Verse 1
चतुर्थः प्रश्नः ।अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषेकानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यतिकस्यैतत् सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति ॥ ४.१॥
atha hainaṃ sauryāyaṇi gārgyaḥ papraccha . bhagavannetasmin puruṣekāni svapanti kānyasmiñjāgrati katara eṣa devaḥ svapnān paśyatikasyaitat sukhaṃ bhavati kasminnu sarve sampratiṣṭhitā bhavantīti .. 4.1..
Translation by Swami Sivananda1 Next Sauryayani, belonging to the family of Garga, asked: Sir, what are they that sleep in man and what are they that remain awake in him? Which deity is it that sees dreams? Whose is the happiness? In whom, again, are all these gathered together?Translation by Max Mueller1. Then Sauryâyanin Gârgya asked: Sir, What are they that sleep in this man, and what are they that are awake in him? What power (deva) is it that sees dreams? Whose is the happiness? On what do all these depend?
Verse 2
तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वाएतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवंह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो नशृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदतेनादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥ ४.२॥
tasmai sa hovāca yathā gārgya marīcayo’rkasyāstaṃ gacchataḥ sarvāetasmiṃstejomaṇḍala ekībhavanti tāḥ punaḥ punarudayataḥ pracarantyevaṃha vai tat sarvaṃ pare deve manasyekībhavati tena tarhyeṣa puruṣo naśṛṇoti na paśyati na jighrati na rasayate na spṛśate nābhivadatenādatte nānandayate na visṛjate neyāyate svapitītyācakṣate .. 4.2..
Translation by Swami Sivananda2 To him Pippalada replied: O Gargya, as the rays of the sun, when it sets, are gathered in that luminous orb and again go forth when it rises, even so, verily, all these the objects and the senses become one in the superior god, the mind. Therefore at that time a man hears not, sees not, smells not, tastes not, touches not, speaks not, grasps not, enjoys not, emits not and does not move about. He sleeps that is what people say.Translation by Max Mueller2. He replied: O Gârgya, As all the rays of the sun, when it sets, are gathered up in that disc of light, and as they, when the sun rises again and again, come forth, so is all this (all the senses) gathered up in the highest faculty (deva) 1, the mind. Therefore at that time that man does not hear, see, smell, taste, touch, he does not speak, he does not take, does not enjoy, does not evacuate, does not move about. He sleeps, that is what people say.
Verse 3
प्राणाग्नय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानोव्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयःप्राणः ॥ ४.३॥
prāṇāgnaya evaitasmin pure jāgrati . gārhapatyo ha vā eṣo’pānovyāno’nvāhāryapacano yadgārhapatyāt praṇīyate praṇayanādāhavanīyaḥprāṇaḥ .. 4.3..
Translation by Swami Sivananda3 The prana fires remain awake in this city. Apana is the Garhapatya Fire and vyana, the Anvaharyapachana Fire. And prana is the Ahavaniya Fire, so called from being taken since it is taken from the Garhapatya Fire.Translation by Max Mueller3. The fires of the prânas are, as it were, awake in that town (the body). The Apâna is the Gârhapatya fire, the Vyâna the Anvâhâryapakana fire; and because it is taken out of the Gârhapatya fire, which is fire for taking out, therefore the Prâna is the Âhavanîya fire. Now the Apâna is identified with the Gârhapatya fire, no reason being given except afterwards, when it is said that the Prâna is the Âhavanîya fire, being taken out of the Gârhapatya, here called pranayana, in the same manner as the prâna proceeds in sleep from the apâna. The Vyâna is identified with the Dakshinâgni, the Southern fire, because it issues from the heart through an aperture on the right.
Verse 4
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो हवाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्मगमयति ॥ ४.४॥
yaducchvāsaniḥśvāsāvetāvāhutī samaṃ nayatīti sa samānaḥ . mano havāva yajamānaḥ . iṣṭaphalamevodānaḥ . sa enaṃ yajamānamaharaharbrahmagamayati .. 4.4..
Translation by Swami Sivananda4 Samana is so called because it distributes equally the two oblations, namely, the out breathing and the in breathing; it is the priest. The mind, verily, is the sacrificer. Udana is the fruit of the sacrifice, because it leads the sacrificer every day, in deep sleep, to Brahman.Translation by Max Mueller4. Because it carries equally these two oblations, the out-breathing and the in-breathing, the Samâna is he (the Hotri priest). The mind is the sacrificer, the Udâna is the reward of the sacrifice, and it leads the sacrificer every day (in deep sleep) to Brahman.
Verse 5
अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टंदृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोतिदेशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टंचादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं चसच्चासच्च सर्वं पश्यति सर्वः पश्यति ॥ ४.५॥
atraiṣa devaḥ svapne mahimānamanubhavati . yaddṛṣṭaṃdṛṣṭamanupaśyati śrutaṃ śrutamevārthamanuśṛṇotideśadigantaraiśca pratyanubhūtaṃ punaḥ punaḥ pratyanubhavati dṛṣṭaṃcādṛṣṭaṃ ca śrutaṃ cāśrutaṃ cānubhūtaṃ cānanubhūtaṃ casaccāsacca sarvaṃ paśyati sarvaḥ paśyati .. 4.5..
Translation by Swami Sivananda5 There, in dreams, that god, the mind, experiences glory. Whatever has been seen he sees again; whatever has been heard he hears again; whatever has been experienced in different countries and quarters, he experiences again. Whatever has been seen or not seen, heard or not heard and whatever is real or not real he sees it all. He sees all, himself being all.Translation by Max Mueller5. There that god (the mind) enjoys in sleep greatness. What has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, enjoyed and not enjoyed, he sees it all; he, being all, sees.
Verse 6
स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्नपश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति ॥ ४.६॥
sa yadā tejasā’bhibhūto bhavati . atraiṣa devaḥ svapnānnapaśyatyatha yadaitasmiñśarīra etatsukhaṃ bhavati .. 4.6..
Translation by Swami Sivananda6 When the jiva is overcome by light he sees no dreams; at that time, in this body, arises this happiness.Translation by Max Mueller6. And when he is overpowered by light, then that god sees no dreams, and at that time that happiness arises in his body.
Verse 7
स यथा सोभ्य वयांसि वसोवृक्षं सम्प्रतिष्ठन्ते । एवंह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते ॥ ४.७॥
sa yathā sobhya vayāṃsi vasovṛkṣaṃ sampratiṣṭhante . evaṃha vai tat sarvaṃ para ātmani sampratiṣṭhate .. 4.7..
Translation by Swami Sivananda7 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported.Translation by Max Mueller7. And, O friend, as birds go to a tree to roost, thus all this rests in the Highest Âtman,–
Verse 8
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा चवायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यंच श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्चरसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौचादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं चयादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यंचाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्चविद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥ ४.८॥
pṛthivī ca pṛthivīmātrā cāpaścāpomātrā ca tejaśca tejomātrā cavāyuśca vāyumātrā cākāśaścākāśamātrā ca cakṣuśca draṣṭavyaṃca śrotraṃ ca śrotavyaṃ ca ghrāṇaṃ ca ghrātavyaṃ ca rasaścarasayitavyaṃ ca tvakca sparśayitavyaṃ ca vākca vaktavyaṃ ca hastaucādātavyaṃ copasthaścānandayitavyaṃ ca pāyuśca visarjayitavyaṃ cayādau ca gantavyaṃ ca manaśca mantavyaṃ ca buddhiśca boddhavyaṃcāhaṅkāraścāhaṅkartavyaṃ ca cittaṃ ca cetayitavyaṃ ca tejaścavidyotayitavyaṃ ca prāṇaśca vidhārayitavyaṃ ca .. 4.8..
Translation by Swami Sivananda8 As a bird goes to a tree to roost, even so, O friend, all this rests in the Supreme Atman: Earth and its subtle counterpart, water and its subtle counterpart, fire and its subtle counterpart, air and its subtle counterpart, akasa and its subtle counterpart, the eye and what can be seen, the ear and what can be heard, the nose and what can be smelt, the taste and what can be tasted, the skin and what can be touched, the organ of speech and what can be spoken, the hands and what can be grasped, the organ of generation and what can be enjoyed, the organ of excretion and what can be excreted, the feet and what is their destination, the mind (manas) and what can be thought, the intellect (buddhi) and what can be comprehended, the ego (ahamkara) and the object of egoism, the memory (chitta) and its object, knowledge (tejah) and its object, prana and what is to be supported.Translation by Max Mueller8. The earth and its subtile elements, the water and its subtile elements, the light and its subtile elements, the air and its subtile elements, the ether and its subtile elements; the eye and what can be seen, the ear and what can be heard, the nose and what can be smelled, the taste and what can be tasted, the skin and what can be touched, the voice and what can be spoken, the hands and what can be grasped, the feet and what can be walked, the mind and what can be perceived, intellect (buddhi) and what can be conceived, personality and what can be personified, thought and what can be thought, light and what can be lighted up, the Prâna and what is to be supported by it.
Verse 9
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ताविज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि सम्प्रतिष्ठते ॥ ४.९॥
eṣa hi draṣṭā spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartāvijñānātmā puruṣaḥ . sa pare’kṣara ātmani sampratiṣṭhate .. 4.9..
Translation by Swami Sivananda9 He, verily, it is who sees, feels, hears, smells, tastes, thinks and knows. He is the doer, the intelligent self, the purusha. He is established in the Highest, the imperishable Atman.Translation by Max Mueller9. For he it is who sees, hears, smells, tastes, perceives, conceives, acts, he whose essence is knowledge, the person, and he dwells in the highest, indestructible Self,–
Verse 10
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितंशुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति ।तदेष श्लोकः ॥ ४.१०॥
paramevākṣaraṃ pratipadyate sa yo ha vai tadacchāyamaśarīramalohitaṃśubhramakṣaraṃ vedayate yastu somya . sa sarvajñaḥ sarvo bhavati .tadeṣa ślokaḥ .. 4.10..
Translation by Swami Sivananda10 He who knows that imperishable Being, bright, without shadow, without body, without colour, verily attains the Supreme, the undecaying Purusha, O my good friend, he who knows Atman becomes all knowing, becomes all. About it there is the following verse:Translation by Max Mueller10. He who knows that indestructible being, obtains (what is) the highest and indestructible, he without a shadow, without a body, without colour, bright–,yes, O friend, he who knows it, becomes all-knowing, becomes all. On this there is this Sloka:
Verse 11
विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि सम्प्रतिष्ठन्ति यत्रतदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥ ४.११॥इति प्रश्नोपनिषदि चतुर्थः प्रश्नः ॥
vijñānātmā saha devaiśca sarvaiḥ prāṇā bhūtāni sampratiṣṭhanti yatratadakṣaraṃ vedayate yastu somya sa sarvajñaḥ sarvamevāviveśeti .. 4.11..iti praśnopaniṣadi caturthaḥ praśnaḥ ..
Translation by Swami Sivananda11 He, O friend, who knows that imperishable Being wherein rests the intelligent self, together with the gods, the pranas and the elements he becomes all knowing and enters into all.Translation by Max Mueller11. He, O friend, who knows that indestructible being wherein the true knower, the vital spirits (prânas), together with all the powers (deva), and the elements rest, he, being all-knowing, has penetrated all.