The Path of Truth and Service: Satyakama and Upakosala's Brahman- Knowledge
(Chapter 4)
चतुर्थोऽध्यायः — Prapāṭhaka 4: Satyakāma and Raikva
Verse 1
सत्यकामो ह जाबालो जबालां मातरमामन्त्रयाञ्चक्रे ब्रह्मचर्यं भवति विवत्स्यामि किङ्गोत्रो न्वहमस्मीति ॥ १ ॥
satyakāmo ha jābālo jabālāṃ mātaramāmantrayāñcakre brahmacaryaṃ bhavati vivatsyāmi kiṅgotro nvahamasmīti
Satyakama Jabala addressed his mother Jabala, saying: 'Revered mother, I wish to live as a student of sacred knowledge (Brahmacharin). To what lineage (gotra) do I belong?'
Verse 2
सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रवीथा इति ॥ २ ॥
sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bravīthā iti
She said to him: 'My child, I do not know what lineage you belong to. In my youth, while moving about a great deal as a maidservant, I obtained you. So I do not know your lineage. My name is Jabala, and your name is Satyakama. Therefore, speak of yourself as Satyakama Jabala.'
Verse 3
स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति ॥ ३ ॥
sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti
He went to Gautama, the son of Haridrumat, and said: 'I wish to live as a student of sacred knowledge with your revered self. May I approach you as a disciple, sir?'
Verse 4
तꣳ होवाच किङ्गोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातरं सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽहं सत्यकामो जाबालोऽस्मि भो इति ॥ ४ ॥
taṃ hovāca kiṅgotro nu somyāsīti sa hovāca nāhametadveda bho yadgotro'hamasmyapṛcchaṃ mātaraṃ sā mā pratyabravīdbahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasīti so'haṃ satyakāmo jābālo'smi bho iti
Gautama asked him: 'My dear, to what lineage do you belong?' Satyakama replied: 'Sir, I do not know what lineage I belong to. I asked my mother, and she told me: In my youth, while serving in many places, I obtained you. So I do not know your lineage. My name is Jabala, and your name is Satyakama. So, sir, I am Satyakama Jabala.'
Verse 5
तꣳ होवाच नैतदब्राह्मणो विवक्तुमर्हति समिधꣳ सोम्याहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्रꣳ सम्पेदुः ॥ ५ ॥
taṃ hovāca naitadabrāhmaṇo vivaktumarhati samidhaṃ somyāharopa tvā neṣye na satyādagā iti tamupanīya kṛśānāmabalānāṃ catuḥśatā gā nirākṛtyovācemāḥ somyānusaṃvrajeti tā abhiprasthāpayannuvāca nāsahasreṇāvarteyeti sa ha varṣagaṇaṃ provāsa tā yadā sahasraṃ sampeduḥ
Gautama said to him: 'A non-Brahmana could not speak with such truthfulness. Fetch firewood, my dear; I will initiate you, for you have not strayed from the truth.' Having initiated him, Gautama separated four hundred lean and weak cows and said: 'Follow these, my dear.' Driving them forward, Satyakama vowed: 'I shall not return until they become a thousand.' He lived away in the forest for many years until they reached a thousand.
Verse 6
अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्रꣳ स्मः प्रापय न आचार्यकुलम् ॥ १ ॥
atha hainamṛṣabho'bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva prāptāḥ somya sahasraṃ smaḥ prāpaya na ācāryakulam
Then a bull addressed him, saying: 'O Satyakama!' He replied: 'Revered Sir!' The bull said: 'My dear, we have reached a thousand. Lead us now to the house of the teacher.'
Verse 7
ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ॥ २ ॥
brahmaṇaśca te pādaṃ bravāṇīti bravītu me bhagavāniti tasmai hovāca prācī dikkalā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma
'And let me declare to you one foot (quarter) of Brahman.' Satyakama said: 'May my revered sir speak.' The bull said to him: 'The eastern direction is a part, the western direction is a part, the southern direction is a part, the northern direction is a part. This, my dear, is the four-part foot of Brahman, named Prakashavat (the Luminous).'
Verse 8
स य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिंल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वांश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥ ३ ॥
sa ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste prakāśavānasmiṃlloke bhavati prakāśavato ha lokāñjayati ya etamevaṃ vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste
'He who, knowing this thus, meditates on this four-part foot of Brahman as Luminous, becomes luminous in this world, and wins luminous worlds—he who, knowing this thus, meditates on this four-part foot of Brahman as Luminous.'
Verse 9
अग्निष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥
agniṣṭe pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāñcakāra tā yatrābhi sāyaṃ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa
The bull added: 'Fire will teach you another foot of Brahman.' The next morning, Satyakama drove the cows onwards. When evening fell, he kindled a fire, penned the cows, added fuel to the fire, and sat down west of the fire, facing east.
Verse 10
तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥
tamagnirabhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva
The fire addressed him, saying: 'O Satyakama!' He responded: 'Revered Sir!'
Verse 11
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवितु मे भगवानिति तस्मै होवाच पृथिवी कलान्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥ ३ ॥
brahmaṇaḥ somya te pādaṁ bravāṇīti bravitu me bhagavāniti tasmai hovāca pṛthivī kalāntarikṣaṁ kalā dyauḥ kalā samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo'nantavānnāma
Dear boy, let me tell you a foot of Brahman. May venerable sir tell me. To him it said: Earth is a sixteenth part, sky is a sixteenth part, heaven is a sixteenth part, ocean is a sixteenth part. This indeed, my dear, is the four-quartered foot of Brahman named Anantavān (Endless).
Verse 12
स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिंल्लोके भवत्य नन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥ ४ ॥
sa ya etamevaṁ vidvāṁścatuṣkalaṁ pādaṁ brahmaṇo'nantavānityupāste'nantavānasmiṁlloke bhavatyanantavato ha lokāñjayati ya etamevaṁ vidvāṁścatuṣkalaṁ pādaṁ brahmaṇo'nantavānityupāste
He who knows this four-quartered foot of Brahman thus, and meditates on it as Endless, becomes endless in this world, and wins endless worlds—he who knows this four-quartered foot of Brahman thus, and meditates on it as Endless.
Verse 13
हꣳसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपारुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥
haṁsaste pādaṁ vakteti sa ha śvobhūte gā abhiprasthāpayāñcakāra tā yatrābhi sāyaṁ babhūvustatrāgnimupasamādhāya gā upārudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa
A swan will tell you another foot. Then on the next day, he drove the cows forward. Where evening overtook them, there he kindled a fire, penned the cows, added fuel, and sat down behind the fire facing east.
Verse 14
तꣳ हꣳस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥
taṁ haṁsa upanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva
A swan flew down to him and said: O Satyakāma! He replied: Venerable Sir!
Verse 15
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम ॥ ३ ॥
brahmaṇaḥ somya te pādaṁ bravāṇīti bravītu me bhagavāniti tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmānnāma
Dear boy, let me tell you a foot of Brahman. May venerable sir tell me. To him it said: Fire is a sixteenth part, sun is a sixteenth part, moon is a sixteenth part, lightning is a sixteenth part. This indeed, my dear, is the four-quartered foot of Brahman named Jyotiṣmān (Radiant).
Verse 16
स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिंल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ॥ ४ ॥
sa ya etamevaṁ vidvāṁścatuṣkalaṁ pādaṁ brahmaṇo jyotiṣmānityupāste jyotiṣmānasmiṁlloke bhavati jyotiṣmato ha lokāñjayati ya etamevaṁ vidvāṁścatuṣkalaṁ pādaṁ brahmaṇo jyotiṣmānityupāste
He who knows this four-quartered foot of Brahman thus, and meditates on it as Radiant, becomes radiant in this world, and wins radiant worlds—he who knows this four-quartered foot of Brahman thus, and meditates on it as Radiant.
Verse 17
मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयाञ्चकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥ १ ॥
madguṣṭe pādaṁ vakteti sa ha śvobhūte gā abhiprasthāpayāñcakāra tā yatrābhi sāyaṁ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa
A diver-bird (Madgu) will tell you another foot. Then on the next day, he drove the cows forward. Where evening overtook them, there he kindled a fire, penned the cows, added fuel, and sat down behind the fire facing east.
Verse 18
तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ २ ॥
taṁ madgurupanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva
A diver-bird flew down to him and said: O Satyakāma! He replied: Venerable Sir!
Verse 19
ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥ ३ ॥
brahmaṇaḥ somya te pādaṁ bravāṇīti bravītu me bhagavāniti tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṁ kalā manaḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma
Dear boy, let me tell you a foot of Brahman. May venerable sir tell me. To him it said: Breath is a sixteenth part, eye is a sixteenth part, ear is a sixteenth part, mind is a sixteenth part. This indeed, my dear, is the four-quartered foot of Brahman named Āyatanavān (Possessing an abode).
Verse 20
स य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिंल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वाꣳश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ॥ ४ ॥
sa ya etamevaṁ vidvāṁścatuṣkalaṁ pādaṁ brahmaṇa āyatanavānityupāsta āyatanavānasmiṁlloke bhavatyāyatanavato ha lokāñjayati ya etamevaṁ vidvāṁścatuṣkalaṁ pādaṁ brahmaṇa āyatanavānityupāste
He who knows this four-quartered foot of Brahman thus, and meditates on it as Possessing an abode, gains an abode in this world, and wins worlds possessing an abode—he who knows this four-quartered foot of Brahman thus, and meditates on it as Possessing an abode.
Verse 21
प्राप हाचार्यकुलं तमाचार्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥ १ ॥
prāpa hācāryakulaṃ tamācāryo'bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva
He reached the house of his teacher. The teacher addressed him, Satyakama! He replied, Venerable Sir!
Verse 22
ब्रह्मविदिव वै सोम्य भासि को नु त्वानुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवाꣳस्त्वेव मे कामे ब्रूयात् ॥ २ ॥
brahmavidiva vai somya bhāsi ko nu tvānuśaśāsetyanye manuṣyebhya iti ha pratijajñe bhagavāṃstveva me kāme brūyāt
The teacher said, My dear boy, you shine like a knower of Brahman. Who has instructed you? He acknowledged, Beings other than humans. But I desire that you alone, Venerable Sir, should teach me.
Verse 23
श्रुतꣳ ह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किञ्चन वीयायेति वीयायेति ॥ ३ ॥
śrutaṃ hyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti tasmai haitadevovācātra ha na kiñcana vīyāyeti vīyāyeti
For I have heard from revered teachers like you that knowledge learned directly from a teacher best leads to the supreme goal. The teacher then imparted that very knowledge to him; nothing at all was left out, nothing was left out.
Verse 24
उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचर्यमुवास तस्य ह द्वादश वर्षाण्यग्नीन्परिचचार स ह स्मान्यानन्तेवासिनः समावर्तयꣳस्तꣳ ह स्मैव न समावर्तयति ॥ १ ॥
upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacaryamuvāsa tasya ha dvādaśa varṣāṇyagnīnparicacāra sa ha smānyānantevāsinaḥ samāvartayaṃstaṃ ha smaiva na samāvartayati
Upakosala, the son of Kamalayana, lived as a celibate student with Satyakama Jabala. He tended his teacher's sacred fires for twelve years. The teacher allowed other disciples to return home after completing their studies, but him alone he did not permit to return.
Verse 25
तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासाञ्चक्रे ॥ २ ॥
taṃ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā tvāgnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva pravāsāñcakre
The teacher's wife said to him, The student has practiced austerities and has tended the fires well. Lest the fires complain about you, please instruct him. However, the teacher went on a journey without instructing him.
Verse 26
स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधिभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति ॥ ३ ॥
sa ha vyādhinānaśituṃ dadhre tamācāryajāyovāca brahmacārinnaśāna kiṃ nu nāśnāsīti sa hovāca bahava ime'sminpuruṣe kāmā nānātyayā vyādhibhiḥ pratipūrṇo'smi nāśiṣyāmīti
Out of grief, Upakosala resolved not to eat. The teacher's wife said to him, Student, please eat. Why do you not eat? He replied, In a human being, there are many desires pulling in different directions. I am filled with afflictions and distress; I will not eat.
Verse 27
अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति ॥ ४ ॥
atha hāgnayaḥ samūdire tapto brahmacārī kuśalaṃ naḥ paryacārīddhantāsmai prabravāmeti tasmai hocuḥ prāṇo brahma kaṃ brahma khaṃ brahmeti
Then the sacred fires conferred among themselves, This student has practiced penance and has tended us well. Come, let us instruct him. They said to him, Prana (life-force) is Brahman, Ka (joy) is Brahman, Kha (space) is Brahman.
Verse 28
स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः ॥ ५ ॥
sa hovāca vijānāmyahaṃ yatprāṇo brahma kaṃ ca tu khaṃ ca na vijānāmīti te hocuryadvāva kaṃ tadeva khaṃ yadeva khaṃ tadeva kamiti prāṇaṃ ca hāsmai tadākāśaṃ cocuḥ
He said, I understand that Prana is Brahman; but I do not understand Ka and Kha. They replied, That which is Ka is indeed Kha, and that which is Kha is indeed Ka. Thus they taught him Prana and the space within the heart.
Verse 29
अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥
atha hainaṃ gārhapatyo'nuśaśāsa pṛthivyagnirannamāditya iti ya eṣa āditye puruṣo dṛśyate so'hamasmi sa evāhamasmīti
Then the Garhapatya fire instructed him: Earth, fire, food, and the sun—the person who is seen in the sun, that I am; I am indeed that.
Verse 30
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste
He who knows this thus and meditates upon it destroys all evil deeds, attains a heavenly realm, lives a full span of life, lives gloriously, and his descendants do not perish. We protect him both in this world and in the next—he who knows this thus and meditates on it.
Verse 31
अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥
atha hainamanvāhāryapacano'nuśaśāsāpo diśo nakṣatrāṇi candramā iti ya eṣa candramasi puruṣo dṛśyate so'hamasmi sa evāhamasmīti
Then the Anvāhāryapacana (Southern) fire instructed him: 'Water, the cardinal directions, the stars, and the moon. The person who is seen in the moon—I am he, I indeed am he.'
Verse 32
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste
He who, knowing this thus, meditates on it, destroys sinful deeds, attains a heavenly world, reaches full life, lives gloriously, and his descendants do not perish. We support him in this world and in the next world—he who, knowing this thus, meditates on it.
Verse 33
अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति ॥ १ ॥
atha haināmāhavanīyo'nuśaśāsa prāṇa ākāśo dyaurvidyuditi ya eṣa vidyuti puruṣo dṛśyate so'hamasmi sa evāhamasmīti
Then the Āhavanīya fire instructed him: 'Prāṇa (vital breath), space, heaven, and lightning. The person who is seen in the lightning—I am he, I indeed am he.'
Verse 34
स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिꣳश्च लोकेऽमुष्मिꣳश्च य एतमेवं विद्वानुपास्ते ॥ २ ॥
sa ya etamevaṃ vidvānupāste'pahate pāpakṛtyāṃ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṃ taṃ bhuñjāmo'smiṃśca loke'muṣmiṃśca ya etamevaṃ vidvānupāste
He who, knowing this thus, meditates on it, destroys sinful deeds, attains a heavenly world, reaches full life, lives gloriously, and his descendants do not perish. We support him in this world and in the next world—he who, knowing this thus, meditates on it.
Verse 35
ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति ॥ १ ॥
te hocurupakosalaiṣā somya te'smadvidyātmavidyā cācāryastu te gatiṃ vaktetyājagāma hāsyācāryastamācāryo'bhyuvādopakosala3 iti
The fires said: 'Dear Upakosala, this is our knowledge and the knowledge of the Self. But the teacher will tell you the ultimate path.' Then his teacher returned and addressed him: 'O Upakosala!'
Verse 36
भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति ॥ २ ॥
bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṃ bhāti ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde kiṃ nu somya kila te'vocanniti
Upakosala replied, 'Venerable Sir!' The teacher said, 'Dear boy, your face shines like that of a knower of Brahman. Who has instructed you?' Upakosala concealed it, as it were, saying, 'Who indeed would instruct me, sir?' pointing to the fires, 'Indeed, these now appear like this, whereas before they were otherwise.' The teacher said, 'What, dear boy, did they really tell you?'
Verse 37
इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच ॥ ३ ॥
idamiti ha pratijajñe lokānvāva kila somya te'vocannaham tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evamevaṃvidi pāpaṃ karma na śliṣyata iti bravītu me bhagavāniti tasmai hovāca
He admitted: 'This much.' The teacher said: 'They spoke to you only about the worlds, dear boy. But I shall tell you that truth by which, just as water does not cling to a lotus leaf, evil deeds do not cling to one who knows thus.' Upakosala said: 'May my revered master tell me!' Thereupon he said to him:
Verse 38
य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति ॥ १ ॥
ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tadyadyapyasminsarpirvodakaṃ vā siñcati vartmanī eva gacchati
He said: 'This person who is seen in the eye—this is the Self. This is the immortal, the fearless; this is Brahman. Therefore, even if one pours clarified butter or water into the eye, it flows away to the edges.'
Verse 39
एतꣳ संयद्वाम इत्याचक्षत एतꣳ हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद ॥ २ ॥
etaṃ saṃyadvāma ityācakṣata etaṃ hi sarvāṇi vāmānyabhisaṃyanti sarvāṇyenaṃ vāmānyabhisaṃyanti ya evaṃ veda
They call this Self 'Saṃyadvāma' (the abode of all blessings), because all desirable things converge towards it. All desirable things converge towards him who knows thus.
Verse 40
एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद ॥ ३ ॥
eṣa u eva vāmanīreṣa hi sarvāṇi vāmāni nayati sarvāṇi vāmāni nayati ya evaṃ veda
He is also 'Vāmanī' (the dispenser of blessings), for he leads all desirable things. He leads all desirable things who knows thus.
Verse 41
एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद ॥ ४ ॥
eṣa u eva bhāmanīr eṣa hi sarveṣu lokeṣu bhāti sarveṣu lokeṣu bhāti ya evaṃ veda
This indeed is Bhāmanī (the resplendent one), for it shines in all worlds. He who knows this shines in all worlds.
Verse 42
अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसम्भवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासाꣳस्तान्मासेभ्यः संवत्सरꣳ संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते ॥ ५ ॥
atha yadu caivāsmiñ chavyaṃ kurvanti yadi ca nā rciṣam evābhisambhavanty arciṣo 'har ahna āpūryamāṇapakṣam āpūryamāṇapakṣād yān ṣaḍ udaṅṅ eti māsāṁs tān māsebhyaḥ saṃvatsaraṃ saṃvatsarādādityam ādityāc candramasaṃ candramaso vidyutaṃ tat puruṣo 'mānavaḥ sa enān brahma gamayati eṣa devapatho brahmapatha etena pratipadyamānā imaṃ mānavam āvartaṃ nāvartante nāvartante
Now, whether they perform funeral rites for such a person or not, they pass into the light; from light to the day, from the day to the waxing fortnight, from the waxing fortnight to the six months during which the sun moves north, from those months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There a non-human person leads them to Brahman. This is the path of the gods, the path to Brahman. Those who travel by it do not return to this human cycle of existence—yes, they do not return.
Verse 43
तयोरन्यतरां मनसा संस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतरां स यत्रोपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति ॥ २ ॥
tayor anyatarāṃ manasā saṃskaroti brahmā vācā hotādhvaryur udgātānyatarāṃ sa yatropākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavadati
The Brahmā priest purifies one of these two paths of sacrifice with his mind, while the Hotṛ, Adhvaryu, and Udgātṛ priests purify the other through speech. When the morning recitation has begun, if the Brahmā priest breaks silence before the concluding verse,
Verse 44
अन्यतरामेव वर्तनीꣳ सꣳस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञो रिष्यति यज्ञं रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति ॥ ३ ॥
anyatarām eva vartanīṃ saṃskaroti hīyate'nyatarā sa yathaikapād vrajan ratho vaikena cakreṇa vartamāno riṣyaty evam asya yajño riṣyati yajñaṃ riṣyantaṃ yajamāno 'nuriṣyati sa iṣṭvā pāpīyān bhavati
he purifies only one path, while the other is neglected. Just as a one-legged man walking, or a chariot moving on one wheel, suffers injury, so does his sacrifice suffer injury. When the sacrifice suffers injury, the sacrificer suffers accordingly; having sacrificed, he becomes worse off.
Verse 45
अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी संस्कुर्वन्ति न हीयतेऽन्यतरा ॥ ४ ॥
atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavadaty ubhe eva vartanī saṃskurvanti na hīyate'nyatarā
But when the morning recitation has begun, if the Brahmā priest does not break silence before the concluding verse, they purify both paths, and neither is neglected.
Verse 46
स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति ॥ ५ ॥
sa yathobhayapād vrajan ratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhaty evam asya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno 'nupratitiṣṭhati sa iṣṭvā śreyān bhavati
Just as a two-legged man walking, or a chariot moving on two wheels, stands firm, so does his sacrifice stand firm. When the sacrifice stands firm, the sacrificer stands firm accordingly; having sacrificed, he becomes better off.
Verse 47
स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानानाꣳ रसान्प्रावृहदग्नेर्ऋचो वायोर्यजूंषि सामान्यादित्यात् ॥ २ ॥
sa etās tisro devatā abhyatapat tāsāṃ tapyamānānāṃ rasān prāvṛhad agner ṛco vāyor yajūṃṣi sāmāny ādityāt
Prajāpati brooded over these three deities (Agni, Vāyu, Āditya). From them, thus brooded over, he extracted their essences: the Ṛg verses from Agni, the Yajus formulas from Vāyu, and the Sāman chants from Āditya.
Verse 48
स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः ॥ ३ ॥
sa etāṃ trayīṃ vidyām abhyatapat tasyās tapyamānāyā rasān prāvṛhad bhūr ity ṛgbhyo bhuvar iti yajurbhyaḥ svar iti sāmabhyaḥ
He brooded over this threefold knowledge. From it, thus brooded over, he extracted its essences: Bhūḥ from the Ṛg verses, Bhuvaḥ from the Yajus formulas, and Svaḥ from the Sāman chants.
Verse 49
तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्टं सन्दधाति ॥ ४ ॥
tad yad ṛkto riṣyed bhūḥ svāheti gārhapatye juhuyād ṛcām eva tad rasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭaṃ sandadhāti
Therefore, if the sacrifice is injured through an error in the Ṛg verses, he should offer an oblation in the Gārhapatya fire saying Bhūḥ Svāhā. Thus, through the essence of the Ṛg verses, through their power, he repairs whatever injury occurred to the Ṛg portion of the sacrifice.
Verse 50
स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्टं सन्दधाति ॥ ५ ॥
sa yadi yajuṣṭo riṣyed bhuvaḥ svāheti dakṣiṇāgnau juhuyād yajuṣām eva tad rasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭaṃ sandadhāti
If it is injured through an error in the Yajus formulas, he should offer an oblation in the Dakṣiṇāgni fire saying Bhuvaḥ Svāhā. Thus, through the essence of the Yajus formulas, through their power, he repairs whatever injury occurred to the Yajus portion of the sacrifice.
Verse 51
अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं सन्दधाति ॥ ६ ॥
atha yadi sāmato riṣyet svaḥ svāhety āhavanīye juhuyāt sāmnām eva tad rasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ sandadhāti
Now, if any injury occurs in the sacrifice on account of the Sāman, he should offer an oblation into the Āhavanīya fire saying 'Svaḥ Svāhā'. Thus, through the essence and potency of the Sāmans, he repairs whatever injury occurred to the sacrifice through the Sāman.
Verse 52
तद्यथा लवणेन सुवर्णं सन्दध्यात्सुवर्णेन रजतं रजतेन त्रपु त्रपुणा सीसं सीसेन लोहं लोहेन दारु दारु चर्मणा ॥ ७ ॥
tad yathā lavaṇena suvarṇaṃ sandadhyāt suvarṇena rajataṃ rajatena trapu trapuṇā sīsaṃ sīsena lohaṃ lohena dāru dāru carmaṇā
Just as one would join gold with borax (saline salt), silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, or wood with leather...
Verse 53
एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्टं सन्दधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति ॥ ८ ॥
evam eṣāṃ lokānām āsāṃ devatānām asyās trayyā vidyāyā vīryeṇa yajñasya viriṣṭaṃ sandadhāti bheṣajakṛto ha vā eṣa yajño yatraivaṃvid brahmā bhavati
Even so, through the potency of these worlds, these deities, and this threefold Vedic knowledge, he repairs whatever injury has occurred in the sacrifice. That sacrifice indeed is healed wherein a Brahmā priest who knows this is present.
Verse 54
एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविदं ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति ॥ ९ ॥
eṣa ha vā udakpravaṇo yajño yatraivaṃvid brahmā bhavaty evaṃvidaṃ ha vā eṣā brahmāṇam anugāthā yato yata āvartate tat tad gacchati
That sacrifice indeed is inclined towards progress and fruitfulness where a Brahmā priest who knows this is present. Concerning such a knowledgeable Brahmā priest, there is this traditional song: 'Wherever he turns, to that very place he goes (bringing protection)'.
Verse 55
मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमानं सर्वांश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम् ॥ १० ॥
mānavo brahmaivaika ṛtvik kurūn aśvābhirakṣaty evaṃvid dha vai brahmā yajñaṃ yajamānaṃ sarvāṃś cārtvijo 'bhirakṣati tasmād evaṃvidam eva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam
The silent human Brahmā priest alone, as a single officiating priest, protects the Kurus like a mare protecting her riders. Indeed, a Brahmā priest who knows this protects the sacrifice, the sacrificer, and all the officiating priests. Therefore, one should appoint only a person who knows this as the Brahmā priest, not one who does not know it—not one who does not know it.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Path of Truth and Service: Satyakama and Upakosala's Brahman- Knowledge. It includes 55 verses detailing core themes like "satyakāmo ha jābālo jabālāṃ mātaramāmantrayāñcakre brahmacaryaṃ bhavati vivatsyāmi kiṅgotro nvahamasmīti", "sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṃ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bravīthā iti", "sa ha hāridrumataṃ gautamametyovāca brahmacaryaṃ bhagavati vatsyāmyupeyāṃ bhagavantamiti".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.