुपासीत । तस्याश्चत्वारः स्तनाः । स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारः । तस्यै द्वौ स्तनौ देवा उपजीवन्ति । स्वाहाकारं च वषट्कारं च । हन्तकारं मनुष्याः । स्वधाकारं पितरः । तस्याः प्राण ऋषभो मनो वत्सः ॥ ५,८.१ ॥
vācaṃ dhenumupāsīta | tasyāścatvāraḥ stanāḥ | svāhākāro vaṣaṭkāro hantakāraḥ svadhākāraḥ | tasyai dvau stanau devā upajīvanti | svāhākāraṃ ca vaṣaṭkāraṃ ca | hantakāraṃ manuṣyāḥ | svadhākāraṃ pitaraḥ | tasyāḥ prāṇa ṛṣabho mano vatsaḥ
One should meditate upon Speech as a cow. She has four teats: the utterances 'Svāhā', 'Vaṣaṭ', 'Hanta', and 'Svadhā'. The gods subsist on two of her teats, 'Svāhā' and 'Vaṣaṭ'; human beings on 'Hanta'; and the ancestors on 'Svadhā'. Vital breath (Prāṇa) is her bull, and the mind is her calf.
Verse 14
अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषे । येनेदमन्नं पच्यते । यदिदमद्यते । तस्यैष घोषो भवति । यमेतत्कर्णावपिधाय शृणोति । स यदोत्क्रमिष्यन् भवति नैनं घोषं शृणोति ॥ ५,९.१ ॥
ayamagnirvaiśvānaro yo'yamantaḥ puruṣe | yenedamannaṃ pacyate | yadidamadyate | tasyaiṣa ghoṣo bhavati | yametatkarṇāvapidhāya śṛṇoti | sa yadotkramiṣyan bhavati nainaṃ ghoṣaṃ śṛṇoti
This internal fire is Vaiśvānara, which exists inside a person and digests the food that is eaten. Its sound is that which one hears upon covering one's ears. When a person is about to depart from the body, he no longer hears this sound.
Verse 15
यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति । तस्मै स तत्र विजिहीते यथा रथचक्रस्य खम् । तेन स ऊर्ध्व आक्रमते । स आदित्यमागच्छति । तस्मै स तत्र विजिहीते । यथा लम्बरस्य खम् । तेन स ऊर्ध्व आक्रमते । स चन्द्रमसमागच्छति । तस्मै स तत्र विजिहीते । यथा दुन्दुभेः खम् । तेन स ऊर्ध्व आक्रमते । स लोकमागच्छत्यशोकमहिमम् । तस्मिन् वसति शाश्वतीः समाः ॥ ५,१०.१ ॥
yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati | tasmai sa tatra vijihīte yathā rathacakrasya kham | tena sa ūrdhva ākramate | sa ādityamāgacchati | tasmai sa tatra vijihīte | yathā lambarasya kham | tena sa ūrdhva ākramate | sa candramasamāgacchati | tasmai sa tatra vijihīte | yathā dundubheḥ kham | tena sa ūrdhva ākramate | sa lokamāgacchatyaśokamahimam | tasmin vasati śāśvatīḥ samāḥ
When a person departs from this world, he comes to the wind. The wind opens up an aperture for him as large as the hole of a chariot wheel. Through that he ascends and reaches the sun. The sun opens up an aperture for him as large as the hole of a drum. Through that he ascends and reaches the moon. The moon opens up an aperture for him as large as the hole of a kettle-drum. Through that he ascends and reaches a world free from sorrow and cold, wherein he dwells for eternal years.
Verse 16
एतद्वै परमं तपो यद्व्याहितस्तप्यते । परमं हैव लोकं जयति य एवं वेद । एतद्वै परमं तपो यं प्रेतमरण्यं हरन्ति । परमं हैव लोकं जयति य एवं वेद । एतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति । परमं हैव लोकं जयति य एवं वेद ॥ ५,११.१ ॥
etadvai paramaṃ tapo yadvyāhitastapyate | paramaṃ haiva lokaṃ jayati ya evaṃ veda | etadvai paramaṃ tapo yaṃ pretamaraṇyaṃ haranti | paramaṃ haiva lokaṃ jayati ya evaṃ veda | etadvai paramaṃ tapo yaṃ pretamagnāvabhyādadhati | paramaṃ haiva lokaṃ jayati ya evaṃ veda
This is indeed the supreme austerity when a sick person suffers pain. He who knows this wins the highest world. This is indeed the supreme austerity when they carry a deceased person to the forest. He who knows this wins the highest world. This is indeed the supreme austerity when they place a deceased person on the fire. He who knows this wins the highest world.
Verse 17
अन्नं ब्रह्मेत्येक आहुः । तन्न तथा । पूयति वा अन्नमृते प्राणात् । प्राणो ब्रह्मेत्येक आहुः । तन्न तथा । शुष्यति वै प्रण ऋतेऽन्नात् । एते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतः । तद्ध स्माह प्रातृदः पितरम् । किं स्विदेवैवं विदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति । स ह स्माह पाणिना मा प्रातृद । कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति । तस्मा उ हैतदुवाच वीति । अन्नं वै वि । अन्ने हीमानि सर्वाणि भूतानि विष्टानि । रमिति । प्राणो वै रम् । प्राणे हीमानि सर्वाणि भूतानि रमन्ते । सर्वाणि ह वा अस्मिन् भूतानि विशन्ति । सर्वाणि भूतानि रमन्ते य एवं वेद ॥ ५,१२.१ ॥
annaṁ brahmietyeka āhuḥ | tanna tathā | pūyati vā annamṛte prāṇāt | prāṇo brahmietyeka āhuḥ | tanna tathā | śuṣyati vai praṇa ṛte'nnāt | ete ha tveva devate ekadhābhūyaṁ bhūtvā paramatāṁ gacchataḥ | taddha smāha prātṛdaḥ pitaram | kiṁ svidevaivaṁ viduṣe sādhu kuryāṁ kimevāsmā asādhu kuryāmiti | sa ha smāha pāṇinā mā prātṛda | kastvenayorekadhābhūyaṁ bhūtvā paramatāṁ gacchatīti | tasmā u haitaduvāca vīti | annaṁ vai vi | anne hīmāni sarvāṇi bhūtāni viṣṭāni | ramiti | prāṇo vai ram | prāṇe hīmāni sarvāṇi bhūtāni ramante | sarvāṇi ha vā asmin bhūtāni viśanti | sarvāṇi bhūtāni ramante ya evaṁ veda
Some say that food is Brahman. That is not so, for food decays without vital breath (Prana). Others say that Prana is Brahman. That is not so, for Prana dries up without food. But these two deities, becoming unified, attain supreme perfection. Thus Pratrida said to his father: 'What good or what evil can I do to one who knows this?' The father warned him with his hand, saying, 'O Pratrida, who indeed attains supreme perfection merely by their becoming unified?' He then said to him: 'Vi.' Food is indeed 'Vi', for all these beings are seated (vishtani) in food. 'Ram.' Prana is indeed 'Ram', for all these beings rejoice (ramante) in Prana. All beings enter into him, all beings rejoice in him, who knows this.
Verse 18
उक्थम् । प्राणो वा उक्थम् । प्राणो हीदं सर्वमुत्थापयति । उद्धस्मादुक्थविद्वीरस्तिष्ठति । उक्थस्य सायुज्यं सलोकतां जयति य एवं वेद ॥ ५,१३.१ ॥
uktham | prāṇo vā uktham | prāṇo hīdaṁ sarvamutthāpayati | uddhasmādukthavidvīrastīṣṭhati | ukthasya sāyujyaṁ salokatāṁ jayati ya evaṁ veda
Uktha (hymn of praise). Prana is indeed Uktha, for Prana causes all this to rise up. From him who knows Uktha, a heroic son rises up. He attains union with and residence in the same world as Uktha, who knows this.
Verse 19
यजुः । प्राणो वै यजुः । प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते । युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय । यजुषः सायुज्यं सलोकतां जयति य एवं वेद ॥ ५,१३.२ ॥
yajuḥ | prāṇo vai yajuḥ | prāṇe hīmāni sarvāṇi bhūtāni yujyante | yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya | yajuṣaḥ sāyujyaṁ salokatāṁ jayati ya evaṁ veda
Yajus (sacrificial formula). Prana is indeed Yajus, for in Prana all these beings are joined. All beings are joined to him for his supremacy. He attains union with and residence in the same world as Yajus, who knows this.
Verse 20
साम । प्राणो वै साम । प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि । सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते । साम्नः सायुज्यं सलोकतां जयति य एवं वेद ॥ ५,१३.३ ॥
sāma | prāṇo vai sāma | prāṇe hīmāni sarvāṇi bhūtāni samyañci | samyañci hāsmai sarvāṇi bhūtāni śraiṣṭhyāya kalpante | sāmnaḥ sāyujyaṁ salokatāṁ jayati ya evaṁ veda
Saman (sacred chant). Prana is indeed Saman, for in Prana all these beings meet together. All beings unite to bring about his supremacy. He attains union with and residence in the same world as Saman, who knows this.
Verse 21
क्षत्रम् । प्राणो वै क्षत्रम् । प्राणो हि वै क्षत्रम् । त्रायते हैनं प्राणः क्षणितोः । प्र क्षत्रमत्रमाप्नोति । क्षत्रस्य सायुज्यं सलोकतां जयति य एवं वेद ॥ ५,१३.४ ॥
kṣatram | prāṇo vai kṣatram | prāṇo hi vai kṣatram | trāyate hainaṁ prāṇaḥ kṣaṇitoḥ | pra kṣatramatramāpnoti | kṣatrasya sāyujyaṁ salokatāṁ jayati ya evaṁ veda
Kshatra (power/ruler). Prana is indeed Kshatra, for Prana protects one from being wounded. He attains Kshatra that requires no other protection. He attains union with and residence in the same world as Kshatra, who knows this.
Verse 22
भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराणि । अष्टाक्षरं ह वा एकं गायत्र्यै पदम् । एतदु हैवास्या एतत् । स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥ ५,१४.१ ॥
bhūmirantarikṣaṁ dyaurityaṣṭāvakṣarāṇi | aṣṭākṣaraṁ ha vā ekaṁ gāyatryai padam | etadu haivāsyā etat | sa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā etadevaṁ padaṁ veda
Bhumi (earth), Antariksha (sky), and Dyaus (heaven) — these make eight syllables. A single foot of the Gayatri meter consists of eight syllables, and this foot is indeed that. He wins as much as is in these three worlds who knows this first foot of Gayatri thus.
Verse 23
ऋचो यजूषि सामानीत्यष्टावक्षराणि । अष्टाक्षरं ह वा एकं गायत्र्यै पदम् । एतदु हैवास्या एतत् । स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥ ५,१४.२ ॥
ṛco yajūṁṣi sāmānītyaṣṭāvakṣarāṇi | aṣṭākṣaraṁ ha vā ekaṁ gāyatryai padam | etadu haivāsyā etat | sa yāvatīyaṁ trayī vidyā tāvaddha jayati yo'syā etadevaṁ padaṁ veda
Rik, Yajus, and Saman — these make eight syllables. A single foot of the Gayatri meter consists of eight syllables, and this foot is indeed that. He wins as much as the threefold knowledge of the Vedas yields who knows this second foot of Gayatri thus.
Verse 24
प्राणोऽपानो व्यान इत्यष्टावक्षराणि । अष्टाक्षरं ह वा एकं गायत्र्यै पदम् । एतदु हैवास्या एतत् । स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद । अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति । यद्वै चतुर्थं तत्तुरीयम् । दर्शतं पदमिति ददृश इव ह्येषः । परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपति । एवं हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद ॥ ५,१४.३ ॥
prāṇo'pāno vyāna ityaṣṭāvakṣarāṇi | aṣṭākṣaraṁ ha vā ekaṁ gāyatryai padam | etadu haivāsyā etat | sa yāvadidaṁ prāṇi tāvaddha jayati yo'syā etadevaṁ padaṁ veda | athāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati | yadvai caturthaṁ tatturīyam | darśataṁ padamiti dadṛśa iva hyeṣaḥ | parorajā iti sarvamu hyaivaiṣa raja uparyupary tapati | evaṁ haiva śriyā yaśasā tapati yo'syā etadevaṁ padaṁ veda
Prana, Apana, and Vyana — these make eight syllables. A single foot of the Gayatri meter consists of eight syllables, and this foot is indeed that. He wins all that breathes here who knows this third foot of Gayatri thus. Now, its fourth, visible, transcendent foot is the sun that shines up there. What is fourth is called 'turiya'. It is called 'visible' because he is seen, as it were. It is called 'transcendent' (parorajas) because he shines far above all the realms. Thus he shines with glory and fame who knows this foot of Gayatri thus.
Verse 25
सैषा गायत्र्येतस्मिंस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता । तद्वै तत्सत्ये प्रतिष्ठितम् । चक्षुर्वै सत्यम् । चक्षुर्हि वै सत्यम् । तस्माद्यदिदानीं द्वौ विवदमानावेयातमहमदर्शमहमश्रौषमिति । य एवं ब्रूयादहमदर्शमिति । तस्मा एव श्रद्दध्याम । तद्वै तत्सत्यं बले प्रतिष्ठितम् । प्राणो वै बलम् । तत्प्राणे प्रतिष्ठितम् । तस्मादाहुर्बलं सत्यादोगीय इति । एवं वेषा गायत्र्यध्यात्मं प्रतिष्ठिता । सा हैषा गयांस्तत्रे । प्राणा वै गयाः । तत्प्राणास्तत्रे । तद्यद्गयांस्तत्रे तस्माद्गायत्री नाम । स यामेवामूं सावित्रीमन्वाहैषैव सा । स यस्मा अन्वाह तस्य प्राणांस्त्रायते ॥ ५,१४.४ ॥
saiṣā gāyatry etasmiṁs turīye darśate pade parorajasi pratiṣṭhitā | tad vai tat satye pratiṣṭhitam | cakṣur vai satyam | cakṣur hi vai satyam | tasmād yad idānīṁ dvau vivadamānāv eyātam aham adarśam aham aśrauṣam iti | ya evaṁ brūyād aham adarśam iti | tasmā eva śraddadhyāma | tad vai tat satyaṁ bale pratiṣṭhitam | prāṇo vai balam | tat prāṇe pratiṣṭhitam | tasmād āhur balaṁ satyād ogīya iti | evaṁ v eṣā gāyatry adhyātmaṁ pratiṣṭhitā | sā haiṣā gayāṁs tatre | prāṇā vai gayāḥ | tat prāṇāṁs tatre | tad yad gayāṁs tatre tasmād gāyatrī nāma | sa yām evāmūṁ sāvitrīm anvāhaiṣaiva sā | sa yasmā anvāha tasya prāṇāṁs trāyate
That Gāyatrī is established upon this fourth, visible, transcendent foot shining above the dust. That foot is based on truth. The eye is truth, for the eye indeed is truth. Therefore, if two people come disputing, one saying 'I saw' and the other 'I heard', we believe the one who says 'I saw'. That truth is based on strength. Prāṇa (vital breath) is strength, so truth is based on prāṇa. Therefore they say strength is greater than truth. Thus is this Gāyatrī established within the self. She saved the gayas; the prāṇas are the gayas, so she saved the prāṇas. Because she saved the gayas, she is named Gāyatrī. That Sāvitrī verse which the teacher imparts is none other than this. Whomever he imparts it to, he protects their prāṇas.
Verse 26
तां हैतामेके सावित्रीमनुष्टुभमन्वाहुः । वागनुष्टुप् । एतद्वाचमनुब्रूम इति । न तथा कुर्यात् । गायत्रीमेव सावित्रीमानुब्रूयात् । यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकं चन पदं प्रति ॥ ५,१४.५ ॥
tāṁ haitām eke sāvitrīm anuṣṭubham anvāhuḥ | vāg anuṣṭup | etad vācam anubrūma iti | na tathā kuryāt | gāyatrīm eva sāvitrīm ānubrūyāt | yadi ha vā apy evaṁvid bahv iva pratigṛhṇāti na haiva tad gāyatryā ekaṁ cana padaṁ prati
Some teach this Sāvitrī verse in the Anuṣṭubh meter, saying 'Speech is Anuṣṭubh, so we teach this in terms of speech.' One should not do so; one should teach the Sāvitrī verse only as Gāyatrī. Even if a knower of this receives a great deal as a gift, it does not equal even a single foot of the Gāyatrī.
Verse 27
स य इमांस्त्रींल्लोकान् पूर्णान् प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयात् । अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयात् । अथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयात् । अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति । नैव केन चनाप्यम् । कुत उ एतावत्प्रतिगृह्णीयात् ॥ ५,१४.६ ॥
sa ya imāṁs trīṁl lokān pūṛnān pratigṛhṇīyāt so 'syā etat prathamaṁ padam āpnuyāt | atha yāvatīyaṁ trayī vidyā yas tāvat pratigṛhṇīyāt so 'syā etad dvitīyaṁ padam āpnuyāt | atha yāvad idaṁ prāṇi yas tāvat pratigṛhṇīyāt so 'syā etat tṛtīyaṁ padam āpnuyāt | athāsyā etad eva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati | naiva kena canāpyam | kuta u etāvat pratigṛhṇīyāt
If someone were to receive these three worlds filled with riches, that would equal only the first foot of this Gāyatrī. If someone were to receive as much as the threefold Vedic knowledge, that would equal its second foot. If someone were to receive as much as all living beings here, that would equal its third foot. But its fourth visible, transcendent foot is the sun that shines above the dust; this cannot be obtained by anything at all. For who could give or receive so much?
Verse 28
तस्या उपस्थानम् । गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पदि । अपदसि । न हि पद्यसे । नमस्ते तुरीयाय दर्शताय पदाय परोरजसे । असावदो मा प्रापदिति । यं द्विष्यादसावस्मै कामो मा समर्धीति वा । न हैवास्मै स कामः समृध्यते यस्मा एवमुपतिष्ठते । अहमदः प्रापमिति वा ॥ ५,१४.७ ॥
tasyā upasthānam | gāyatry asy ekapadī dvipadī tripadī catuṣpadi | apad asi | na hi padyase | namas te turīyāya darśatāya padāya parorajase | asāv ado mā prāpad iti | yaṁ dviṣyād asāv asmai kāmo mā samardhīti vā | na haivāsmai sa kāmaḥ samṛdhyate yasmā evam upatiṣṭhate | aham adaḥ prāpam iti vā
Here is the homage to her: 'O Gāyatrī, you are one-footed, two-footed, three-footed, and four-footed. You are footless, for you are not reached by feet. Salutations to your fourth, visible, transcendent foot shining above the dust! May so-and-so not attain such-and-such!' — naming the person one dislikes, or saying, 'May his desire not be fulfilled!' The desire of the person against whom one prays thus is never fulfilled. Or one may pray: 'May I obtain such-and-such!'
Verse 29
एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथाः । अथ कथं हस्तीभूतो वहसीति । मुखं ह्यस्याः सम्राण्न विदां चकरेति होवाच । तस्या अग्निरेव मुखम् । यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्संदहति । एवं हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति ॥ ५,१४.८ ॥
etad dha vai taj janako vaideho buḍilam āśvatarāśvim uvāca yan nu ho tad gāyatrīvid abrūthāḥ | atha kathaṁ hastībhūto vahasīti | mukhaṁ hy asyāḥ samrāṇ na vidāṁ cakareti hovāca | tasyā agnir eva mukham | yadi ha vā api bahv ivāgnāv abhyādadhati sarvam eva tat saṁdahati | evaṁ haivaivaṁvid yady api bahv iva pāpaṁ kurute sarvam eva tat saṁpsāya śuddhaḥ pūto 'jaro 'mṛtaḥ saṁbhavati
Janaka, Emperor of Videha, once said to Buḍila Āśvatarāśvi: 'You claimed to be a knower of Gāyatrī, so why have you become an elephant carrying burdens?' Buḍila replied: 'O Emperor, it is because I did not know her mouth.' Fire indeed is her mouth. Just as fuel thrown into fire is completely consumed, even so a knower of this, even if committing much evil, consumes it all and becomes clean, pure, ageless, and immortal.
Verse 30
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये । पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः । यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि । वायुरनिलममृतमथेदं भस्मान्तं शरीरम् । ओं क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर । अग्ने नय सुपथा रायेऽस्मान् विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम ॥ ५,१५.१ ॥
hiraṇmayena pātreṇa satyasyāpihitaṁ mukham | tat tvaṁ pūṣann apāvṛṇu satyadharmāya dṛṣṭaye | pūṣann ekarṣe yama sūrya prājāpatya vyūha raśmīn samūha tejaḥ | yat te rūpaṁ kalyāṇatamaṁ tat te paśyāmi yo 'sāv asau puruṣaḥ so 'ham asmi | vāyur anilam amṛtam athedaṁ bhasmāntaṁ śarīram | oṁ krato smara kṛtaṁ smara krato smara kṛtaṁ smara | agne naya supathā rāye 'smān viśvāni deva vayunāni vidvān | yuyodhy asmaj juhurāṇam eno bhūyiṣṭhāṁ te namauktiṁ vidhema
The face of Truth is covered with a golden vessel. Uncover it, O Pūṣan, so that I, who am devoted to Truth, may behold it! O Pūṣan, sole seer, O Controller, Sun, offspring of Prajāpati, disperse your rays and gather in your radiant light, so that I may behold your most auspicious form. Whatever Puruṣa is in the sun, that I am! May my breath merge into the immortal Wind, and may this body end in ashes. Om! O Mind, remember—remember what was done! O Mind, remember—remember what was done! O Agni, lead us along the good path to prosperity, O God who knows all our deeds! Remove from us all devious sin; we offer you our deepest salutations!
Key Takeaways & AI Summary
This chapter explores the profound teachings of Diverse Meditations and Ethical Precepts for Attainment. It includes 30 verses detailing core themes like "pūrṇamadaḥ pūrṇamidaṁ pūrṇātpūrṇamudacyate | pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate | khaṁ brahma | khaṁ purāṇam | vāyuraṁ kham | iti ha smāha kauravyāyaṇīputraḥ | vedo'yaṁ brāhmaṇā viduḥ | vedainena yadveditavyam", "trayāḥ prājāpatyāḥ prajāpatai pitari brahmacaryamūṣuḥ | devā manuṣyā asurāḥ | uṣitvā brahmacaryam devā ūcurbravītu no bhavāniti | tebhyo haitadakṣaramuvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | dāmyateti na āttheti | omiti hovāca vyajñāsiṣṭeti", "atha hainaṁ manuṣyā ūcurbravītu no bhavāniti | tebhyo haitadevākṣaramuvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | datteti na āttheti | omiti hovāca vyajñāsiṣṭeti".The largest and one of the most ancient Principal Upanishads from the Shukla Yajur Veda — containing the Mahāvākya "Aham Brahmāsmi" (I am Brahman) and the profound dialogues of Sage Yajnavalkya on the nature of the Self, consciousness, and liberation.