The Knowledge of the Infinite
(Chapter 7)
सप्तमोऽध्यायः — Prapāṭhaka 7: Bhūma Vidyā ( The Infinite)
Verse 1
वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदꣳ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यꣳ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाꣳश्च मनुष्याꣳश्च पशूꣳश्च वयाꣳसि च तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति ॥ १ ॥
vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti
Speech indeed is greater than name. Speech makes known the Rig Veda, Yajur Veda, Sama Veda, Atharvana as the fourth, Itihasa-Purana as the fifth, grammar, rituals for ancestors, mathematics, astrology, treasure-finding, logic, ethics, etymology, Vedic science, science of spirits, archery, astronomy, snake-charming and fine arts, as well as heaven, earth, air, ether, water, fire, gods, humans, animals, birds, grass, trees, beasts down to worms, flies, and ants, righteousness and unrighteousness, truth and falsehood, good and evil, the pleasant and the unpleasant. If speech did not exist, neither righteousness nor unrighteousness would be known, nor truth nor falsehood, nor good nor evil, nor the pleasant nor the unpleasant. Speech alone makes all this known. Meditate on speech.
Verse 2
स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo vācaṃ brahmi tyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmi tyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on speech as Brahman becomes free to act as he pleases within the realm of speech—he who meditates on speech as Brahman. Is there, revered sir, anything greater than speech? There is indeed something greater than speech. May your worship speak to me of that.
Verse 3
मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्रांश्च पशूंश्चेत्छेयेत्यथेच्छत इमं च लोकममुं चेत्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति ॥ १ ॥
mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāṃśca paśūṃścetcheyetyathecchata imaṃ ca lokamamuṃ cetcheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti
Mind indeed is greater than speech. Just as two myrobalans, or two jujube fruits, or two dice are held within a closed fist, so are speech and name held within the mind. When one wills in his mind, Let me study the sacred mantras, then he studies them; Let me perform sacred deeds, then he performs them; Let me desire children and cattle, then he desires them; Let me desire this world and the next, then he desires them. Mind is indeed the self, mind is the world, mind is Brahman. Meditate on the mind.
Verse 4
स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo mano brahmi tyupāste yāvanmanaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmi tyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on the mind as Brahman becomes free to act as he pleases within the realm of the mind—he who meditates on the mind as Brahman. Is there, revered sir, anything greater than the mind? There is indeed something greater than the mind. May your worship speak to me of that.
Verse 5
तानि ह वा एतानि सङ्कल्पैकायनानि सङ्कल्पात्मकानि सङ्कल्पे प्रतिष्ठितानि समक्लृप्तां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाꣳ सङ्क्लृत्यै वर्षꣳ सङ्कल्पते वर्षस्य सङ्क्लृप्त्या अन्नꣳ सङ्कल्पतेऽन्नस्य सङ्क्लृत्यै प्राणाः सङ्कल्पन्ते प्राणानाꣳ सङ्क्लृत्यै मन्त्राः सङ्कल्पन्ते मन्त्राणाꣳ सङ्क्लृत्यै कर्माणि सङ्कल्पन्ते कर्मणाꣳ सङ्क्लृत्यै लोकः सङ्कल्पते लोकस्य सङ्क्लृत्यै सर्वꣳ सङ्कल्पते स एष सङ्कल्पः सङ्कल्पमुपास्स्वेति ॥ २ ॥
tāni ha vā etāni saṅkalpaikāyanāni saṅkalpātmakāni saṅkalpe pratiṣṭhitāni samaklṛptāṃ dyāvāpṛthivī samakalpetāṃ vāyuścākāśaṃ ca samakalpantāpaśca tejaśca teṣāṃ saṅklṛtyai varṣaṃ saṅkalpate varṣasya saṅklṛptyā annaṃ saṅkalpate'nnasya saṅklṛtyai prāṇāḥ saṅkalpante prāṇānāṃ saṅklṛtyai mantrāḥ saṅkalpante mantrāṇāṃ saṅklṛtyai karmāṇi saṅkalpante karmaṇāṃ saṅklṛtyai lokaḥ saṅkalpate lokasya saṅklṛtyai sarvaṃ saṅkalpate sa eṣa saṅkalpaḥ saṅkalpamupāssveti
All these indeed center in will (sankalpa), consist of will, and are established in will. Heaven and earth were formed through will, air and ether were formed through will, water and fire were formed through will. Through their formation, rain is formed; through rain, food; through food, living beings; through living beings, sacred mantras; through mantras, sacred deeds; through deeds, the worlds; and through the worlds, all things are formed. Such is will. Meditate on will.
Verse 6
स यः सङ्कल्पं ब्रह्मेत्युपास्ते सङ्क्लृप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्सङ्कल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ३ ॥
sa yaḥ saṅkalpaṃ brahmi tyupāste saṅklṛptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṅkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṅkalpaṃ brahmi tyupāste'sti bhagavaḥ saṅkalpādbhūya iti saṅkalpādvāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on will as Brahman attains the worlds formed by will—he being steady, attains steady worlds; being established, attains established worlds; being unshakeable, attains unshakeable worlds. He becomes free to act as he pleases within the realm of will—he who meditates on will as Brahman. Is there, revered sir, anything greater than will? There is indeed something greater than will. May your worship speak to me of that.
Verse 7
चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥ १ ॥
cittaṃ vāva saṅkalpādbhūyo yadā vai cetayate'tha saṅkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṃ bhavanti mantreṣu karmāṇi
Intelligence (citta) indeed is greater than will. For when one comprehends intelligently, then one wills; then one minds; then one utters speech, uttering it in a name; in the name the mantras become one, and in the mantras sacred deeds become one.
Verse 8
तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तं ह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ॥ २ ॥
tāni ha vā etāni cittaikāyanāni cittātmāni cittē pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṃ veda yadvā ayaṃ vidvānnetthamacittaḥ syādityatha yadyalpavic-cittavānbhavati tasmā evota śuśrūṣante cittaṃ hyevaiṣāmekāyanaṃ cittamātmā cittaṃ pratiṣṭhā cittamupāssveti
All these center in intelligence, consist of intelligence, and are established in intelligence. Therefore, even if a man knows much, if he lacks intelligence, people say of him, He is nothing, whatever he may know; for if he were truly wise, he would not be so unintelligent. But if a man knows little yet possesses intelligence, people desire to listen to him. Intelligence indeed is the center of all these, intelligence is their self, intelligence is their support. Meditate on intelligence.
Verse 9
स यश्चित्तं ब्रह्मेत्युपास्ते चितान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ३ ॥
sa yaścittaṃ brahmi tyupāste citānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṃ tatrāsya yathākāmacāro bhavati yaścittaṃ brahmi tyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on intelligence as Brahman attains the intelligent worlds—he being steady, attains steady worlds; being established, attains established worlds; being unshakeable, attains unshakeable worlds. He becomes free to act as he pleases within the realm of intelligence—he who meditates on intelligence as Brahman. Is there, revered sir, anything greater than intelligence? There is indeed something greater than intelligence. May your worship speak to me of that.
Verse 10
ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादांशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादांशा इवैव ते भवन्ति ध्यानमुपास्स्वेति ॥ १ ॥
dhyānaṃ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṃ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā devamanuṣyāstasmādya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādāṃśā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavō dhyānāpādāṃśā ivaiva te bhavanti dhyānamupāssveti
Meditation (dhyana) indeed is greater than intelligence. The earth seems to meditate, the atmosphere seems to meditate, the sky seems to meditate, the waters seem to meditate, the mountains seem to meditate, gods and humans seem to meditate. Therefore, those among human beings who attain greatness here seem to have obtained a share of the fruit of meditation; whereas those who are small are quarrelsome, slanderous, and abusive. But those who are powerful seem to have obtained a share of the fruit of meditation. Meditate on meditation.
Verse 11
स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo dhyānaṁ brahmetyupāste yāvaddhyānasya gataṁ tatrāsya yathākāmacāro bhavati yo dhyānaṁ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on meditation as Brahman—as far as meditation reaches, so far he obtains freedom of movement, he who meditates on meditation as Brahman. Is there, sir, anything greater than meditation? There is indeed something greater than meditation. Tell that to me, sir.
Verse 12
विज्ञानं वाव ध्यानाद्भूयो विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदꣳ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यꣳ राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्त्रविद्यां नक्षत्रविद्याꣳ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाꣳश्च मनुष्याꣳश्च पशूꣳश्च वयाꣳसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥ १ ॥
vijñānaṁ vāva dhyānādbhūyo vijñānena vā ṛgvedaṁ vijānāti yajurvedaṁ sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitryaṁ rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyāṁ sarpadevajanavidyāṁ divaṁ ca pṛthivīṁ ca vāyuṁ cākāśaṁ cāpaśca tejaśca devāṁśca manuṣyāṁśca paśūṁśca vayāṁsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṁ dharmaṁ cādharmaṁ ca satyaṁ cānṛtaṁ ca sādhu cāsādhu ca hṛdayajñaṁ cāhṛdayajñaṁ cānnaṁ ca rasaṁ cemam ca lokamamuṁ ca vijñānenaiva vijānāti vijñānamupāssveti
Understanding (Vijñāna) is assuredly greater than meditation. By understanding alone one understands the Rig-Veda, Yajur-Veda, Sama-Veda, the Atharvana as the fourth, the Itihasa-Purana as the fifth, the Veda of Vedas, ancestral rites, mathematics, augury, chronology, logic, ethics, etymology, Vedic science, science of spirits, military science, astronomy, science of serpents and fine arts; as well as heaven, earth, air, ether, water, fire, gods, men, animals, birds, grass, trees, wild beasts down to worms, flies, and ants, righteousness and unrighteousness, truth and falsehood, good and evil, what is appealing to the heart and what is not, food and taste, this world and the next world—all this one understands through understanding alone. Meditate upon understanding.
Verse 13
स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo vijñānaṁ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṁ tatrāsya yathākāmacāro bhavati yo vijñānaṁ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on understanding as Brahman attains the worlds endowed with understanding and knowledge. As far as understanding reaches, so far he obtains freedom of movement, he who meditates on understanding as Brahman. Is there, sir, anything greater than understanding? There is indeed something greater than understanding. Tell that to me, sir.
Verse 14
बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयांसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति ॥ १ ॥
balaṁ vāva vijñānādbhūyo'pi ha śataṁ vijñānavatāmeko balavānākampayate sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī tiṣṭhati balenāntarikṣaṁ balena dyaurbalena meṇḍā (parvatā) balena devamanuṣyā balena paśavaśca vayāṁsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṁ balena lokastiṣṭhati balamupāssveti
Strength (Bala) is assuredly greater than understanding. Indeed, a single strong man can cause a hundred men of understanding to tremble. When a person becomes strong, he rises up; rising up, he serves; serving, he approaches close; approaching close, he becomes a seer, a hearer, a thinker, a perceiver, an agent, an understander. By strength the earth stands, by strength the intermediate realm, by strength heaven, by strength the mountains, by strength gods and men, by strength domestic animals and birds, trees and plants, wild beasts down to worms, flies, and ants—by strength the world stands. Meditate upon strength.
Verse 15
स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo balaṁ brahmetyupāste yāvadbalasya gataṁ tatrāsya yathākāmacāro bhavati yo balaṁ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on strength as Brahman—as far as strength reaches, so far he obtains freedom of movement, he who meditates on strength as Brahman. Is there, sir, anything greater than strength? There is indeed something greater than strength. Tell that to me, sir.
Verse 16
अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ॥ १ ॥
annaṃ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavādraṣṭāśrotāmantāboddhākartāvijñātā bhavatyathānnasyāyai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti
Food is indeed greater than strength. Therefore, if a person does not eat for ten nights, even if he survives, he becomes a non-seer, a non-hearer, a non-thinker, a non-understander, a non-doer, and a non-knower. But upon receiving food, he becomes a seer, a hearer, a thinker, an understander, a doer, and a knower. Meditate on food.
Verse 17
स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo'nnaṃ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṃ tatrāsya yathākāmacāro bhavati yo'nnaṃ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on food as Brahman attains the worlds that are rich in food and drink. As far as food extends, so far he obtains freedom of movement, he who meditates on food as Brahman. 'Is there, Venerable Sir, anything greater than food?' 'There is indeed something greater than food.' 'Please tell that to me, Sir.'
Verse 18
आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं क नीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्या यत्पशवश्च वयाꣳसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति ॥ १ ॥
āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṃ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṃ pṛthivī yadantarikṣaṃ yaddyauryatparvatā yaddevamanuṣyā yatpaśavaśca vayāṁsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti
Water is indeed greater than food. Therefore, when there is no good rainfall, living beings suffer, thinking, 'Food will become scarce.' But when there is good rainfall, living beings become joyful, thinking, 'Food will be abundant.' Water alone has assumed all these forms: this earth, the intermediate space, the sky, the mountains, gods and human beings, beasts and birds, grass and trees, wild animals down to worms, moths, and ants. All these are taking form from water alone. Meditate on water.
Verse 19
स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाꣳस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yo'po brahmetyupāsta āpnoti sarvāṁkāmāṁstṛptimānbhavati yāvadapāṁ gataṃ tatrāsya yathākāmacāro bhavati yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vāva bhūyo'stīti tanme bhagavānbravītviti
He who meditates on water as Brahman obtains all his desires and becomes fully satisfied. As far as water extends, so far he obtains freedom of movement, he who meditates on water as Brahman. 'Is there, Venerable Sir, anything greater than water?' 'There is indeed something greater than water.' 'Please tell that to me, Sir.'
Verse 20
तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति ॥ १ ॥
tejo vāvādbyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate teja upāssveti
Heat (or Fire) is indeed greater than water. For it stabilizes the air and heats up the atmosphere. Then people say, 'It is hot, it is burning, it will surely rain.' Heat thus first manifests itself and then creates water. When lightning flashes across the sky upwards and sideways accompanied by thunder, people say, 'It flashes, it thunders, it will rain.' Heat first manifests itself and then creates water. Meditate on heat.
Verse 21
स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yas tejo brahmaty upāste tejasvī vai sa tejasvato lokān bhāsvato'pahata-tamaskān abhisidhyati yāvat tejaso gataṃ tatrāsya yathākāmacāro bhavati yas tejo brahmaty upāste'sti bhagavas tejaso bhūya iti tejaso vāva bhūyo'stīti tan me bhagavān bravītv iti
He who meditates on fire (light) as Brahman becomes radiant and attains radiant, luminous worlds free from darkness. As far as fire reaches, he moves at will—he who meditates on fire as Brahman. Narada asked: 'Is there, revered sir, anything greater than fire?' Sanatkumara replied: 'There is indeed something greater than fire.' 'Please tell me that, sir.'
Verse 22
आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ॥ १ ॥
ākāśo vāva tejaso bhūyān ākāśe vai sūryācandramasāv ubhau vidyun nakṣatrāṇy agnir ākāśenāhvayati ākāśena śṛṇoti ākāśena pratiśṛṇoti ākāśe ramata ākāśe na ramata ākāśe jāyata ākāśam abhijāyata ākāśam upāssveti
Space (Akasha) is indeed greater than fire. In space exist both the sun and the moon, lightning, stars, and fire. Through space one calls, through space one hears, through space one answers. In space one delights, and in space one finds no delight. In space all things are born, and towards space they grow. Meditate on space.
Verse 23
स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इत्याकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa ya ākāśaṃ brahmaty upāsta ākāśavato vai sa lokān prakāśavato'sambādhān urugāyavato'bhisidhyati yāvad ākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmaty upāste'sti bhagava ākāśād bhūya ity ākāśād vāva bhūyo'stīti tan me bhagavān bravītv iti
He who meditates on space as Brahman attains spacious, luminous, uncrowded, and wide-reaching worlds. As far as space extends, he moves at will—he who meditates on space as Brahman. Narada asked: 'Is there, revered sir, anything greater than space?' Sanatkumara replied: 'There is indeed something greater than space.' 'Please tell me that, sir.'
Verse 24
स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कञ्चन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति ॥ १ ॥
smaro vāvākāśād bhūyas tasmād yady api bahava āsīran na smaranto naiva te kañcana śṛṇuyur na manvīran na vijānīran yadā vāva te smareyur atha śṛṇuyur atha manvīran atha vijānīran smareṇa vai putrān vijānāti smareṇa paśūn smaram upāssveti
Memory (Smara) is indeed greater than space. Therefore, even if many people sit together, if they lack memory, they cannot hear anyone, think, or comprehend. But when they remember, they hear, think, and comprehend. Through memory one recognizes one's children and cattle. Meditate on memory.
Verse 25
स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa yaḥ smaraṃ brahmaty upāste yāvat smarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmaty upāste'sti bhagavaḥ smarād bhūya iti smarād vāva bhūyo'stīti tan me bhagavān bravītv iti
He who meditates on memory as Brahman, as far as memory reaches, so far he moves at will—he who meditates on memory as Brahman. Narada asked: 'Is there, revered sir, anything greater than memory?' Sanatkumara replied: 'There is indeed something greater than memory.' 'Please tell me that, sir.'
Verse 26
आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राꣳश्च पशूꣳश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति ॥ १ ॥
āśā vāva smarād bhūyasy āśeddho vai smaro mantrān adhīte karmāṇi kurute putrāṁś ca paśūṁś caicchata imaṃ ca lokam amuṃ caicchata āśām upāssveti
Hope (Asha) is indeed greater than memory. Kindled by hope, memory studies the sacred mantras, performs rituals, desires children and cattle, and desires this world and the next. Meditate on hope.
Verse 27
स य आशां ब्रह्मेत्युपास्त आशयास्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ २ ॥
sa ya āśāṃ brahmaty upāsta āśayāsya sarve kāmāḥ samṛdhyanty amoghā hāsyāśiṣo bhavanti yāvad āśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmaty upāste'sti bhagava āśāyā bhūya ity āśāyā vāva bhūyo'stīti tan me bhagavān bravītv iti
He who meditates on hope as Brahman, through hope all his desires are fulfilled and his prayers never fail. As far as hope reaches, so far he moves at will—he who meditates on hope as Brahman. Narada asked: 'Is there, revered sir, anything greater than hope?' Sanatkumara replied: 'There is indeed something greater than hope.' 'Please tell me that, sir.'
Verse 28
प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वं समर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः ॥ १ ॥
prāṇo vā āśāyā bhūyān yathā vā arā nābhau samarpitā evam asmin prāṇe sarvaṃ samarpitaṃ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṃ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ
Prana (Life-force) is indeed greater than hope. Just as spokes are fastened to the hub of a wheel, everything is fastened to Prana. Prana moves by Prana; Prana gives Prana to Prana. Prana is the father, mother, brother, sister, teacher, and Brahmin.
Verse 29
स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किञ्चिद्भृशमिव प्रत्याह धिक्त्वास्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति ॥ २ ॥
sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiñcid bhṛśam iva pratyāha dhik tvāstv ity evainam āhuḥ pitṛhā vai tvam asi mātṛhā vai tvam asi bhrātṛhā vai tvam asi svasṛhā vai tvam asy ācāryahā vai tvam asi brāhmaṇahā vai tvam asīti
If a person speaks harshly to a living father, mother, brother, sister, teacher, or Brahmin, people say to him: 'Shame on you! You are a killer of father, a killer of mother, brother, sister, teacher, or Brahmin.'
Verse 30
अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषन्दहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति ॥ ३ ॥
atha yady apy enān utkrānta-prāṇāñ śūlena samāsaṃ vyatiṣandahen naivainaṃ brūyuḥ pitṛhāsi iti na mātṛhāsi iti na bhrātṛhāsi iti na svasṛhāsi iti nācāryahāsi iti na brāhmaṇahāsi iti
But when Prana has departed from them, even if one burns their bodies together on a funeral pyre with a poker, people do not call him a killer of father, mother, brother, sister, teacher, or Brahmin, for Prana alone was the living entity.
Verse 31
प्राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ॥ ४ ॥
prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannativādī bhavati taṁ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta
Prana indeed becomes all these. He who sees thus, thinks thus, and understands thus, becomes an ativādin (one who speaks beyond). If they say to him, 'You are an ativādin,' he should say, 'I am an ativādin,' and not deny it.
Verse 32
एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति ॥ १ ॥
eṣa tu vā ativadati yaḥ satyenātivadati so'haṁ bhagavaḥ satyenātivadānīti satyaṁ tveva vijijñāsitavyamiti satyaṁ bhagavo vijijñāsa iti
'But he really speaks beyond who speaks beyond through Truth.' 'Venerable sir, then may I speak beyond through Truth!' 'But one must desire to understand Truth.' 'Venerable sir, I desire to understand Truth.'
Verse 33
यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ॥ १ ॥
yadā vai vijānātyatha satyaṁ vadati nāvijānansatyaṁ vadati vijānanneva satyaṁ vadati vijñānaṁ tveva vijijñāsitavyamiti vijñānaṁ bhagavo vijijñāsa iti
'When one understands, then one speaks Truth. One who does not understand does not speak Truth; only one who understands speaks Truth. But one must desire to understand understanding.' 'Venerable sir, I desire to understand understanding.'
Verse 34
यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति ॥ १ ॥
yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṁ bhagavo vijijñāsa iti
'When one reflects, then one understands. Without reflecting, one does not understand; only by reflecting does one understand. But one must desire to understand reflection.' 'Venerable sir, I desire to understand reflection.'
Verse 35
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥ १ ॥
yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṁ bhagavo vijijñāsa iti
'When one has faith, then one reflects. Without faith, one does not reflect; only by having faith does one reflect. But one must desire to understand faith.' 'Venerable sir, I desire to understand faith.'
Verse 36
यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ॥ १ ॥
yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṁ bhagavo vijijñāsa iti
'When one is steadfast, then one has faith. Without being steadfast, one does not have faith; only by being steadfast does one have faith. But one must desire to understand steadfastness.' 'Venerable sir, I desire to understand steadfastness.'
Verse 37
यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति ॥ १ ॥
yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti kṛtiṁ bhagavo vijijñāsa iti
'When one acts, then one becomes steadfast. Without acting, one is not steadfast; only by acting does one become steadfast. But one must desire to understand action.' 'Venerable sir, I desire to understand action.'
Verse 38
यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति ॥ १ ॥
yadā vai sukhaṁ labhate'tha karoti nāsukhaṁ labdhvā karoti sukhameva labdhvā karoti sukhaṁ tveva vijijñāsitavyamiti sukhaṁ bhagavo vijijñāsa iti
'When one obtains happiness, then one acts. Without obtaining happiness, one does not act; only by obtaining happiness does one act. But one must desire to understand happiness.' 'Venerable sir, I desire to understand happiness.'
Verse 39
यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ १ ॥
yo vai bhūmā tatsukhaṁ nālpe sukhamasti bhūmaiva sukhaṁ bhūmā tveva vijijñāsitavya iti bhūmānaṁ bhagavo vijijñāsa iti
'That which is the Infinite (Bhūman) is happiness. There is no happiness in the finite; the Infinite alone is happiness. But one must desire to understand the Infinite.' 'Venerable sir, I desire to understand the Infinite.'
Verse 40
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्यꣳ स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥ १ ॥
yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṁ yo vai bhūmā tadamṛtamatha yadalpaṁ tanmartyaṁ sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti
'Where one sees nothing else, hears nothing else, understands nothing else—that is the Infinite. But where one sees something else, hears something else, understands something else—that is the finite. That which is the Infinite is immortal, but that which is finite is mortal.' 'Reverend sir, on what is the Infinite established?' 'In its own glory—or rather, not even in glory.'
Verse 41
गोअश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्यो ह्यन्यस्मिन्प्रतिष्ठित इति ॥ २ ॥
goaśvamiha mahimetyācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇyāyatanānīti nāhamevaṃ bravīmi bravīmīti hovācānyo hyanyasminpratiṣṭhita iti
In this world, people call cattle and horses, elephants and gold, servants and wives, fields and houses 'greatness'. I do not speak thus, I do not speak thus, he said, for in that case, one thing is established in another.
Verse 42
स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेदꣳ सर्वमित्यथातोऽहङ्कारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेदꣳ सर्वमिति ॥ १ ॥
sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa evedaṃ sarvamityathāto'haṅkārādeśa evāhamevādhastādahamupariṣṭādahaṃ paścādahaṃ purastādahaṃ dakṣiṇato'hamuttarato'hamevedaṃ sarvamiti
That infinite reality indeed is below, That is above, That is behind, That is in front, That is to the south, That is to the north; That indeed is all this. Next follows the instruction declaring the ego ('I'): I alone am below, I am above, I am behind, I am in front, I am to the south, I am to the north; I alone am all this.
Verse 43
अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेदꣳ सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथातो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषाꣳ सर्वेषु लोकेष्वकामचारो भवति ॥ २ ॥
athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvamiti sa vā eṣa evaṃ paśyannevaṃ manvāna evaṃ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathāto viduranyarājānaste kṣayyalokā bhavanti teṣāṃ sarveṣu lokeṣvakāmacāro bhavati
Next follows the instruction declaring the Self (Atman): The Self alone is below, the Self is above, the Self is behind, the Self is in front, the Self is to the south, the Self is to the north; the Self alone is all this. He who sees thus, thinks thus, and understands thus—delighting in the Self, sporting with the Self, uniting with the Self, and rejoicing in the Self—he becomes a sovereign ruler. He gains complete freedom in all worlds. But those who understand otherwise are ruled by others and live in perishable worlds; they have no freedom in any world.
Verse 44
तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताꣳ सर्वꣳ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विꣳशतिराहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनात्कुमारस्तꣳ स्कन्द इत्याचक्षते तꣳ स्कन्द इत्याचक्षते ॥ २ ॥
tadeṣa śloko na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatāṃ sarvaṃ ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṃ ca daśa caikaśca sahasrāṇi ca viṃśatirāhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṃ darśayati bhagavānsanātkumārastaṃ skanda ityācakṣate taṃ skanda ityācakṣate
On this there is the verse: 'The seer does not see death, nor disease, nor sorrow. The seer sees everything and obtains everything in every way.' He becomes onefold, he becomes threefold, fivefold, sevenfold, and ninefold; then elevenfold, a hundred and ten, and twenty thousand. Upon the purity of food depends the purity of the mind; upon the purity of the mind depends firm memory; upon attaining firm memory, all knots of the heart are unloosed. To him whose impurities have been wiped away, the venerable Sanatkumara shows the shore beyond darkness. They call him Skanda, yes, they call him Skanda.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Knowledge of the Infinite. It includes 44 verses detailing core themes like "vāgvāva nāmno bhūyasī vāgvā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedamātharvaṇaṃ caturthamitihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyamekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaśca tejaśca devāṃśca manuṣyāṃśca paśūṃśca vayāṃsi ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṃ vijñāpayati vācamupāssveti", "sa yo vācaṃ brahmi tyupāste yāvadvāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmi tyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti", "mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṃ vācaṃ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāṃśca paśūṃścetcheyetyathecchata imaṃ ca lokamamuṃ cetcheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti".One of the oldest and largest Principal Upanishads from the Sama Veda — containing the foundational Mahāvākya "Tat Tvam Asi" (Thou Art That) and profound teachings on meditation, Prana, and the nature of Brahman through the dialogues of Uddalaka and Shvetaketu.