The Supreme Reality of Ātman and the Path to Its Realization
(Chapter 2)
द्वितीयोऽध्यायः — Adhyāya 2: Muni Kāṇḍa ( The Chapter of the Sage)
Verse 1
दृप्तबालाकिर्हानूचानो गार्ग्य आस । स होवाचाजातशत्रुं काश्यं ब्रह्म ते ब्रवाणीति । स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मः, जनको जनक इति वै जना धावन्तीति ॥ २,१.१ ॥
dṛptabālākir hānūcāno gārgya āsa | sa hovācājātaśatruṃ kāśyaṃ brahma te bravāṇīti | sa hovācājātaśatruḥ sahasram etasyāṃ vāci dadmaḥ, janako janaka iti vai janā dhāvantīti
There was a man of the Gargya clan named Proud Balaki, who was well-read. He said to Ajatashatru, king of Kashi, "Let me declare Brahman to you." Ajatashatru said, "For this offer, I give you a thousand cows. People indeed run after Janaka, saying 'Janaka, Janaka!'"
Verse 2
स होवाच गार्ग्यः य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर् मा मैतस्मिन्संवदिष्ठाः । अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति । स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति ॥ २,१.२ ॥
sa hovāca gārgyaḥ ya evāsāv āditye puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatrur mā maitasmin saṃvadiṣṭhāḥ | atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājeti vā aham etam upāsa iti | sa ya etam evam upāste 'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati
Gargya said: "The person who is in the sun, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as preeminent, the head and king of all beings. He who meditates upon him thus becomes preeminent, the head and king of all beings."
Verse 3
स होवाच गार्ग्यः य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः । बृहन् पाण्दरवासाः सोमो राजेति वा अहमेतमुपास इति । स य एतमेवमुपास्तेऽहरहर्सुतः प्रसुतो भवति । नास्यान्नं क्षीयते ॥ २,१.३ ॥
sa hovāca gārgyaḥ ya evāsau candre puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | bṛhan pāṇḍaravāsāḥ somo rājeti vā aham etam upāsa iti | sa ya etam evam upāste 'harahar sutaḥ prasuto bhavati | nāsyānnaṃ kṣīyate
Gargya said: "The person who is in the moon, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as the great, white-robed King Soma. He who meditates upon him thus has Soma pressed for him day after day, and his food never diminishes."
Verse 4
स होवाच गार्ग्यः य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः । तेजस्वीति वा अहमेतमुपास इति । स य एतमेवमुपास्ते तेजस्वी ह भवति । तेजस्विनी हास्य प्रजा भवति ॥ २,१.४ ॥
sa hovāca gārgyaḥ ya evāsau vidyuti puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | tejasvīti vā aham etam upāsa iti | sa ya etam evam upāste tejasvī ha bhavati | tejasvinī hāsya prajā bhavati
Gargya said: "The person who is in lightning, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as radiant. He who meditates upon him thus becomes radiant, and his offspring become radiant."
Verse 5
स होवाच गार्ग्यः य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः । पूर्णमप्रवर्तीति वा अहमेतमुपास इति । स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नास्यास्माल्लोकात्प्रजोद्वर्तते ॥ २,१.५ ॥
sa hovāca gārgyaḥ ya evāyam ākāśe puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | pūrṇam apravartīti vā aham etam upāsa iti | sa ya etam evam upāste pūryate prajayā paśubhir nāsyāsmāl lokāt prajodvartate
Gargya said: "The person who is in space, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as full and non-moving. He who meditates upon him thus is filled with offspring and cattle, and his lineage is never cut off from this world."
Verse 6
स होवाच गार्ग्यः य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः । इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति । स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी ॥ २,१.६ ॥
sa hovāca gārgyaḥ ya evāyaṃ vāyau puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | indro vaikuṇṭho 'parājitā seneti vā aham etam upāsa iti | sa ya etam evam upāste jiṣṇur hāparājiṣṇur bhavaty anyatastyajāyī
Gargya said: "The person who is in the air, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as Indra, the irresistible, and as the unconquered army. He who meditates upon him thus becomes victorious, invincible, and conquers his rivals."
Verse 7
स होवाच गार्ग्यः य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः । विषासहिरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते विषासहिर्ह भवति । विषासहिर्हास्य प्रजा भवति ॥ २,१.७ ॥
sa hovāca gārgyaḥ ya evāyam agnau puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | viṣāsahir iti vā aham etam upāsa iti | sa ya etam evam upāste viṣāsahir ha bhavati | viṣāsahir hāsya prajā bhavati
Gargya said: "The person who is in fire, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as forbearing. He who meditates upon him thus becomes forbearing, and his offspring become forbearing."
Verse 8
स होवाच गार्ग्यः य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः । प्रतिरूप इति वा अहमेतमुपास इति । स य एतमेवमुपास्ते प्रतिरूपं हैवैनमुपगच्छति नाप्रतिरूपम् । अथो प्रतिरुपोऽस्माज्जायते ॥ २,१.८ ॥
sa hovāca gārgyaḥ ya evāyam apsu puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | pratirūpa iti vā aham etam upāsa iti | sa ya etam evam upāste pratirūpaṃ haivainam upagacchati nāpratirūpam | atho pratirūpo 'smāj jāyate
Gargya said: "The person who is in water, him indeed I meditate upon as Brahman." Ajatashatru said: "Do not speak to me about him! I meditate upon him as the counterpart. He who meditates upon him thus, what is agreeable comes to him, not what is disagreeable; and an offspring born to him is a counterpart of him."
Verse 9
स होवाच गार्ग्यः य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः । रोचिष्णुरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते रोचिष्णुर्ह भवति । रोचिष्णुर्हास्य प्रजा भवति । अथो यैः संनिगच्छति । सर्वांस्तानतिरोचते ॥ २,१.९ ॥
sa hovāca gārgyaḥ ya evāyam ādarśe puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | rociṣṇur iti vā aham etam upāsa iti | sa ya etam evam upāste rociṣṇur ha bhavati | rociṣṇur hāsya prajā bhavati | atho yaiḥ saṃnigacchati | sarvāṁs tān atirocate
Gargya said: "The person who is in the mirror—him indeed I meditate upon as Brahman." Ajatashatru said: "Please do not speak to me of him. I meditate upon him as the radiant one." He who meditates upon him as such becomes radiant; his offspring also become radiant, and he outshines all those with whom he comes in contact.
Verse 10
स होवाच गार्ग्यः य एवायं यन्तं पश्चाच्छब्बोऽनूदेत्येतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः । असुरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति । नैनं पुरा कालात्प्राणो जहाति ॥ २,१.१० ॥
sa hovāca gārgyaḥ ya evāyaṃ yantaṃ paścāc chabdo 'nūdeti etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | asur iti vā aham etam upāsa iti | sa ya etam evam upāste sarvaṃ haivāsmiṁlloka āyureti | nainaṃ purā kālāt prāṇo jahāti
Gargya said: "The sound that follows a walking person—him indeed I meditate upon as Brahman." Ajatashatru said: "Please do not speak to me of him. I meditate upon him as life-force (Asu)." He who meditates upon him as such reaches the full span of life in this world, and breath does not depart from him before his time.
Verse 11
स होवाच गार्ग्यः य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः । द्वितीयोऽनपग इति वा अहमेतमुपास इति । स य एतमेवमुपास्ते द्वितीयवान् ह भवति । नास्माद्गणश्छिद्यते ॥ २,१.११ ॥
sa hovāca gārgyaḥ ya evāyaṃ dikṣu puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | dvitīyo 'napaga iti vā aham etam upāsa iti | sa ya etam evam upāste dvitīyavān ha bhavati | nāsmād gaṇaś chidyate
Gargya said: "The person who is in the quarters—him indeed I meditate upon as Brahman." Ajatashatru said: "Please do not speak to me of him. I meditate upon him as the second, the inseparable companion." He who meditates upon him as such becomes possessed of a companion, and his group is never separated from him.
Verse 12
स होवाच गार्ग्यः य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन्संवदिष्ठाः । मृत्युरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति । नैनं पुरा कालान्मृत्युरागच्छति ॥ २,१.१२ ॥
sa hovāca gārgyaḥ ya evāyaṃ chāyāmayaḥ puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | mṛtyur iti vā aham etam upāsa iti | sa ya etam evam upāste sarvaṃ haivāsmiṁlloka āyureti | nainaṃ purā kālāt mṛtyur āgacchati
Gargya said: "The person who consists of shadow—him indeed I meditate upon as Brahman." Ajatashatru said: "Please do not speak to me of him. I meditate upon him as death." He who meditates upon him as such reaches the full span of life in this world, and death does not approach him before his time.
Verse 13
स होवाच गार्ग्यः य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुः मा मैतस्मिन् संवदिष्ठाः । आत्मन्वीति वा अहमेतमुपास इति । स य एतमेवमुपास्त आत्मन्वी ह भवति । आत्मन्विनी हास्य प्रजा भवति । स ह तूष्णीमास गार्ग्यः ॥ २,१.१३ ॥
sa hovāca gārgyaḥ ya evāyam ātmani puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | ātmanvīti vā aham etam upāsa iti | sa ya etam evam upāste ātmanvī ha bhavati | ātmanvinī hāsya prajā bhavati | sa ha tūṣṇīm āsa gārgyaḥ
Gargya said: "The person who is in the self—him indeed I meditate upon as Brahman." Ajatashatru said: "Please do not speak to me of him. I meditate upon him as self-possessed." He who meditates upon him as such becomes self-possessed, and his offspring become self-possessed. Thereupon Gargya became silent.
Verse 14
स होवाचाजातशत्रुः एतावन्नू३ इति । एतावद्धीति । नैतावता विदितं भवतीति । स होवाच गार्ग्यः उप त्वायानीति ॥ २,१.१४ ॥
sa hovācājātaśatruḥ etāvannū3 iti | etāvaddhīti | naitāvatā viditaṃ bhavatīti | sa hovāca gārgyaḥ upa tvāyānīti
Ajatashatru said: "Is that all?" Gargya replied: "That is all." Ajatashatru said: "By this much alone Brahman is not known." Gargya said: "Let me come to you as a pupil."
Verse 15
स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति । व्येव त्वा ज्ञपयिष्यामीति । तं पाणावादायोत्तस्थौ । तौ ह पुरुषं सुप्तमाजग्मतुः । तमेतैर्नामभिरामन्त्रयां चक्रे बृहन् पाण्दरवासः सोम राजन्निति । स नोत्तस्थौ । तं पाणिनापेषं बोधयां चकार । स होत्तस्थौ ॥ २,१.१५ ॥
sa hovācājātaśatruḥ pratilomaṃ caitad yad brāhmaṇaḥ kṣatriyam upeyād brahma me vakṣyatīti | vyeva tvā jñapayişyāmīti | taṃ pāṇāv ādāyottasthau | tau ha puruṣaṃ suptam ājagmatuḥ | tam etair nāmabhir āmantrayāṁ cakre bṛhan pāṇḍaravāsaḥ soma rājann iti | sa nottasthau | taṃ pāṇināpeṣaṃ bodhayāṁ cakāra | sa hottasthau
Ajatashatru said: "It is contrary to tradition for a Brahmana to approach a Kshatriya thinking, 'He will instruct me about Brahman.' Yet I shall make you understand clearly." Taking him by the hand, he got up. The two went to a sleeping man. Ajatashatru addressed him by these names: "O Great One, O Clad in White, O King Soma!" He did not get up. So he rubbed him with his hand until he woke him, and then he stood up.
Verse 16
स होवाचाजातशत्रुः यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति । तदु ह न मेने गार्ग्यः ॥ २,१.१६ ॥
sa hovācājātaśatruḥ yatraiṣa etat supto 'bhūd ya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūt kuta etad āgād iti | tad u ha na mene gārgyaḥ
Ajatashatru said: "When this person, who consists of consciousness, was thus asleep, where was he then, and whence did he return?" Gargya did not know this.
Verse 17
स होवाचाजातशत्रुः यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्नानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते । तानि यदा गृह्णाति । अथ हैतत्पुरुषः स्वपिति नाम । तद्गृहीत एव प्राणो भवति । गृहीता वाग् । गृहीतं चक्षुर् । गृहीतं श्रोत्रम् । गृहीतं मनः ॥ २,१.१७ ॥
sa hovācājātaśatruḥ yatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣastadeṣāṁ prāṇānāṁ vijñānena vijñānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete | tāni yadā gṛhṇāti | atha haitatpuruṣaḥ svapiti nāma | tadgṛhīta eva prāṇo bhavati | gṛhītā vāg | gṛhītaṁ cakṣur | gṛhītaṁ śrotram | gṛhītaṁ manaḥ
Ajātaśatru said: 'When this person, consisting of consciousness, was fully asleep, he absorbed the consciousness of these senses through his own consciousness and lay in the space within the heart. When he draws them in, then the person is said to sleep (svapiti). Then the organ of breath is withdrawn, speech is withdrawn, the eye is withdrawn, the ear is withdrawn, and the mind is withdrawn.'
Verse 18
स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकाः । तदुतेव महाराजो भवत्युतेव महाब्राह्मणः । उतेवोच्चावचं निगच्छति । स यथा महाराजो जानपदान् गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान् गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते ॥ २,१.१८ ॥
sa yatraitatsvapnyayā carati te hāsya lokāḥ | taduteva mahārājo bhavatyuteva mahābrāhmaṇaḥ | utevoccāvacaṁ nigacchati | sa yathā mahārājo jānapadān gṛhītvā sve janapade yathākāmaṁ parivartetaevamevaiṣa etatprāṇān gṛhītvā sve śarīre yathākāmaṁ parivartate
When he moves in dream, these are his worlds. Then he becomes, as it were, a great king, or a great Brahmana, or enters high and low states. Just as a great king, taking his subjects along, moves about in his realm as he pleases, even so this self, taking the senses along, moves about in its own body according to its pleasure.
Verse 19
अथ यदा सुषुप्तो भवति । यदा न कस्य चन वेद । हिता नाम नाद्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते । ताभिः प्रत्यवसृप्य पुरीतति शेते । स यथा कुमारो अद्द्. वा महाराजो वा महाब्राह्मणो वातिघ्नीमानन्दस्य गत्वा शयीत । एवमेवैष एतच्छेते ॥ २,१.१९ ॥
atha yadā suṣupto bhavati | yadā na kasya cana veda | hitā nāma nādyo dvāsaptatiḥ sahasrāṇi hṛdayātpurītatamabhipratiṣṭhante | tābhiḥ pratyavasṛpya purītati śete | sa yathā kumāro vā mahārājo vā mahābrāhmaṇo vātighnīmānandasya gatvā śayīta | evamevaiṣa etacchete
Next, when he is in deep sleep and knows nothing whatsoever, there are seventy-two thousand channels called Hitā leading from the heart to the pericardium. Creeping back through these, he rests in the pericardium. Just as a young boy, a great king, or a noble Brahmana might sleep after reaching the pinnacle of bliss, even so does he sleep.
Verse 20
स यथोर्णवाभिस्तन्तुनोच्चरेद्यथा अग्नेः क्षुद्रा विष्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति । तस्योपनिषत्सत्यस्य सत्यमिति । प्राणा वै सत्यं तेषामेष सत्यम् ॥ २,१.२० ॥
sa yathorṇavābhistantunocceredyathā agneḥ kṣudrā viṣphuliṅgā vyuccarantyevamevāsmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti | tasyopaniṣatsatyasya satyamiti | prāṇā vai satyaṁ teṣāmeṣa satyam
As a spider moves out along its thread, or as small sparks emerge from a fire, even so from this Self issue forth all vital forces, all worlds, all gods, and all beings. Its secret teaching (Upanishad) is 'The Truth of Truth'. The vital forces are indeed truth, and this Self is the Truth of them.
Verse 21
यो ह वै शिशुं साधानं सप्रत्याधानं सस्थूणं सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि । अयं वाव शिशुर्योऽयं मध्यमः प्राणः । तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम ॥ २,२.१ ॥
yo ha vai śiśuṁ sādhānaṁ sapratyādhānaṁ sasthūṇaṁ sadāmaṁ veda sapta ha dviṣato bhrātṛvyānavaruṇaddhi | ayaṁ vāva śiśuryo'yaṁ madhyamaḥ prāṇaḥ | tasyedamevādhānamidaṁ pratyādhānaṁ prāṇaḥ sthūṇānnaṁ dāma
He who knows the calf with its abode, its special abode, its post, and its tether, wards off seven hostile rivals. The calf is indeed the central vital force. This body is its abode, the head is its special abode, the life-breath is its post, and food is its tether.
Verse 22
तमेताः सप्ताक्षितय उपतिष्ठन्ते । तद्या इमा अक्षंल्लोहिन्यो राजयस्ताभिरेनं रुद्रोऽन्वायत्तः । अथ या अक्षन्नापस्ताभिः पर्जन्यः । या कनीनका तयादित्यः । यत्कृष्णं तेनाग्निर् । यच्छुक्लं तेनेन्द्रः । अधरयैनं वर्तन्या पृथिव्यन्वायत्ता । द्यौरुत्तरया । नास्यान्नं क्षीयते य एवं वेद ॥ २,२.२ ॥
tametāḥ saptākṣitaya upatiṣṭhante | tadyā imā akṣaṁllohinyo rājayastābhirenaṁ rudro'nvāyattaḥ | atha yā akṣannāpastābhiḥ parjanyaḥ | yā kanīnakā tayādityaḥ | yatkṛṣṇaṁ tenāgnir | yacchuklaṁ tenendraḥ | adharayainaṁ vartanyā pṛthivyanvāyattā | dyauruttarayā | nāsyānnaṁ kṣīyate ya evaṁ veda
These seven imperishable deities attend upon it: Rudra is associated through the red lines in the eye, Parjanya through the fluid in the eye, Āditya through the pupil, Agni through the black part, Indra through the white part, Earth through the lower eyelid, and Heaven through the upper eyelid. Food never fails him who knows this.
Verse 23
तदेष श्लोको भवति अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन् यशो निहितं विश्वरूपम् । तस्यासत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति । अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इति । इदं तच्छरीर एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नः । तस्मिन् यशो निहितं विश्वरूपमिति । प्राणा वै यशो विश्वरूपम् । प्राणानेतदाह । तस्यासत ऋषयः सप्त तीर इति । प्राणा वा ऋषयः । प्राणाणेतदाह । वागष्टमी ब्रह्मणा संविदानेति । वाग्घ्यष्टमी ब्रह्मणा संवित्ते ॥ २,२.३ ॥
tadeṣa śloko bhavati arvāgbilaścamasa ūrdhvabudhnastasmin yaśo nihitaṁ viśvarūpam | tasyāsata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṁvidāneti | arvāgbilaścamasa ūrdhvabudhna iti | idaṁ taccharīra eṣa hyarvāgbilaścamasa ūrdhvabudhnaḥ | tasmin yaśo nihitaṁ viśvarūpamiti | prāṇā vai yaśo viśvarūpam | prāṇānetadāha | tasyāsata ṛṣayaḥ sapta tīra iti | prāṇā vā ṛṣayaḥ | prāṇānetadāha | vāgaṣṭamī brahmaṇā saṁvidāneti | vāgghyaṣṭamī brahmaṇā saṁvidte
Regarding this there is the verse: 'There is a bowl with its opening below and base above; in it is placed glory of every form. On its rim sit seven sages, and speech as the eighth communicates with Brahman.' The bowl with opening below and base above is this head/body. The glory placed in it are the vital forces. The seven sages on its rim are the sense-organs in the head, and speech as the eighth communicates with Brahman.
Verse 24
इमावेव गोतमभरद्वाजौ । अयमेव गोतमोऽयं भरद्वाजः । इमावेव विश्वामित्रजमदग्नी । अयमेव विश्वामित्रोऽयं जमदग्निः । इमावेव वसिष्ठकश्यपौ । अयमेव वसिष्ठोऽयं कश्यपः । वागेवात्रिः । वाचा ह्यन्नमद्यते । अत्तिर्ह वै नामैतद्यदौत्रिरिति । सर्वस्यात्ता भवति । सर्वमस्यान्नं भवति य एवं वेद ॥ २,२.४ ॥
imāveva gotamabharadvājau | ayameva gotamo'yaṁ bharadvājaḥ | imāveva viśvāmitrajamadagnī | ayameva viśvāmitro'yaṁ jamadagniḥ | imāveva vasiṣṭhakaśyapau | ayameva vasiṣṭho'yaṁ kaśyapaḥ | vāgevātriḥ | vācā hyannamadyate | attirha vai nāmaitadyadautririti | sarvasyāttā bhavati | sarvamasyānnaṁ bhavati ya evaṁ veda
These two ears are Gotama and Bharadvāja. These two eyes are Viśvāmitra and Jamadagni. These two nostrils are Vasiṣṭha and Kaśyapa. Speech is Atri, for through speech food is eaten (atti); indeed, 'Atri' is derived from 'eating'. He who knows this becomes the eater of everything, and everything becomes his food.
Verse 25
द्वे वाव ब्रह्मणो रूपे । मूर्तं चैवामूर्तं च । मर्त्यं चामृतं च । स्थितं च यच्च । सच्च त्यं च ॥ २,३.१ ॥
dve vāva brahmaṇo rūpe | mūrtaṃ caivāmūrtaṃ ca | martyaṃ cāmṛtaṃ ca | sthitaṃ ca yacca | sacca tyaṃ ca
Verily, Brahman has two forms: the gross and the subtle, the mortal and the immortal, the stationary and the moving, the defined and the undefined.
Verse 26
तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्च । एतन्मर्त्यम् । एतत्स्थितम् । एतत्सत् । तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति । सतो ह्येष रसः ॥ २,३.२ ॥
tadetanmūrtaṃ yadanyadvāyoścāntarikṣācca | etanmartyam | etatsthitam | etatsat | tasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso ya eṣa tapati | sato hyeṣa rasaḥ
That which is gross is everything other than air and space. It is mortal, stationary, and defined. The essence of this gross, mortal, stationary, and defined form is the sun that shines, for it is the essence of the defined.
Verse 27
अथामूर्तम् । वायुश्चान्तरिक्षश्च । एतदमृतम् । एतद्यत् । एतत्त्यम् । तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषः । त्यस्य ह्येष रस । इत्यधिदैवतम् ॥ २,३.३ ॥
athāmūrtam | vāyuścāntarikṣaśca | etadamṛtam | etadyat | etattyam | tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyasyaiṣa raso ya eṣa etasminmaṇḍale puruṣaḥ | tyasya hyeṣa rasaḥ | ityadhidaivatam
Now, the subtle form consists of air and space. It is immortal, moving, and undefined. The essence of this subtle, immortal, moving, and undefined form is the Person in the solar orb, for he is the essence of the undefined. This is with reference to the divine realm.
Verse 28
अथाध्यात्मम् । इदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाशः । एतन्मर्त्यम् । एतत्स्थितम् । एतत्सत् । तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः । सतो ह्येष रसः ॥ २,३.४ ॥
athādhyātmam | idameva mūrtaṃ yadanyatprāṇācca yaścāyamantarātmannākāśaḥ | etanmartyam | etatsthitam | etatsat | tasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso yaccakṣuḥ | sato hyeṣa rasaḥ
Now with reference to the body: The gross form is everything other than the vital force and the space within the self. It is mortal, stationary, and defined. The essence of this gross, mortal, stationary, and defined form is the eye, for it is the essence of the defined.
Verse 29
अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाशः । एतदमृतम् । एतद्यत् । एतत्त्यत् । तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो योऽयं दक्षिणेऽक्षन् पुरुषः । त्यस्य ह्येष रसः ॥ २,३.५ ॥
athāmūrtaṃ prāṇaśca yaścāyamantarātmannākāśaḥ | etadamṛtam | etadyat | etattyat | tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyasyaiṣa raso yo'yaṃ dakṣiṇe'kṣan puruṣaḥ | tyasya hyeṣa rasaḥ
Now the subtle form is the vital force and the space within the self. It is immortal, moving, and undefined. The essence of this subtle, immortal, moving, and undefined form is the Person who is in the right eye, for he is the essence of the undefined.
Verse 30
तस्य हैतस्य पुरुषस्य रूपम् । यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्तम् । सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेद । अथात आदेशो नेति नेति । न ह्येतस्मादिति नेत्यन्यत्परमस्ति । अथ नामधेयं सत्यस्य सत्यमिति । प्राणा वै सत्यम् । तेषामेष सत्यम् ॥ २,३.६ ॥
tasya haitasya puruṣasya rūpam | yathā māhārajanaṃ vāso yathā pāṇḍvāvikaṃ yathendragopo yathāgnyarciryathā puṇḍarīkaṃ yathā sakṛdvidyuttam | sakṛdvidyutteva ha vā asya śrīrbhavati ya evaṃ veda | athāta ādeśo neti neti | na hyetasmāditi netyanyatparamasti | atha nāmadheyaṃ satyasya satyamiti | prāṇā vai satyam | teṣāmeṣa satyam
The form of this Person is like a cloth dyed with saffron, or like white wool, or like a red cochineal insect, or like a flame of fire, or like a white lotus, or like a flash of lightning. The glory of one who knows this shines like a flash of lightning. Now follows the instruction regarding Brahman: 'Not this, not this' (Neti, Neti). For there is no higher instruction than 'Not this'. Its name is 'The Truth of truth'. The vital forces are truth, and It is their Truth.
Verse 31
मैत्रेयीति होवाच याज्ञवल्क्यः उद्यास्यन् वा अरेऽहमस्मात्स्थानादस्मि । हन्त तेऽनया कात्यायन्यान्तं करवाणीति ॥ २,४.१ ॥
maitreyīti hovāca yājñavalkyaḥ udyāsyan vā are'hamasmātsthānādasmi | hanta te'nayā kātyāyanyāntaṃ karavāṇīti
Yājñavalkya said: "O Maitreyī, I am about to renounce this householder life. Come, let me make a final settlement between you and Kātyāyanī."
Verse 32
सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति । नेति होवाच याज्ञवल्क्यः । यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् । अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ २,४.२ ॥
sā hovāca maitreyī yannu ma iyaṃ bhagoḥ sarvā pṛthivī vittena pūrṇā syātkathaṃ tenāmṛtā syāmiti | neti hovāca yājñavalkyaḥ | yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitaṃ syāt | amṛtatvasya tu nāśāsti vittenetī
Maitreyī said: "Venerable Sir, if this entire earth full of wealth were mine, would I become immortal through it?" Yājñavalkya replied: "No, your life would be just like the life of wealthy people. But there is no hope of immortality through wealth."
Verse 33
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् । यदेव भगवान् वेद तदेव मे ब्रूहीति ॥ २,४.३ ॥
sā hovāca maitreyī yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām | yadeva bhagavān veda tadeva me brūhīti
Maitreyi said: 'What should I do with that by which I do not become immortal? Tell me, venerable sir, only that which you know to be the means to immortality.'
Verse 34
स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषसे । एह्यास्स्व । व्याख्यास्यामि ते । व्याचक्षाणस्य तु मे निदिध्यासस्वेति ॥ २,४.४ ॥
sa hovāca yājñavalkyaḥ priyā batāre naḥ satī priyaṃ bhāṣase | ehyāssva | vyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti
Yajnavalkya said: 'You have indeed been dear to us, my lady, and now you speak dear words. Come, sit down; I will explain it to you. But as I explain, reflect deeply upon it.'
Verse 35
स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि । आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ २,४.५ ॥
sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavatyātmanastu kāmāya vittaṃ priyaṃ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavatyātmanastu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavatyātmanastu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavatyātmanastu kāmāya sarvaṃ priyaṃ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi | ātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam
He said: 'It is not for the sake of the husband, my dear, that the husband is loved, but for the sake of the Self that the husband is loved. It is not for the sake of the wife that the wife is loved, but for the sake of the Self that the wife is loved. It is not for the sake of the sons that the sons are loved, but for the sake of the Self that the sons are loved. It is not for the sake of wealth that wealth is loved, but for the sake of the Self that wealth is loved. It is not for the sake of the Brahmana class that the Brahmana class is loved, but for the sake of the Self that the Brahmana class is loved. It is not for the sake of the Kshatriya class that the Kshatriya class is loved, but for the sake of the Self that the Kshatriya class is loved. It is not for the sake of the worlds that the worlds are loved, but for the sake of the Self that the worlds are loved. It is not for the sake of the gods that the gods are loved, but for the sake of the Self that the gods are loved. It is not for the sake of the beings that the beings are loved, but for the sake of the Self that the beings are loved. It is not for the sake of all that all is loved, but for the sake of the Self that all is loved. The Self, my dear Maitreyi, should indeed be realized—heard about, reflected upon, and meditated upon. By the realization of the Self—through hearing, reflection, and deep comprehension—all this becomes known.'
Verse 36
ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद । क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद । लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद । देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद । भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद । सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद । इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीदं सर्वं यदयमात्मा ॥ २,४.६ ॥
brahma taṃ parādādyo'nyatrātmano brahma veda | kṣatraṃ taṃ parādādyo'nyatrātmanaḥ kṣatraṃ veda | lokāstaṃ parāduryo'nyatrātmano lokān veda | devāstaṃ parāduryo'nyatrātmano devān veda | bhūtāni taṃ parāduryo'nyatrātmano bhūtāni veda | sarvaṃ taṃ parādādyo'nyatrātmanaḥ sarvaṃ veda | idaṃ brahmedaṃ kṣatramime lokā ime devā imāni bhūtānīdaṃ sarvaṃ yadayamātmā
'The Brahmana class rejects one who knows the Brahmana class as existing apart from the Self. The Kshatriya class rejects one who knows the Kshatriya class as existing apart from the Self. The worlds reject one who knows the worlds as existing apart from the Self. The gods reject one who knows the gods as existing apart from the Self. The beings reject one who knows the beings as existing apart from the Self. Everything rejects one who knows everything as existing apart from the Self. This Brahmana class, this Kshatriya class, these worlds, these gods, these beings, and this all are nothing but this Self.'
Verse 37
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय । दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥ २,४.७ ॥
sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya | dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ
'As when a drum is beaten, one cannot grasp its external sounds individually, but by grasping the drum itself or the striker of the drum, the sound is grasped.'
Verse 38
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥ २,४.८ ॥
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ
'As when a conch-shell is blown, one cannot grasp its external sounds individually, but by grasping the conch-shell itself or the blower of the conch-shell, the sound is grasped.'
Verse 39
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ॥ २,४.९ ॥
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ
'As when a lute is played, one cannot grasp its external sounds individually, but by grasping the lute itself or the player of the lute, the sound is grasped.'
Verse 40
स यथार्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येव वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननि । अस्यैवैतानि निश्वसितानि ॥ २,४.१० ॥
sa yathārdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyevaṃ vā are'sya mahato bhūtasya niḥśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānani | asyaivaitāni niśvasitāni
'As from a fire kindled with damp fuel separate clouds of smoke issue forth, so indeed, my dear, all these are the breath of this Great Being—the Rig-veda, Yajur-veda, Sama-veda, Atharvangirasa, history, ancient lore, sciences, Upanishads, verses, aphorisms, explanations, and commentaries. All these are indeed Its breath.'
Verse 41
स यथा सर्वासामपां समुद्र एकायनम् । एवं सर्वेषां स्पर्शानां त्वगेकायनम् । एवं सर्वेषां गन्धानां नासिके एकायनम् । एवं सर्वेषां रसानां जिह्वैकायनम् । एवं सर्वेषां रूपाणां चक्षुरेकायनम् । एवं सर्वेषं शब्दानां श्रोत्रमेकायनम् । एवं सर्वेषां संकल्पानां मन एकायनम् । एवं सर्वासां विद्यानां हृदयमेकायनम् । एवं सर्वेषां कर्मणां हस्तावेकायनम् । एवं सर्वेषामानन्दानामुपस्थ एकायनम् । एवं सर्वेषां विसर्गाणां पायुरेकायनम् । एवं सर्वेषामध्वनां पादावेकायनम् । एवं सर्वेषां वेदानां वागेकायनम् ॥ २,४.११ ॥
sa yathā sarvāsām apāṁ samudra ekāyanam | evaṁ sarveṣāṁ sparśānāṁ tvag ekāyanam | evaṁ sarveṣāṁ gandhānāṁ nāsike ekāyanam | evaṁ sarveṣāṁ rasānāṁ jihvaikāyanam | evaṁ sarveṣāṁ rūpāṇāṁ cakṣur ekāyanam | evaṁ sarveṣāṁ śabdānāṁ śrotram ekāyanam | evaṁ sarveṣāṁ saṁkalpānāṁ mana ekāyanam | evaṁ sarvāsāṁ vidyānāṁ hṛdayam ekāyanam | evaṁ sarveṣāṁ karmaṇāṁ hastāv ekāyanam | evaṁ sarveṣām ānandānām upastha ekāyanam | evaṁ sarveṣāṁ visargāṇāṁ pāyur ekāyanam | evaṁ sarveṣām adhvanāṁ pādāv ekāyanam | evaṁ sarveṣāṁ vedānāṁ vāg ekāyanam
As the ocean is the single goal (merging place) of all waters, so the skin is the merging place of all touches; the nostrils of all smells; the tongue of all tastes; the eye of all forms; the ear of all sounds; the mind of all thoughts; the heart of all forms of knowledge; the hands of all works; the generative organ of all delights; the anus of all excretions; the feet of all journeys; and speech of all Vedas.
Verse 42
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव स्यात् । यतोयतस्त्वाददीत लवणम् । एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव । एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति । न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि । इति होवाच याज्ञवल्क्यः ॥ २,४.१२ ॥
sa yathā saindhavakhilya udake prāsta udakam evānuvilīyeta na hāsyodgrahaṇāyeva syāt | yato yatastv ādadīta lavaṇam | evaṁ vā are idaṁ mahad bhūtam anantam apāraṁ vijñānaghana eva | etebhyo bhūtebhyaḥ samutthāya tāny evānuvinaśyati | na pretya saṁjñāstīty are bravīmi | iti hovāca yājñavalkyaḥ
As a lump of salt dropped into water dissolves into the water and cannot be taken out again, yet wherever one tastes it, it is salty—so indeed, my dear, is this Great Being: infinite, boundless, a single mass of Consciousness. Arising out of these elements, it merges back into them when they vanish. After departure, there is no individual consciousness; thus I say, my dear. So spoke Yajnavalkya.
Verse 43
सा होवाच मैत्रेयी अत्रैव मा भगवानमूमुहन्न प्रेत्य संज्ञास्तीति । स होवाच न वा अरेऽहं मोहं ब्रवीमि । अलं वा अर इदं विज्ञानाय ॥ २,४.१३ ॥
sā hovāca maitreyī atraiva mā bhagavān amūmuhan na pretya saṁjñāstīti | sa hovāca na vā are 'haṁ mohaṁ bravīmi | alaṁ vā are idaṁ vijñānāya
Maitreyi said: 'Just here, my lord, you have bewildered me by saying that after departure there is no consciousness.' Yajnavalkya replied: 'Certainly I am not saying anything confusing, my dear. Verily, this Self is sufficient for complete knowledge.'
Verse 44
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं शृणोति तदितर इतरं जिघ्रति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति । यत्र वास्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शृणुयात्तत्केन कमभिवदेत्तत्केन कं मन्वीत तत्केन कं विजानीयात् । येनेदं सर्वं विजानाति तं केन विजानीयात् । विज्ञातारमरे केन विजानीयादिति ॥ २,४.१४ ॥
yatra hi dvaitam iva bhavati tad itara itaraṁ jighrati tad itara itaraṁ paśyati tad itara itaraṁ śṛṇoti tad itara itaraṁ jighrati tad itara itaram abhivadati tad itara itaraṁ manute tad itara itaraṁ vijānāti | yatra vāsya sarvam ātmaivābhūt tat kena kaṁ jighret tat kena kaṁ jighret tat kena kaṁ paśyet tat kena kaṁ śṛṇuyāt tat kena kam abhivadet tat kena kaṁ manvīta tat kena kaṁ vijānīyāt | yenedaṁ sarvaṁ vijānāti taṁ kena vijānīyāt | vijñātāram are kena vijānīyād iti
For where there is duality, as it were, there one smells another, sees another, hears another, speaks to another, thinks of another, and knows another. But where everything has become the Self alone for him, through what and whom should one smell, see, hear, speak, think, or know? Through what should one know That by which all this is known? My dear, through what could one know the Knower?
Verse 45
इयं पृथिवी सर्वेषां भूतानां मधु । अस्यै पृथिव्यै सर्वाणि भूतानि मधु । यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यस्चायमध्यात्मं शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१ ॥
iyaṁ pṛthivī sarveṣāṁ bhūtānāṁ madhu | asyai pṛthivyai sarvāṇi bhūtāni madhu | yaś cāyam asyāṁ pṛthivyāṁ tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṁ śārīras tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṁ brahmedaṁ sarvam
This earth is honey (essence) for all beings, and all beings are honey for this earth. The luminous, immortal Being residing in this earth, and the luminous, immortal Being residing in the body—he is indeed this Self. This is the Immortal, this is Brahman, this is all.
Verse 46
इमा आपः सर्वेषां भूतानां मधु । आसामपां सर्वाणि भूतानि मधु । यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.२ ॥
imā āpaḥ sarveṣāṁ bhūtānāṁ madhu | āsām apāṁ sarvāṇi bhūtāni madhu | yaś cāyam āsv apsu tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṁ raitasas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṁ brahmedaṁ sarvam
These waters are honey for all beings, and all beings are honey for these waters. The luminous, immortal Being residing in these waters, and the luminous, immortal Being residing in the seed within the body—he is indeed this Self. This is the Immortal, this is Brahman, this is all.
Verse 47
अयमग्निः सर्वेषां भूतानां मधु । अस्याग्नेः सर्वाणि भूतानि मधु । यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.३ ॥
ayam agniḥ sarveṣāṁ bhūtānāṁ madhu | asyāgneḥ sarvāṇi bhūtāni madhu | yaś cāyam asminn agnau tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṁ vāṅmayas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṁ brahmedaṁ sarvam
This fire is honey for all beings, and all beings are honey for this fire. The luminous, immortal Being residing in this fire, and the luminous, immortal Being residing in speech within the body—he is indeed this Self. This is the Immortal, this is Brahman, this is all.
Verse 48
अयं वायुः सर्वेषां भूतानां मधु । अस्य वायोः सर्वाणि भूतानि मधु । यश्चायमस्मिन् वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो यमेव स योऽयमात्मा । इदं अमृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.४ ॥
ayaṁ vāyuḥ sarveṣāṁ bhūtānāṁ madhu | asya vāyoḥ sarvāṇi bhūtāni madhu | yaś cāyam asmin vāyau tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṁ prāṇas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṁ brahmedaṁ sarvam
This air is honey for all beings, and all beings are honey for this air. The luminous, immortal Being residing in this air, and the luminous, immortal Being residing in the vital breath (prana) within the body—he is indeed this Self. This is the Immortal, this is Brahman, this is all.
Verse 49
अयमादित्यः सर्वेषां भूतानां मधु । अस्यादित्यस्य सर्वाणि भूतानि मधु । यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.५ ॥
ayamādityaḥ sarveṣāṃ bhūtānāṃ madhu | asyādityasya sarvāṇi bhūtāni madhu | yaścāyamasminnāditye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ cākṣuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This sun is the honey of all beings, and all beings are the honey of this sun. The luminous, immortal Being residing in this sun, and the luminous, immortal Being residing in the self as identified with the eye—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 50
इमा दिशः सर्वेषां भूतानां मधु । आसां दिशां सर्वाणि भूतानि मधु । यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.६ ॥
imā diśaḥ sarveṣāṃ bhūtānāṃ madhu | āsāṃ diśāṃ sarvāṇi bhūtāni madhu | yaścāyamāsu dikṣu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ śrautraḥ prātiśrutkastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
These quarters of space are the honey of all beings, and all beings are the honey of these quarters. The luminous, immortal Being residing in these quarters, and the luminous, immortal Being residing in the self as hearing and the echo—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 51
अयं चन्द्रः सर्वेषां भूतानां मध्व् । अस्य चन्द्रस्य सर्वाणि भूतानि मधु । यश्चायमस्मिन् चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतम् । इदं ब्रह्मेदं सर्वम् ॥ २,५.७ ॥
ayaṃ candraḥ sarveṣāṃ bhūtānāṃ madhu | asya candrasya sarvāṇi bhūtāni madhu | yaścāyamasmin candre tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ mānasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This moon is the honey of all beings, and all beings are the honey of this moon. The luminous, immortal Being residing in this moon, and the luminous, immortal Being residing in the self as identified with the mind—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 52
इयं विद्युत्सर्वेषां भूतानं मधु । अस्यै विद्युतः सर्वाणि भूतानि मधु । यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.८ ॥
iyaṃ vidyutsarveṣāṃ bhūtānāṃ madhu | asyai vidyutaḥ sarvāṇi bhūtāni madhu | yaścāyamasyāṃ vidyuti tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ taijasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This lightning is the honey of all beings, and all beings are the honey of this lightning. The luminous, immortal Being residing in this lightning, and the luminous, immortal Being residing in the self as internal light—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 53
अयं स्तनयित्नुः सर्वेषां भुतानां मधु । अस्य स्तनयित्नोः सर्वाणि भूतानि मधु । यश्चायमस्मिन्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.९ ॥
ayaṃ stanayitnuḥ sarveṣāṃ bhūtānāṃ madhu | asya stanayitnoḥ sarvāṇi bhūtāni madhu | yaścāyamasminstanayitnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ śābdaḥ sauvarastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This thunder is the honey of all beings, and all beings are the honey of this thunder. The luminous, immortal Being residing in this thunder, and the luminous, immortal Being residing in the self as sound and tone—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 54
अयमाकाशः सर्वेषां भूतानां मधु । अस्याकाशस्य सर्वाणि भूतानि मधु । यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१० ॥
ayamākāśaḥ sarveṣāṃ bhūtānāṃ madhu | asyākāśasya sarvāṇi bhūtāni madhu | yaścāyamasminnākāśe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ hṛdyākāśastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This space is the honey of all beings, and all beings are the honey of this space. The luminous, immortal Being residing in this space, and the luminous, immortal Being residing in the self as the space within the heart—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 55
अयं धर्मः सर्वेषां भूतानां मधु । अस्य धर्मस्य सर्वाणि भूतानि मधु । यश्चायमस्मिन् धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.११ ॥
ayaṃ dharmaḥ sarveṣāṃ bhūtānāṃ madhu | asya dharmasya sarvāṇi bhūtāni madhu | yaścāyamasmin dharme tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ dhārmastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This righteousness (dharma) is the honey of all beings, and all beings are the honey of this righteousness. The luminous, immortal Being residing in this righteousness, and the luminous, immortal Being residing in the self as virtuous nature—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 56
इदं सत्यं सर्वेषां भूतानां मधु । अस्य सत्यस्य सर्वाणि भूतानि मधु । यश्चायमस्मिन् सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१२ ॥
idaṃ satyaṃ sarveṣāṃ bhūtānāṃ madhu | asya satyasya sarvāṇi bhūtāni madhu | yaścāyamasmin satye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ sātyastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This truth (satya) is the honey of all beings, and all beings are the honey of this truth. The luminous, immortal Being residing in this truth, and the luminous, immortal Being residing in the self as truthfulness—he is indeed this Self. This is the Immortal, this is Brahman, this is All.
Verse 57
इदं मानुषं सर्वेषां भूतानां मधु । अस्य मानुषस्य सर्वाणि भूतानि मधु । यश्चायमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१३ ॥
idaṃ mānuṣaṃ sarveṣāṃ bhūtānāṃ madhu | asya mānuṣasya sarvāṇi bhūtāni madhu | yaścāyamasminmānuṣe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ mānuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This human species is the honey for all beings, and all beings are the honey for this human species. The luminous, immortal Being who is in this human species, and the luminous, immortal Being who is in the individual self as the human being—He is indeed this Self. This is Immortal, this is Brahman, this is all.
Verse 58
अयमात्मा सर्वेषां भूतानां मधु । अस्यात्मनः सर्वाणि भूतानि मधु । यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा । इदममृतमिदं ब्रह्मेदं सर्वम् ॥ २,५.१४ ॥
ayamātmā sarveṣāṃ bhūtānāṃ madhu | asyātmanaḥ sarvāṇi bhūtāni madhu | yaścāyamasminnātmani tejomayo'mṛtamayaḥ puruṣo yaścāyamātmā tejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmā | idamamṛtamidaṃ brahmedaṃ sarvam
This Self is the honey for all beings, and all beings are the honey for this Self. The luminous, immortal Being who is in this Self, and the luminous, immortal Being who is this Self—He is indeed this Self. This is Immortal, this is Brahman, this is all.
Verse 59
॥ स वा अयमात्मा सर्वेषां अधिपतिः सर्वेषां भूतानां राजा । तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिताः । एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः ॥ २,५.१५ ॥
sa vā ayamātmā sarveṣāṃ adhipatiḥ sarveṣāṃ bhūtānāṃ rājā | tadyathā rathanābhau ca rathanemau cārāḥ sarve samarpitāḥ | evamevāsminnātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ sarva eta ātmānaḥ samarpitāḥ
This Self is indeed the ruler of all beings, the king of all beings. Just as all the spokes are fixed in the hub and the rim of a chariot wheel, even so, in this Self, all beings, all gods, all worlds, all vital forces, and all these individual selves are fixed.
Verse 60
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ्ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति ॥ २,५.१६ ॥
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat tadvāṃ narā sanaye daṃsa ugramāviṣkṛṇomi tanyaturna vṛṣṭim | dadhyaṅha yanmadhvātharvaṇo vāmāśvasya śīrṣṇā pra yadīmuvāceti
This is indeed that honey which Dadhyac Ātharvaṇa declared to the two Aśvins. Perceiving this, the seer said: 'O heroic Aśvins, I reveal that fierce deed of yours for the sake of gain, as thunder reveals rain. Dadhyac Ātharvaṇa declared that honey to you through the head of a horse.'
Verse 61
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् आथर्वणायाश्विनौ दधीचेऽश्व्यं शिरः प्रत्यैरयतम् । स वां मधु प्र वोचदृतायन् त्वाष्ट्रं यद्दस्रावपिकक्ष्यं वामिति ॥ २,५.१७ ॥
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat ātharvaṇāyāśvinau dadhīce'śvyaṃ śiraḥ pratyairayatam | sa vāṃ madhu pra vocadṛtāyan tvāṣṭraṃ yaddasrāvapikakṣyaṃ vāmiti
This is indeed that honey which Dadhyac Ātharvaṇa declared to the two Aśvins. Perceiving this, the seer said: 'O Aśvins, you attached a horse's head to Dadhyac Ātharvaṇa. True to his promise, he declared to you that secret honey belonging to Tvaṣṭṛ, O miracle-workers.'
Verse 62
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः । पुरः स पक्षी भुत्वा पुरः पुरुष आविशदिति । स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयः । नैनेन किं चनानावृतम् । नैनेन किं चनासंवृतम् ॥ २,५.१८ ॥
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat puraścakre dvipadaḥ puraścakre catuṣpadaḥ | puraḥ sa pakṣī bhutvā puraḥ puruṣa āviśaditi | sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayaḥ | nainena kiṃ canānāvṛtam | nainena kiṃ canāsaṃvṛtam
This is indeed that honey which Dadhyac Ātharvaṇa declared to the two Aśvins. Perceiving this, the seer said: 'He made bodies with two feet, He made bodies with four feet. Becoming a bird, He entered the bodies as Puruṣa.' This Puruṣa dwells in all bodies. There is nothing that is not covered by Him, nothing that is not pervaded by Him.
Verse 63
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् रूपंरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति । अयं वै हरयोऽयं वै दश च सहस्रणि बहूनि चानन्तानि च । तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् । अयमात्मा ब्रह्म सर्वानुभूः । इत्यनुशासनम् ॥ २,५.१९ ॥
idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat rūpaṃrūpaṃ pratirūpo babhūva tadasya rūpaṃ praticakṣaṇāya | indro māyābhiḥ pururūpa īyate yuktā hyasya harayaḥ śatā daśeti | ayaṃ vai harayo'yaṃ vai daśa ca sahasraṇi bahūni cānantāni ca | tadetadbrahmāpūrvamanaparamanantarambāhyam | ayamātmā brahma sarvānubhūḥ | ityanuśāsanam
This is indeed that honey which Dadhyac Ātharvaṇa declared to the two Aśvins. Perceiving this, the seer said: 'He transformed Himself according to every form, and that form of His was for the purpose of revealing Himself. The Lord through His illusive power moves in manifold forms, for His organs are yoked, hundreds and ten.' He is indeed the senses, He is the ten, the thousands, the many, and the infinite. This Brahman is without prior, without posterior, without interior, without exterior. This Self is Brahman, experiencing everything. Such is the instruction.
Verse 64
अथ वंशः पौतिमाष्यो गौपवनात् । गौपवनः पशुतिमाष्यात् । पशुतिमाष्यो गौपवनात् । गौपवनः कौशिकात् । कौशिकः कौण्डिन्यात् । कौण्डिन्यः शाण्डिल्यात् । शाण्डिल्यः कौशिकाच्च गौतमाच्च । गौतमः ॥ २,६.१ ॥
atha vaṃśaḥ pautimāṣyo gaupavanāt | gaupavanaḥ paśutimāṣyāt | paśutimāṣyo gaupavanāt | gaupavanaḥ kauśikāt | kauśikaḥ kauṇḍinyāt | kauṇḍinyaḥ śāṇḍilyāt | śāṇḍilyaḥ kauśikācca gautamācca | gautamaḥ
Now the lineage of teachers: Pautimāṣya received it from Gaupavana, Gaupavana from Paśutimāṣya, Paśutimāṣya from Gaupavana, Gaupavana from Kauśika, Kauśika from Kauṇḍinya, Kauṇḍinya from Śāṇḍilya, Śāṇḍilya from Kauśika and Gautama, Gautama...
Verse 65
आग्निवेश्यात् । आग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्च । आनभिम्लात आनभिम्लातात् । आनभिम्लात आनभिम्लातात् । आनभिम्लातो गौतमात् । गौतमः सैतवप्राचीनयोग्याभ्याम् । सैतवप्राचीनयोग्यौ पाराशर्यात् । पाराशर्यो भारद्वाजात् । भारद्वाजो भारद्वाजाच्च गौतमाच्च । गौतमो भारद्वाजात् । भारद्वाजः पाराशर्यात् । पाराशर्यो वैजवापायनात् । वैजवापायनः कौशिकायनेः । कौशिकायनिः ॥ २,६.२ ॥
āgniveśyāt | āgniveśyaḥ śāṇḍilyāccānabhimlātācca | ānabhimlāta ānabhimlātāt | ānabhimlāta ānabhimlātāt | ānabhimlāto gautamāt | gautamaḥ saitavaprācīnayogyābhyām | saitavaprācīnayogyau pārāśaryāt | pārāśaryo bhāradvājāt | bhāradvājo bhāradvājācca gautamācca | gautamo bhāradvājāt | bhāradvājaḥ pārāśaryāt | pārāśaryo vaijavāpāyanāt | vaijavāpāyanaḥ kauśikāyaneḥ | kauśikāyaniḥ
(This line of tradition was received) from Āgniveśya. Āgniveśya from Śāṇḍilya and Ānabhimlāta; Ānabhimlāta from Ānabhimlāta; Ānabhimlāta from Ānabhimlāta; Ānabhimlāta from Gautama; Gautama from Saitava and Prācīnayogya; Saitava and Prācīnayogya from Pārāśarya; Pārāśarya from Bhāradvāja; Bhāradvāja from Bhāradvāja and Gautama; Gautama from Bhāradvāja; Bhāradvāja from Pārāśarya; Pārāśarya from Vaijavāpāyana; Vaijavāpāyana from Kauśikāyani; Kauśikāyani—
Verse 66
घृतकौशिकात् । घृतकौशिकः प्राशर्यायणात् । पारशर्यायणः पाराशर्यात् । पाराशर्यो जातूकर्ण्यात् । जातूकर्ण्य आसुरायणाच्च यास्काच्च । आसुरायणस्त्रैवणेः । त्रैवणिरौपजन्धनेः । औपजन्धनिरासुरेः । आसुरिर्भारद्वाजात् । भारद्वाज आत्रेयात् । आत्रेयो माण्टेः । माण्टिर्गौतमात् । गौतमो वात्स्यात् । वात्स्यः शाण्डिल्यात् । शाण्डिल्यः कैशोर्यात्काप्यात् । कैशोर्यः काप्यः कुमारहारितात् । कुमारहारितो गालवात् । गालवो विदर्भीकौण्डिन्यात् । विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवात् । वत्सनपाद्बाभ्रवः पथः सौभरात् । पन्थाः सौभरोऽयास्यादाङ्गिरसात् । अयास्य आङ्गिरस आभूतेस्त्वाष्ट्रात् । आभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्रात् । विश्वरूपस्त्वाष्ट्रोऽव्शिभ्याम् । अश्विनौ दधीच आथर्वणात् । दध्यङ्ङाथर्वणोऽथर्वणो दैवात् । अथर्वा दैवो मृत्योः प्राध्वंसनात् । मृत्युः प्राध्वंसनः प्रध्वंसनात् । प्रध्वंसन एकर्षेः । एकर्षिर्विप्रचित्तेः । विप्रचित्तिर्व्यष्टेर् । व्यष्टिः सनारोः । सनारुः सनातनात् । सनातनः सनगात् । सनगः परमेष्ठिनः । परमेष्ठी ब्रह्मणः । ब्रह्म स्वयंभु । ब्रह्मणे नमः ॥ २,६.३ ॥
ghṛtakauśikāt | ghṛtakauśikaḥ pārāśaryāyaṇāt | pārāśaryāyaṇaḥ pārāśaryāt | pārāśaryo jātūkarṇyāt | jātūkarṇya āsurāyaṇācca yāskācca | āsurāyanastraivaṇeḥ | traivaṇiraupajandhaneḥ | aupajandhanirāsureḥ | āsurirbhāradvājāt | bhāradvāja ātreyāt | ātreyo māṇṭeḥ | māṇṭirgautamāt | gautamo vātsyāt | vātsyaḥ śāṇḍilyāt | śāṇḍilyaḥ kaiśoryātkāpyāt | kaiśoryaḥ kāpyaḥ kumārahāritāt | kumārahārito gālavāt | gālavo vidarbhīkauṇḍinyāt | vidarbhīkauṇḍinyo vatsanapāto bābhravāt | vatsanapādbābhravaḥ pathaḥ saubharāt | panthāḥ saubharo'yāsyādāṅgirasāt | ayāsya āṅgirasa ābhūtestvāṣṭrāt | ābhūtistvāṣṭro viśvarūpāttvāṣṭrāt | viśvarūpastvāṣṭro'śvinībhyām | aśvinau dadhīca ātharvaṇāt | dadhyaṅṅātharvaṇo'tharvaṇo daivāt | atharvā daivo mṛtyoḥ prādhvaṃsanāt | mṛtyuḥ prādhvaṃsanaḥ pradhvaṃsanāt | pradhvaṃsana ekarṣeḥ | ekarṣirvipracitteḥ | vipracittirvyaṣṭeḥ | vyaṣṭiḥ sanāroḥ | sanāruḥ sanātanāt | sanātanaḥ sanagāt | sanagaḥ parameṣṭhinaḥ | parameṣṭhī brahmaṇaḥ | brahma svayaṃbhu | brahmaṇe namaḥ
—from Ghṛtakauśika. Ghṛtakauśika from Pārāśaryāyaṇa; Pārāśaryāyaṇa from Pārāśarya; Pārāśarya from Jātūkarṇya; Jātūkarṇya from Āsurāyaṇa and Yāska; Āsurāyaṇa from Traivaṇi; Traivaṇi from Aupajandhani; Aupajandhani from Āsuri; Āsuri from Bhāradvāja; Bhāradvāja from Ātreya; Ātreya from Māṇṭi; Māṇṭi from Gautama; Gautama from Vātsya; Vātsya from Śāṇḍilya; Śāṇḍilya from Kaiśorya Kāpya; Kaiśorya Kāpya from Kumārahārita; Kumārahārita from Gālava; Gālava from Vidarbhīkauṇḍinya; Vidarbhīkauṇḍinya from Vatsanapāt Bābhrava; Vatsanapāt Bābhrava from Pathas Saubhara; Pathas Saubhara from Ayāsya Āṅgirasa; Ayāsya Āṅgirasa from Ābhūti Tvāṣṭra; Ābhūti Tvāṣṭra from Viśvarūpa Tvāṣṭra; Viśvarūpa Tvāṣṭra from the two Aśvins; the two Aśvins from Dadhyaṅ Ātharvaṇa; Dadhyaṅ Ātharvaṇa from Atharvan Daiva; Atharvan Daiva from Mṛtyu Prādhvaṃsana; Mṛtyu Prādhvaṃsana from Pradhvaṃsana; Pradhvaṃsana from Ekarṣi; Ekarṣi from Vipracitti; Vipracitti from Vyaṣṭi; Vyaṣṭi from Sanāru; Sanāru from Sanātana; Sanātana from Sanaga; Sanaga from Parameṣṭhin (Brahma, the Creator); Parameṣṭhin from Brahman. Brahman is self-existent. Salutations to Brahman.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Supreme Reality of Ātman and the Path to Its Realization. It includes 66 verses detailing core themes like "dṛptabālākir hānūcāno gārgya āsa | sa hovācājātaśatruṃ kāśyaṃ brahma te bravāṇīti | sa hovācājātaśatruḥ sahasram etasyāṃ vāci dadmaḥ", "sa hovāca gārgyaḥ ya evāsāv āditye puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatrur mā maitasmin saṃvadiṣṭhāḥ | atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājeti vā aham etam upāsa iti | sa ya etam evam upāste 'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati", "sa hovāca gārgyaḥ ya evāsau candre puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ mā maitasmin saṃvadiṣṭhāḥ | bṛhan pāṇḍaravāsāḥ somo rājeti vā aham etam upāsa iti | sa ya etam evam upāste 'harahar sutaḥ prasuto bhavati | nāsyānnaṃ kṣīyate".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.