The Madhu Vidya: Doctrine of Cosmic Interconnectedness
(Chapter 1)
प्रथमोऽध्यायः — Adhyāya 1: Madhu Kāṇḍa ( The Chapter of the Honey)
Verse 1
उषा वा अश्वस्य मेध्यस्य शिरः । सूर्यश्चक्षुर्वातः प्राणो व्यात्तमग्निर्वैश्वानरः संवत्सर आत्माश्वस्य मेध्यस्य । द्यौः पृष्ठमन्तरिक्षमुदरं पृथिवी पाजस्यं दिशः पार्श्वे अवान्तरदिशः पर्शव ऋतवोऽङ्गानि मासाश्चार्धमासाश्च पर्वाण्यहोरात्राणि प्रतिष्ठा नक्षत्राण्यस्थीनि नभो मांसानि । ऊवध्यं सिकताः सिन्धवो गुदा यकृच्च क्लोमानश्च पर्वता ओषधयश्च वनस्पतयश्च लोमानि । उद्यन् पूर्वार्धो निम्लोचञ्जघनार्धः । यद्विजृम्भते तद्विद्योतते । यद्विधूनुते तत्स्तनयति । यन्मेहति तद्वर्षति । वागेवास्य वाक् ॥ १,१.१ ॥
uṣā vā aśvasya medhyasya śiraḥ | sūryaścakṣurvātaḥ prāṇo vyāttamagnirvaiśvānaraḥ saṃvatsara ātmāśvasya medhyasya | dyauḥ pṛṣṭhamantarikṣamudaraṃ pṛthivī pājasyaṃ diśaḥ pārśve avāntaradiśaḥ parśava ṛtavo'ṅgāni māsāścārdhamāsāśca parvāṇyahorātrāṇi pratiṣṭhā nakṣatrāṇyasthīni nabho māṃsāni | ūvadhyaṃ sikatāḥ sindhavo gudā yakṛcca klomānaśca parvatā oṣadhayaśca vanaspatayaśca lomāni | udyan pūrvārdho nimlocanjaghanārdhaḥ | yadvijṛmbhate tadvidyotate | yanmehati tadvarṣati | vāgevāsya vāk
Om. Dawn, verily, is the head of the sacrificial horse; the sun its eye, the wind its vital breath, the universal fire (Vaishvanara) its open mouth, and the year is the body of the sacrificial horse. The sky is its back, the atmosphere its belly, the earth its hoofs, the cardinal quarters its flanks, the intermediate quarters its ribs, the seasons its limbs, the months and fortnights its joints, days and nights its feet, the stars its bones, and the clouds its flesh. The sand is the food in its stomach, the rivers its blood vessels, the liver and lungs are the mountains, the herbs and trees its hair. The rising sun is its forepart, the setting sun its hindpart. When it yawns, it lightens; when it shakes itself, it thunders; when it urinates, it rains; its voice is speech itself.
Verse 2
अहर्वा अश्वं पुरस्तान्महिमान्वजायत । तस्य पूर्वे समुद्रे योनिः । रात्रिरेनं पश्चान्महिमान्वजायत । तस्यापरे समुद्रे योनिर् । एतौ वा अश्वं महिमानावभितः सम्बभूवतुः । हयो भूत्वा देवानवहद्वाजी गन्धर्वानर्वासुरानश्वो मनुष्यान् । समुद्र एवास्य बन्धुः समुद्रो योनिः ॥ १,१.२ ॥
aharvā aśvaṃ purastānmahimānvajāyata | tasya pūrve samudre yoniḥ | rātrirenaṃ paścānmahimānvajāyata | tasyāpare samudre yonir | etau vā aśvaṃ mahimānāvabhitaḥ sambabhūvatuḥ | hayo bhūtvā devānavahadvājī gandharvānarvāsurānaśvo manuṣyān | samudra evāsya bandhuḥ samudro yoniḥ
Day indeed arose for the horse as the sacrificial vessel called Mahiman placed before it; its source is in the eastern sea. Night arose for it as the vessel called Mahiman placed behind it; its source is in the western sea. These two vessels, Mahiman, came into being on both sides of the horse. Becoming a steed (Haya) it carried the gods, as a runner (Vaji) the Gandharvas, as a charger (Arvan) the Asuras, and as a horse (Ashva) humans. The ocean indeed is its relative, the ocean its source.
Verse 3
नैवेह किं चनाग्र आसीत् । मृत्युनैवेदमावृतमासीदशनायया । अशनाया हि मृत्युः । तन्मनोऽकुरुतात्मन्वी स्यामिति । सोऽर्चन्नचरत् । तस्यार्चत आपोऽजायन्त । अर्चते वै मे कमभूदिति । तदेवार्क्यस्यार्कत्वम् । कं ह वा अस्मै भवति य एवमेतदर्क्यस्यार्कत्वं वेद ॥ १,२.१ ॥
naiveha kiṃ canāgra āsīt | mṛtyunaivedamāvṛtamāsīdaśanāyayā | aśanāyā hi mṛtyuḥ | tanmano'kurutātmanvī syāmiti | so'rcannacarat | tasyārcata āpo'jāyanta | arcate vai me kamabhūditi | tadevārkyasyārkatvam | kaṃ ha vā asmai bhavati ya evametadārkyasyārkatvaṃ veda
In the beginning, nothing whatsoever was here. This universe was enveloped by Death alone, through hunger—for hunger is Death. It created the mind, thinking: 'May I have a self (a mind).' It moved about worshipping. From its worshipping, water was produced. 'Verily, while I worshipped, water (ka) came into being for me,' it thought. That is why Arka (the fire used in worship) is so named. Happiness and water come to him who thus knows this origin of Arka.
Verse 4
आपो वा अर्कः । तद्यदपां शर आसीत्तत्समहन्यत । सा पृथिव्यभवत् । तस्यामश्राम्यत् । तस्य श्रान्तस्य तप्तस्य तेजोरसो निरवर्तताग्निः ॥ १,२.२ ॥
āpo vā arkaḥ | tadyadapāṃ śara āsīttatsamahanyata | sā pṛthivyabhavat | tasyāmaśrāmyat | tasya śrāntasya taptasya tejoraso niravartatāgniḥ
Water indeed is Arka. That which was the froth of the water solidified, and that became the earth. On that earth He rested. From Him, who was exhausted and heated, His essence and radiance sprang forth, which was Fire.
Verse 5
स त्रेधात्मानं व्यकुरुतादित्यं तृतीयं वायुं तृतीयम् । स एष प्राणस्त्रेधाविहितः । तस्य प्राची दिक्शिरोऽसौ चासौ चेर्मौ । अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ । दक्षिणा चोदीची च पार्श्वे । द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः । स एषोऽप्सु प्रतिष्ठितः । यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ॥ १,२.३ ॥
sa tredhātmānaṃ vyakurutādityaṃ tṛtīyaṃ vāyuṃ tṛtīyam | sa eṣa prāṇastredhāvihitaḥ | tasya prācī dikśiro'sau cāsau cermau | athāsya pratīcī dikpucchamasou cāsau ca sakthyau | dakṣiṇā codīcī ca pārśve | dyauḥ pṛṣṭhamantarikṣamudaramiya muraḥ | sa eṣo'psu pratiṣṭhitaḥ | yatra kva caiti tadeva pratitiṣṭhatyevaṃ vidvān
He divided Himself into three parts: making the Sun one-third, and Air one-third (and Fire one-third). Thus this Prana (Life-force) is threefold. The eastern quarter is its head, and the north-east and south-east are its forelegs. The western quarter is its tail, and the north-west and south-west are its hind legs. The southern and northern quarters are its flanks. Heaven is its back, the sky its belly, and this earth its chest. It is established in water. Wherever one who knows this goes, there he finds a firm footing.
Verse 6
सोऽकामयत द्वितीयो म आत्मा जायेतेति । स मनसा वाचं मिथुनं समभवदशनाया मृत्युः । तद्यद्रेत आसीत्स संवत्सरोऽभवत् । न ह पुरा ततः संवत्सर आस । तमेतावन्तं कालमबिभर्यावान्त्संवत्सरः । तमेतावतः कालस्य परस्तादसृजत । तं जातमभिव्याददात् । स भाणकरोत् । सैव वागभवत् ॥ १,२.४ ॥
so'kāmayata dvitīyo ma ātmā jāyeteti | sa manasā vācaṃ mithunaṃ samabhavadaśanāyā mṛtyuḥ | tadyadreta āsītsa saṃvatsaro'bhavat | na ha purā tataḥ saṃvatsara āsa | tametāvantaṃ kālamabibharyāvānsaṃvatsaraḥ | tametāvataḥ kālasya parastādasṛjata | taṃ jātamabhivyādadāt | sa bhāṇakarot | saiva vāgabhavat
He desired: 'May a second body be born unto me.' He, Death in the form of hunger, united through mind with speech. What was the seed became the year. Before that, there was no year. He carried him (the fetus) for as long as a year, and after that length of time produced him. When he was born, Death opened his mouth to devour him. He uttered 'Bhan!', and that became speech.
Verse 7
स ऐक्षत यदि वा इममभिमंस्ये कनीयोऽन्नं करिष्य इति । स तया वाचा तेनात्मनेदं सर्वमसृजत यदिदं किञ्च ऋचो यजूंषि सामानि छन्दांसि यज्ञान् प्रजां पशून् । स यद्यदेवासृजत तत्तदत्तुमध्रियत । सर्वं वा अत्तीति तददितेरदितित्वम् । सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद ॥ १,२.५ ॥
sa aikṣata yadī vā imamabhimamsye kanīyo'nnaṃ kariṣya iti | sa tayā vācā tenātmanedaṃ sarvamasṛjata yadidaṃ kiñca ṛco yajūṃṣi sāmāni chandāṃsi yajñān prajāṃ paśūn | sa yadyadevāsṛjata tattadattumadhriyata | sarvaṃ vā attīti tadaditeradititvam | sarvasyāttā bhavati sarvamasyānnaṃ bhavati ya evametadaditeradititvaṃ veda
He thought: 'If I kill him, I shall make less food for myself.' With that speech and with that mind, he created all this, whatever exists—the Rig Veda, Yajur Veda, Sama Veda, metres, sacrifices, human beings, and animals. Whatever he created, he resolved to eat. Because he eats everything, Aditi derives her name as Aditi (the eater of all). He who knows this nature of Aditi becomes the eater of everything, and everything becomes his food.
Verse 8
सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति । सोऽश्राम्यत् । स तपोऽतप्यत । तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् । प्राणा वै यशो वीर्यम् । तत्प्राणेषूत्क्रान्तेषु शरीरं श्वयितुमध्रियत । तस्य शरीर एव मन आसीत् ॥ १,२.६ ॥
so'kāmayata bhūyasā yajñena bhūyo yajeyeti | so'śrāmyat | sa tapo'tapyata | tasya śrāntasya taptasya yaśo vīryamudakrāmat | prāṇā vai yaśo vīryam | tatprāṇeṣūtkrānteṣu śarīraṃ śvayitumadhriyata | tasya śarīra eva mana āsīt
He desired: 'May I sacrifice again with a greater sacrifice.' He exerted himself and practiced austerity. From him, exhausted and heated, fame and vigor departed. Verily, the vital breaths are fame and vigor. When the vital breaths departed, the body began to swell, but the mind remained in the body.
Verse 9
सोऽकामयत मेध्यं म इदं स्यादात्मन्व्यनेन स्यामिति । ततोऽश्वः समभवत् । यदश्वत्तन्मेध्यमभूदिति तदेवाश्वमेधस्याश्वमेधत्वम् । एष ह वा अश्वमेधं वेद य एनमेवं वेद । तमनवरुध्यैवामन्यत । तं संवत्सरस्य परस्तादात्मन आलभत । पशून् देवताभ्यः प्रत्यौहत् । तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्ते । एष वा अश्वमेधो य एष तपति । तस्य संवत्सर आत्मा । अयमग्निरर्कः । तस्येमे लोका आत्मानः । तावेतावर्काश्वमेधौ । सो पुनरेकैव देवता भवति मृत्युरेव । अप पुनर्मृत्युं जयति । नैनं मृत्युराप्नोति । मृत्युरस्यात्मा भवति । सर्वमायुरेति । एतासां देवतानामेको भवति ॥ १,२.७ ॥
so'kāmayata medhyaṃ ma idaṃ syādātmanvyanena syāmiti | tato'śvaḥ samabhavat | yadaśvattanmedhyamabhūditi tadevāśvamedhasyāśvamedhatvam | eṣa ha vā aśvamedhaṃ veda ya enamevaṃ veda | tamanavarudhyaivāmanyata | taṃ saṃvatsarasya parastādātmana ālabhata | paśūn devatābhyaḥ pratyauhat | tasmātsarvadevatyaṃ prokṣitaṃ prājāpatyamālabhante | eṣa vā aśvamedho ya eṣa tapati | tasya saṃvatsara ātmā | ayamagnirarkaḥ | tasyeme lokā ātmānaḥ | tāvetāvarkāśvamedhau | so punarekaiva devatā bhavati mṛtyureva | apa punarmṛtyuṃ jayati | nainaṃ mṛtyurāpnoti | mṛtyurasyātmā bhavati | sarvamāyureti | etāsāṃ devatānāmeko bhavati
He desired, "May this body of mine be fit for sacrifice, and may I be embodied through it." Thence the horse came into being. Because it swelled and became fit for sacrifice, that is why the horse-sacrifice is called Aśvamedha. Indeed, he alone knows the Aśvamedha who knows it thus. Leaving the horse unconfined, he meditated on it. At the end of a year, he sacrificed it for himself and surrendered the other animals to the deities. Therefore, priests sacrifice the consecrated animal dedicated to Prajāpati to all deities. That which shines (the Sun) is indeed the Aśvamedha, and his body is the year. This fire is Arka, and these worlds are his body. Thus, these two are Arka and Aśvamedha. Yet they again become one single deity, Death itself. He overcomes death, death does not reach him, death becomes his self, he attains a full lifespan, and he becomes one with these deities—he who knows this.
Verse 10
द्वया ह प्राजापत्या देवाश्चासुराश्च ततः कानीयसा एव देवा ज्यायसा असुराः । त एषु लोकेष्वस्पर्धन्त । ते ह देवा ऊचुर्हन्तासुरान् यज्ञ उद्गीथेनात्ययामेति ॥ १,३.१ ॥
dvayā ha prājāpatyā devāścāsurāśca tataḥ kānīyasā eva devā jyāyasā asurāḥ | ta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurān yajña udgīthenātyayāmeti
There were two classes of Prajāpati's offspring: the gods (devas) and the demons (asuras). Of these, the gods were younger and the demons were older. They competed with each other for these worlds. The gods said, "Come, let us overcome the demons at the sacrifice by means of the Udgītha."
Verse 11
ते ह वाचमूचुस्त्वं न उद्गायेति । तथेति तेभ्यो वागुदगायत् । यो वाचि भोगस्तं देवेभ्य आगायत् । यत्कल्याणं वदति तदात्मने । तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा यदेवेदमप्रतिरूपं वदति । स एव स पाप्मा ॥ १,३.२ ॥
te ha vācamūcustvaṃ na udgāyeti | tatheti tebhyo vāgudagāyat | yo vāci bhogastaṃ devebhya āgāyat | yatkalyāṇaṃ vadati tadātmane | te'viduranena vai na udgātrātyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yadevedampratirūpaṃ vadati | sa eva sa pāpmā
They said to Speech, "Sing the Udgītha for us." "So be it," said Speech, and sang for them. Whatever enjoyment is in speech, it sang that for the gods; whatever good it speaks, that it sang for itself. The demons knew, "By this chanter, they will surely overcome us." They rushed upon it and pierced it with evil. That evil is whatever improper thing one speaks; that itself is that evil.
Verse 12
अथ ह प्राणमूचुस्त्वं न उद्गायेति । तथेति तेभ्यः प्राण उदगायत् । यः प्राणे भोगस्तं देवेभ्य आगायत् । यत्कल्याणं जिघ्रति तदात्मने । तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति । स एव स पाप्मा ॥ १,३.३ ॥
atha ha prāṇamūcustvaṃ na udgāyeti | tatheti tebhyaḥ prāṇa udagāyat | yaḥ prāṇe bhogastaṃ devebhya āgāyat | yatkalyāṇaṃ jighrati tadātmane | te'viduranena vai na udgātrātyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yadevedampratirūpaṃ jighrati | sa eva sa pāpmā
Then they said to Breath (smell), "Sing the Udgītha for us." "So be it," said Breath, and sang for them. Whatever enjoyment is in breath, it sang that for the gods; whatever pleasant scent it smells, that it sang for itself. The demons knew, "By this chanter, they will surely overcome us." They rushed upon it and pierced it with evil. That evil is whatever improper thing one smells; that itself is that evil.
Verse 13
अथ ह चक्षुरूचुस्त्वं न उद्गायेति । तथेति तेभ्यश्चक्षुरुदगायत् । यश्चक्षुषि भोगस्तं देवेभ्य आगायत् । यत्कल्याणं पश्यति तदात्मने । तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति । स एव स पाप्मा ॥ १,३.४ ॥
atha ha cakṣurūcustvaṃ na udgāyeti | tatheti tebhyaścakṣurudagāyat | yaścakṣuṣi bhogastaṃ devebhya āgāyat | yatkalyāṇaṃ paśyati tadātmane | te'viduranena vai na udgātrātyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yadevedampratirūpaṃ paśyati | sa eva sa pāpmā
Then they said to the Eye, "Sing the Udgītha for us." "So be it," said the Eye, and sang for them. Whatever enjoyment is in sight, it sang that for the gods; whatever good it sees, that it sang for itself. The demons knew, "By this chanter, they will surely overcome us." They rushed upon it and pierced it with evil. That evil is whatever improper thing one sees; that itself is that evil.
Verse 14
अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति । तथेति तेभ्यः श्रोत्रमुदगायत् । यः श्रोत्रे भोगस्तं देवेभ्य आगायत् । यत्कल्याणं शृणोति तदात्मने । तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा । यदेवेदमप्रतिरूपं शृणोति । स एव स पाप्मा ॥ १,३.५ ॥
atha ha śrotramūcustvaṃ na udgāyeti | tatheti tebhyaḥ śrotramudagāyat | yaḥ śrotre bhogastaṃ devebhya āgāyat | yatkalyāṇaṃ śṛṇoti tadātmane | te'viduranena vai na udgātrātyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā | yadevedampratirūpaṃ śṛṇoti | sa eva sa pāpmā
Then they said to the Ear, "Sing the Udgītha for us." "So be it," said the Ear, and sang for them. Whatever enjoyment is in hearing, it sang that for the gods; whatever good it hears, that it sang for itself. The demons knew, "By this chanter, they will surely overcome us." They rushed upon it and pierced it with evil. That evil is whatever improper thing one hears; that itself is that evil.
Verse 15
अथ ह मन ऊचुस्त्वं न उद्गायेति । तथेति तेभ्यो मन उदगायत् । यो मनसि भोगस्तं देवेभ्य आगायत् । यत्कल्याणं संकल्पयति तदात्मने । तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यः स पाप्मा । यदेवेदमप्रतिरूपं संकल्पयति । स एव स पाप्मा । एवमु खल्वेता देवताः पाप्मभिरुपासृजन् । एवमेनाः पाप्मनाविध्यन् ॥ १,३.६ ॥
atha ha mana ūcustvaṃ na udgāyeti | tatheti tebhyo mana udagāyat | yo manasi bhogastaṃ devebhya āgāyat | yatkalyāṇaṃ saṃkalpayati tadātmane | te'viduranena vai na udgātrātyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā | yadevedampratirūpaṃ saṃkalpayati | sa eva sa pāpmā | evamu khalvetā devatāḥ pāpmabhirupāsṛjan | evamenāḥ pāpmanāvidhyan
Then they said to the Mind, "Sing the Udgītha for us." "So be it," said the Mind, and sang for them. Whatever enjoyment is in the mind, it sang that for the gods; whatever good it resolves, that it sang for itself. The demons knew, "By this chanter, they will surely overcome us." They rushed upon it and pierced it with evil. That evil is whatever improper thing one resolves; that itself is that evil. Thus indeed did they afflict these deities with evil, thus did they pierce them with evil.
Verse 16
अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति । तथेति तेभ्य एष प्राण उदगायत् । तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविव्यत्सन् । स यथाश्मानमृत्वा लोष्टो विध्वंसेतैवं हैव विध्वंसमाना विष्वञ्चो विनेशुः । ततो देवा अभवन्, परासुरा । भवत्यात्मना, परास्य द्विषन् भ्रातृव्यो भवति य एवं वेद ॥ १,३.७ ॥
atha hemāmāsanyaṃ prāṇamūcustvaṃ na udgāyeti | tatheti tebhya eṣa prāṇa udagāyat | te'viduranena vai na udgātrātyeṣyantīti | tamabhidrutya pāpmanāvivyatsan | sa yathāśmānamṛtvā loṣṭo vidhvaṃsetaivaṃ haiva vidhvaṃsamānā viṣvañco vineśuḥ | tato devā abhavan, parāsurā | bhavatyātmanā, parāsya dviṣan bhrātṛvyo bhavati ya evaṃ veda
Then they said to the vital breath in the mouth (āsanya prāṇa), "Sing the Udgītha for us." "So be it," said this vital breath, and sang for them. The demons knew, "By this chanter, they will surely overcome us." They rushed upon it wanting to pierce it with evil. But just as a lump of earth strikes a rock and is shattered to pieces, so were they shattered in all directions and destroyed. Thereupon the gods prevailed and the demons perished. He who knows this prospers in his true Self, and his hating adversary is destroyed.
Verse 17
ते होचुः क्व नु सोऽभूद्यो न इत्थमसक्तेति । अयमास्येऽन्तरिति । सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः ॥ १,३.८ ॥
te hocuḥ kva nu so'bhūdyo na itthamasakteti | ayamāsye'ntariti | so'yāsya āṅgiraso'ṅgānāṃ hi rasaḥ
They said, "Where is he who has bound us to himself thus?" "He is within the mouth." He is Ayasya Angirasa, for he is indeed the essence (rasa) of the limbs (anga).
Verse 18
सा वा एषा देवता दूर्नाम । दूरं ह्यस्या मृत्युर् । दूरं ह वा अस्मान्मृत्युर्भवति य एवं वेद ॥ १,३.९ ॥
sā vā eṣā devatā dūrnāma | dūraṃ hyasyā mṛtyur | dūraṃ ha vā asmādmṛtyurbhavati ya evaṃ veda
This deity is named Dur (far), for death is far from it. Death is far from him who knows this.
Verse 19
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयां चकार । तदासां पाप्मनो विन्यदधात् । तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति ॥ १,३.१० ॥
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatya yatrāsāṃ diśāmantastadgamayāṃ cakāra | tadāsāṃ pāpmano vinyadadhāt | tasmānna janamiyānnāntamiyānnetpāpmānaṃ mṛtyumanvavāyānīti
That deity, having dispelled the evil—death—of these organs, sent it to where the ends of these directions are. There it deposited their evil. Therefore, one should not go to lonely people nor to the borders, lest one fall into evil, into death.
Verse 20
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत् ॥ १,३.११ ॥
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatvāthainā mṛtyumatyavahat
That deity, having destroyed the evil, death, of these deities, then carried them beyond death.
Verse 21
सा वै वाचमेव प्रथमामत्यवहत् । सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत् । सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते ॥ १,३.१२ ॥
sā vai vācameva prathamāmatyavahat | sā yadā mṛtyumatyamucyata so'gnirabhavat | so'yamagniḥ pareṇa mṛtyumatikrānto dīpyate
It carried Speech first beyond death. When Speech was freed from death, it became Fire. This Fire, having transcended death, shines beyond it.
Verse 22
अथ प्राणमत्यवहत् । स यदा मृत्युमत्यमुच्यत स वायुरभवत् । सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते ॥ १,३.१३ ॥
atha prāṇamatyavahat | sa yadā mṛtyumatyamucyata sa vāyurabhavat | so'yaṃ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate
Then it carried the Prana (vital breath/smell) beyond death. When Prana was freed from death, it became Air (Wind). This Air, having transcended death, blows beyond it.
Verse 23
अथ चक्षुरत्यवहत् । तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् । सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति ॥ १,३.१४ ॥
atha cakṣuratyavahat | tadyadā mṛtyumatyamucyata sa ādityo'bhavat | so'sāvādityaḥ pareṇa mṛtyumatikrāntastapati
Then it carried the Eye (sight) beyond death. When the Eye was freed from death, it became the Sun. That Sun, having transcended death, shines beyond it.
Verse 24
अथ श्रोत्रमत्यवहत् । तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवन् । ता इमा दिशः परेण मृत्युमतिक्रान्ताः ॥ १,३.१५ ॥
atha śrotramatyavahat | tadyadā mṛtyumatyamucyata tā diśo'bhavan | tā imā diśaḥ pareṇa mṛtyumatikrāntāḥ
Then it carried Hearing beyond death. When Hearing was freed from death, it became the Quarters (cardinal directions). These Quarters, having transcended death, exist beyond it.
Verse 25
अथ मनोऽत्यवहत् । तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत् । सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भाति । एवं ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद ॥ १,३.१६ ॥
atha mano'tyavahat | tadyadā mṛtyumatyamucyata sa candramā abhavat | so'sau candraḥ pareṇa mṛtyumatikrānto bhāti | evaṁ ha vā enameṣā devatā mṛtyumativahati ya evaṁ veda
Then the chief Prana carried the mind beyond death. When the mind was freed from death, it became the moon. That moon shines beyond death. Thus, indeed, does this deity carry beyond death anyone who knows this.
Verse 26
अथात्मनेऽन्नाद्यमागायत् । यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यते । इह प्रतितिष्ठति ॥ १,३.१७ ॥
athātmane'nnādyamāgāyat | yaddhi kiñcānnamadyate'nenaiva tadadyate | iha pratitiṣṭhati
Then the chief Prana sang out edible food for itself; for whatever food is eaten here, it is eaten by Prana alone, and through it, one rests firmly established in this world.
Verse 27
ते देवा अब्रुवन् । एतावद्वा इदं सर्वं यदन्नम् । तदात्मन आगासीः । अनु नोऽस्मिन्नन्न आभजस्वेति । ते वै माभिसंविशतेति । तथेति तं समन्तं परिण्यविशन्त । तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्ति । एवं ह वा एनं स्वा अभिसंविशन्ति भर्ता स्वानां श्रेष्ठः पुरएता भवत्यन्नादोऽधिपतिर्य एवं वेद । य उ हैवंविदं स्वेषु प्रतिर्बुभूषति न हैवालं भार्येभ्यो भवति । अथ य एवैतमनुभवति यो वैतमनु भार्यान् बुभूर्षति स हैवालं भार्येभ्यो भवति ॥ १,३.१८ ॥
te devā abruvan | etāvadvā idaṁ sarvaṁ yadannam | tadātmana āgāsīḥ | anu no'sminnanna ābhajasveti | te vai mābhisaṁviśateti | tatheti taṁ samantaṁ pariṇyaviśanta | tasmādyadanenānnamatti tenaitāstṛpyanti | evaṁ ha vā enaṁ svā abhisaṁviśanti bhartā svānāṁ śreṣṭhaḥ puraetā bhavatyannādo'dhipatirya evaṁ veda | ya u haivaṁvidaṁ sveṣu pratirbubhūṣati na haivālaṁ bhāryebhyo bhavati | atha ya evaitamanubhavati yo vaitamanu bhāryān bubhūrṣati sa haivālaṁ bhāryebhyo bhavati
Those gods said: 'All this food that exists, you have sung for yourself. Grant us a share in this food.' The Prana replied: 'Then enter into me from all sides.' 'So be it,' they said, and entered into him from all sides. Therefore, whatever food one eats through Prana satisfies all the senses. In the same way, one's relatives resort to him who knows this; he becomes the supporter of his relatives, the chief among them, their leader, the eater of food, and their ruler. And if anyone among his relatives tries to rival one who knows this, he will not be able to support his dependents. But he who follows him and desires to support his dependents following him will indeed be able to support them.
Verse 28
सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः । प्राणो वा अङ्गानां रसः । प्राणो हि वा अङ्गानां रसः । तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यति । एष हि वा अङ्गानां रसः ॥ १,३.१९ ॥
so'yāsya āṅgiraso'ṅgānāṁ hi rasaḥ | prāṇo vā aṅgānāṁ rasaḥ | prāṇo hi vā aṅgānāṁ rasaḥ | tasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyati | eṣa hi vā aṅgānāṁ rasaḥ
He is called Ayasya Angirasa, for he is the essence (rasa) of the limbs (anga). Prana indeed is the essence of the limbs. Therefore, from whichever limb Prana departs, that very limb dries up, for Prana is truly the essence of the limbs.
Verse 29
एष उ एव बृहस्पतिः । वाग्वै बृहती । तस्या एष पतिस्तस्मादु बृहस्पतिः ॥ १,३.२० ॥
eṣa u eva bṛhaspatiḥ | vāgvai bṛhatī | tasyā eṣa patistasmādu bṛhaspatiḥ
He (Prana) is also Brihaspati. Speech indeed is Brihati, and he is her lord (pati); therefore he is Brihaspati.
Verse 30
एष उ एव ब्रह्मणस्पतिः । वाग्वै ब्रह्म । तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः ॥ १,३.२१ ॥
eṣa u eva brahmaṇaspatiḥ | vāgvai brahma | tasyā eṣa patistasmādu brahmaṇaspatiḥ
He (Prana) is also Brahmanaspati. Speech indeed is Brahman, and he is her lord (pati); therefore he is Brahmanaspati.
Verse 31
एष उ एव साम । वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम् । यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव साम । अश्नुते साम्नः सायुज्यं सलोकताम् । य एवमेतत्साम वेद ॥ १,३.२२ ॥
eṣa u eva sāma | vāgvai sāmaiṣa sā cāmaśceti tatsāmnaḥ sāmatvam | yadveva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ samo'nena sarveṇa tasmādveva sāma | aśnute sāmnaḥ sāyujyaṁ salokatām | ya evametatsāma veda
He (Prana) is also the Saman. Speech is 'Sa' and Prana is 'Ama'. Thus 'Saman' gets its name from being both 'Sa' and 'Ama'. Or, because he is equal (sama) to an ant, equal to a mosquito, equal to an elephant, equal to these three worlds, and equal to this entire universe, he is called Saman. He who knows this Saman as such attains union with Saman and lives in the same world with it.
Verse 32
एष उ वा उद्गीथः । प्राणो वा उत्प्राणेन हीदं सर्वमुत्तब्धम् । वागेव गीथा । उच्च गीथा चेति । स उद्गीथः ॥ १,३.२३ ॥
eṣa u vā udgīthaḥ | prāṇo vā utprāṇena hīdaṁ sarvamuttabdham | vāgeva gīthā | ucca gīthā ceti | sa udgīthaḥ
He (Prana) is also the Udgitha. Prana is 'Ut', for by Prana all this is supported (uttabdha). Speech is 'Githa'. Thus 'Ut' and 'Githa' combined make Udgitha.
Verse 33
तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाच । अयं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति । वाचा च ह्येव स प्राणेन चोदगायदिति ॥ १,३.२४ ॥
taddhāpi brahmadattaścaikitāneyo rājānaṁ bhakṣayannuvāca | ayaṁ tyasya rājā mūrdhānaṁ vipātayatādyadito'yāsya āṅgiraso'nyenodagāyaditi | vācā ca hyeva sa prāṇena codagāyaditi
Regarding this, Brahmadatta Chaikitaneya, while drinking Soma (the King), said, "Let this Soma shatter the head of that man, if Ayasya Angirasa chanted the Udgitha through any other agency than speech and vital force." For he chanted it through speech and vital force alone.
Verse 34
तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वम् । तस्य वै स्वर एव स्वम् । तस्मादार्त्विज्यं करिष्यन् वाचि स्वरमिच्छेत । तया वाचा स्वरसम्पन्नयार्त्विज्यं कुर्यात् । तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एव । अथो यस्य स्वं भवति । भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद ॥ १,३.२५ ॥
tasya haitasya sāmno yaḥ svaṁ veda bhavati hāsya svam | tasya vai svara eva svam | tasmādārtvijyaṁ kariṣyan vāci svaramiccheta | tayā vācā svarasampannayārtvijyaṁ kuryāt | tasmādyajñe svaravantaṁ didṛkṣanta eva | atho yasya svaṁ bhavati | bhavati hāsya svaṁ ya evametat sāmno svaṁ veda
He who knows the wealth of this Saman comes to possess wealth. Tone (pitch) indeed is its wealth. Therefore, a priest about to officiate should seek a rich tone in his voice, and perform the ritual with that tone-endowed voice. Hence people desire to see a priest with a fine tone at a sacrifice. Furthermore, he who knows this wealth of the Saman obtains wealth.
Verse 35
तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णम् । तस्य वै स्वर एव सुवर्णम् । भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद ॥ १,३.२६ ॥
tasya haitasya sāmno yaḥ suvarṇaṁ veda bhavati hāsya suvarṇam | tasya vai svara eva suvarṇam | bhavati hāsya suvarṇaṁ ya evametat sāmno suvarṇaṁ veda
He who knows the gold of this Saman obtains gold. Tone indeed is its gold. He who knows this gold of the Saman obtains gold.
Verse 36
तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति । तस्य वै वागेव प्रतिष्ठा । वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयते । अन्न इत्यु हैक आहुः ॥ १,३.२७ ॥
tasya haitasya sāmno yaḥ pratiṣṭhāṁ veda prati ha tiṣṭhati | tasya vai vāgeva pratiṣṭhā | vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate | anna ityu haika āhuḥ
He who knows the support of this Saman gains a firm support. Speech indeed is its support, for resting in speech, this vital force is sung as the Saman. Some say it rests on food.
Verse 37
अथातः पवमानानामेवाभ्यारोहः । स वै खलु प्रस्तोता साम प्रस्तौति । स यत्र प्रस्तुयात्तदेतानि जपेत् । असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मामृतं गमयेति । स यदाहासतो मा सद्गमयेति । मृत्युर्वा असत्सदमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह । तमसो मा ज्योतिर्गमयेति । मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह । मृत्योर्मामृतं गमयेति । नात्र तिरोहितमिवास्ति । अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत् । तस्मादु तेषु वरं वृणीत । यं कामं कामयेत्तम् । स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तमागायति । तद्धैतल्लोकजिदेव । न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद ॥ १,३.२८ ॥
athātaḥ pavamānānāmevābhyārohaḥ | sa vai khalu prastotā sāma prastauti | sa yatra prastuyāttadetāni japet | asato mā sadgamaya, tamaso mā jyotirgamaya, mṛtyormāmṛtaṁ gamayeti | sa yadāhāsato mā sadgamayeti | mṛtyurvā asatsadamṛtaṁ mṛtyormāmṛtaṁ gamayāmṛtaṁ mā kurvityevaitadāha | tamaso mā jyotirgamayeti | mṛtyurvai tamo jyotiramṛtaṁ mṛtyormāmṛtaṁ gamayāmṛtaṁ mā kurvityevaitadāha | mṛtyormāmṛtaṁ gamayeti | nātra tirohitamivāsti | atha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyet | tasmādu teṣu varaṁ vṛṇīta | yaṁ kāmaṁ kāmayettam | sa eṣa evaṁvidudgātātmane vā yajamānāya vā yaṁ kāmaṁ kāmayate tamāgāyati | taddhaital lokajideva | na haivālokyatāyā āśāsti ya evametat sāma veda
Now follows the sacred repetition (Abhyaroha) of the Pavamana hymns. When the Prastotri begins the Saman, one should recite: 'Lead me from the unreal to the real, lead me from darkness to light, lead me from death to immortality.' Here 'unreal' means death and 'real' means immortality; thus it means 'Lead me from death to immortality, make me immortal.' 'Darkness' means death and 'light' means immortality; thus it means 'Lead me from death to immortality, make me immortal.' The third phrase needs no hidden explanation. In the other hymns, the Udgatri should sing to obtain food for himself. Therefore, one may ask for a desire during them. An Udgatri who knows this fulfills through song whatever desire he or the sacrificer cherishes. This knowledge conquers the world; there is no fear of losing the world for one who knows this Saman thus.
Verse 38
आत्मैवेदमग्र आसीत्पुरुषविधः । सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् । सोऽहमस्मीत्यग्रे व्याहरत् । ततोऽहंनामाभवत् । तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति । स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान् पाप्मन औषत्तस्मात्पुरुषः । ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद ॥ १,४.१ ॥
ātmaivedamagra āsīt puruṣavidhaḥ | so'nuvīkṣya nānyadātmano'paśyat | so'hamasmītyagre vyāharat | tato'haṁnāmābhavat | tasmādapyetarhyāmantrito'hamayamityevāgra uktvāthānyannāma prabrūte yadasya bhavati | sa yatpūrvo'smātsarvasmātsarvān pāpmana auṣattasmātpuruṣaḥ | oṣati ha vai sa taṁ yo'smātpūrvo bubhūṣati ya evaṁ veda
In the beginning, this universe was only the Self (Atman) in the form of a person. Looking around, he saw nothing other than himself. He first declared, 'I am' (Aham asmi). Thence arose the name 'I' (Aham). Therefore, even now, when addressed, a person first says, 'It is I,' and then gives whatever other name he has. Because he burned up (auṣat) all evils prior to (pūrva) all this, he is called Purusha. He who knows this burns up anyone who tries to precede him.
Verse 39
सोऽबिभेत्तस्मादेकाकी बिभेति । स हायमीक्षां चक्रे, यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति । तत एवास्य भयं वीयाय । कस्माद्ध्यभेष्यत् । द्वितीयाद्वै भयं भवति ॥ १,४.२ ॥
so'bibhettasmādekākī bibheti | sa hāyamīkṣāṁ cakre, yanmadanyannāsti kasmānnu bibhemīti | tata evāsya bhayaṁ vīyāya | kasmāddhyabheṣyat | dvitīyādvai bhayaṁ bhavati
He was afraid; therefore anyone who is alone is afraid. He thought, 'Since there is nothing other than me, what am I afraid of?' Thereupon his fear departed. For what was there to fear? Fear arises only from a second entity.
Verse 40
स वै नैव रेमे । तस्मादेकाकी न रमते । स द्वितीयमैच्छत् । स हैतावानास यथा स्त्रीपुमांसौ सम्परिष्वक्तौ । स इममेवात्मानं द्वेधापातयत् । ततः पतिश्च पत्नी चाभवताम् । तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यः । तस्मादयमाकाशः स्त्रिया पूर्यत एव । तां समभवत् । ततो मनुष्या अजायन्त ॥ १,४.३ ॥
sa vai naiva reme | tasmādekākī na ramate | sa dvitīyamaicchat | sa haitāvānāsa yathā strīpumāṁsau sampariṣvaktau | sa imamevātmānaṁ dvedhāpātayat | tataḥ patiśca patnī cābhavatām | tasmādidamardhabṛgalamiva sva iti ha smāha yājñavalkyaḥ | tasmādayamākāśaḥ striyā pūryata eva | tāṁ samabhavat | tato manuṣyā ajāyanta
He felt no delight; therefore one who is alone feels no delight. He desired a companion. He became as large as a man and a woman in close embrace. He split this very self into two parts; from that arose husband and wife. Therefore Yajnavalkya used to say, 'This body is like one half of a split pea.' Thus this space is filled by the woman. He united with her, and from that human beings were born.
Verse 41
सो हेयमीक्षां चक्रे कथं नु मात्मन एव जनयित्वा सम्भवति । हन्त तिरोऽसानीति । सा गौरभवद्वृषभ इतरः । तां समेवाभवत् । ततो गावोऽजायन्त । वडवेतराभवदश्ववृष इतरः । गर्दभीतरा गर्दभ इतरः । तां समेवाभवत् । तत एकशफमजायत । अजेतराभवद्बस्त इतरः । अविरितरा मेष इतरः । तां समेवाभवत् । ततोऽजावयो ऽजायन्त । एवमेव यदिदं किञ्च मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत ॥ १,४.४ ॥
so heyamīkṣāṃ cakre kathaṃ nu mātmana eva janayitvā sambhavati | hanta tiro'sānīti | sā gaurabhavadvṛṣabha itaraḥ | tāṃ samevābhavat | tato gāvo'jāyanta | vaḍavetarābhavadaśvavṛṣa itaraḥ | gardabhītarā gardabha itaraḥ | tāṃ samevābhavat | tata ekaśafamajāyata | ajetarābhavadbasta itaraḥ | aviritarā meṣa itaraḥ | tāṃ samevābhavat | tato'jāvayo 'jāyanta | evameva yadidaṃ kiñca mithunamā pipīlikābhyastatsavamasṛjata
She thought, "How can he copulate with me after having produced me from himself? Well, let me hide myself." She became a cow, the other became a bull, and he united with her; from that cows were born. She became a mare, the other a stallion; she became a female donkey, the other a male donkey, and he united with her; from that one-hoofed animals were born. She became a female goat, the other a male goat; she became a ewe, the other a ram, and he united with her; from that goats and sheep were born. In this way, he created everything that exists in pairs, down to the ants.
Verse 42
सोऽवेदहं वाव सृष्टिरस्म्यहं हीदं सर्वमसृक्षीति । ततः सृष्टिरभवत् । सृष्ट्यां हास्यैतस्यां भवति य एवं वेद ॥ १,४.५ ॥
so'vedahaṃ vāva sṛṣṭirasmyahaṃ hīdaṃ sarvamasṛkṣīti | tataḥ sṛṣṭirabhavat | sṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ veda
He knew, "I indeed am the creation, for I created all this." Thus he became the creation. He who knows this becomes a creator in this creation of his.
Verse 43
अथेत्यभ्यमन्थत् । स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत । तस्मादेतदुभयमलोमकमन्तरतः । अलोमका हि योनिरन्तरतः । तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिः । एष उ ह्येव सर्वे देवाः । अथ यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत । तदु सोम । एतावद्वा इदं सर्वमन्नं चैवान्नादश्च । सोम एवान्नमग्निरन्नादः । सैषा ब्रह्मणोऽतिसृष्टिः । यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिर् । अतिसृष्ट्यां हास्यैतस्यां भवति य एवं वेद ॥ १,४.६ ॥
athetyabhyamanthat | sa mukhācca yonerhastābhyāṃ cāgnimasṛjata | tasmādetadubhayamalomakamantarataḥ | alomakā hi yonirantarataḥ | tadyadidamāhuramuṃ yajāmuṃ yajetyekaikaṃ devametasyaiva sā visṛṣṭiḥ | eṣa u hyeva sarve devāḥ | atha yatkiñcedamārdraṃ tadretaso'sṛjata | tadu soma | etāvadvā idaṃ sarvamannaṃ caivānnādaśca | soma evānnamagnirannādaḥ | saiṣā brahmaṇo'tisṛṣṭiḥ | yacchreyaso devānasṛjatātha yanmartyaḥ sannamṛtānasṛjata tasmādatisṛṣṭir | atisṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ veda
Then he rubbed his hands together and produced fire from his mouth and his hands as the birth-place. Therefore, both these (the inside of the mouth and the hands) are hairless on the inside, for the birth-place is hairless inside. When people say, "Sacrifice to this god, sacrifice to that god"—each god is merely his projection, for he himself is all the gods. Then whatever is liquid he created from his seed, and that is Soma. Indeed, this whole universe is just food and the eater of food. Soma is food, and Agni is the eater of food. This is the super-creation of Brahman: because he created gods who are superior to him, and because, being mortal himself, he created the immortals, it is a super-creation. Whoever knows this comes to share in this super-creation.
Verse 44
तद्धेदं तर्ह्यव्याकृतमासीत् । तन्नामरूपाभ्यामेव व्याक्रियतासौ नामायमिदंरूप इति । तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियत असौ नामायमिदंरूप इति । स एष इह प्रविष्ट आ नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाये । तं न पश्यन्ति । अकृत्स्नो हि सः प्राणन्नेव प्राणो नाम भवति । वदन् वाक्पश्यंश्चक्षुः शृण्वञ्छ्रोत्रं मन्वानो मनः । तान्यस्यैतानि कर्मनामान्येव । स योऽत एकैकमुपास्ते न स वेद । अकृत्स्नो ह्येषोऽत एकैकेन भवति । आत्मेत्येवोपासीत । अत्र ह्येते सर्व एकं भवन्ति । तदेतत्पदनीयमस्य सर्वस्य यदयमात्मा । अनेन ह्येतत्सर्वं वेद । यथा ह वै पदेनानुविन्देदेवं कीर्तिं श्लोकं विन्दते य एवं वेद ॥ १,४.७ ॥
taddhedaṃ tarhyavyākṛtamāsīt | tannāmarūpābhyāmeva vyākriyatāsau nāmāyamidaṃrūpa iti | tadidamapyetarhi nāmarūpābhyāmeva vyākriyata asau nāmāyamidaṃrūpa iti | sa eṣa iha praviṣṭa ā nakhāgrebhyo yathā kṣuraḥ kṣuradhāne'vahitaḥ syādviśvambharo vā viśvambharakulāye | taṃ na paśyanti | akṛtsno hi saḥ prāṇanneva prāṇo nāma bhavati | vacan vākpaśyaṃścakṣuḥ śṛṇvañchrotraṃ manvāno manaḥ | tānyasyaitāni karmanāmānyeva | sa yo'ta ekaikamupāste na sa veda | akṛtsno hyeṣo'ta ekaikena bhavati | ātmetyevopāsīta | atra hyete sarva ekaṃ bhavanti | tadetatpadanīyamasya sarvasya yadayamātmā | anena hyetatsarvaṃ veda | yathā ha vai padenānuvindedevaṃ kīrtiṃ ślokaṃ vindate ya evaṃ veda
At that time, this universe was unmanifest. It became manifest through name and form: "This is its name, this is its form." Even today it is differentiated by name and form, so that one says, "He has such a name, and such a form." This Self has entered into these bodies up to the tips of the nails, like a razor fitted in its case, or fire in its source. People do not see Him, for He is incomplete when viewed through single functions: breathing, He is called the vital breath; speaking, the voice; seeing, the eye; hearing, the ear; thinking, the mind. These are merely names according to His functions. Whoever worships Him through any one of these functions does not know Him, for He is incomplete in each one. One should worship Him as the Self alone, for in the Self all these become one. This Self is the footprint of everything, for by it one knows all this. Just as one finds cattle by their footprints, so does one gain fame and praise who knows this.
Verse 45
तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा । स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात्प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यात् । आत्मानमेव प्रियमुपासीत । स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ॥ १,४.८ ॥
tadetatpreyaḥ putrātpreyo vittātpreyo'nyasmātsarvasmādantarataraṃ yadayamātmā | sa yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyātpriyaṃ rotsyatītīśvaro ha tathaiva syāt | ātmānameva priyamupāsīta | sa ya ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ bhavati
This Self is dearer than a son, dearer than wealth, dearer than everything else, for it is innermost. If anyone says to someone who holds something other than the Self as dear, "What you hold dear will perish," he is quite capable of doing so, and it will indeed happen. One should worship the Self alone as dear. For him who worships the Self alone as dear, what he holds dear never perishes.
Verse 46
तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते । किमु तद्ब्रह्मावेद्यस्मात्तत्सर्वमभवदिति ॥ १,४.९ ॥
tadāhuryadbrahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante | kimu tadbrahmāvedyasmāttatsarvamabhavaditi
They say: "Since men think that through the knowledge of Brahman they will become all, what, pray, did Brahman know by which It became all?"
Verse 47
ब्रह्म वा इदमग्र आसीत् । तदात्मानमेवावेत् । अहं ब्रह्मास्मीति । तस्मात्तत्सर्वमभवत् । तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् । तथर्षीनाम् । तथा मनुष्याणाम् । तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति । तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स इदं सर्वं भवति । तस्य ह न देवाश्चनाभूत्या ईशते । आत्मा ह्येषां स भवति । अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद । यथा पशुरेवं स देवानाम् । यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान् भुनक्ति । एकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु । तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः ॥ १,४.१० ॥
brahma vā idamagra āsīt | tadātmānamevāvet | ahaṃ brahmāsmīti | tasmāttatsarvamabhavat | tadyo yo devānāṃ pratyabudhyata sa eva tadabhavat | tatharṣīnām | tathā manuṣyāṇām | taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṃ manurabhavaṃ sūryaśceti | tadidamapyetarhi ya evaṃ vedāhaṃ brahmāsmīti sa idaṃ sarvaṃ bhavati | tasya ha na devāścanābhūtyā īśate | ātmā hyeṣāṃ sa bhavati | atha yo'nyāṃ devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda | yathā paśurevaṃ sa devānām | yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyurevamekative puruṣo devān bhunakti | ekasminneva paśāvādīyamāne'priyaṃ bhavati kimu bahuṣu | tasmādeṣāṃ tanna priyaṃ yadetanmanuṣyā vidyuḥ
In the beginning this universe was indeed Brahman. It knew only Itself as, "I am Brahman." Therefore It became all. Whosoever among the gods realized this, also became That; so too among the seers, and among men. Seeing this, the seer Vamadeva realized, "I was Manu, and I was the sun." Even today, whoever knows thus, "I am Brahman," becomes this all. Even the gods cannot prevent him from becoming so, for he becomes their Self. But he who worships another deity, thinking, "He is one, and I am another," does not know. He is like an animal to the gods. Just as many animals serve a man, so every person serves the gods. If even one animal is taken away, it causes displeasure; how much more if many are taken away! Therefore it is not pleasing to the gods that human beings should know this.
Verse 48
ब्रह्म वा इदमग्र आसीदेकमेव । तदेकं सन्न व्यभवत् । तच्छ्रेयो रूपमत्यसृजत क्षत्रं, यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति । तस्मात्क्षत्रात्परं नास्ति । तस्माद्ब्राह्मणः क्षत्रियं अधस्तादुपास्ते राजसूये । क्षत्र एव तद्यशो दधाति । सैषा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् । य उ एनं हिनस्ति स्वां स योनिमृच्छति । स पापीयान् भवति यथा श्रेयांसं हिंसित्वा ॥ १,४.११ ॥
brahma vā idamagra āsīdekameva | tadekaṃ sanna vyabhavat | tacchreyo rūpamatyasṛjata kṣatraṃ, yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyurīśāna iti | tasmātkṣatrātparaṃ nāsti | tasmādbrāhmaṇaḥ kṣatriyaṃ adhastādupāste rājasūye | kṣatra eva tadyaśo dadhāti | saiṣā kṣatrasya yoniryadbrahma | tasmādyadyapi rājā paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim | ya u enaṃ hinasti svāṃ sa yonimṛcchati | sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā
In the beginning this universe was Brahman alone, one only. Being one, It did not flourish. It projected an excellent form, the Kshatra (ruling power)—those who are Kshatras among the gods: Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, and Ishana. Therefore there is nothing higher than Kshatra. Thus at the Rajasuya sacrifice the Brahmana sits below the Kshatriya; he bestows that glory on the Kshatra alone. But Brahman is the source of the Kshatra. Therefore, even if a king attains supreme sovereignty, in the end he takes refuge in Brahman as his own source. Whoever injures Him strikes at his own source. He becomes more wicked, as one who injures a superior.
Verse 49
स नैव व्यभवत् । स विशमसृजत । यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति ॥ १,४.१२ ॥
sa naiva vyabhavat | sa viśamasṛjata | yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti
Still He did not flourish. He created the Vis (the common people or Vaishya class)—those classes of gods who are designated in groups: the Vasus, Rudras, Adityas, Visvedevas, and Maruts.
Verse 50
स नैव व्यभवत् । स शौद्रं वर्णमसृजत पूषणम् । इयं वै पूषा । इयं हीदं सर्वं पुष्यति यदिदं किञ्च ॥ १,४.१३ ॥
sa naiva vyabhavat | sa śaudraṃ varṇamasṛjata pūṣanam | iyaṃ vai pūṣā | iyaṃ hīdaṃ sarvaṃ puṣyati yadidaṃ kiñca
Still He did not flourish. He created the Shudra order, Pushan. This earth indeed is Pushan, for it nourishes all this, whatever exists.
Verse 51
स नैव व्यभवत् । तच्छ्रेयो रूपमत्यसृजत धर्मम् । तदेतत्क्षत्रस्य क्षत्रं यद्धर्मः । तस्माद्धर्मात्परं नास्ति । अथो अबलीयान् बलीयांसमाशंसते धर्मेण । यथा राज्ञैवम् । यो वै स धर्मः सत्यं वै तत् । तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति । धर्मं वा वदन्तं सत्यं वदतीति । एतद्ध्येवैतदुभयं भवति ॥ १,४.१४ ॥
sa naiva vyabhavat | tacchreyo rūpamatyasṛjata dharmam | tadetatkṣatrasya kṣatraṃ yaddharmaḥ | tasmāddharmātparaṃ nāsti | atho abalīyān balīyāṃsamāśaṃsate dharmeṇa | yathā rājñaivam | yo vai sa dharmaḥ satyaṃ vai tat | tasmātsatyaṃ vadantamāhurdharmaṃ vadatīti | dharmaṃ vā vadantaṃ satyaṃ vadatīti | etaddhyevaitadubhayaṃ bhavati
Still He did not flourish. He created an excellent form, Dharma (Righteousness and Law). That Dharma is the controller of even the ruler (Kshatriya). Therefore, there is nothing higher than Dharma. Hence, even a weak person hopes to prevail over a stronger person through Dharma, as if through a king. That which is Dharma is indeed Truth. Therefore, when a person speaks the truth, they say, 'He speaks Dharma,' or when he speaks Dharma, 'He speaks Truth.' For both these are indeed one and the same.
Verse 52
तदेतद्ब्रह्म क्षत्रं विट्शूद्रः । तदग्निनैव देवेषु ब्रह्माभवद्ब्राह्मणो मनुष्येषु, क्षत्रियेण क्षत्रियः, वैश्येन वैश्यः, शूद्रेण शूद्रः । तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येषु । एताभ्यां हि रूपाभ्यां ब्रह्माभवत् । अथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाननूक्तोऽन्यद्वा कर्माकृतम् । यदि ह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एव । आत्मानमेव लोकमुपासीत । स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयते । अस्माद्ध्येवात्मनो यद्यत्कामयते तत्तत्सृजते ॥ १,४.१५ ॥
tadetadbrahma kṣatraṃ viṭśūdraḥ | tadagninaiva deveṣu brahmābhavadbrāhmaṇo manuṣyeṣu, kṣatriyeṇa kṣatriyaḥ, vaiśyena vaiśyaḥ, śūdreṇa śūdraḥ | tasmādagnāveva deveṣu lokamicchante brāhmaṇe manuṣyeṣu | etābhyāṃ hi rūpābhyāṃ brahmābhavat | atha yo ha vā asmāllokātsvaṃ lokamadaṛṣṭvā praiti sa enamavidito na bhunakti yathā vedo vānanūkto'nyadvā karmākṛtam | yadi ha vā apyanevaṃvinmahatpuṇyaṃ karma karoti taddhāsyāntataḥ kṣīyata eva | ātmānameva lokamupāsīta | sa ya ātmānameva lokamupāste na hāsya karma kṣīyate | asmāddhyevātmano yadyatkāmayate tattatsṛjate
So these were the four orders: Brahman, Kshatriya, Vaishya, and Shudra. Among the gods, Brahman manifested as Agni, and among humans as the Brahmana; as Kshatriya through the Kshatriya, as Vaishya through the Vaishya, and as Shudra through the Shudra. Therefore, people desire a place among gods through Agni, and among humans through a Brahmana, for Brahman existed in these two forms. Now, if anyone departs from this world without realizing his own true world (the Self), it, being unknown, does not protect him, just as unrecited Vedas or unperformed work serve no purpose. Even if one who lacks this knowledge performs great meritorious deeds, those deeds are ultimately exhausted. One should meditate on the Self alone as one's true world. For one who meditates on the Self alone, his deeds are never exhausted, and whatever he desires, he creates from this Self alone.
Verse 53
अथो अयं वा आत्मा सर्वेषां भूतानां लोकः । स यज्जुहोति यद्यजते तेन देवानां लोकः । अथ यदनुब्रूते तेन ऋषीणाम् । अथ यत्पितृभ्यो निपृणाति यत्प्रजामिच्छते तेन पितॄणाम् । अथ यन्मनुष्यान् वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणाम् । अथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनाम् । यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोकः । यथा ह वै स्वाय लोकायारिष्टिमिच्छेत् । एवं हैवंविदे सर्वदा सर्वाणि भूतान्यरिष्टिमिच्छन्ति । तद्वा एतद्विदितं मीमांसितम् ॥ १,४.१६ ॥
atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ | sa yajjuhoti yadyajate tena devānāṃ lokaḥ | atha yadanubrūte tena ṛṣīṇām | atha yatpitṛbhyo nipṛṇāti yatprajāmicchate tena pitṝṇām | atha yanmanuṣyān vāsayate yadebhyo'śanaṃ dadāti tena manuṣyāṇām | atha yatpaśubhyastṛṇodakaṃ vindati tena paśūnām | yadasya gṛheṣu śvāpadā vayāṃsyā pipīlikābhya upajīvanti tena teṣāṃ lokaḥ | yathā ha vai svāya lokāyāriṣṭimicchet | evaṃ haivaṃvide sarvadā sarvāṇi bhūtānyariṣṭamicchanti | tadvā etadviditaṃ mīmāṃsitam
Next, this Self is the world (an object of enjoyment) for all beings. Insofar as a person offers sacrifices, he becomes the world for the gods. Insofar as he recites sacred texts, for the sages. Insofar as he makes offerings to the ancestors and desires offspring, for the ancestors. Insofar as he gives shelter and food to human beings, for human beings. Insofar as he provides fodder and water for animals, for animals. Insofar as beasts, birds, and ants find sustenance in his house, for them. Just as one desires well-being for one's own body, so do all beings always desire well-being for one who knows this. This indeed is well-known and fully deliberated upon.
Verse 54
आत्मैवेदमग्र आसीदेक एव । सोऽकामयत जाया मे स्यादथ प्रजायेय । अथ वित्तं मे स्यादथ कर्म कुर्वीयेति । एतावान् वै कामः । नेच्छंश्चनातो भूयो विन्देत् । तस्मादप्येतर्ह्येकाकी कामयते जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेति । स यावदप्येतेषामेकैकं न प्राप्नोत्यकृत्स्न एव तावन्मन्यते । तस्यो कृत्स्नता । मन एवास्यात्मा । वाग्जाया । प्राणः प्रजा । चक्षुर्मानुषं वित्तम् । चक्षुषा हि तद्विन्दते । श्रोत्रं दैवम् । श्रोत्रेण हि तच्छृणोति । आत्मैवास्य कर्म । आत्मना हि कर्म करोति । स एष पाङ्क्तो यज्ञः । पाङ्क्तः पशुः । पाङ्क्तः पुरुषः । पाङ्क्तमिदं सर्वं यदिदं किञ्च । तदिदं सर्वमाप्नोति य एवं वेद ॥ १,४.१७ ॥
ātmaivedamagra āsīdeka eva | so'kāmayata jāyā me syādatha prajāyeya | atha vittaṃ me syādatha karma kurvīyeti | etāvān vai kāmaḥ | necchaṃścanāto bhūyo vindet | tasmādapyetarhyekākī kāmayate jāyā me syādatha prajāyeyātha vittaṃ me syādatha karma kurvīyeti | sa yāvadapyeteṣāmekaikaṃ na prāpnotyakṛtsna eva tāvanmanyate | tasyo kṛtsnatā | mana evāsyātmā | vāgjāyā | prāṇaḥ prajā | cakṣurmānuṣaṃ vittam | cakṣuṣā hi tadvindate | śrotraṃ daivam | śrotreṇa hi tacchṛṇoti | ātmaivāsya karma | ātmanā hi karma karoti | sa eṣa pāṅkto yajñaḥ | pāṅktaḥ paśuḥ | pāṅktaḥ puruṣaḥ | pāṅktamidaṃ sarvaṃ yadidaṃ kiñca | tadidaṃ sarvamāpnoti ya evaṃ veda
In the beginning, this universe was only the Self, one alone. He desired: 'May I have a wife, so that I may be born as offspring; may I have wealth, so that I may perform rituals.' This much indeed is desire; even if one wished, one could not get more than this. Therefore, even today, a single man desires: 'May I have a wife, so that I may be born; may I have wealth, so that I may perform work.' As long as he does not obtain each of these, he considers himself incomplete. His completeness is this: the mind is his self, speech is his wife, vital breath is his offspring, the eye is human wealth (for through the eye one finds it), the ear is divine wealth (for through the ear one hears sacred truth), and the body is his work (for through the body one performs work). So this sacrifice is fivefold (pāṅkta); fivefold is the animal, fivefold is the person, and fivefold is everything that exists. He who knows this obtains this entire universe.
Verse 55
यत्सप्तान्नानि मेधया तपसाजनयत्पिता । एकमस्य साधारणं द्वे देवानभाजयत् । त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत् । तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न । कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदा । यो वै तामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन । स देवानपिगच्छति स ऊऋजमुपजीवति । इति श्लोकाः ॥ १,५.१ ॥
yatsaptānnāni medhayā tapasājanayatpitā | ekamasya sādhāraṇaṃ dve devānabhājayat | trīṇyātmane'kuruta paśubhya ekaṃ prāyacchat | tasmin sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | kasmāttāni na kṣīyante adyamānāni sarvadā | yo vai tāmakṣitiṃ veda so'nnamatti pratīkena | sa devānapigacchati sa ūrjamupajīvati | iti ślokāḥ
The verses state: 'That the Father produced seven foods through meditation and austerity: one was common to all; two he assigned to the gods; three he made for himself; one he gave to the animals. On it rests everything—whatever breathes and whatever does not. Why do they not get exhausted, though they are eaten all the time? He who knows that cause of non-exhaustion eats food through his mouth (as a principal principle); he reaches the gods and lives on strength.'
Verse 56
यत्सप्तान्नानि मेधया तपसाजनयत्पितेति । मेधया हि तपसाजनयत्पितैकमस्य साधारणमिति । इदमेवास्य तत्साधारणमन्नं यदिदमद्यते । स य एतदुपास्ते न स पाप्मनो व्यावर्तते । मिश्रं ह्येतत् । द्वे देवानभाजयदिति । हुतं च प्रहुतं च । तस्माद्देवेभ्यो जुह्वति च प्र च जुह्वति । अथो आहुर्दर्शपूर्णमासाविति । तस्मान्नेष्टियाजुकः स्यात् । पशुभ्य एकं प्रायच्छदिति । तत्पयः । पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति । तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति स्तनं वानुधापयन्ति । अथ वत्सं जातमाहुस्तृणादिति । तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति । पयसि हीदं सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न । तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति । न तथा विद्यात् । यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् । सर्वं हि देवेभ्योऽन्नाद्यं प्रयच्छति । कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदेति । पुरुषो वा अक्षितिः । स हीदमन्नं पुनः पुनर्जनयते । यो वैतामक्षितिं वेदेति । पुरुषो वा अक्षितिः । स हीदमन्नं धियाधिया जनयते कर्मभिः । यद्धैतन्न कुर्यात्क्षीयेत ह । सोऽन्नमत्ति प्रतीकेनेति । मुखं प्रतीकं मुखेनेत्येतत् । स देवानपिगच्छति स ऊर्जमुपजीवतीति प्रशंसा ॥ १,५.२ ॥
yatsaptānnāni medhayā tapasājanayatpitet | medhayā hi tapasājanayatpitaikamasya sādhāraṇamiti | idamevāsya tatsādhāraṇamannaṃ yadidamadyate | sa ya etadupāste na sa pāpmano vyāvartate | miśraṃ hyetat | dve devānabhājayaditi | hutaṃ ca prahutaṃ ca | tasmāddevebhyo juhvati ca pra ca juhvati | atho āhurdarśapūrṇamāsāviti | tasmānneṣṭiyājukaḥ syāt | paśubhya ekaṃ prāyacchaditi | tatpayaḥ | payo hyevāgre manuṣyāśca paśavaścopajīvanti | tasmātkumāraṃ jātaṃ ghṛtaṃ vaivāgre pratilehayanti stanaṃ vānudhāpayanti | atha vatsaṃ jātamāhurtṛṇāditi | tasmin sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca neti | payasi hīdaṃ sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | tadyadidamāhuḥ saṃvatsaraṃ payasā juhvadapa punarmṛtyuṃ jayatīti | na tathā vidyāt | yadahareva juhoti tadahaḥ punarmṛtyumapajayatyevaṃ vidvān | sarvaṃ hi devebhyo'nnādyaṃ prayacchati | kasmāttāni na kṣīyante adyamānāni sarvadeti | puruṣo vā akṣitiḥ | sa hīdamannaṃ punaḥ punarjanayate | yo vaitāmakṣitiṃ vedeti | puruṣo vā akṣitiḥ | sa hīdamannaṃ dhiyādhiyā janayate karmabhiḥ | yaddhaitanna kuryātkṣīyeta ha | so'nnamatti pratīkeneti | mukhaṃ pratīkaṃ mukhenetyetat | sa devānapigacchati sa ūrjamupajīvatīti praśaṃsā
When it is said that the Father produced seven foods through meditation and austerity, it means he produced them through knowledge and meditation. 'One was common to all' refers to the basic food eaten by all beings; one who worships this alone is not freed from evil, for it is shared by all. 'Two he assigned to the gods' refers to oblations made in the fire (Huta and Prahuta), or the New and Full Moon sacrifices. 'One he gave to the animals' refers to milk, for humans and animals live on milk first. 'On it rests everything, whatever breathes and whatever does not' means everything is rooted in milk. As for the saying that offering milk for a year overcomes recurring death, one should not view it so; the wise person overcomes death on the very day he offers it, for he offers all food to the gods. 'Why do they not get exhausted, though eaten all the time?' Man himself is the imperishable cause, for he produces this food again and again through his mind and actions. 'He eats food with his mouth' means he eats directly with his face/mouth. 'He reaches the gods and lives on strength' is a statement of praise.
Verse 57
त्रीण्यात्मनेऽकुरुतेति मनो वाचं प्राणं तान्यात्मनेऽकुरुत । अन्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति । कामः संकल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव । तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति । यः कश्च शब्दो वागेव सा । एषा ह्यन्तं आयत्तैषा हि न । प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एव । एतन्मयो वा अयमात्मा । वाङ्मयो मनोमयः प्राणमयः ॥ १,५.३ ॥
trīṇyātmane'kuruteti mano vācaṁ prāṇaṁ tānyātmane'kuruta | anyatramanā abhūvaṁ nādarśamanyatramanā abhūvaṁ nāśrauṣamiti manasā hyeva paśyati manasā śṛṇoti | kāmaḥ saṅkalpo vicikitsā śraddhā'śraddhā dhṛtiradhṛtirhrīrdhīrbhīrityetatsarvaṁ mana eva | tasmādapi pṛṣṭhata upaspṛṣṭo manasā vijānāti | yaḥ kaśca śabdo vāgeva sā | eṣā hyantaṁ āyattaiṣā hi na | prāṇo'pāno vyāna udānaḥ samāno'na ityetatsarvaṁ prāṇa eva | etanmayo vā ayamātmā | vāṅmayo manomayaḥ prāṇamayaḥ
'Three he made for himself' means the mind, speech, and the vital breath (prana); these he made for himself. 'My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear'—for it is through the mind that one sees and through the mind that one hears. Desire, resolve, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intellect, fear—all these are indeed the mind. Therefore, even if touched from behind, one knows it through the mind. Whatever sound there is, it is speech alone, for it serves to express an end, yet is not itself limited. Prana, apana, vyana, udana, samana, ana—all these are vital breath alone. This self indeed consists of these: it consists of speech, consists of mind, and consists of vital breath.
Verse 58
त्रयो लोका एत एव । वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः ॥ १,५.४ ॥
trayo lokā eta eva | vāgevāyaṁ loko mano'ntarikṣalokaḥ prāṇo'sau lokaḥ
These three are indeed the three worlds: speech is this world (earth), the mind is the intermediate world (sky), and the vital breath is that world (heaven).
Verse 59
त्रयो वेदा एत एव । वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः ॥ १,५.५ ॥
trayo vedā eta eva | vāgevargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ
These three are indeed the three Vedas: speech is the Rig-veda, the mind is the Yajur-veda, and the vital breath is the Sama-veda.
Verse 60
देवा पितरो मनुष्या एत एव । वागेव देवा मनः पितरः, प्राणो मानुष्याः ॥ १,५.६ ॥
devā pitaro manuṣyā eta eva | vāgeva devā manaḥ pitaraḥ prāṇo mānuṣyāḥ
These three are indeed the gods, the ancestors, and human beings: speech is the gods, the mind is the ancestors, and the vital breath is human beings.
Verse 61
पिता माता प्रजैत एव । मन एव पिता वाङ्माता प्राणः प्रजा ॥ १,५.७ ॥
pitā mātā prajaita eva | mana eva pitā vāṅmātā prāṇaḥ prajā
These three are indeed the father, the mother, and the offspring: the mind is the father, speech is the mother, and the vital breath is the offspring.
Verse 62
विज्ञातं विजिज्ञास्यमविज्ञातमेत एव । यत्किञ्च विज्ञातं वाचस्तद्रूपम् । वाग्घि विज्ञाता । वागेनं तद्भूत्वावति ॥ १,५.८ ॥
vijñātaṁ vijijñāsyamavijñātameta eva | yatkiñca vijñātaṁ vācastadrūpam | vāgghi vijñātā | vāgenaṁ tadbhūtvāvati
These three are indeed what is known, what is to be known, and what is unknown. Whatever is known is a form of speech, for speech is that which is known. Speech, becoming that, protects him.
Verse 63
यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपम् । मनो हि विजिज्ञास्यम् । मन एनं तद्भूत्वावति ॥ १,५.९ ॥
yatkiñca vijijñāsyaṁ manasastadrūpam | mano hi vijijñāsyam | mana enaṁ tadbhūtvāvati
Whatever is to be known is a form of the mind, for the mind is that which is to be known. The mind, becoming that, protects him.
Verse 64
यत्किञ्चाविज्ञातं प्राणस्य तद्रूपम् । प्राणो ह्यविज्ञातः । प्राण एनं तद्भूत्वावति ॥ १,५.१० ॥
yatkiñcāvijñātaṁ prāṇasya tadrūpam | prāṇo hyavijñātaḥ | prāṇa enaṁ tadbhūtvāvati
Whatever is unknown is a form of the vital breath (prana), for the vital breath is that which is unknown. The vital breath, becoming that, protects him.
Verse 65
तस्यै वाचः पृथिवी शरीरम् । ज्योतीरूपमयमग्निः । तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः ॥ १,५.११ ॥
tasyai vācaḥ pṛthivī śarīram | jyotīrūpam ayam agniḥ | tad yāvaty eva vāk tāvatī pṛthivī tāvān ayam agniḥ
Of that speech, the earth is the body, and its luminous form is this fire. Therefore, as far as speech extends, so far extends the earth, and so far extends this fire.
Verse 66
अथैतस्य मनसो द्यौः शरीरम् । ज्योतीरूपमसावादित्यः । तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यः । तौ मिथुनं समैताम् । ततः प्राणोऽजायत । स इन्द्रः । स एषोऽसपत्नः । द्वितीयो वै सपत्नः । नास्य सपत्नो भवति य एवं वेद ॥ १,५.१२ ॥
athaitasya manaso dyauḥ śarīram | jyotīrūpam asāv ādityaḥ | tad yāvad eva manas tāvatī dyaus tāvān asāv ādityaḥ | tau mithunaṃ samaitām | tataḥ prāṇo'jāyata | sa indraḥ | sa eṣo'sapatnaḥ | dvitīyo vai sapatnaḥ | nāsya sapatno bhavati ya evaṃ veda
Now, of this mind, heaven is the body, and its luminous form is that sun. As far as the mind extends, so far extends heaven, and so far extends that sun. These two united, and from that union vital breath (prāṇa) was born. He is Indra (the lord). He is without a rival; a second entity indeed is a rival. He who knows this has no rival.
Verse 67
अथैतस्य प्राणस्यापः शरीरम् । ज्योतीरूपमसौ चन्द्रः । तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रः । त एते सर्व एव समाः सर्वेऽनन्ताः । स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयति । अथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति ॥ १,५.१३ ॥
athaitasya prāṇasyāpaḥ śarīram | jyotīrūpam asau candraḥ | tad yāvān eva prāṇas tāvatya āpas tāvān asau candraḥ | ta ete sarva eva samāḥ sarve'nantāḥ | sa yo haitān antavata upāste'ntavantaṃ sa lokaṃ jayati | atha yo haitān anantān upāste'nantaṃ sa lokaṃ jayati
Now, of this vital breath, water is the body, and its luminous form is that moon. As far as vital breath extends, so far extend the waters, and so far extends that moon. All these are equal, all are infinite. He who worships them as finite wins a finite world; but he who worships them as infinite wins an infinite world.
Verse 68
स एष संवत्सरः प्रजापतिष्षोडशकलः । तस्य रात्रय एव पञ्चदश कला । ध्रुवैवास्य षोडशी कला । स रात्रिभिरेवा च पूर्यतेऽप च क्षीयते । सोऽमावास्यां रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते । तस्मादेतां रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै ॥ १,५.१४ ॥
sa eṣa saṃvatsaraḥ prajāpatiṣ ṣoḍaśakalaḥ | tasya rātraya eva pañcadaśa kalāḥ | dhruvaivāsya ṣoḍaśī kalā | sa rātribhir evā ca pūryate'pa ca kṣīyate | so'māvāsyāṃ rātrim etayā ṣoḍaśyā kalayā sarvam idaṃ prāṇabhṛd anupraviśya tataḥ prātar jāyate | tasmād etāṃ rātriṃ prāṇabhṛtaḥ prāṇaṃ na vicchindyād api kṛkalāsasyaitasyā eva devatāyā apacityai
That Prajāpati is the year, consisting of sixteen digits. His nights are fifteen digits, and his constant digit is the sixteenth. He waxes and wanes through the nights. On the new-moon night, entering with this sixteenth digit into everything that possesses life, he is born again in the morning. Therefore, on that night, one should not cut off the life of any living being, not even of a lizard, out of reverence for this deity.
Verse 69
यो वै स संवत्सरः प्रजापतिः षोडशकालोऽयमेव स योऽयमेवंवित्पुरुषः । तस्य वित्तमेव पञ्चदश कलाः । आत्मैवास्य षोडशी कला । स वित्तेनैवा च पूर्यतेऽप च क्षीयते । तदेतन्नभ्यं यदयमात्मा । प्रधिर्वित्तम् । तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनागादित्येवाहुः ॥ १,५.१५ ॥
yo vai sa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakālo'yam eva sa yo'yam evaṃvit puruṣaḥ | tasya vittam eva pañcadaśa kalāḥ | ātmaivāsya ṣoḍaśī kalā | sa vittenaivā ca pūryate'pa ca kṣīyate | tad etan nabhyaṃ yad ayam ātmā | pradhir vittam | tasmād yady api sarvajyāniṃ jīyata ātmanā cej jīvati pradhināgād ity evāhuḥ
That year which is Prajāpati with sixteen digits is indeed the person who knows this. Wealth constitutes his fifteen digits, and his own self (body) is his sixteenth digit. He waxes and wanes through wealth. This self is the hub, and wealth is the rim. Therefore, even if a person loses everything, if he lives in his self, they say he has only lost the rim.
Verse 70
अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति । सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा । कर्मणा पितृलोकः । विद्यया देवलोकः । देवलोको वै लोकानां श्रेष्ठः । तस्माद्विद्यां प्रशंसन्ति ॥ १,५.१६ ॥
atha trayo vāva lokā manuṣyalokaḥ pitṛloko devaloka iti | so'yaṃ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā | karmaṇā pitṛlokaḥ | vidyayā devalokaḥ | devaloko vai lokānāṃ śreṣṭhaḥ | tasmād vidyāṃ praśaṃsanti
Now, there are three worlds indeed: the world of men, the world of the ancestors, and the world of the gods. This world of men is to be won by a son alone, not by any other work; the world of the ancestors by rituals; and the world of the gods by knowledge. The world of the gods is indeed the best among the worlds; therefore, they praise knowledge.
Verse 71
अथातः सम्प्रत्तिः । यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति । स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञोऽहं लोक इति । यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता । ये वै के च यज्ञास्तेषां सर्वेषां यज्ञ इत्येकता । ये वै के च लोकास्तेषां सर्वेषां लोक इत्येकता । एतावद्वा इदं सर्वम् । एतन्मा सर्वं सन्नयमितो भुनजदिति । तस्मात्पुत्रमनुशिष्टं लोक्यमाहुः । तस्मादेनमनुशासति । स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति । स यद्यनेन किञ्चिदक्ष्णया कृतं भवति तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति तस्मात्पुत्रो नाम । स पुत्रेणैवास्मिल्लोके प्रतितिष्ठति । अथैनमेते देवाः प्राणा अमृता आविशन्ति ॥ १,५.१७ ॥
athātaḥ samprattiḥ | yadā praiṣyan manyate'tha putram āha tvaṃ brahma tvaṃ yajñas tvaṃ loka iti | sa putraḥ pratyāhāhaṃ brahmāhaṃ yajño'haṃ loka iti | yad vai kiñcānūktaṃ tasya sarvasya brahmaty ekatā | ye vai ke ca yajñās teṣāṃ sarveṣāṃ yajña ity ekatā | ye vai ke ca lokās teṣāṃ sarveṣāṃ loka ity ekatā | etāvad vā idaṃ sarvam | etan mā sarvaṃ sann ayam ito bhunajad iti | tasmāt putram anuśiṣṭaṃ lokyam āhuḥ | tasmād enam anuśāsati | sa yadāevaṃvidasmāl lokāt praity athaibhir eva prāṇaiḥ saha putram āviśati | sa yady anena kiñcid akṣṇayā kṛtaṃ bhavati tasmād enaṃ sarvasmāt putro muñcati tasmāt putro nāma | sa putreṇaivāsmil loke pratitiṣṭhati | athainam ete devāḥ prāṇā amṛtā āviśanti
Next comes the entrustment. When the father thinks he is about to die, he says to his son: 'You are Brahman, you are the sacrifice, you are the world.' The son replies: 'I am Brahman, I am the sacrifice, I am the world.' Whatever has been studied is merged into the word Brahman; whatever sacrifices were to be performed are merged into the word sacrifice; whatever worlds were to be won are merged into the word world. All this is indeed this much. Therefore, they call an instructed son conducive to the worlds. When a father who knows this departs from this world, he enters into the son along with his vital forces. If anything has been left undone by the father, the son frees him from all that; hence he is called a son (putra). The father abides in this world through the son, and those divine, immortal vital forces enter him.
Verse 72
पृथिव्यै चैनमग्नेश्च दैवी वागाविशति । सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति ॥ १,५.१८ ॥
pṛthivyai cainam agneś ca daivī vāg āviśati | sā vai daivī vāg yayā yad yad eva vadati tat tad bhavati
From the earth and from fire, divine speech enters him. That indeed is divine speech by which whatever one speaks comes to pass.
Verse 73
दिवश्चैनमादित्याच्च दैवं मन आविशति । तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति ॥ १,५.१९ ॥
divaścainamādityācca daivaṁ mana āviśati | tadvai daivaṁ mano yenānandyeva bhavatyatho na śocati
Into him enters the divine mind from heaven and the sun. That indeed is the divine mind by which one becomes joyful and does not grieve.
Verse 74
अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति । स वै दैवः प्राणो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति । स एष एवंवित्सर्वेषां भूतानामात्मा भवति । यथैषा देवतैवं सः । यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति । यदु किञ्चेमाः प्रजाः शोचन्त्यमैवासां तद्भवति । पुण्यमेवामुं गच्छति । न ह वै देवान् पापं गच्छति ॥ १,५.२० ॥
adbhyaścainaṁ candramasaśca daivaḥ prāṇa āviśati | sa vai daivaḥ prāṇo yaḥ saṁcaraṁścāsaṁcaraṁśca na vyathate'tho na riṣyati | sa eṣa evaṁvitsarveṣāṁ bhūtānāmātmā bhavati | yathaiṣā devataivaṁ saḥ | yathaitāṁ devatāṁ sarvāṇi bhūtānyavantyevaṁ haivaṁvidaṁ sarvāṇi bhūtānyavanti | yadu kiñcemāḥ prajāḥ śocantyamaivāsāṁ tadbhavati | puṇyamevāmuṁ gacchati | na ha vai devān pāpaṁ gacchati
Into him enters the divine vital breath from water and the moon. That indeed is the divine vital breath which, whether moving or not moving, is not pained and does not perish. He who knows this becomes the Self of all beings. As is this deity, so is he. Just as all beings protect this deity, so do all beings protect one who knows thus. Whatever grief these creatures suffer remains with them alone; only merit goes to him. Indeed, no evil reaches the gods.
Verse 75
अथातो व्रतमीमांसा । प्रजापतिर्ह कर्माणि ससृजे । तानि सृष्टान्यन्योऽन्येनास्पर्धन्त । वदिष्याम्येवाहमिति वाग्दध्रे । द्रक्ष्याम्यहमिति चक्षुः । श्रोष्याम्यहमिति श्रोत्रम् । एवमन्यानि कर्माणि यथाकर्मम् । तानि मृत्युः श्रमो भूत्वोपयेमे । तान्याप्नोत् । तान्याप्त्वा मृत्युरवारुन्ध । तस्माच्छ्राम्यत्येव वाक् । श्राम्यति चक्षुः । श्राम्यति श्रोत्रम् । अथेममेव नाप्नोत्योऽयं मध्यमः प्राणः । तानि ज्ञातुं दध्रिरे । अयं वै नः श्रेष्ठो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति । हन्तास्यैव सर्वे रूपं भवामेति । त एतस्यैव सर्वे रूपमभवन् । तस्मादेत एतेनाख्यायन्ते प्राणा इति । तेन ह वाव तत्कुलमाचक्षते यस्मिन् कुले भवति य एवं वेद । य उ हैवंविदा स्पर्धतेऽनुशुष्यति । अनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम् ॥ १,५.२१ ॥
athāto vratamīmāṁsā | prajāpatirha karmāṇi sasṛje | tāni sṛṣṭānyanyo'nyenāspardhanta | vadiṣyāmyevāhamiti vāgdadhre | drakṣyāmyahamiti cakṣuḥ | śroṣyāmyahamiti śrotram | evamanyāni karmāṇi yathākarmam | tāni mṛtyuḥ śramo bhūtvōpayeme | tānyāpnot | tānyāptvā mṛtyuravārundha | tasmācchrāmyatyeva vāk | śrāmyati cakṣuḥ | śrāmyati śrotram | athemameva nāpnotyo'yaṁ madhyamaḥ prāṇaḥ | tāni jñātuṁ dadhrire | ayaṁ vai naḥ śreṣṭho yaḥ saṁcaraṁścāsaṁcaraṁśca na vyathate'tho na riṣyati | hantāsyaiva sarve rūpaṁ bhavāmeti | ta etasyaiva sarve rūpamabhavan | tasmādeta etenākhyāyante prāṇā iti | tena ha vāva tatkulamācakṣate yasmin kule bhavati ya evaṁ veda | ya u haivaṁvidā spardhate'nuśuṣyati | anuśuṣya haivāntato mriyata ityadhyātmam
Next follows an inquiry into vows. Prajapati created the organs. Being created, they vied with one another. Speech resolved, 'I will go on speaking'; the eye, 'I will go on seeing'; the ear, 'I will go on hearing.' So did the other organs according to their functions. Death, taking the form of weariness, overtook them. It seized them and stopped them. Therefore speech gets tired, the eye gets tired, and the ear gets tired. But Death could not reach the central vital breath. The organs sought to know it and realized, 'This is indeed the best among us, which, whether moving or not moving, is not pained and does not perish. Come, let us all assume its form.' They all assumed its form. Therefore they are called 'pranas' after it. A family in which one who knows this is born is named after him. He who competes with one who knows this dries up and eventually dies. This is with reference to the body.
Verse 76
अथाधिदेवतं ज्वलिष्याम्येवाहमित्यग्निर्दध्रे । तप्स्याम्यहमित्यादित्यः । भास्याम्यहमिति चन्द्रमाः । एवमन्या देवता यथादेवतम् । स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः । म्लोचन्ति ह्यन्या देवता न वायुः । सैषानस्तमिता देवता यद्वायुः ॥ १,५.२२ ॥
athādhidevataṁ jvaliṣyāmyevāhamityagnirdadhre | tapsyāmyahamityādityaḥ | bhāsyāmyahamiti candramāḥ | evamanyā devatā yathādevatam | sa yathaiṣāṁ prāṇānāṁ madhyamaḥ prāṇa evametāsāṁ devatānāṁ vāyuḥ | mlocanti hyanyā devatā na vāyuḥ | saiṣānastamitā devatā yadvāyuḥ
Now with reference to the gods: Fire resolved, 'I will go on burning'; the Sun, 'I will go on heating'; the Moon, 'I will go on shining.' So did the other deities according to their nature. Just as the central vital breath is among the organs, so is Vayu (Air) among these deities. For the other deities set, but not Vayu. Vayu is that deity which never sets.
Verse 77
अथैष श्लोको भवति यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति । प्राणाद्वा एष उदेति प्राणेऽस्तमेति । तं देवाश्चक्रिरे धर्मं स एवाद्य स उ श्व इति । यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति । तस्मादेकमेव व्रतं चरेत्प्राण्याच्चैवापान्याच्च । नेन्मा पाप्मा मृत्युराप्नवदिति । यद्यु चरेत्समापिपयिषेत्तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति ॥ १,५.२३ ॥
athaiṣa śloko bhavati yataścodeti sūryo'staṁ yatra ca gacchatīti | prāṇādvā eṣa udeti prāṇe'stameti | taṁ devāścakrire dharmaṁ sa evādya sa u śva iti | yadvā ete'murhyadhriyanta tadevāpyadya kurvanti | tasmādekameva vrataṁ caretprāṇyāccaivāpānyācca | nenmā pāpmā mṛtyurāpnavaditi | yadyu caretsamāpipayiṣetteno etasyai devatāyai sāyujyaṁ salokatāṁ jayati
On this there is the verse: 'From where the sun rises and where it sets.' It rises indeed from the vital breath and sets in the vital breath. The gods made that their law; it is the same today and will be the same tomorrow. What the gods observed then, they observe today as well. Therefore, one should observe only one vow: one should inhale and exhale, thinking, 'May evil Death not reach me.' And if one observes it, one should wish to complete it; thereby one attains union with and residence in the same world as this deity.
Verse 78
त्रयं वा इदं नाम रूपं कर्म । तेषां नाम्नां वागित्येतदेषामुक्थम् । अतो हि सर्वाणि नामान्युत्तिष्ठन्ति । एतदेषां साम । एतद्धि सर्वैर्नामभिः समम् । एतदेषां ब्रह्म । एतद्धि सर्वाणि नामानि बिभर्ति ॥ १,६.१ ॥
trayaṁ vā idaṁ nāma rūpaṁ karma | teṣāṁ nāmnāṁ vāgityetadeṣāmuktham | ato hi sarvāṇi nāmānyuttiṣṭhanti | etadeṣāṁ sāma | etaddhi sarvairnāmabhiḥ samam | etadeṣāṁ brahma | etaddhi sarvāṇi nāmāni bibharti
This universe is a triad of name, form, and action. Of names, Speech is the source, for from it all names arise. It is their common feature (Saman), for it is common to all names. It is their support (Brahman), for it sustains all names.
Verse 79
अथ रूपाणां चक्षुरित्येतदेषामुक्थम् । अतो हि सर्वाणि रूपाण्युत्तिष्ठन्ति । एतदेषां साम । एतद्धि सर्वै रूपैः समम् । एतदेषां ब्रह्म । एतद्धि सर्वाणि रूपाणि बिभर्ति ॥ १,६.२ ॥
atha rūpāṇāṁ cakṣurityetadeṣāmuktham | ato hi sarvāṇi rūpāṇyuttiṣṭhanti | etadeṣāṁ sāma | etaddhi sarvai rūpaiḥ samam | etadeṣāṁ brahma | etaddhi sarvāṇi rūpāṇi bibharti
Now of forms, the Eye is the source, for from it all forms arise. It is their common feature (Saman), for it is common to all forms. It is their support (Brahman), for it sustains all forms.
Verse 80
अथ कर्मणामात्मेत्येतदेषामुक्थम् । अतो हि सर्वाणि कर्माण्युत्तिष्ठन्ति । एतदेषां साम । एतद्धि सर्वैः कर्मभिः समम् । एतदेषां ब्रह्म । एतद्धि सर्वाणि कर्माणि बिभर्ति । तदेतत्त्रयं सदेकमयमात्मा । आत्मो एकः सन्नेतत्त्रयम् । तदेतदमृतं सत्येन छन्नम् । प्राणो वा अमृतम् । नामरूपे सत्यम् । ताभ्यामयं प्राणश्छन्नः ॥ १,६.३ ॥
atha karmaṇāmātmetyetadeṣāmuktham | ato hi sarvāṇi karmāṇyuttiṣṭhanti | etadeṣāṁ sāma | etaddhi sarvaiḥ karmabhiḥ samam | etadeṣāṁ brahma | etaddhi sarvāṇi karmāṇi bibharti | tadetattrayaṁ sadekamayamātmā | ātmo ekaḥ sannetattrayam | tadetadamṛtaṁ satyena channam | prāṇo vā amṛtam | nāmarūpe satyam | tābhyāmayaṁ prāṇaśchannaḥ
Now of actions, the Body (Self) is the source, for from it all actions arise. It is their common feature (Saman), for it is common to all actions. It is their support (Brahman), for it sustains all actions. These three together are one—the Self. The Self, though one, is these three. That immortal entity is covered by truth. The vital breath (Prana) is immortal, while name and form are truth; by them this vital breath is covered.
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Madhu Vidya: Doctrine of Cosmic Interconnectedness. It includes 80 verses detailing core themes like "uṣā vā aśvasya medhyasya śiraḥ | sūryaścakṣurvātaḥ prāṇo vyāttamagnirvaiśvānaraḥ saṃvatsara ātmāśvasya medhyasya | dyauḥ pṛṣṭhamantarikṣamudaraṃ pṛthivī pājasyaṃ diśaḥ pārśve avāntaradiśaḥ parśava ṛtavo'ṅgāni māsāścārdhamāsāśca parvāṇyahorātrāṇi pratiṣṭhā nakṣatrāṇyasthīni nabho māṃsāni | ūvadhyaṃ sikatāḥ sindhavo gudā yakṛcca klomānaśca parvatā oṣadhayaśca vanaspatayaśca lomāni | udyan pūrvārdho nimlocanjaghanārdhaḥ | yadvijṛmbhate tadvidyotate | yanmehati tadvarṣati | vāgevāsya vāk", "aharvā aśvaṃ purastānmahimānvajāyata | tasya pūrve samudre yoniḥ | rātrirenaṃ paścānmahimānvajāyata | tasyāpare samudre yonir | etau vā aśvaṃ mahimānāvabhitaḥ sambabhūvatuḥ | hayo bhūtvā devānavahadvājī gandharvānarvāsurānaśvo manuṣyān | samudra evāsya bandhuḥ samudro yoniḥ", "naiveha kiṃ canāgra āsīt | mṛtyunaivedamāvṛtamāsīdaśanāyayā | aśanāyā hi mṛtyuḥ | tanmano'kurutātmanvī syāmiti | so'rcannacarat | tasyārcata āpo'jāyanta | arcate vai me kamabhūditi | tadevārkyasyārkatvam | kaṃ ha vā asmai bhavati ya evametadārkyasyārkatvaṃ veda".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.