The Madhu Vidya: Meditation on Cosmic Honey
(Chapter 3)
तृतीयोऽध्यायः — Prapāṭhaka 3: Madhu Vidyā and the Sun
Verse 1
असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवꣳशोऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥ १ ॥
asau vā ādityo devamadhu tasya dyaureva tiraścīnavaṃśo 'ntarikṣam apūpo marīcayaḥ putrāḥ
The sun yonder is indeed the divine honey of the gods. Heaven is its crossbeam, the intermediate space (sky) is the honeycomb, and the rays are its offspring.
Verse 2
तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः । ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः ॥ २ ॥
tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ | ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ
Its eastern rays are its eastern honey-cells. The Rig-vedic verses are the honey-makers, the Rig-veda itself is the flower, and those liquid offerings are the nectar. Indeed, these very Rig-vedic verses...
Verse 3
एतमृग्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यं रसोऽजायत ॥ ३ ॥
etam ṛgvedam abhyatapaṃs tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso 'jāyata
They brooded upon this Rig-veda. From it, thus brooded upon, arose its essence in the form of fame, radiance, vigor, power, and food.
Verse 4
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहितꣳ रूपम् ॥ ४ ॥
tad vyakṣarat tad ādityam abhito 'śrayat tad vā etad yad etad ādityasya rohitaṃ rūpam
That essence flowed forth and settled around the sun. That, indeed, is what appears as the red form of the sun.
Verse 5
अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूꣳष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः ॥ १ ॥
atha ye 'sya dakṣiṇā raśmayas tā evāsya dakṣiṇā madhunāḍyo yajūṃṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛtā āpaḥ
Now, its southern rays are its southern honey-cells. The Yajur-vedic mantras are the honey-makers, the Yajur-veda itself is the flower, and those liquid offerings are the nectar.
Verse 6
तानि वा एतानि यजूꣳष्येतं यजुर्वेदमभ्यतपꣳस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳ रसोऽजायत ॥ २ ॥
tāni vā etāni yajūṃṣyetaṃ yajurvedam abhyatapaṃs tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso 'jāyata
These Yajur-vedic mantras brooded upon this Yajur-veda. From it, thus brooded upon, arose its essence in the form of fame, radiance, vigor, power, and food.
Verse 7
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्लꣳ रूपम् ॥ ३ ॥
tad vyakṣarat tad ādityam abhito 'śrayat tad vā etad yad etad ādityasya śuklaṃ rūpam
That essence flowed forth and settled around the sun. That, indeed, is what appears as the white form of the sun.
Verse 8
अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥ १ ॥
atha ye 'sya pratyañco raśmayas tā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ
Now, its western rays are its western honey-cells. The Sama-chants are the honey-makers, the Sama-veda itself is the flower, and those liquid offerings are the nectar.
Verse 9
तानि वा एतानि सामान्येतं सामवेदमभ्यतपंस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳ रसोऽजायत ॥ २ ॥
tāni vā etāni sāmānyetaṃ sāmavedam abhyatapaṃs tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso 'jāyata
These Sama-chants brooded upon this Sama-veda. From it, thus brooded upon, arose its essence in the form of fame, radiance, vigor, power, and food.
Verse 10
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य कृष्णꣳ रूपम् ॥ ३ ॥
tad vyakṣarat tad ādityam abhito 'śrayat tad vā etad yad etad ādityasya kṛṣṇaṃ rūpam
That essence flowed forth and settled around the sun. That, indeed, is what appears as the dark form of the sun.
Verse 11
अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः ॥ १ ॥
atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ
Now, those which are its northern rays are its northern honey-cells. The Atharva-angiras chants are the bees, history and ancient lore are the flower, and those waters are the nectar.
Verse 12
ते वा एतेऽथर्वाङ्गिरस एतदितिहासपुराणमभ्यतपꣳ स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳ रसोऽजायत ॥ २ ॥
te vā ete'tharvāṅgirasa etaditihāsapurāṇamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ raso'jāyata
Verily, those Atharva-angiras chants brooded over history and ancient lore. From that when brooded over, fame, radiance, vigor, power, and food arose as the essence.
Verse 13
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्णꣳ रूपम् ॥ ३ ॥
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṃ kṛṣṇaṃ rūpam
That essence flowed forth and settled around the sun. That is what appears as the deep black color of the sun.
Verse 14
अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ॥ १ ॥
atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ
Now, those which are its upward rays are its upward honey-cells. The secret instructions are the bees, Brahman itself is the flower, and those waters are the nectar.
Verse 15
ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपꣳ स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यꣳ रसोऽजायत ॥ २ ॥
te vā ete guhyā ādeśā etadbrahmābhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃ raso'jāyata
Verily, those secret instructions brooded over Brahman. From that when brooded over, fame, radiance, vigor, power, and food arose as the essence.
Verse 16
तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ॥ ३ ॥
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva
That essence flowed forth and settled around the sun. That is what appears as the quivering center of the sun.
Verse 17
ते वा एते रसानाꣳ रसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥ ४ ॥
te vā ete rasānāṃ rasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni
These indeed are the essence of essences, for the Vedas are the essences, and these are their essences. These indeed are the nectar of nectars, for the Vedas are nectars, and these are their nectars.
Verse 18
तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥
tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti
That which is the first nectar, upon that the Vasus live, through Agni as their mouth. The gods indeed neither eat nor drink; merely by seeing this nectar they are satisfied.
Verse 19
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti
They enter into this very form and emerge from this form.
Verse 20
स य एतदेवममृतं वेद वसूनामेवैको भूत्वाग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥
sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
He who knows this nectar thus becomes one of the Vasus themselves, and through Agni as his mouth, becomes satisfied merely by seeing this nectar. He enters into this very form and emerges from this form.
Verse 21
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्यꣳ स्वाराज्यं पर्येता ॥ ४ ॥
sa yāvādādityaḥ purastādudetā paścādastametā vasūnām eva tāvadādhipatyaṃ svārājyaṃ paryetā
As long as the sun rises in the east and sets in the west, for that long does he attain the sovereignty and independent kingdom of the Vasus.
Verse 22
अथ यद्द्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥
atha yad dvitīyam amṛtaṃ tad rudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibanty etad evāmṛtaṃ dṛṣṭvā tṛpyanti
Now, that which is the second nectar, upon that the Rudras live, with Indra as their leader. Verily, the gods neither eat nor drink; they are satisfied by merely beholding this nectar.
Verse 23
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥
ta etad eva rūpam abhisaṃviśanty etasmād rūpād udyanti
They enter into this very form and emerge from this form.
Verse 24
स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥
sa ya etad evam amṛtaṃ veda rudrāṇām evaiko bhūtvendreṇaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati sa etad eva rūpam abhisaṃviśaty etasmād rūpād udeti
He who thus knows this nectar becomes one of the Rudras themselves, and with Indra as his leader, he is satisfied by merely beholding this nectar. He enters into this very form and emerges from this form.
Verse 25
स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्यꣳ स्वाराज्यं पर्येता ॥ ४ ॥
sa yāvādādityaḥ purastādudetā paścādastametā dvistāvad dakṣiṇata udetottarato'stametā rudrāṇām eva tāvadādhipatyaṃ svārājyaṃ paryetā
As long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; for that long does he attain the sovereignty and independent kingdom of the Rudras.
Verse 26
अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥
atha yat tṛtīyam amṛtaṃ tad ādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibanty etad evāmṛtaṃ dṛṣṭvā tṛpyanti
Now, that which is the third nectar, upon that the Adityas live, with Varuna as their leader. Verily, the gods neither eat nor drink; they are satisfied by merely beholding this nectar.
Verse 27
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥
ta etad eva rūpam abhisaṃviśanty etasmād rūpād udyanti
They enter into this very form and emerge from this form.
Verse 28
स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥
sa ya etad evam amṛtaṃ vedādityānām evaiko bhūtvā varuṇenaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati sa etad eva rūpam abhisaṃviśaty etasmād rūpād udeti
He who thus knows this nectar becomes one of the Adityas themselves, and with Varuna as his leader, he is satisfied by merely beholding this nectar. He enters into this very form and emerges from this form.
Verse 29
स यावादादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेतादित्यानामेव तावदाधिपत्यं स्वाराज्यꣳ पर्येता ॥ ४ ॥
sa yāvādādityo dakṣiṇata udetottarato'stametā dvistāvat paścādudetā purastādastametādityānām eva tāvadādhipatyaṃ svārājyaṃ paryetā
As long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; for that long does he attain the sovereignty and independent kingdom of the Adityas.
Verse 30
अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥
atha yac caturtham amṛtaṃ tan maruta upajīvanti somena mukhena na vai devā aśnanti na pibanty etad evāmṛtaṃ dṛṣṭvā tṛpyanti
Now, that which is the fourth nectar, upon that the Maruts live, with Soma as their leader. Verily, the gods neither eat nor drink; they are satisfied by merely beholding this nectar.
Verse 31
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥
ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti
They enter into this very form and emerge from this form.
Verse 32
स य एतदेवममृतं देव मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥
sa ya etadevamamṛtaṁ deva marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti
He who knows this nectar thus, becoming one among the Maruts, with Soma as their mouth, becomes satisfied by merely seeing this nectar. He enters into this very form and emerges from this form.
Verse 33
स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्यं स्वाराज्यꣳ पर्येता ॥ ४ ॥
sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato'stametā marutāmeva tāvadādhipatyaṁ svārājyaṁ paryetā
As long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south; for that long he attains sovereignty and supreme dominion over the Maruts.
Verse 34
अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥ १ ॥
atha yatpañcamamamṛtaṁ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti
Now, the fifth nectar—upon that the Sādhyas subsist, with Brahman as their mouth. Verily, the gods neither eat nor drink; they become satisfied merely by beholding this nectar.
Verse 35
त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥ २ ॥
ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti
They enter into this very form and emerge from this form.
Verse 36
स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥ ३ ॥
sa ya etadevamamṛtaṁ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti
He who knows this nectar thus, becoming one among the Sādhyas, with Brahman as their mouth, becomes satisfied by merely seeing this nectar. He enters into this very form and emerges from this form.
Verse 37
स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्व उदेतार्वागस्तमेता साध्यानामेव तावदाधिपत्यं स्वाराज्यꣳ पर्येता ॥ ४ ॥
sa yāvadāditya uttarata udetā dakṣiṇato'stametā dvistāvadūrdhva udetārvāgastametā sādhyānāmeva tāvadādhipatyaṁ svārājyaṁ paryetā
As long as the sun rises in the north and sets in the south, twice as long does it rise above and set below; for that long he attains sovereignty and supreme dominion over the Sādhyas.
Verse 38
अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः ॥ १ ॥
atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ
Now, after rising upwards from there, it neither rises nor sets; it stands alone in the center. On this, there is the following verse:
Verse 39
न वै तत्र न निंलोच नोदियाय कदाचन । देवास्तेनाहꣳ सत्येन मा विराधिषि ब्रह्मणेति ॥ २ ॥
na vai tatra na niṁloca nodiyāya kadācana | devāstenāhaṁ satyena mā virādhiṣi brahmaṇeti
'Verily, there it has never set, nor has it ever risen at any time. O Gods, by this truth, may I not be deprived of Brahman!'
Verse 40
न ह वा अस्मा उदेति न निंलोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥ ३ ॥
na ha vā asmā udeti na niṁlocati sakṛddivā haivāsmai bhavati ya etāmevaṁ brahmopaniṣadaṁ veda
For him the sun neither rises nor sets; it is eternal day for him who knows this secret doctrine of Brahman.
Verse 41
तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच ॥ ४ ॥
tadhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastadhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca
Brahma imparted this knowledge to Prajapati, Prajapati to Manu, and Manu to his descendants. To Uddalaka Aruni, as his eldest son, his father taught this knowledge of Brahman.
Verse 42
इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वान्तेवासिने ॥ ५ ॥
idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine
A father may indeed teach this knowledge of Brahman to his eldest son, or to a worthy and devoted student.
Verse 43
नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥ ६ ॥
nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya iti
He should teach it to no one else, even if one were to offer him this whole earth encircled by water and filled with wealth; for this knowledge is truly greater than that—yes, it is far greater than that.
Verse 44
गायत्री वा इदं सर्वं भूतं यदिदं किञ्च वाग्वै गायत्री वाग्वा इदं सर्वं भूतं गायति च त्रायते च ॥ १ ॥
gāyatrī vā idaṃ sarvaṃ bhūtaṃ yadidaṃ kiñca vāgvai gāyatrī vāgvā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca
Gayatri is indeed all this that exists, whatever there is. Speech is indeed Gayatri, for speech sings of and protects all created beings.
Verse 45
या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्याꣳ हीदꣳ सर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते ॥ २ ॥
yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyāṃ hīdaṃ sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate
That Gayatri is indeed this earth, for on this earth all beings are established; they do not transcend it.
Verse 46
या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ३ ॥
yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante
That earth is indeed the body in man, for in this body all vital forces are established; they do not transcend it.
Verse 47
यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥ ४ ॥
yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante
That body in man is indeed the heart within man, for in this heart all vital forces are established; they do not transcend it.
Verse 48
सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम् ॥ ५ ॥
saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam
This Gayatri has four feet and is sixfold. This is declared by a verse of the Rigveda:
Verse 49
तावानस्य महिमा ततो ज्यायंश्च पूरुषः । पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति ॥ ६ ॥
tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti
Such is its greatness, yet the Purusha is even greater than this. All beings constitute one of His feet; His three immortal feet are in heaven.
Verse 50
यद्वै तद्ब्रह्मेतीदं वाव तद्योयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः ॥ ७ ॥
yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ
What is known as Brahman is indeed that space which is outside the person; and that space which is outside the person—
Verse 51
अयं वाव स योऽयमन्तः पुरुष आकाशो यो वै सोऽन्तः पुरुष आकाशः ॥ ८ ॥
ayaṃ vāva sa yo'yamantaḥ puruṣa ākāśo yo vai so'ntaḥ puruṣa ākāśaḥ
Verily, that space which is outside a person is the very same space which is within a person.
Verse 52
अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णामप्रवर्तिनीं श्रियं लभते य एवं वेद ॥ ९ ॥
ayaṃ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇāmapravartinīṃ śriyaṃ labhate ya evaṃ veda
And that space which is within a person is the very same space which is within the heart. That space is full and unchanging. He who knows this obtains full and unchanging prosperity.
Verse 53
अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्रꣳ स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥ २ ॥
atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotraṃ sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda
Now, that which is its southern aperture is Vyāna; that is the ear, that is the moon. One should meditate on it as prosperity and fame. He who knows this becomes prosperous and famous.
Verse 54
अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्योऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ॥ ३ ॥
atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākyo'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda
Now, that which is its western aperture is Apāna; that is speech, that is fire. One should meditate on it as spiritual splendor and food. He who knows this becomes radiant with spiritual knowledge and an eater of food.
Verse 55
अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद ॥ ४ ॥
atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣtiścetyupāsīta kīrtimānvyuṣtimānbhavati ya evaṃ veda
Now, that which is its northern aperture is Samāna; that is the mind, that is the rain-god Parjanya. One should meditate on it as fame and glory. He who knows this becomes famous and glorious.
Verse 56
अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ॥ ५ ॥
atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda
Now, that which is its upper aperture is Udāna; that is air, that is space. One should meditate on it as power and greatness. He who knows this becomes powerful and great.
Verse 57
ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद ॥ ६ ॥
te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda
These five gatekeepers are indeed the persons of Brahman who guard the heavenly world. In the family of him who knows these five persons of Brahman as the gatekeepers to the heavenly world, a hero is born, and he himself attains the heavenly world.
Verse 58
अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः ॥ ७ ॥
atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ
Now, that light which shines above this heaven, beyond all, beyond everything, in the highest worlds beyond which there are no higher—that is verily the same light which is within a person.
Verse 59
तस्यैषा दृष्टिर्यत्रैतदस्मिञ्छरीरे सꣳस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ॥ ८ ॥
tasyaiṣā dṛṣṭiryatraitadasmiñcharīre saṃsparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda
The visual perception of this light comes when one perceives warmth in this body by touch. Its auditory perception comes when one closes one's ears and hears a sound like the roaring of a fire or a roaring noise. One should meditate on this light as seen and heard. He who knows this becomes pleasing to look at and famous.
Verse 60
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिंल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥ १ ॥
sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta | atha khalu kratumayaḥ puruṣo yathākraturasmiṃlloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta
All this is indeed Brahman. Calmly, one should meditate on Brahman as that from which everything originates, into which it dissolves, and in which it breathes. Now, man is composed of conviction. According to his conviction in this world, so does he become upon departing hence. Therefore, let him form a firm conviction.
Verse 61
मनोमयः प्राणशरीरो भारूपः सत्यसङ्कल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादरः ॥ २ ॥
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṅkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādaraḥ
He consists of mind, has life as his body, light as his form, truth as his resolve, space as his self; he performs all actions, possesses all desires, all odours, all tastes, pervading all this world, remaining without speech and without concern.
Verse 62
एष म आत्मान्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वैष म आत्मान्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥ ३ ॥
eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ
This Self of mine within the heart is smaller than a grain of rice, or barley, or mustard seed, or millet, or the kernel of a millet seed. This Self of mine within the heart is greater than the earth, greater than the intermediate region, greater than heaven, greater than all these worlds.
Verse 63
सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्मान्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसम्भवितास्मीति यस्य स्यादद्धा न विचिकित्सास्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ॥ ४ ॥
sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaetamitaḥ pretyābhisambhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ
He who performs all actions, possesses all desires, all odours, all tastes, who pervades all this, who is without speech and concern—this is my Self within the heart, this is Brahman. 'Departing hence, I shall attain Him'—he who has this firm faith has no doubt. Thus declared Sandilya, yes, Sandilya.
Verse 64
अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दीशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलꣳ स एष कोशो वसुधानस्तस्मिन्विश्वमिदꣳ श्रितम् ॥ १ ॥
antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṁ bilaṁ sa eṣa kośo vasudhānastasminviśvamidaṁ śritam
The chest whose interior is the intermediate space and whose bottom is the earth does not decay. The directions are its corners, and heaven is its top opening. This chest is the repository of all treasures, and upon it rests the entire universe.
Verse 65
तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदं रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदं रुदम् ॥ २ ॥
tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṁ vāyurvatsaḥ sa ya etamevaṁ vāyuṁ diśāṁ vatsaṁ veda na putrarodaṁ roditi so'hametamevaṁ vāyuṁ diśāṁ vatsaṁ veda mā putrarodaṁ rudam
Its eastern quarter is named Juhu, its southern Sahamana, its western Rajni, and its northern Subhuta. Vayu (the wind) is their calf. He who knows Vayu thus as the calf of the directions does not weep for a son. Knowing Vayu thus as the calf of the directions, may I not weep for a son.
Verse 66
अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना ॥ ३ ॥
ariṣṭaṁ kośaṁ prapadye'munāmunāmunā prāṇaṁ prapadye'munāmunāmunā bhūḥ prapadye'munāmunāmunā bhuvaḥ prapadye'munāmunāmunā svaḥ prapadye'munāmunāmunā
I take refuge in the imperishable chest for the sake of such-and-such a son. I take refuge in Prana for the sake of such-and-such a son. I take refuge in Bhuh for the sake of such-and-such a son. I take refuge in Bhuvah for the sake of such-and-such a son. I take refuge in Svah for the sake of such-and-such a son.
Verse 67
स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदꣳ सर्वं भूतं यदिदं किञ्च तमेव तत्प्रापत्सि ॥ ४ ॥
sa yadavocaṁ prāṇaṁ prapadya iti prāṇo vā idaṁ sarvaṁ bhūtaṁ yadidaṁ kiñca tameva tatprāpatsi
When I said, 'I take refuge in Prana,' Prana indeed is all this that exists, whatever there is; so it was in Him alone that I took refuge.
Verse 68
अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम् ॥ ५ ॥
atha yadavocaṁ bhūḥ prapadya iti pṛthivīṁ prapadye'ntarikṣaṁ prapadye divaṁ prapadye ityeva tadavocam
And when I said, 'I take refuge in Bhuh,' I meant: 'I take refuge in the earth, I take refuge in the intermediate space, I take refuge in heaven'—that is what I said.
Verse 69
अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम् ॥ ६ ॥
atha yadavocaṁ bhuvaḥ prapadya ityagniṁ prapadye vāyuṁ prapadya ādityaṁ prapadye ityeva tadavocam
And when I said, 'I take refuge in Bhuvah,' I meant: 'I take refuge in Fire, I take refuge in Wind, I take refuge in the Sun'—that is what I said.
Verse 70
अथ यदवोचं स्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम् ॥ ७ ॥
atha yadavocaṁ svaḥ prapadya ityṛgvedaṁ prapadye yajurvedaṁ prapadye sāmavedaṁ prapadye ityeva tadavocaṁ tadavocam
And when I said, 'I take refuge in Svah,' I meant: 'I take refuge in the Rigveda, I take refuge in the Yajurveda, I take refuge in the Samaveda'—that indeed is what I said, yes, what I said.
Verse 71
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्रा वसव इदं मे प्रातःसवनं माध्यन्न्दिनꣳ सवनमनुसन्तनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ २ ॥
taṃ cedetasminvayasi kiñcidupatapetsa brūyātprā vasava idaṃ me prātaḥsavanaṃ mādhyandinaṃ savanamanusantanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati
If anything afflicts him during this period of his life, he should say: 'O Vasus, O Pranas! Extend this my morning libation to the midday libation. May I, who am a sacrifice, not be destroyed in the midst of the Vasus who are the Pranas.' He rises up from that illness and becomes healthy.
Verse 72
अथ यानि चतुश्चत्वारिंशद्वर्षाणि तन्माध्यन्दिनं सवनं चतुश्चत्वारिंशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यन्न्दिनꣳ सवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदं सर्वꣳ रोदयन्ति ॥ ३ ॥
atha yāni catuścatvāriṃśadvarṣāṇi tanmādhyandinaṃ savanaṃ catuścatvāriṃśadakṣarā triṣṭuptraiṣṭubhaṃ mādhyandinaṃ savanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdaṃ sarvaṃ rodayanti
Then, the next forty-four years are the midday libation. The Trishtubh metre has forty-four syllables, and the midday libation is related to Trishtubh. The Rudras are connected with this stage. The Pranas are indeed the Rudras, for they cause all this to weep.
Verse 73
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्सब्रूयात्प्राणा रुद्रा इदं मे माध्यन्न्दिनꣳ सवनं तृतीयसवनमनुसन्तनुतेति माहं प्राणानां रुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥ ४ ॥
taṃ cedetasminvayasi kiñcidupatapetsabrūyātprāṇā rudrā idaṃ me mādhyandinaṃ savanaṃ tṛtīyasavanamanusantanuteti māhaṃ prāṇānāṃ rudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati
If anything afflicts him during this period of his life, he should say: 'O Rudras, O Pranas! Extend this my midday libation to the third libation. May I, who am a sacrifice, not be destroyed in the midst of the Rudras who are the Pranas.' He rises up from that illness and becomes healthy.
Verse 74
अथ यान्यष्टाचत्वारिꣳशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिꣳशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदं सर्वमाददते ॥ ५ ॥
atha yānyaṣṭācatvāriṃśadvarṣāṇi tattṛtīyasavanaṃ aṣṭācatvāriṃśadakṣarā jagatī jāgataṃ tṛtīyasavanaṃ tadasyādityā anvāyattāḥ prāṇā vāvādityā ete hīdaṃ sarvamādadate
Then, the next forty-eight years are the third libation. The Jagati metre has forty-eight syllables, and the third libation is related to Jagati. The Adityas are connected with this stage. The Pranas are indeed the Adityas, for they take up all this.
Verse 75
तं चेदस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसन्तनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ॥ ६ ॥
taṃ cedasminvayasi kiñcidupatapetsa brūyātprāṇā ādityā idaṃ me tṛtīyasavanamāyuranusantanuteti māhaṃ prāṇānāmādityānāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati
If anything afflicts him during this period of his life, he should say: 'O Adityas, O Pranas! Extend this my third libation to the full span of life. May I, who am a sacrifice, not be destroyed in the midst of the Adityas who are the Pranas.' He rises up from that illness and becomes healthy.
Verse 76
एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद ॥ ७ ॥
etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda
Knowing this, Mahidasa Aitareya said: 'Why do you afflict me, O illness, since I am not going to die of it?' He lived for one hundred and sixteen years. Indeed, one who knows this lives for one hundred and sixteen years.
Verse 77
स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः ॥ १ ॥
sa yadaśiṣiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ
When a person hungers, thirsts, and abstains from pleasures, these constitute his initiatory rites (Diksha).
Verse 78
अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति ॥ २ ॥
atha yadaśnāti yatpibati yadramate tadupasadaireti
And when he eats, drinks, and enjoys pleasures, he performs the Upasada rites.
Verse 79
अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति ॥ ३ ॥
atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadeti
And when he laughs, eats, and engages in sexual union, he performs the Stuta and Shastra chants.
Verse 80
अथ यत्तपो दानमार्जवमहिंसा सत्यवचनमिति ता अस्य दक्षिणाः ॥ ४ ॥
atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ
And austerity, charity, straightforwardness, non-violence, and truthfulness—these are his sacrificial gifts (Dakshina).
Verse 81
तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः ॥ ५ ॥
tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ
Therefore they say, 'She will press (Soma),' or 'She has pressed (Soma)'—for that is his re-birth. His death is the final ablution bath (Avabhṛtha).
Verse 82
तद्धैतद्घोर आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसं शितमसीति तत्रैते द्वे ऋचौ भवतः ॥ ६ ॥
taddhaitadghora āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasaṃśitamasīti tatraite dve ṛcau bhavataḥ
Ghora Āṅgirasa, having explained this to Kṛṣṇa, the son of Devakī, said—and he thereby became free from all spiritual thirst—'In the final hour, one should take refuge in these three mantras: You are imperishable, You are unchangeable, You are the subtle essence of life.' On this subject there are two Ṛg-verses.
Verse 83
आदित्प्रत्नस्य रेतसः । उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तरꣳस्वः पश्यन्ति उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥ ७ ॥
āditpratnasya retasaḥ | udvayaṃ tamasaspari jyotiḥ paśyanta uttaraṁ svaḥ paśyanti uttaraṃ devaṃ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamiti
'Then they see the morning light of the primeval seed... Beholding the higher light beyond darkness, beholding the higher light in the sun, we have reached the supreme god among gods, the Sun, the highest light—yes, the highest light.'
Verse 84
मनो ब्रह्मेत्युपसीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ॥ १ ॥
mano brahmetyupasītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca
'One should meditate on the mind as Brahman'—this is with reference to the individual self. Next, with reference to the divine powers: 'One should meditate on space (ākāśa) as Brahman.' Thus both teachings are given, regarding the self and regarding the divine powers.
Verse 85
तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद आदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥ २ ॥
tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pāda ādityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca
That Brahman has four quarters. Speech is a quarter, breath is a quarter, eye is a quarter, ear is a quarter—this is with reference to the individual self. Now with reference to the divine powers: Fire is a quarter, Air is a quarter, the Sun is a quarter, the directions are a quarter. Thus both teachings are given, regarding the self and regarding the divine powers.
Verse 86
वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ३ ॥
vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
Speech is indeed a fourth quarter of Brahman. It shines and glows through Fire as its light. He who knows this shines and glows with fame, glory, and spiritual radiance.
Verse 87
प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ४ ॥
prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
Breath is indeed a fourth quarter of Brahman. It shines and glows through Air as its light. He who knows this shines and glows with fame, glory, and spiritual radiance.
Verse 88
चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥ ५ ॥
cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda
The eye is indeed a fourth quarter of Brahman. It shines and glows through the Sun as its light. He who knows this shines and glows with fame, glory, and spiritual radiance.
Verse 89
श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ॥ ६ ॥
śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda
The ear is indeed a fourth quarter of Brahman. It shines and glows through the cardinal directions as its light. He who knows this shines and glows with fame, glory, and spiritual radiance—yes, he who knows this.
Verse 90
तद्यद्रजतं सेयं पृथिवी यत्सुवर्णं सा द्यौर्यज्जरायु ते पर्वता यदुल्बं समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकं स समुद्रः ॥ २ ॥
tad yad rajataṃ seyaṃ pṛthivī yat suvarṇaṃ sā dyaur yaj jarāyu te parvatā yad ulbaṃ sa megho nīhāro yā dhamanayastā nadyo yad vāsteyam udakaṃ sa samudraḥ
That part of the cosmic egg which was silver is this earth; that which was gold is the sky; that which was the outer membrane is the mountains; that which was the inner membrane is the clouds and mist; those which were the veins are the rivers; and the fluid in the bladder is the ocean.
Verse 91
अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः ॥ ३ ॥
atha yat tad ajāyata so 'sāv ādityas taṃ jāyamānaṃ ghoṣā ulūlavo 'nūdatiṣṭhan sarvāṇi ca bhūtāni sarve ca kāmās tasmāt tasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo 'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ
Now, that which was born from it is yonder sun. When it was born, shouts of joy and acclamations arose, as well as all beings and all desirable objects. Therefore, at every rising and every returning (setting) of the sun, shouts of joy arise, along with all beings and all desirable objects.
Verse 92
स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनं साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेजेरन् ॥ ४ ॥
sa ya etam evaṃ vidvān ādityaṃ brahmaty upāste 'bhyāśo ha yad enaṃ sādhavo ghoṣā ā ca gaccheyur upa ca nimreḍeran nimrejeran
He who, knowing this thus, meditates upon the sun as Brahman, it is certain that pleasant and uplifting sounds will come to him and bring him delight—yes, bring him delight.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Madhu Vidya: Meditation on Cosmic Honey. It includes 92 verses detailing core themes like "asau vā ādityo devamadhu tasya dyaureva tiraścīnavaṃśo 'ntarikṣam apūpo marīcayaḥ putrāḥ", "tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ | ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ", "etam ṛgvedam abhyatapaṃs tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso 'jāyata".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.