Verse 1
चित्रो ह वै गार्ग्यायणिर्यक्ष्यमाण आरुणिं वन्वे । स ह पुत्रं श्वेतकेतुं प्रजिघाय याजयेति । तं । हासीनं पप्रच्छ गौतमस्य पुत्रास्ते संवृतं लोके यस्मिन्माधास्यस्यन्यमुताहो बोद्धवा तस्य मा लोके धास्यसीति । स होवाच नाहमेतद्वेद हन्ताचार्यं पृच्छानीति । स ह पितरमासाद्य पप्रच्छेतीति मा प्राक्षीत्कथं प्रतिब्रवाणीति । स होवाचाहमप्येतन्न वेद सदस्येव वयं स्वाध्यायमधीत्य हरामहे यन्नः परे ददत्येह्यभौ गमिष्याव इति। स हसमित्पाणिश्चित्रं गार्ग्यायणिं प्रतिचक्राम उपायानीति। तं होवाच ब्रह्मार्घोऽसि गौतम यो मानमुपागा एहि त्वा ज्ञपयिष्यामीति ॥
citro ha vai gārgyāyaṇiryakṣyamāṇa āruṇiṃ vanve । sa ha putraṃ śvetaketuṃ prajighāya yājayeti । taṃ । hāsīnaṃ papraccha gautamasya putrāste saṃvṛtaṃ loke yasminmādhāsyasyanyamutāho boddhavā tasya mā loke dhāsyasīti । sa hovāca nāhametadveda hantācāryaṃ pṛcchānīti । sa ha pitaramāsādya papracchetīti mā prākṣītkathaṃ pratibravāṇīti । sa hovācāhamapyetanna veda sadasyeva vayaṃ svādhyāyamadhītya harāmahe yannaḥ pare dadatyehyabhau gamiṣyāva iti। sa hasamitpāṇiścitraṃ gārgyāyaṇiṃ praticakrāma upāyānīti। taṃ hovāca brahmārgho'si gautama yo mānamupāgā ehi tvā jñapayiṣyāmīti ॥
Citra Gārgyāyaṇi, about to perform a sacrifice, sought Āruṇi. He sent his son Śvetaketu with the message, 'Officiate (at my sacrifice).' To him, seated there, (Citra) asked, 'Gautama's son, will you place me in the world that is reserved for you, or in another, or, having learned it, will you place me in that world?' He (Śvetaketu) replied, 'I do not know this. Well then, I shall ask my teacher.' He, having approached his father (Āruṇi), asked, 'This is what he asked me; how shall I answer?' He (Āruṇi) replied, 'I too do not know this. In the assembly, we merely learn the Vedas and appropriate what others give us. Come, let us both go.' He, with fuel in hand, approached Citra Gārgyāyaṇi, saying, 'Let me come as a student.' To him (Āruṇi), (Citra) said, 'You are worthy of Brahman, Gautama, who has come to me (as a student). Come, I will make you know (this).'
Verse 2
स होवाच ये वै के चास्माल्लोकात्प्रयन्ति चन्द्रमसमेव ते सर्वे गच्छन्ति। तेषां प्राणैः पूर्वपक्ष आप्यायते। अथापरपक्षे न प्रजनयति। एतद्वै स्वर्गस्य लोकस्य द्वारं यश्चन्द्रमास्तं यत्प्रत्याह तमतिसृजतेऽथ य एनं प्रत्याहतमिह वृष्टिर्भूत्वा वर्षति स इह कीटो वा पतङ्गो वा शकुनिर्वा शार्दूलो वा सिंहो वा मत्स्यो वा परश्वा वा पुरुषो वान्यो वैतेषु स्थानेषु प्रत्याजायते यथाकर्म यथाविद्यम्। तमागतं पृच्छति कोऽसीति तं प्रतिबूयाद्विचक्षणादतवो रेत आभृतं पञ्चदशात्प्रसूतात्पित्र्यावतस्तन्मा पुंसि कर्तर्येयध्वं पुंसा कर्त्रा मातरि मा निषिक्तः स जायमान उपजायमानो द्वादश त्रयोदश उपमासो द्वादशत्रयोदशेन पित्रा संतद्विदेहं तन्म ऋतवो मर्त्यव आरभध्वम्। तेन सत्येन तपसरस्यार्तवोऽस्मि कोऽसि त्वमस्मीति तमतिसृजते ॥
sa hovāca ye vai ke cāsmāllokātprayanti candramasameva te sarve gacchanti। teṣāṃ prāṇaiḥ pūrvapakṣa āpyāyate। athāparapakṣe na prajanayati। etadvai svargasya lokasya dvāraṃ yaścandramāstaṃ yatpratyāha tamatisṛjate'tha ya enaṃ pratyāhatamiha vṛṣṭirbhūtvā varṣati sa iha kīṭo vā pataṅgo vā śakunirvā śārdūlo vā siṃho vā matsyo vā paraśvā vā puruṣo vānyo vaiteṣu sthāneṣu pratyājāyate yathākarma yathāvidyam। tamāgataṃ pṛcchati ko'sīti taṃ pratibūyādvicakṣaṇādatavo reta ābhṛtaṃ pañcadaśātprasūtātpitryāvatastanmā puṃsi kartaryeyadhvaṃ puṃsā kartrā mātari mā niṣiktaḥ sa jāyamāna upajāyamāno dvādaśa trayodaśa upamāso dvādaśatrayodaśena pitrā saṃtadvidehaṃ tanma ṛtavo martyava ārabhadhvam। tena satyena tapasarasyārtavo'smi ko'si tvamasmīti tamatisṛjate ॥
He said: "Indeed, whoever departs from this world, all of them go to the moon itself. With their breaths (life-forces), the bright fortnight (of the moon) is filled. Then, in the dark fortnight, it (the moon) does not procreate (them further). This moon is indeed the gate to the heavenly world. One who responds (correctly) to it, him it sends forth. And one who does not respond to it, him it rains down here as rain, and he is reborn here as an insect, or a moth, or a bird, or a tiger, or a lion, or a fish, or a boar, or a man, or some other creature in these places, according to his action, according to his knowledge. It (the moon) asks the one who has arrived, 'Who are you?' He should answer it: 'I am the intelligent one; the seasons are the semen gathered from the fifteen-fold produced (moon) of the Fathers. Lead me into the male creator; I was not poured into the mother by the male creator. Being born, being reborn, with twelve or thirteen upa-months, with the twelve or thirteen Fathers, having completed the body – for me, the seasons, as mortals, have begun.' 'By that truth, by penance, I am of the essence of the seasons. Who are you? You are me.' Having said this, it (the moon) sends him forth."
Verse 3
स एतं देवयानं पन्थानमासाद्याग्निलोकमागच्छति स वायुलोकं स वरुणलोकं स आदित्यलोकं स इन्द्रलोकं स प्रजापतिलोकं स ब्रह्मलोकं तस्य ह वा एतस्य ब्रह्मलोकस्य आरो ह्नदो मुहूर्तोऽन्येष्टिहा विरजा नदील्यो वृक्षः सालज्यं संस्थानमपराजितमायतनमिन्द्रप्रजापती द्वारगोपौ । विभुप्रमितं विचक्षणाऽऽसन्द्यमितौजा: पर्यङ्कः प्रिया च मानसी प्रतिरूपा च चाक्षुषी पुष्पाण्यावयतौ वै च जगान्यम्बाश्चाम्बावयवीश्चाप्सरसः। अम्बया नद्यस्तमित्थंविदा गच्छति तं ब्रह्मा हाभिधावत मम यशसा विरजां वा अयं नदीं प्रापन्न वा अयं जरयिष्यतीति ॥
sa etaṃ devayānaṃ panthānamāsādyāgnilokamāgacchati sa vāyulokaṃ sa varuṇalokaṃ sa ādityalokaṃ sa indralokaṃ sa prajāpatilokaṃ sa brahmalokaṃ tasya ha vā etasya brahmalokasya āro hnado muhūrto'nyeṣṭihā virajā nadīlyo vṛkṣaḥ sālajyaṃ saṃsthānamaparājitamāyatanamindraprajāpatī dvāragopau । vibhupramitaṃ vicakṣaṇā''sandyamitaujā: paryaṅkaḥ priyā ca mānasī pratirūpā ca cākṣuṣī puṣpāṇyāvayatau vai ca jagānyambāścāmbāvayavīścāpsarasaḥ। ambayā nadyastamitthaṃvidā gacchati taṃ brahmā hābhidhāvata mama yaśasā virajāṃ vā ayaṃ nadīṃ prāpanna vā ayaṃ jarayiṣyatīti ॥
He, having attained this path of the gods (Devayāna), comes to the world of Agni (fire), then to the world of Vāyu (wind), then to the world of Varuṇa, then to the world of Āditya (sun), then to the world of Indra, then to the world of Prajāpati, then to the world of Brahman (Brahmaloka). Verily, of this world of Brahman, there is a lake called Āra, rivers called Muhūrta and Anyeṣṭihā, a river called Virajā, a tree called Īlya, a city called Sārajya, an unconquered abode (āyatana) called Aparājita, and Indra and Prajāpati as gatekeepers. The throne (āsandī) is called Vibhupramita and is wise (vicakṣaṇā); the couch (paryaṅkaḥ) is called Amitaujā (of endless vigor). Priyā and Mānasī, and Pratirūpā and Cākṣuṣī (are present). The flowers, the two Āvayatās (attendants), the worlds, the Ambā and Ambāvayavī goddesses, and the Apsaras are also there. To him who knows thus, the rivers approach led by Ambā. Then, Brahma indeed runs towards him, saying: "Indeed, by my glory, this one has reached the Virajā river, and indeed, this one will not grow old!"
Verse 4
तं पञ्चशतान्यप्सरसां प्रतियन्ति शतं चूर्णहस्ताः शतं वासोहस्ताः शतं फलहस्ताः शतमाञ्जनहस्ताः शतं माल्यहस्तास्तं ब्रह्मालंकारेणालंकुर्वन्ति स ब्रह्मालंकारेणालंकृतो ब्रह्म विद्वान्ब्रह्माभिप्रैति स आगच्छत्यारं ह्नदं तं मनसाऽत्येति। तमित्वा संप्रतिविदो मज्जन्ति स आगच्छति मुहूर्तान्विहेष्टिहास्तेऽस्मादपद्रवन्ति स आगच्छति विरजां नदीं तां मनसैवात्येति। तत्सुकृतदुष्कृते धुनुते । तस्य प्रिया ज्ञातयः सुकृतमुपयन्त्यप्रिया दुष्कृतं तद्यथा रथेन धावयन्नथचक्रे पर्यवेक्षत, एवमहोरात्रे पर्यवेक्षत एवं सुकृतदुष्कृते सर्वाणि च द्वंद्वानि स एष विसुकृतो विदुष्कृतो ब्रह्म विद्वान्ब्रह्मैवाभिप्रैति ॥
taṃ pañcaśatānyapsarasāṃ pratiyanti śataṃ cūrṇahastāḥ śataṃ vāsohastāḥ śataṃ phalahastāḥ śatamāñjanahastāḥ śataṃ mālyahastāstaṃ brahmālaṃkāreṇālaṃkurvanti sa brahmālaṃkāreṇālaṃkṛto brahma vidvānbrahmābhipraiti sa āgacchatyāraṃ hnadaṃ taṃ manasā'tyeti। tamitvā saṃprativido majjanti sa āgacchati muhūrtānviheṣṭihāste'smādapadravanti sa āgacchati virajāṃ nadīṃ tāṃ manasaivātyeti। tatsukṛtaduṣkṛte dhunute । tasya priyā jñātayaḥ sukṛtamupayantyapriyā duṣkṛtaṃ tadyathā rathena dhāvayannathacakre paryavekṣata, evamahorātre paryavekṣata evaṃ sukṛtaduṣkṛte sarvāṇi ca dvaṃdvāni sa eṣa visukṛto viduṣkṛto brahma vidvānbrahmaivābhipraiti ॥
Him, five hundred Apsarases approach. One hundred with powder in their hands, one hundred with garments in their hands, one hundred with fruits in their hands, one hundred with collyrium in their hands, one hundred with garlands in their hands—they adorn him with the ornaments of Brahman. He, adorned with the ornaments of Brahman, a knower of Brahman, proceeds towards Brahman. He comes to the lake Āra; he crosses it with his mind. Having reached it, those who truly know sink. He comes to Viheṣṭihā; they flee from him. He comes to the river Virajā (the Spotless); he crosses it with his mind alone. Thereupon, he shakes off his good and evil deeds. His beloved relatives receive his good deeds, and his displeasing relatives receive his evil deeds. Just as a charioteer driving watches his chariot wheels, so he observes day and night, good and evil deeds, and all pairs of opposites. He, thus free from good deeds and free from evil deeds, a knower of Brahman, verily approaches Brahman.
Verse 5
स आगच्छतील्यं वृक्षं तं ब्रह्मगन्धः प्रविशति, स आगच्छति सालज्यं संस्थानं तं ब्रह्मरसः प्रविशति, स आगच्छत्यपराजितमायतनं तं ब्रह्मतेजः प्रविशति स आगच्छति । इन्द्रप्रजापती द्वारगोपौ तावस्मादपद्रवतः स आगच्छति विभुप्रमितं तं ब्रह्मतेजः प्रविशति स आगच्छति विचक्षणामासन्दीं वृहद्रथन्तरे सामनी पूर्वौ पादौ श्यैतनौधसे चापरौ वैरूपवैराजे अनूच्येते शाकररैवते तिरश्ची सा प्रज्ञा प्रज्ञया हि विपश्यति स आगच्छत्यमितौजसं पर्यङ्कं से प्राणस्तस्य भूतं च भविष्यच्च पूर्वौ पादौ श्रीश्चेरा चापरौ बृहद्रथंतरे अनुच्ये भद्रयज्ञायज्ञीये शीर्षण्ये ऋचश्च सामानि च प्राचीनातानानि यजूंषि तिरश्चीनानि सोमांशव उपस्तरणमुद्गीथ उपश्रीः श्रीरुपबर्हणं तस्मिन्ब्रह्मास्ते तमित्थंवित्पादेनेवाग्र आरोहति । तं ब्रह्मा पृच्छति कोऽसीति तं प्रतिबूयात् ॥
sa āgacchatīlyaṃ vṛkṣaṃ taṃ brahmagandhaḥ praviśati, sa āgacchati sālajyaṃ saṃsthānaṃ taṃ brahmarasaḥ praviśati, sa āgacchatyaparājitamāyatanaṃ taṃ brahmatejaḥ praviśati sa āgacchati । indraprajāpatī dvāragopau tāvasmādapadravataḥ sa āgacchati vibhupramitaṃ taṃ brahmatejaḥ praviśati sa āgacchati vicakṣaṇāmāsandīṃ vṛhadrathantare sāmanī pūrvau pādau śyaitanaudhase cāparau vairūpavairāje anūcyete śākararaivate tiraścī sā prajñā prajñayā hi vipaśyati sa āgacchatyamitaujasaṃ paryaṅkaṃ se prāṇastasya bhūtaṃ ca bhaviṣyacca pūrvau pādau śrīścerā cāparau bṛhadrathaṃtare anucye bhadrayajñāyajñīye śīrṣaṇye ṛcaśca sāmāni ca prācīnātānāni yajūṃṣi tiraścīnāni somāṃśava upastaraṇamudgītha upaśrīḥ śrīrupabarhaṇaṃ tasminbrahmāste tamitthaṃvitpādenevāgra ārohati । taṃ brahmā pṛcchati ko'sīti taṃ pratibūyāt ॥
He (the liberated soul) approaches the tree Îlya; the fragrance of Brahman enters him. He approaches the city Sālajya; the flavor of Brahman enters him. He approaches the unconquered abode (Aparājita); the glory of Brahman enters him. He approaches (it). Indra and Prajāpati are the doorkeepers; they flee from him. He approaches Vibhupramita; the glory of Brahman enters him. He approaches the discerning couch (Vicakṣaṇā). The Bṛhat and Rathantara Sāmans are its front feet; the Śyaita and Naudhase Sāmans are its back feet. The Vairūpa and Vairāja Sāmans are its longitudinal sides; the Śākara and Raivata Sāmans are its transverse sides. It (the couch) is Wisdom itself, for by Wisdom does he see. He then approaches the Couch of Immeasurable Power (Amitaujas). He (Brahman) is Prāṇa (the vital breath). Its (the couch's) past and future are the front feet; Śrī (prosperity) and Irā (sustenance) are the back feet. The Bṛhat and Rathantara Sāmans are the lengthwise supports, the Bhadra and Yajñāyajñīya Sāmans are the head supports. The Ṛcs and Sāmans are the lengthwise threads; the Yajuses are the crosswise threads. The Soma rays are the under-cushion, the Udgītha is the upper cover, Śrī is the pillow. On that (couch) sits Brahmā. The knower of this (doctrine), as it were, ascends to the front of him (Brahman) with one foot. Brahmā asks him: 'Who art thou?' He (the knower) should answer him (as follows).
Verse 6
ऋतुरस्म्यार्तवोऽस्म्याकाशाद्योनेः संभूतो भार्या एतत्संवत्सरस्य तेजोभूतस्य भूतस्य भूतस्य भूतस्यात्मा त्वमात्मासि यस्त्वमसि सोऽहमस्मीति तमाह कोऽहमस्मीति सत्यमिति बूयात्किं तद्यत्सत्यमिति यदन्यद्देवेभ्यश्च प्राणेभ्यश्च तत्सथ यद्देवाश्च प्राणाश्च तत्त्यं तदेतया वाचाऽभिव्या ह्नियते सत्यमित्येतावदिदं सर्वमिदं सर्वमसि । इत्येवैनं तदाह। तदेतदृक्श्लोकेनाभ्युक्तम् यजूदरः सामशिरा आसावृङ्मूर्तिरव्ययः । स ब्रह्मेति स विज्ञेय ऋषिर्ब्रह्ममयो महानिति । तमाह केन मे पौंस्यानि नामान्याप्नोतीति प्राणेनेति ब्रूयात्। केन स्त्रीनामानीति वाचेति केन नपुंसकानीति मनसेति केन गन्धानिति प्राणेनेत्येव ब्रूयात्। केन रूपाणीति चक्षुषेति केन शब्दानिति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति कैन कर्माणीति हस्ताभ्यामिति केन सुखदुःखे इति शरीरेणेति केनानन्दं रतिं प्रजातिमित्युपस्थेनेति। केनेत्या इति पादाभ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति ब्रूयात्तमाह। आपो वै खलु मे ह्यसावयं ते लोक इति सा या ब्रह्मणो जितिय व्यष्टिस्तां जितिं जयति तां व्यष्टिं व्यश्नुते य एवं वेद य एवं वेद ॥
ṛturasmyārtavo'smyākāśādyoneḥ saṃbhūto bhāryā etatsaṃvatsarasya tejobhūtasya bhūtasya bhūtasya bhūtasyātmā tvamātmāsi yastvamasi so'hamasmīti tamāha ko'hamasmīti satyamiti būyātkiṃ tadyatsatyamiti yadanyaddevebhyaśca prāṇebhyaśca tatsatha yaddevāśca prāṇāśca tattyaṃ tadetayā vācā'bhivyā hniyate satyamityetāvadidaṃ sarvamidaṃ sarvamasi । ityevainaṃ tadāha। tadetadṛkślokenābhyuktam yajūdaraḥ sāmaśirā āsāvṛṅmūrtiravyayaḥ । sa brahmeti sa vijñeya ṛṣirbrahmamayo mahāniti । tamāha kena me pauṃsyāni nāmānyāpnotīti prāṇeneti brūyāt। kena strīnāmānīti vāceti kena napuṃsakānīti manaseti kena gandhāniti prāṇenetyeva brūyāt। kena rūpāṇīti cakṣuṣeti kena śabdāniti śrotreṇeti kenānnarasāniti jihvayeti kaina karmāṇīti hastābhyāmiti kena sukhaduḥkhe iti śarīreṇeti kenānandaṃ ratiṃ prajātimityupastheneti। kenetyā iti pādābhyāmiti kena dhiyo vijñātavyaṃ kāmāniti prajñayeti brūyāttamāha। āpo vai khalu me hyasāvayaṃ te loka iti sā yā brahmaṇo jitiya vyaṣṭistāṃ jitiṃ jayati tāṃ vyaṣṭiṃ vyaśnute ya evaṃ veda ya evaṃ veda ॥
I am the season, I am of the season, born from the womb of the sky, the spouse of this year. You are the Self of that which has become light, of the being, of the being, of the being. You are the Self. That which you are, that I am. (The preceptor) asks him, 'Who am I?' (The disciple) should answer, 'Truth.' 'What is that truth?' 'That which is other than the gods and the life-breaths (Pranas) is 'sat'; that which are the gods and the life-breaths is 'tyam'. That whole is expressed by this word 'satyam' (truth). So much is all this. You are all this.' Thus he then said to him. This is further declared by a verse: 'He whose belly is the Yajus, whose head is the Sama, whose form is the Ṛc, the imperishable one, he is Brahman; he should be known as the great seer, full of Brahman.' (The preceptor) asks him, 'By what do I obtain masculine names?' (The disciple) should answer, 'By the Prana.' 'By what feminine names?' 'By Speech.' 'By what neuter names?' 'By the Mind.' 'By what odors?' He should answer, 'By the Prana.' 'By what forms?' 'By the Eye.' 'By what sounds?' 'By the Ear.' 'By what tastes of food?' 'By the Tongue.' 'By what actions?' 'By the Hands.' 'By what pleasure and pain?' 'By the Body.' 'By what joy, delight, and procreation?' 'By the Generative Organ.' 'By what movements?' 'By the Feet.' 'By what thoughts, what is to be known, and desires?' He should answer, 'By Wisdom (Prajñā).' (The preceptor) says to him, 'Verily, these waters are for me; this is your world.' He who knows this thus attains that victory and that pervasive existence of Brahman, yes, he who knows this thus.
Verse 7
प्राणो ब्रह्मेति ह स्माह कौषीतकिस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो मनो दूतं वाक्परिवेष्टी चक्षुर्गोप्नु श्रोत्रं संश्रावयितृ तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाय बलिं हरन्ति तथो एवास्मै सर्वाणि भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति । तद्यथा ग्रामं भिक्षित्वाऽलब्ध्वोपविशेन्नाहमतो दत्तमश्नीयामिति। य एवैनं पुरस्तात्प्रत्याचक्षीरस्त एवैनमुपमन्त्रयन्ते ददाम त इति। एष धर्मों याचितो भवति । अन्यतस्त्वेवैनमुपमन्त्रयन्ते ददाम त इति ॥
prāṇo brahmeti ha smāha kauṣītakistasya ha vā etasya prāṇasya brahmaṇo mano dūtaṃ vākpariveṣṭī cakṣurgopnu śrotraṃ saṃśrāvayitṛ tasmai vā etasmai prāṇāya brahmaṇa etāḥ sarvā devatā ayācamānāya baliṃ haranti tatho evāsmai sarvāṇi bhūtānyayācamānāyaiva baliṃ haranti ya evaṃ veda tasyopaniṣanna yācediti । tadyathā grāmaṃ bhikṣitvā'labdhvopaviśennāhamato dattamaśnīyāmiti। ya evainaṃ purastātpratyācakṣīrasta evainamupamantrayante dadāma ta iti। eṣa dharmoṃ yācito bhavati । anyatastvevainamupamantrayante dadāma ta iti ॥
Kauṣītaki indeed said, “Prāṇa is Brahman.” Of this Prāṇa, which is Brahman, the mind is the messenger, speech the female attendant, the eye the protector, and the ear the announcer. To this Prāṇa, which is Brahman, to him who does not ask, all these deities bring tribute. And likewise, to him who knows this, all beings bring tribute without being asked. His secret teaching is: “Do not ask.” Just as one, having begged in a village and received nothing, sits down thinking, “I will not eat what is given from this place.” Those who had previously refused him, they themselves invite him, saying, “We give to you.” This is when he is invited. And from others too, they invite him, saying, “We give to you.”
Verse 8
प्राणो ब्रह्मेति ह स्माह पैङ्गयस्तस्य ह वा एतस्य प्राणस्य ब्रह्मणो वाक्परस्ताच्चक्षुरारुन्थे चक्षुः परस्ताच्छ्रोत्रमारुन्धे श्रोत्रं परस्तान्मन आरुन्धे मनः परस्तात्प्राण आरुन्थे तस्मै वा एतस्मै प्राणाय ब्रह्मण एताः सर्वा देवता अयाचमानाये बलिं हरन्ति तथो एवास्मै सर्वाणि भूतान्ययाचमानायैव बलिं हरन्ति य एवं वेद तस्योपनिषन्न याचेदिति तद्यथा ग्रामं भिक्षित्वाऽलब्ध्वोपविशेन्नाहमतो दत्तमश्नीयामिति य एवैनं पुरस्तात्प्रत्याचक्षीरस्त एवैनमुपमन्त्रयन्ते ददाम त इत्येष धर्मो याचितो भवत्यन्यतस्त्वेवैनमुपमन्त्रयन्ते ददाम त इति ॥
prāṇo brahmeti ha smāha paiṅgayastasya ha vā etasya prāṇasya brahmaṇo vākparastāccakṣurārunthe cakṣuḥ parastācchrotramārundhe śrotraṃ parastānmana ārundhe manaḥ parastātprāṇa ārunthe tasmai vā etasmai prāṇāya brahmaṇa etāḥ sarvā devatā ayācamānāye baliṃ haranti tatho evāsmai sarvāṇi bhūtānyayācamānāyaiva baliṃ haranti ya evaṃ veda tasyopaniṣanna yācediti tadyathā grāmaṃ bhikṣitvā'labdhvopaviśennāhamato dattamaśnīyāmiti ya evainaṃ purastātpratyācakṣīrasta evainamupamantrayante dadāma ta ityeṣa dharmo yācito bhavatyanyatastvevainamupamantrayante dadāma ta iti ॥
Paingya indeed said, "Prana is Brahman." Verily, of this Prana, the Brahman, speech, from beyond, impedes the eye; the eye, from beyond, impedes the ear; the ear, from beyond, impedes the mind; the mind, from beyond, impedes Prana. To this Prana, the Brahman, all these deities bring offerings without being asked; and likewise, all beings bring offerings without being asked to him who knows this. Its secret teaching is: "One should not beg." Just as when one has begged in a village and, having received nothing, sits down with the thought, "I will not eat what is given from here," those very ones who earlier refused him now invite him, saying, "We give to you." This is the principle: when one is asked, it is given; but without being asked, others invite him, saying, "We give to you."
Verse 9
अथात एकधनावरोधनं यदेकधनमभिध्यायात्पौर्णमास्यां वाऽमावास्यायां वा शुद्धपक्षे वा पुण्ये नक्षत्रेऽग्निमुपसमाधाय परिसमूह्य परिस्तीर्य पर्युक्ष्योत्पूय दक्षिणं जान्धाच्य स्न्नुवेण वा चमसेन वा कं सेन वैता आज्याहुतीर्जुहोति वाङ्नाम देवताऽवरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा। प्राणो नाम देवताऽवरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । चक्षुर्नाम देवताऽवरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा । श्रोत्रं नाम देवताऽवरोधिनी सा मेऽमुष्मादिदमवरुन्धां तस्यै स्वाहा। मनो नाम देवताऽवरोधिनी सा मेऽमुष्मादिदमवरुधां तस्यै स्वाहा । प्रज्ञा नाम देवताऽवरोधिनी सा मेऽमुष्मादिदमवरुधां तस्यै स्वाहेत्यथ धूमगन्धं प्रजिघ्नायाज्यलेपेनाङ्गान्यनु विमृज्य वाचंयमोऽभिप्रव्रज्यार्थं ब्रवीत दूतं वा प्रहिणुयाल्लभते हैव ॥
athāta ekadhanāvarodhanaṃ yadekadhanamabhidhyāyātpaurṇamāsyāṃ vā'māvāsyāyāṃ vā śuddhapakṣe vā puṇye nakṣatre'gnimupasamādhāya parisamūhya paristīrya paryukṣyotpūya dakṣiṇaṃ jāndhācya snnuveṇa vā camasena vā kaṃ sena vaitā ājyāhutīrjuhoti vāṅnāma devatā'varodhinī sā me'muṣmādidamavarundhāṃ tasyai svāhā। prāṇo nāma devatā'varodhinī sā me'muṣmādidamavarundhāṃ tasyai svāhā । cakṣurnāma devatā'varodhinī sā me'muṣmādidamavarundhāṃ tasyai svāhā । śrotraṃ nāma devatā'varodhinī sā me'muṣmādidamavarundhāṃ tasyai svāhā। mano nāma devatā'varodhinī sā me'muṣmādidamavarudhāṃ tasyai svāhā । prajñā nāma devatā'varodhinī sā me'muṣmādidamavarudhāṃ tasyai svāhetyatha dhūmagandhaṃ prajighnāyājyalepenāṅgānyanu vimṛjya vācaṃyamo'bhipravrajyārthaṃ bravīta dūtaṃ vā prahiṇuyāllabhate haiva ॥
Now, therefore, concerning the obtainment of a desirable object: if one desires a particular object, on a full moon day or a new moon day, or during the bright fortnight, or on an auspicious constellation, having kindled the fire, swept around it, spread grass around it, sprinkled water around it, purified the ghee, and bent the right knee, he offers these ghee oblations with a ladle (snūva), or a spoon (camasa), or a bowl (kaṁsa): 'The deity named Speech is the obtainer; may she obtain this from that for me. To her, svāhā!' 'The deity named Prana (Life-breath) is the obtainer; may she obtain this from that for me. To her, svāhā!' 'The deity named Sight is the obtainer; may she obtain this from that for me. To her, svāhā!' 'The deity named Hearing is the obtainer; may she obtain this from that for me. To her, svāhā!' 'The deity named Mind is the obtainer; may she obtain this from that for me. To her, svāhā!' 'The deity named Wisdom is the obtainer; may she obtain this from that for me. To her, svāhā!' Having said this, then, having smelled the scent of the smoke and having rubbed his limbs with the unguent of ghee, keeping silent, he should go forth to (achieve) his purpose or send a messenger. He indeed obtains it.
Verse 10
अथातो दैवः स्मरो यस्य प्रियो बुभूषेद्यस्यै वा एषां वै तेषामेवैकस्मिन्पर्वण्यग्निमुपसमाधायैतयैवावृतैता आज्याहुतीर्जुहोति वाचं ते मयि जुहोम्यसौ स्वाहा। प्राणं ते मयि जुहोम्यसौ स्वाहा । चक्षुस्ते मयि जुहोम्यसौ स्वाहा। श्रोत्रं ते मयि जुहोम्यसौ स्वाहा। मनस्ते मयि जुहोम्यसौ स्वाहा । प्रज्ञां ते मयि जुहोम्यसौ स्वाहेत्यथ धूमगन्धं प्रजिघ्रायान्यलेपेनाङ्गान्यनु विमृज्य वाचंयमोऽभिप्रव्रज्य संस्पर्श जिगमिषेदपि वाताद्वा संभाषमाणस्तिष्ठेत्प्रियो हैव भवति स्मरन्ति हैवास्य ॥
athāto daivaḥ smaro yasya priyo bubhūṣedyasyai vā eṣāṃ vai teṣāmevaikasminparvaṇyagnimupasamādhāyaitayaivāvṛtaitā ājyāhutīrjuhoti vācaṃ te mayi juhomyasau svāhā। prāṇaṃ te mayi juhomyasau svāhā । cakṣuste mayi juhomyasau svāhā। śrotraṃ te mayi juhomyasau svāhā। manaste mayi juhomyasau svāhā । prajñāṃ te mayi juhomyasau svāhetyatha dhūmagandhaṃ prajighrāyānyalepenāṅgānyanu vimṛjya vācaṃyamo'bhipravrajya saṃsparśa jigamiṣedapi vātādvā saṃbhāṣamāṇastiṣṭhetpriyo haiva bhavati smaranti haivāsya ॥
Now, concerning the divine love-spell. If one desires to be dear to someone, or to any of these (people), on a single auspicious day, after kindling the fire and performing these ghee oblations with this very ritual, he offers: 'I offer your speech into me, O Such-and-such, svāhā! I offer your breath into me, O Such-and-such, svāhā! I offer your eye into me, O Such-and-such, svāhā! I offer your ear into me, O Such-and-such, svāhā! I offer your mind into me, O Such-and-such, svāhā! I offer your understanding into me, O Such-and-such, svāhā!' Then, having inhaled the scent of the smoke, and having anointed his limbs with a different unguent, he, keeping silent, should go forth and desire to touch the person, or stand conversing with them even from a distance (lit. from the wind). He verily becomes dear, and they verily remember him.
Verse 11
अथातः सांयमनं प्रातर्दनमान्तरमग्निहोत्रमिति चाचक्षते यावद्वै पुरुषो भाषते न तावत्प्राणितुं शक्नोति प्राणं तदा वाचि जुहोति । यावद्वै पुरुषः प्राणिति न तावद्भाषितुं शक्नोति वाचं तदा प्राणे जुहोति । एते अनन्ते अमृताहुती जाग्रच्च स्वपंश्च संततमव्यवच्छिन्नं जुहोत्यर्थ या अन्याः आहुतयोऽन्तवत्यस्ताः कर्ममय्यो हि भवन्त्येतद्ध वै पूर्वे विद्वांसोऽग्निहोत्रं १ जुहवांचक्रुः ॥
athātaḥ sāṃyamanaṃ prātardanamāntaramagnihotramiti cācakṣate yāvadvai puruṣo bhāṣate na tāvatprāṇituṃ śaknoti prāṇaṃ tadā vāci juhoti । yāvadvai puruṣaḥ prāṇiti na tāvadbhāṣituṃ śaknoti vācaṃ tadā prāṇe juhoti । ete anante amṛtāhutī jāgracca svapaṃśca saṃtatamavyavacchinnaṃ juhotyartha yā anyāḥ āhutayo'ntavatyastāḥ karmamayyo hi bhavantyetaddha vai pūrve vidvāṃso'gnihotraṃ 1 juhavāṃcakruḥ ॥
Now, therefore, they call this restraint of Prātardana the inner Agnihotra. As long as a person speaks, he cannot breathe; he then offers the breath into speech. As long as a person breathes, he cannot speak; he then offers speech into the breath. These two are unending, immortal oblations which one offers continuously and uninterruptedly, both when waking and when sleeping. For those other oblations that are finite are indeed made of action. Truly, it was this Agnihotra that the ancient wise ones performed.
Verse 12
उक्थं ब्रह्मेति ह स्माह शुष्कभृङ्गारस्तदृगित्युपासीत सर्वाणि हास्मै भूतानि श्रेष्ठयायाभ्यर्चन्ते तद्यजुरित्युपासीत सर्वाणि हास्मै भूतानि श्रेष्ठयाय युज्यन्ते तत्सामेत्युपासीत सर्वाणि हास्मै भूतानि श्रेष्ठयाय संनमन्ते तच्छीरित्युपासीत तद्यश इत्युपासीत तत्तेज इत्युपासीत तद्यथैतच्छास्त्राणां श्रीमत्तमं यशस्वितमं तेजस्वितमं भवति । तथैवैवं विद्वान् सर्वेषां भूतानां श्रीमत्तमो यशस्वितमस्तेजस्वितमो भवति । तमेतमैष्टकं कर्ममयमात्मानमध्वर्युः संस्करोति तस्मिन्यजुर्मयं प्रवयति यजुर्मय ऋड्मयं होता ऋड्मये साममयमुद्गाता स एष सर्वस्यै त्रयीविद्याया आत्मैष उ एवास्यात्मा एतदात्मा भवति य एवं वेद ॥
ukthaṃ brahmeti ha smāha śuṣkabhṛṅgārastadṛgityupāsīta sarvāṇi hāsmai bhūtāni śreṣṭhayāyābhyarcante tadyajurityupāsīta sarvāṇi hāsmai bhūtāni śreṣṭhayāya yujyante tatsāmetyupāsīta sarvāṇi hāsmai bhūtāni śreṣṭhayāya saṃnamante tacchīrityupāsīta tadyaśa ityupāsīta tatteja ityupāsīta tadyathaitacchāstrāṇāṃ śrīmattamaṃ yaśasvitamaṃ tejasvitamaṃ bhavati । tathaivaivaṃ vidvān sarveṣāṃ bhūtānāṃ śrīmattamo yaśasvitamastejasvitamo bhavati । tametamaiṣṭakaṃ karmamayamātmānamadhvaryuḥ saṃskaroti tasminyajurmayaṃ pravayati yajurmaya ṛḍmayaṃ hotā ṛḍmaye sāmamayamudgātā sa eṣa sarvasyai trayīvidyāyā ātmaiṣa u evāsyātmā etadātmā bhavati ya evaṃ veda ॥
“Uktha is Brahman,” thus indeed said Śuṣkabhṛṅgāra. One should meditate on it as ‘That is Ṛc.’ Verily, all beings worship him for supremacy. One should meditate on it as ‘That is Yajus.’ Verily, all beings unite for him for supremacy. One should meditate on it as ‘That is Sāman.’ Verily, all beings bow to him for supremacy. One should meditate on it as ‘That is Splendor.’ One should meditate on it as ‘That is Fame.’ One should meditate on it as ‘That is Lustre.’ Just as this (Uktha) among scriptures becomes the most splendid, most famous, and most luminous; so indeed, a knower of this becomes the most splendid, most famous, and most luminous among all beings. The Adhvaryu priest consecrates this self, which is made of bricks and consists of ritual actions. Into it, he weaves that which is made of Yajus. Into that which is made of Yajus, the Hotṛ priest weaves that which is made of Ṛc. Into that which is made of Ṛc, the Udgātṛ priest weaves that which is made of Sāman. This indeed is the self of all the threefold knowledge (Trayī Vidyā). This indeed is his self. He who knows this becomes this self.
Verse 13
अथातः सर्वजितः कौषीतकेस्त्रीण्युपासनानि भवन्ति यज्ञोपवीतं कृत्वाऽप आचम्य त्रिरुदपात्रं प्रसिच्योद्यन्तमादित्यमुपतिष्ठेत वर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृता मध्ये सन्तमुर्गोऽसि पाप्मानं मे वृङ्धीत्येतयैवावृताऽस्तं यन्तं संवर्गोऽसि पाप्मानं मे संवृड्धीति । यदहोरात्राभ्यां पापं करोति सं तद्वृङ्क्ते ॥
athātaḥ sarvajitaḥ kauṣītakestrīṇyupāsanāni bhavanti yajñopavītaṃ kṛtvā'pa ācamya trirudapātraṃ prasicyodyantamādityamupatiṣṭheta vargo'si pāpmānaṃ me vṛṅdhītyetayaivāvṛtā madhye santamurgo'si pāpmānaṃ me vṛṅdhītyetayaivāvṛtā'staṃ yantaṃ saṃvargo'si pāpmānaṃ me saṃvṛḍdhīti । yadahorātrābhyāṃ pāpaṃ karoti saṃ tadvṛṅkte ॥
Now, therefore, these are the three meditations of Sarvajit Kauṣītaki. Having put on the sacred thread, having sipped water, and having sprinkled water thrice from a water-pot, one should worship the rising sun with the mantra: 'You are Varga (the gatherer); gather away my sin!' In the same manner, at midday, one should say to the sun: 'You are Urga (the gatherer); gather away my sin!' In the same manner, to the setting sun, one should say: 'You are Saṁvarga (the complete gatherer); completely gather away my sin!' Whatever sin one commits by day and night, that (sin) he completely removes.
Verse 14
अथ मासि मास्यमावास्यायां पश्चाच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता हरिततृणाभ्यां वाक्प्रत्यस्यति यत्ते सुसीमं हृदयमधि चन्द्रमसि श्रितं तेनामृतत्वस्येशाने माऽहं पौत्रमघं रुदमिति न हास्मात्पूर्वाः प्रजाः प्रैतीति नुजातपुत्रस्याथाजातपुत्रस्याप्यायस्व समेतु ते सं ते पयांसि समु यन्तु वाजा यमादित्या अंशुमाप्याययन्तीत्येतास्तिस्त्र ऋचो जपित्वा माऽस्माकं प्राणेन प्रजया पशुभिराप्याययिष्ठा योऽस्मान्द्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिराप्याययस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्त इति दक्षिणं बाहुमन्वावर्तते ॥
atha māsi māsyamāvāsyāyāṃ paścāccandramasaṃ dṛśyamānamupatiṣṭhetaitayaivāvṛtā haritatṛṇābhyāṃ vākpratyasyati yatte susīmaṃ hṛdayamadhi candramasi śritaṃ tenāmṛtatvasyeśāne mā'haṃ pautramaghaṃ rudamiti na hāsmātpūrvāḥ prajāḥ praitīti nujātaputrasyāthājātaputrasyāpyāyasva sametu te saṃ te payāṃsi samu yantu vājā yamādityā aṃśumāpyāyayantītyetāstistra ṛco japitvā mā'smākaṃ prāṇena prajayā paśubhirāpyāyayiṣṭhā yo'smāndveṣṭi yaṃ ca vayaṃ dviṣmastasya prāṇena prajayā paśubhirāpyāyayasveti daivīmāvṛtamāvarta ādityasyāvṛtamanvāvarta iti dakṣiṇaṃ bāhumanvāvartate ॥
Then, every month, on the new moon day, one should stand facing the moon visible in the west, and with two green blades of grass, cast back the word with this very formula: 'O Moon, your beautifully bounded heart which is established in you, by that be the lord of immortality. May I not weep for the misfortune of my descendants.' (This is) for a son already born, so that previous generations do not perish from him. Then, for an unborn son, having recited these three verses: 'Swell, may (prosperity) come together for you; may your milk streams unite, may your strengths unite, which the Adityas cause to swell as a ray.' Having recited these, (one should say): 'Do not swell us with our vital breath, progeny, and cattle. Swell him, who hates us and whom we hate, with his vital breath, progeny, and cattle.' (Saying this,) one should turn with the divine turn, 'I turn following the turn of Aditya (the sun),' and then turn following the right arm.
Verse 15
अथ पौर्णमास्यां पुरस्ताच्चन्द्रमसं दृश्यमानमुपतिष्ठेतैतयैवावृता सोमो राजाऽसि विचक्षणः पञ्चमुखोऽसि प्रजापतिर्बाह्मणस्त एकं मुखं तेन मुखेन राज्ञोऽत्सि तेन मुखेन मामन्नादं कुरु राजा त एकं मुखं तेन मुखेन विशोऽत्सि तेन मुखेन मामन्नादं कुरु श्येनस्त एकं मुखं तेन । मुखेन पक्षिणोऽत्सि तेन मुखेन मामन्नादं कुर्वग्निष्ट एकं मुखं तेन मुखेनेमं लोकमत्सि तेन मुखेन मामन्नादं कुरु त्वयि पञ्चमं मुखं तेन मुखेन सर्वाणि भूतान्यत्सि तेन मुखेन मामन्नादं कुरु माऽस्माकं प्राणेन प्रजया पशुभिरवक्षेष्ठा योऽस्मान्द्वेष्टि यं च वयं द्विष्मस्तस्य प्राणेन प्रजया पशुभिरवक्षीयस्वेति दैवीमावृतमावर्त आदित्यस्यावृतमन्वावर्तन्त इति दक्षिणं बाहुमन्वावर्तते ॥
atha paurṇamāsyāṃ purastāccandramasaṃ dṛśyamānamupatiṣṭhetaitayaivāvṛtā somo rājā'si vicakṣaṇaḥ pañcamukho'si prajāpatirbāhmaṇasta ekaṃ mukhaṃ tena mukhena rājño'tsi tena mukhena māmannādaṃ kuru rājā ta ekaṃ mukhaṃ tena mukhena viśo'tsi tena mukhena māmannādaṃ kuru śyenasta ekaṃ mukhaṃ tena । mukhena pakṣiṇo'tsi tena mukhena māmannādaṃ kurvagniṣṭa ekaṃ mukhaṃ tena mukhenemaṃ lokamatsi tena mukhena māmannādaṃ kuru tvayi pañcamaṃ mukhaṃ tena mukhena sarvāṇi bhūtānyatsi tena mukhena māmannādaṃ kuru mā'smākaṃ prāṇena prajayā paśubhiravakṣeṣṭhā yo'smāndveṣṭi yaṃ ca vayaṃ dviṣmastasya prāṇena prajayā paśubhiravakṣīyasveti daivīmāvṛtamāvarta ādityasyāvṛtamanvāvartanta iti dakṣiṇaṃ bāhumanvāvartate ॥
Then, on the full moon day, one should worship the visible Moon in the east with this very formula: 'You are Soma, the King, the discerning one; you are Prajapati, the five-mouthed. The Brahman is your one mouth; with that mouth, you consume the kings; with that mouth, make me an eater of food. The king is your one mouth; with that mouth, you consume the common people; with that mouth, make me an eater of food. The hawk is your one mouth; with that mouth, you consume the birds; with that mouth, make me an eater of food. Agni is your one mouth; with that mouth, you consume this world; with that mouth, make me an eater of food. The fifth mouth is in you; with that mouth, you consume all beings; with that mouth, make me an eater of food. Do not diminish us in breath, offspring, or cattle. May he who hates us, and whom we hate, be diminished in breath, offspring, and cattle.' He performs the divine turn. Saying 'They turn following the turn of the Sun', he turns his right arm.
Verse 16
अथ संवेश्यञ्जायायै हृदयमभिमृशेद्यत्ते सुसीमे हृदये हितमन्तः प्रजापतौ मन्येऽहं मां तद्विद्वांसं तेन माऽहं पौत्रमधं रुदमिति न हास्मात्पूर्वाः प्रजाः प्रेतीति ॥
atha saṃveśyañjāyāyai hṛdayamabhimṛśedyatte susīme hṛdaye hitamantaḥ prajāpatau manye'haṃ māṃ tadvidvāṃsaṃ tena mā'haṃ pautramadhaṃ rudamiti na hāsmātpūrvāḥ prajāḥ pretīti ॥
Now, when he makes his wife lie down, he should touch her heart (and say): 'O beautiful-hipped one, that which is placed in your heart, within Prajāpati, I consider myself to be the knower of that. By this, let me not weep over the misfortune of a grandson.' Verily, from him, earlier generations (or descendants) do not pass away (prematurely).
Verse 17
अथ प्रोष्यायन्पुत्रस्य मूर्धानमभिमृशेत्। अङ्गादङ्गात्संभवसि हृदयादधिजायसे। आत्मा त्वं पुत्र माविध स जीव शरदः शतमसाविति नामास्य गृह्णाति। अश्मा भव परशुर्भव हिरण्यमस्तृतं भव तेजो वै पुत्रनामासि स जीव शरदः शतमसाविति नामास्य गृह्णाति येन प्रजापतिः प्रजाः पर्यगृह्णादरिष्टयै तेन त्वा परिगृह्णाम्यसाविति नामास्य गृह्णात्यथास्य दक्षिणे कर्णे जपत्यस्मै प्रयन्धि मघवन्नृजीषिन्नितीन्द्र श्रेष्ठानि द्रविणानि धेहीति सव्ये माच्छित्था मा व्यथिष्ठाः शतं शरद आयुषो जीव पुत्र ते नाम्ना मूर्धानमवजिघ्राम्यसाविति त्रिर्मूर्धानमवजिघ्नाद्रवां त्वा हिंकारेणाभि हिं करोमीति त्रिमूर्धानमभि हिं कुर्यात्॥
atha proṣyāyanputrasya mūrdhānamabhimṛśet। aṅgādaṅgātsaṃbhavasi hṛdayādadhijāyase। ātmā tvaṃ putra māvidha sa jīva śaradaḥ śatamasāviti nāmāsya gṛhṇāti। aśmā bhava paraśurbhava hiraṇyamastṛtaṃ bhava tejo vai putranāmāsi sa jīva śaradaḥ śatamasāviti nāmāsya gṛhṇāti yena prajāpatiḥ prajāḥ paryagṛhṇādariṣṭayai tena tvā parigṛhṇāmyasāviti nāmāsya gṛhṇātyathāsya dakṣiṇe karṇe japatyasmai prayandhi maghavannṛjīṣinnitīndra śreṣṭhāni draviṇāni dhehīti savye mācchitthā mā vyathiṣṭhāḥ śataṃ śarada āyuṣo jīva putra te nāmnā mūrdhānamavajighrāmyasāviti trirmūrdhānamavajighnādravāṃ tvā hiṃkāreṇābhi hiṃ karomīti trimūrdhānamabhi hiṃ kuryāt॥
Then, upon returning from a journey, he should touch his son's head (and say): "From limb to limb you are born, from the heart you arise. You are the self, O son; may you not be struck down. May he live a hundred autumns." (Thus saying, he calls him by name, saying 'O [name]'). "Be a stone, be an axe, be unfading gold. Indeed, O son, you are splendor by name. May he live a hundred autumns." (Thus saying, he calls him by name, saying 'O [name]'). "With that by which Prajāpati held together creatures for their safety, with that I hold you together." (Thus saying, he calls him by name, saying 'O [name]'). Then, into his right ear, he mutters: "To him do thou give, O liberal Indra, O possessor of strength," and "O Indra, bestow excellent treasures." Into the left (ear, he says): "Be not cut off, be not pained. Live a hundred autumns of life, O son. With your name, I smell your head." (Thus saying, he calls him by name, saying 'O [name]'). Three times he smells the head. (Then he says): "With the sound 'hiṃ', I 'hiṃ' you, O roaring one." Three times he should make the 'hiṃ' sound over the head.
Verse 18
अथातो दैवः परिमर एतद्वै ब्रह्म दीप्यते यदग्निर्चलत्यथैतन्म्रियते यन्न ज्वलति तस्यादित्यमेव तेजो गच्छति वायु प्राण एतद्वै ब्रह्म दीप्यते यदादित्यो दृश्यतेऽथैतन्मियते यन्न दृश्यते तस्य चन्द्रमसमेव तेजो गच्छति वायु प्राण एतद्वै ब्रह्म दीप्यते यच्चन्द्रमा दृश्यते। अथैतन्मियते यन्न दृश्यते तस्य विद्युतमेव तेजो गच्छति वायु प्राण एतद्वै ब्रह्म दीप्यते यद्विद्विद्योततेऽथैतन्मियते यन्न विद्योतते तस्य वायुमेव तेजो गच्छति वायु प्राणः । ता वा एताः सर्वा देवता वायुमेव प्रविश्य वायौ मृता न मृच्छन्ते तस्मादेव उ पुनरुदीरत इत्यधिदैवत-मथाध्यात्मम्॥
athāto daivaḥ parimara etadvai brahma dīpyate yadagnircalatyathaitanmriyate yanna jvalati tasyādityameva tejo gacchati vāyu prāṇa etadvai brahma dīpyate yadādityo dṛśyate'thaitanmiyate yanna dṛśyate tasya candramasameva tejo gacchati vāyu prāṇa etadvai brahma dīpyate yaccandramā dṛśyate। athaitanmiyate yanna dṛśyate tasya vidyutameva tejo gacchati vāyu prāṇa etadvai brahma dīpyate yadvidvidyotate'thaitanmiyate yanna vidyotate tasya vāyumeva tejo gacchati vāyu prāṇaḥ । tā vā etāḥ sarvā devatā vāyumeva praviśya vāyau mṛtā na mṛcchante tasmādeva u punarudīrata ityadhidaivata-mathādhyātmam॥
Now, therefore, the divine absorption. This Brahman shines when fire burns; then it dies when it does not burn. Its light goes to the sun, and its vital breath to the wind. This Brahman shines when the sun is seen; then it dies when it is not seen. Its light goes to the moon, and its vital breath to the wind. This Brahman shines when the moon is seen; then it dies when it is not seen. Its light goes to lightning, and its vital breath to the wind. This Brahman shines when lightning flashes; then it dies when it does not flash. Its light goes to the wind, and its vital breath to the wind. These all deities, indeed, entering into the wind, though dead within the wind, are not lost; therefore, they rise again. This is concerning the deities (adhidaivatam). Now (follows the explanation) concerning the self (adhyātmam).
Verse 19
एतदै ब्रा दीप्यते चद्वाचा वदत्यथैतन्म्रियते यन्न वदति तस्य चक्षुरेव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यच्चक्षुषा पश्यत्यथैतन्म्रियते यन्न पश्यति तस्य श्रोत्रमेव तेजो गच्छति प्राणं प्राण एतदै ब्रह्म दीप्यते यच्छ्रोत्रेण शृणोत्यथैतन्म्रियते यन्न शृणोति तस्य पन एव तेजो गच्छति प्राणं प्राण एतद्वै ब्रह्म दीप्यते यन्मनसा ध्यायत्यथैतन्म्रियते यन्त्र ध्यायति तस्य प्राणमेव तेजो गच्छति प्राणं प्राणस्ता वा एताः सर्वा देवता: प्राणमेव प्रविश्य प्राणे मृता न मृच्छन्ते तस्मा दव उ पुनरुदीरते तद्यदिह वा एवं विद्वांस उभौ पर्वतावभिप्रवर्तेयातां तुस्तूर्षमाणौ दक्षिणशोत्तरश्च न हैवैनं स्तृण्वीयाताम्। अथ य एनं द्विषन्ति यांचे स्वयं द्वेष्टि त एनं सर्वे परिम्रियन्ते ॥
etadai brā dīpyate cadvācā vadatyathaitanmriyate yanna vadati tasya cakṣureva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yaccakṣuṣā paśyatyathaitanmriyate yanna paśyati tasya śrotrameva tejo gacchati prāṇaṃ prāṇa etadai brahma dīpyate yacchrotreṇa śṛṇotyathaitanmriyate yanna śṛṇoti tasya pana eva tejo gacchati prāṇaṃ prāṇa etadvai brahma dīpyate yanmanasā dhyāyatyathaitanmriyate yantra dhyāyati tasya prāṇameva tejo gacchati prāṇaṃ prāṇastā vā etāḥ sarvā devatā: prāṇameva praviśya prāṇe mṛtā na mṛcchante tasmā dava u punarudīrate tadyadiha vā evaṃ vidvāṃsa ubhau parvatāvabhipravarteyātāṃ tustūrṣamāṇau dakṣiṇaśottaraśca na haivainaṃ stṛṇvīyātām। atha ya enaṃ dviṣanti yāṃce svayaṃ dveṣṭi ta enaṃ sarve parimriyante ॥
This `brā` shines forth when one speaks with speech; then it dies when one does not speak. Its light, which is verily the eye, goes to Prāṇa, the life-breath. This Brahman shines forth when one sees with the eye; then it dies when one does not see. Its light, which is verily the ear, goes to Prāṇa, the life-breath. This `brā` shines forth when one hears with the ear; then it dies when one does not hear. Its light, which is verily the `pana`, goes to Prāṇa, the life-breath. This Brahman shines forth when one thinks with the mind; then it dies when one does not think. Its light, which is verily Prāṇa itself, goes to Prāṇa, the life-breath. Verily, all these divinities, entering Prāṇa alone, though dead in Prāṇa, do not perish. Therefore, they rise again. Indeed, if here two mountains, wishing to crush, one from the south and one from the north, were to approach such a knower, they would certainly not crush him. And those who hate him, and those whom he himself hates, all these perish around him.
Verse 20
अथातो निःश्रेयसादानं सर्वा ह वै देवता अहंश्रेयसे विवदमानाः । अस्माच्छरीरादुच्चक्रमुस्तद्यारुभूतं शिश्येऽथैनद्वाप्रविवेश तद्वाचा वदच्छिश्य एव। अथैनच्चक्षुः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छिश्य एवार्थेनच्छ्रोत्रं प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वच्छिश्य एवाथैनन्मनः प्रविवेश तद्वाचा वदच्चक्षुषा पश्यच्छ्रोत्रेण शृण्वन्मनसा ध्यायच्छिश्य एवाथैनत्प्राणः प्रविवेश तत्तत एव समुत्तस्थौ ते देवाः प्राणे निःश्रेयसं विदित्वा प्राणमेव प्रज्ञात्मानमभिसंभूय सहैतैः सर्वैरस्माल्लोकादुच्चक्रमुः। ते वायुप्रतिष्ठा आकाशात्मानः स्वरीयुस्तथो एवैवं विद्वान्सर्वेषां भूतानां प्राणमेव प्रज्ञात्मानमभिसंभूय सहैतैः सर्वैरस्माच्छरीरादुत्क्रामति से वायुप्रतिष्ठ आकाशात्मा स्वरेति स तद्भवति यत्रैते देवास्तत्प्राप्य तदमृतो भवति यदमृता देवाः ।।
athāto niḥśreyasādānaṃ sarvā ha vai devatā ahaṃśreyase vivadamānāḥ । asmāccharīrāduccakramustadyārubhūtaṃ śiśye'thainadvāpraviveśa tadvācā vadacchiśya eva। athainaccakṣuḥ praviveśa tadvācā vadaccakṣuṣā paśyacchiśya evārthenacchrotraṃ praviveśa tadvācā vadaccakṣuṣā paśyacchrotreṇa śṛṇvacchiśya evāthainanmanaḥ praviveśa tadvācā vadaccakṣuṣā paśyacchrotreṇa śṛṇvanmanasā dhyāyacchiśya evāthainatprāṇaḥ praviveśa tattata eva samuttasthau te devāḥ prāṇe niḥśreyasaṃ viditvā prāṇameva prajñātmānamabhisaṃbhūya sahaitaiḥ sarvairasmāllokāduccakramuḥ। te vāyupratiṣṭhā ākāśātmānaḥ svarīyustatho evaivaṃ vidvānsarveṣāṃ bhūtānāṃ prāṇameva prajñātmānamabhisaṃbhūya sahaitaiḥ sarvairasmāccharīrādutkrāmati se vāyupratiṣṭha ākāśātmā svareti sa tadbhavati yatraite devāstatprāpya tadamṛto bhavati yadamṛtā devāḥ ।।
Now then, the acquisition of the supreme good. Indeed, all the deities, disputing about who was superior, departed from this body. That body lay like a dry log. Then Speech entered it; it spoke with Speech, but still lay. Then the Eye entered it; it spoke with Speech, saw with the Eye, but still lay. Then the Ear entered it; it spoke with Speech, saw with the Eye, heard with the Ear, but still lay. Then the Mind entered it; it spoke with Speech, saw with the Eye, heard with the Ear, thought with the Mind, but still lay. Then the Breath (Prana) entered it, and immediately it stood up. Those deities, having recognized the supreme good in the Breath, and having realized the Breath itself as the intelligent Self, together with all these faculties, departed from this world. They, established in Vayu (air) and whose essence is Akasha (space), ascended to heaven. Just so, a knower, having realized the Breath itself as the intelligent Self in all beings, together with all these faculties, departs from this body. He, established in Vayu and whose essence is Akasha, ascends to heaven. He attains that state where these deities are; having attained that, he becomes immortal, as the deities are immortal.
Verse 21
अथातः पितापुत्रीयं संप्रदानमिति चाचक्षते। पिता पुत्रं प्रेष्यन्नाह्वयति नवैस्तृणैरगारं संस्तीर्याग्निमुपसमाधायोदकुम्भं सपात्रमुपनिधायाहतेन वाससा संप्रच्छन्नः स्वयं श्येत एत्य पुत्र उपरिष्टादभिनिपद्यते, इन्द्रियैरस्येन्द्रियाणि संस्पृश्यापि वाऽस्याभिमुखत एवासीताथास्मै संप्रयच्छति वाचं में त्वयि दधानीति पिता वाचं ते मयि दद्ध इति पुत्रः प्राणं मे त्वयि दधानीति पिता प्राणं ते मयि दध इति पुत्रः । चक्षुर्मे त्वयि दधानीति पिता चक्षुस्ते मयि दध इति पुत्रः। श्रोत्रं मे त्वयि दधानीति पिता श्रोत्रं ते मयि दध इति पुत्रः । मनो मे त्वयि दधानीति पिता मनस्ते मयि दध इति पुत्रः । अन्नरसान्मे त्वयि दधानीति पिता अन्नरसांस्ते मयि दध इति पुत्रः । कर्माणि मे त्वयि दधानीति पिता कर्माणि ते मयि दध इति पुत्रः। सुखदुःखे मे त्वयि दधानीति पिता सुखदुःखे ते मयि दध इति पुत्रः। आनन्दं रतिं प्रजातिं मे त्वयि दधानीति पिता, आनन्दं रतिं प्रजातिं ते मयि दध इति पुत्रः । इत्या मे त्वयि दधानीति पिता, इत्यास्ते मयि दध इति पुत्रः । धियो विज्ञातव्यं कामान्मे त्वयि दधानीति पिता धियो विज्ञातव्यं कामांस्ते मयि दध इति पुत्रः। अथ दक्षिणावत्प्राङुपनिष्क्रामति तं पिताऽनुमन्त्रयते यशो ब्रह्मवर्चसमन्नाद्यं कीर्तिस्त्वा जुषतामित्यथेतरः सव्यमंसमन्ववे क्षते पाणिनाऽन्तर्धाय वसनान्तेन वा प्रच्छाद्य स्वगीँल्लोकान्कामानाप्नुहीति स यद्यगदः स्यात्पुत्रस्यैश्वर्ये पिता वसेत्परि वा व्रजेद्यद्यु वै प्रेयायदेवैनं समापयति तथा समापयितव्यो भवति तथा समापयितव्यो भवति ॥
athātaḥ pitāputrīyaṃ saṃpradānamiti cācakṣate। pitā putraṃ preṣyannāhvayati navaistṛṇairagāraṃ saṃstīryāgnimupasamādhāyodakumbhaṃ sapātramupanidhāyāhatena vāsasā saṃpracchannaḥ svayaṃ śyeta etya putra upariṣṭādabhinipadyate, indriyairasyendriyāṇi saṃspṛśyāpi vā'syābhimukhata evāsītāthāsmai saṃprayacchati vācaṃ meṃ tvayi dadhānīti pitā vācaṃ te mayi daddha iti putraḥ prāṇaṃ me tvayi dadhānīti pitā prāṇaṃ te mayi dadha iti putraḥ । cakṣurme tvayi dadhānīti pitā cakṣuste mayi dadha iti putraḥ। śrotraṃ me tvayi dadhānīti pitā śrotraṃ te mayi dadha iti putraḥ । mano me tvayi dadhānīti pitā manaste mayi dadha iti putraḥ । annarasānme tvayi dadhānīti pitā annarasāṃste mayi dadha iti putraḥ । karmāṇi me tvayi dadhānīti pitā karmāṇi te mayi dadha iti putraḥ। sukhaduḥkhe me tvayi dadhānīti pitā sukhaduḥkhe te mayi dadha iti putraḥ। ānandaṃ ratiṃ prajātiṃ me tvayi dadhānīti pitā, ānandaṃ ratiṃ prajātiṃ te mayi dadha iti putraḥ । ityā me tvayi dadhānīti pitā, ityāste mayi dadha iti putraḥ । dhiyo vijñātavyaṃ kāmānme tvayi dadhānīti pitā dhiyo vijñātavyaṃ kāmāṃste mayi dadha iti putraḥ। atha dakṣiṇāvatprāṅupaniṣkrāmati taṃ pitā'numantrayate yaśo brahmavarcasamannādyaṃ kīrtistvā juṣatāmityathetaraḥ savyamaṃsamanvave kṣate pāṇinā'ntardhāya vasanāntena vā pracchādya svagī~llokānkāmānāpnuhīti sa yadyagadaḥ syātputrasyaiśvarye pitā vasetpari vā vrajedyadyu vai preyāyadevainaṃ samāpayati tathā samāpayitavyo bhavati tathā samāpayitavyo bhavati ॥
Now therefore, they call this the father-son transmission. The father, when about to depart, calls his son. Having strewn fresh grass in the house, having kindled the fire, having placed a water-pot with a vessel, covered with a new cloth, he (the father) lies down himself. The son comes and lies down above him, touching his (father's) sense organs with his (son's) sense organs, or indeed, he (the son) may just sit facing him. Then the father transmits to him, saying: “I place my speech in you.” The son replies: “I place your speech in me.” The father says: “I place my breath in you.” The son replies: “I place your breath in me.” The father says: “I place my sight in you.” The son replies: “I place your sight in me.” The father says: “I place my hearing in you.” The son replies: “I place your hearing in me.” The father says: “I place my mind in you.” The son replies: “I place your mind in me.” The father says: “I place my vital nourishment in you.” The son replies: “I place your vital nourishment in me.” The father says: “I place my actions in you.” The son replies: “I place your actions in me.” The father says: “I place my pleasure and pain in you.” The son replies: “I place your pleasure and pain in me.” The father says: “I place my joy, delight, and procreation in you.” The son replies: “I place your joy, delight, and procreation in me.” The father says: “I place my movement in you.” The son replies: “I place your movement in me.” The father says: “I place my thoughts, what is to be known, and desires in you.” The son replies: “I place your thoughts, what is to be known, and desires in me.” Then he (the son) departs eastward respectfully. The father consecrates him, saying: “May glory, spiritual radiance, food, and fame attend you.” Then the other (son) looks down at his left shoulder, concealing it with his hand or covering it with the end of his garment, (and says): “Attain the celestial worlds and desires.” If he (the father) is not ill, the father may reside under the son's authority or wander forth. But if he is truly departing (dying), then he (the son) should complete the ritual for him. Thus it is to be completed. Thus it is to be completed.
Verse 22
प्रतर्दनो ह दैवोदासिरिन्द्रस्य प्रियं धामोपजगाम। युद्धेन च पौरुषेण च तं हेन्द्र उवाच। प्रतर्दन वरं ते ददानीति स होवाच प्रतर्दनः । त्वमेव में वृणीष्व यं त्वं मनुष्याय हिततमं मन्यस इति तं हेन्द्र उवाच । न वै वरोऽवरस्मै वृणीते त्वमेव वृणीष्वेत्येवमवरो वै किल म इति होवाच प्रतर्दनोऽथो खल्विन्द्रः सत्यादेव नेयाय। सत्यं हीन्द्रः स होवाच। मामेव विजानीह्येतदेवाहं मनुष्याय हिततमं मन्ये । यन्मां विजानीयात् । त्रिशीर्षाणं त्वाष्ट्रमहनमरुन्मुखान्यतीन्सालावृकेभ्यः प्रायच्छं बह्वीः संधा अतिक्रम्य दिवि प्रह्लादीयानतृणमहमन्तरिक्षे पौलोमान्पृथिव्यां कालखाञ्जान्। तस्य मे तत्र न लोम च मा मीयते । स यो मां विजानीयान्नास्य केन च कर्मणा लोको मीयते । न मातृवधेन न पितृवर्धन न स्तेयेन न भ्रूणहत्यया नास्य पापं च न चकृषो मुखान्नीलं वेत्तीति ।।
pratardano ha daivodāsirindrasya priyaṃ dhāmopajagāma। yuddhena ca pauruṣeṇa ca taṃ hendra uvāca। pratardana varaṃ te dadānīti sa hovāca pratardanaḥ । tvameva meṃ vṛṇīṣva yaṃ tvaṃ manuṣyāya hitatamaṃ manyasa iti taṃ hendra uvāca । na vai varo'varasmai vṛṇīte tvameva vṛṇīṣvetyevamavaro vai kila ma iti hovāca pratardano'tho khalvindraḥ satyādeva neyāya। satyaṃ hīndraḥ sa hovāca। māmeva vijānīhyetadevāhaṃ manuṣyāya hitatamaṃ manye । yanmāṃ vijānīyāt । triśīrṣāṇaṃ tvāṣṭramahanamarunmukhānyatīnsālāvṛkebhyaḥ prāyacchaṃ bahvīḥ saṃdhā atikramya divi prahlādīyānatṛṇamahamantarikṣe paulomānpṛthivyāṃ kālakhāñjān। tasya me tatra na loma ca mā mīyate । sa yo māṃ vijānīyānnāsya kena ca karmaṇā loko mīyate । na mātṛvadhena na pitṛvardhana na steyena na bhrūṇahatyayā nāsya pāpaṃ ca na cakṛṣo mukhānnīlaṃ vettīti ।।
Pratardana, the son of Divodasa, indeed approached Indra's beloved abode through war and valor. To him, indeed, Indra said, “Pratardana, I grant you a boon.” Then Pratardana said, “You yourself choose for me that which you consider most beneficial for a human.” To him, indeed, Indra said, “Indeed, a superior does not choose for an inferior. You yourself choose!” Thereupon Pratardana said, “Then indeed, I am an inferior.” But then, Indra did not swerve from truth, for Indra is truth. He said, “Know Me alone! This indeed I consider most beneficial for a human: that he should know Me. I slew the three-headed son of Tvaṣṭri. I gave the Arurmukha ascetics to the wolves, transgressing many agreements. I tore down the Prahlādīyas in heaven, the Paulomas in the atmosphere, and the Kalakhañjas on earth. Of me, even there, not a single hair is injured. He who knows me thus, his world is not injured by any deed whatever. Not by matricide, not by patricide, not by theft, not by embryo-killing is his sin perceived, nor does he perceive anything dark from the face of the doer.”
Verse 23
स होवाच प्राणोऽस्मि प्रज्ञात्मा ते मामायुरमृतमित्युपास्स्व। आयुः प्राणः प्राणो वा आयुः प्राण एवामृतम्। यावद्धयस्मिञ्छरीरे प्राणो वसति तावदायुः । प्राणेन ह्येवामुष्मिँल्लोकेऽमृतत्वमाप्नोति । प्रज्ञया सत्यं संकल्पम्। स यो ममायुरमृतमित्युपास्ते सर्वमायुरस्मिँल्लोक एति। आप्नोत्यमृतत्वमक्षितिं स्वर्ग लोके। तद्धैक आहुरेकभूयं वै प्राणा गच्छन्तीति । न हि कश्चन शक्नुयात्सकद्वाचा नाम प्रज्ञापयितुं चक्षुषा रूपं श्रोत्रेण शब्दं मनसा ध्यातुमित्येकभूयं वै प्राणाः। एकैकमेतानि सर्वाण्येव प्रज्ञापयन्ति। वाचं वदन्तीं सर्वे प्राणा अनुवदन्ति । चक्षुः पश्यत्सर्वे प्राणा अनुपश्यन्ति श्रोत्रं शृण्वत्सर्वे प्राणा अनुशृण्वन्ति मनो ध्यायत्सर्वे प्राणा अनुध्यायन्ति प्राणं प्राणन्तं सर्वे प्राणा अनुप्राणन्तीति । एवम् हैवैतदिति हेन्द्र उवाच। अस्ति वेव प्राणानां निःश्रेयसमिति ॥
sa hovāca prāṇo'smi prajñātmā te māmāyuramṛtamityupāssva। āyuḥ prāṇaḥ prāṇo vā āyuḥ prāṇa evāmṛtam। yāvaddhayasmiñcharīre prāṇo vasati tāvadāyuḥ । prāṇena hyevāmuṣmi~lloke'mṛtatvamāpnoti । prajñayā satyaṃ saṃkalpam। sa yo mamāyuramṛtamityupāste sarvamāyurasmi~lloka eti। āpnotyamṛtatvamakṣitiṃ svarga loke। taddhaika āhurekabhūyaṃ vai prāṇā gacchantīti । na hi kaścana śaknuyātsakadvācā nāma prajñāpayituṃ cakṣuṣā rūpaṃ śrotreṇa śabdaṃ manasā dhyātumityekabhūyaṃ vai prāṇāḥ। ekaikametāni sarvāṇyeva prajñāpayanti। vācaṃ vadantīṃ sarve prāṇā anuvadanti । cakṣuḥ paśyatsarve prāṇā anupaśyanti śrotraṃ śṛṇvatsarve prāṇā anuśṛṇvanti mano dhyāyatsarve prāṇā anudhyāyanti prāṇaṃ prāṇantaṃ sarve prāṇā anuprāṇantīti । evam haivaitaditi hendra uvāca। asti veva prāṇānāṃ niḥśreyasamiti ॥
He (Indra) said, "I am Prana, the intelligent self. Worship me as Life and Immortal. Life is Prana; Prana is indeed life; Prana is indeed immortality. As long as Prana dwells in this body, so long there is life. Indeed, through Prana, one attains immortality in the other world, and through intelligence, truth and resolution. He who worships me as Life and Immortal attains a full life in this world, and attains immortality, imperishability, and the heavenly world. Some, however, say that the Pranas are unified, for no one could simultaneously make known a name by speech, a form by the eye, a sound by the ear, or meditate by the mind. Thus, the Pranas are indeed unified. Each one of these (faculties) indeed causes all (other faculties) to comprehend. When speech speaks, all Pranas speak after it. When the eye sees, all Pranas see after it. When the ear hears, all Pranas hear after it. When the mind thinks, all Pranas think after it. When Prana breathes, all Pranas breathe after it." "Thus indeed it is," said Indra. "There is indeed a pre-eminence among the Pranas."
Verse 24
जीवति वागपेतो मूकान्हि पश्यामो जीवति चक्षुरपेतोऽन्धान्हि पश्यामो जीवति श्रोत्रापेतो बधिरान्हि पश्यामो जीवति मनोपेतो बालान्हि पश्यामो जीवति बाहुच्छिन्नो जीवत्यूरुच्छिन्न इति। एवं हि पश्याम इति। अथ खलु प्राण एवं प्रज्ञात्मेदं शरीरं परिगृह्योत्थापयति । तस्मादेतदेवोऽथमुपासीत। यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा से प्राणः। सह ह्येतावस्मिञ्शरीरे वसतः सहोत्क्रामतस्तस्यैषैव दृष्टिः। एतद्विज्ञानम्। यत्रैतत्पुरुषः सुप्तः स्वप्नं में कंचन पश्यत्यथास्मिन्प्राण एवैकधा भवति। तदैनं वाक्सवैर्नामभिः सहाप्येति चक्षुः सर्वे रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यानैः सहाप्येति । स यदा प्रतिबुध्यते । यथाग्नेर्ज्वलतः सर्वा दिशो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः। तस्यैषैव सिद्धिः एतद्विज्ञानम्। यत्रैतत्पुरुष आर्तो मरिष्यन्नाबल्यं न्येत्य संमोहं न्येति तदाहुः । उदक़मीच्चित्तम्। न शृणोति न पश्यति न वाचा वदति न घ्यायल्यथास्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वे रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैध्यनैः सहाप्येति यदा प्रतिबुध्यते यथाग्नेर्ज्वलतो विस्फुलिङ्गा विप्रतिष्ठेरन्नेवमेवैतस्मादात्मनः प्राणा याथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः ।।
jīvati vāgapeto mūkānhi paśyāmo jīvati cakṣurapeto'ndhānhi paśyāmo jīvati śrotrāpeto badhirānhi paśyāmo jīvati manopeto bālānhi paśyāmo jīvati bāhucchinno jīvatyūrucchinna iti। evaṃ hi paśyāma iti। atha khalu prāṇa evaṃ prajñātmedaṃ śarīraṃ parigṛhyotthāpayati । tasmādetadevo'thamupāsīta। yo vai prāṇaḥ sā prajñā yā vā prajñā se prāṇaḥ। saha hyetāvasmiñśarīre vasataḥ sahotkrāmatastasyaiṣaiva dṛṣṭiḥ। etadvijñānam। yatraitatpuruṣaḥ suptaḥ svapnaṃ meṃ kaṃcana paśyatyathāsminprāṇa evaikadhā bhavati। tadainaṃ vāksavairnāmabhiḥ sahāpyeti cakṣuḥ sarve rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyānaiḥ sahāpyeti । sa yadā pratibudhyate । yathāgnerjvalataḥ sarvā diśo visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ। tasyaiṣaiva siddhiḥ etadvijñānam। yatraitatpuruṣa ārto mariṣyannābalyaṃ nyetya saṃmohaṃ nyeti tadāhuḥ । udaka़mīccittam। na śṛṇoti na paśyati na vācā vadati na ghyāyalyathāsminprāṇa evaikadhā bhavati tadainaṃ vāksarvairnāmabhiḥ sahāpyeti cakṣuḥ sarve rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvaidhyanaiḥ sahāpyeti yadā pratibudhyate yathāgnerjvalato visphuliṅgā vipratiṣṭherannevamevaitasmādātmanaḥ prāṇā yāthāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ ।।
He lives, though deprived of speech, for we see mutes. He lives, though deprived of sight, for we see blind people. He lives, though deprived of hearing, for we see deaf people. He lives, though deprived of mind, for we see children. He lives, though with arms cut off; he lives, though with thighs cut off. Thus, indeed, we see. Now, truly, Prāṇa, the self of consciousness, having taken possession of this body, causes it to rise (or, sustains it). Therefore, one should worship this very essence. Verily, what is Prāṇa is Prajñā; and what is Prajñā is Prāṇa. For these two dwell together in this body, and together they depart. This is its vision; this is its knowledge. When this man is asleep, and sees some dream in me, then he becomes one in Prāṇa itself. Then his speech, along with all names, merges into it; his eye, along with all forms, merges into it; his ear, along with all sounds, merges into it; his mind, along with all thoughts, merges into it. When he awakens, just as from a blazing fire, sparks fly forth in all directions, even so from this Self, the vital breaths establish themselves in their respective places; from the vital breaths, the gods; from the gods, the worlds. This alone is its accomplishment; this is its knowledge. When this man, being afflicted and about to die, falls into weakness and falls into delusion, then they say: 'The mind has departed.' He does not hear, he does not see, he does not speak with speech, he does not meditate. Then in Prāṇa itself he becomes one. Then his speech, along with all names, merges into it; his eye, along with all forms, merges into it; his ear, along with all sounds, merges into it; his mind, along with all thoughts, merges into it. When he awakens, just as from a blazing fire, sparks fly forth, even so from this Self, the vital breaths establish themselves in their respective places; from the vital breaths, the gods; from the gods, the worlds.
Verse 25
स यदाऽस्माच्छरीरादुत्क्रामति सहैवैतैः सर्वैरुत्क्रामति वागस्मात्सर्वाणि नामान्यभिवि सृजते । वाचा सर्वाणि नामान्याप्नोति प्राणोऽस्मात्सर्वान्गन्धानभिविसृजते प्राणेन सर्वान्गन्धानाप्नोति चक्षुरस्मात्सर्वाणि रूपाण्यभिविसृजते चक्षुषा सर्वाणि रूपाण्याप्नोति श्रोत्रमस्मात्सर्वाञ्श-ब्दानभिविसृजते श्रोत्रेण सर्वाञ्शब्दानाप्नोति मनोऽस्मात्सर्वाणि ध्यानान्यभिविसृजते मनसा सर्वाणि ध्यानान्याप्नोति सैषा प्राणे सर्वाप्तिः। यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा से प्राणः सह ह्येतावस्मिञ्शरीरे वसतः सहोक्रामतः। अथ खलु यथाऽस्यै प्रज्ञायै सर्वाणि भूतान्येकं भवन्ति तद्व्याख्यास्यामः॥
sa yadā'smāccharīrādutkrāmati sahaivaitaiḥ sarvairutkrāmati vāgasmātsarvāṇi nāmānyabhivi sṛjate । vācā sarvāṇi nāmānyāpnoti prāṇo'smātsarvāngandhānabhivisṛjate prāṇena sarvāngandhānāpnoti cakṣurasmātsarvāṇi rūpāṇyabhivisṛjate cakṣuṣā sarvāṇi rūpāṇyāpnoti śrotramasmātsarvāñśa-bdānabhivisṛjate śrotreṇa sarvāñśabdānāpnoti mano'smātsarvāṇi dhyānānyabhivisṛjate manasā sarvāṇi dhyānānyāpnoti saiṣā prāṇe sarvāptiḥ। yo vai prāṇaḥ sā prajñā yā vā prajñā se prāṇaḥ saha hyetāvasmiñśarīre vasataḥ sahokrāmataḥ। atha khalu yathā'syai prajñāyai sarvāṇi bhūtānyekaṃ bhavanti tadvyākhyāsyāmaḥ॥
When it (the conscious self) goes forth from this body, it goes forth together with all these (faculties). Speech manifests all names from it; through speech, one obtains all names. Prāṇa (the faculty of smell) manifests all odours from it; through Prāṇa, one obtains all odours. The eye manifests all forms from it; through the eye, one obtains all forms. The ear manifests all sounds from it; through the ear, one obtains all sounds. The mind manifests all thoughts from it; through the mind, one obtains all thoughts. This is the complete attainment in Prāṇa (the vital principle). Indeed, what is Prāṇa is Prajñā (consciousness), and what is Prajñā is Prāṇa. For these two dwell together in this body and depart together. Now, we shall explain how all beings become one for this Prajñā.
Verse 26
वागेवास्या एकमङ्गमदूह्ळं तस्यै नाम परस्तात्प्रतिविहिता भूतमात्रा। घ्राणमेवास्या एकमङ्गमदूळं तस्य गन्धः परस्तात्प्रतिविहिता भूतमात्रा चक्षुरेवास्या एकमङ्गमदूह्ळं तस्य रूपं परस्तात्पतिविहिता भूतमात्रा श्रोत्रमेवास्या एकमङ्गमदूहंळे तस्य शब्दः परस्तात्प्रतिविहिता भूतमात्रा जिह्वैवास्या एकमङ्गमदूह्ळं तस्या अन्नरसः परस्तात्प्रतिविहिता भूतमात्रा हस्तावेवास्या एकमङ्गमदूह्ळ तयोः कर्म परस्तात्प्रतिविहिता भूतमात्रा शरीरमेवास्या एकमङ्गमदूह्ळं तस्य सुखदुःखे परस्तात्प्रतिविहिता भूतमात्रोपस्थ एवास्या एकमङ्गमदूह्ळं तस्यानन्दो रतिः प्रजातिः परस्तात्प्रतिविहिता भूतमात्रा पादावेवास्या एकमङ्गमदूह्ळं तयोरित्या परस्तात्प्रतिविहिता भूतमात्रा प्रज्ञेवास्या एकमङ्गमदूह्ळं तस्यै धियो विज्ञातव्यं कामाः परस्तात्प्रतिविहिता भूतमात्रा ॥
vāgevāsyā ekamaṅgamadūhḻaṃ tasyai nāma parastātprativihitā bhūtamātrā। ghrāṇamevāsyā ekamaṅgamadūḻaṃ tasya gandhaḥ parastātprativihitā bhūtamātrā cakṣurevāsyā ekamaṅgamadūhḻaṃ tasya rūpaṃ parastātpativihitā bhūtamātrā śrotramevāsyā ekamaṅgamadūhaṃḻe tasya śabdaḥ parastātprativihitā bhūtamātrā jihvaivāsyā ekamaṅgamadūhḻaṃ tasyā annarasaḥ parastātprativihitā bhūtamātrā hastāvevāsyā ekamaṅgamadūhḻa tayoḥ karma parastātprativihitā bhūtamātrā śarīramevāsyā ekamaṅgamadūhḻaṃ tasya sukhaduḥkhe parastātprativihitā bhūtamātropastha evāsyā ekamaṅgamadūhḻaṃ tasyānando ratiḥ prajātiḥ parastātprativihitā bhūtamātrā pādāvevāsyā ekamaṅgamadūhḻaṃ tayorityā parastātprativihitā bhūtamātrā prajñevāsyā ekamaṅgamadūhḻaṃ tasyai dhiyo vijñātavyaṃ kāmāḥ parastātprativihitā bhūtamātrā ॥
Speech is indeed one part of it, unobstructed; for it, name is the corresponding objective element placed externally. The sense of smell is indeed one part of it, unobstructed; for it, fragrance is the corresponding objective element placed externally. Sight is indeed one part of it, unobstructed; for it, form is the corresponding objective element placed externally. Hearing is indeed one part of it, unobstructed; for it, sound is the corresponding objective element placed externally. The tongue is indeed one part of it, unobstructed; for it, the taste of food is the corresponding objective element placed externally. The hands are indeed one part of it, unobstructed; for them, action is the corresponding objective element placed externally. The body is indeed one part of it, unobstructed; for it, pleasure and pain are the corresponding objective elements placed externally. The generative organ is indeed one part of it, unobstructed; for it, joy, delight, and procreation are the corresponding objective elements placed externally. The feet are indeed one part of it, unobstructed; for them, movement is the corresponding objective element placed externally. Understanding is indeed one part of it, unobstructed; for it, thoughts, what is to be known, and desires are the corresponding objective elements placed externally.
Verse 27
प्रज्ञया वाचं समारुह्य वाचा सर्वाणि नामान्याप्नोति। प्रज्ञया प्राणं समारुह्य प्राणेन सर्वान्गन्धानाप्नोति प्रज्ञया चक्षुः समारुह्य चक्षुषा सर्वाणि रूपाण्याप्नोति प्रज्ञया श्रोत्रं समारुह्य श्रोत्रेण सर्वाशब्दानाप्नोति प्रज्ञया जिह्वां समारुह्य जिह्वया सर्वानन्नरसानाप्नोति प्रज्ञया हस्तौ समारुह्य हस्ताभ्यां सर्वाणि कर्माण्याप्नोति प्रज्ञया शरीरं समारुह्य शरीरेण सुखदुःखे आप्नोति प्रज्ञयोपस्थं समारुह्योपस्थेनानन्दं रतिं प्रजातिमाप्नोति प्रज्ञया पादौ समारुह्य पादाभ्यां सर्वा इत्या आप्नोति प्रज्ञयैव धियं समारुह्य प्रज्ञयैव धियो विज्ञातव्यं कामानाप्नोति ।।
prajñayā vācaṃ samāruhya vācā sarvāṇi nāmānyāpnoti। prajñayā prāṇaṃ samāruhya prāṇena sarvāngandhānāpnoti prajñayā cakṣuḥ samāruhya cakṣuṣā sarvāṇi rūpāṇyāpnoti prajñayā śrotraṃ samāruhya śrotreṇa sarvāśabdānāpnoti prajñayā jihvāṃ samāruhya jihvayā sarvānannarasānāpnoti prajñayā hastau samāruhya hastābhyāṃ sarvāṇi karmāṇyāpnoti prajñayā śarīraṃ samāruhya śarīreṇa sukhaduḥkhe āpnoti prajñayopasthaṃ samāruhyopasthenānandaṃ ratiṃ prajātimāpnoti prajñayā pādau samāruhya pādābhyāṃ sarvā ityā āpnoti prajñayaiva dhiyaṃ samāruhya prajñayaiva dhiyo vijñātavyaṃ kāmānāpnoti ।।
Having ascended speech with wisdom, one obtains all names through speech. Having ascended breath (life-force) with wisdom, one obtains all smells through breath. Having ascended sight with wisdom, one obtains all forms through sight. Having ascended hearing with wisdom, one obtains all sounds through hearing. Having ascended the tongue with wisdom, one obtains all tastes of food through the tongue. Having ascended the hands with wisdom, one obtains all actions through the hands. Having ascended the body with wisdom, one obtains pleasure and pain through the body. Having ascended the generative organ with wisdom, one obtains joy, sexual pleasure, and progeny through the generative organ. Having ascended the feet with wisdom, one obtains all movements through the feet. Having ascended the intellect with wisdom, one obtains through wisdom itself what is to be known by the intellect and all desires.
Verse 28
न हि प्रज्ञापेता वा नाम किंचन प्रज्ञापयेत् । अन्यत्र में मनोऽभूदित्याह। नाहमेतन्नाम प्रज्ञासिषमिति। न हि प्रज्ञापेतः प्राणो गन्धं कंचन प्रज्ञापयेदन्यत्र में मनोऽभूदित्याह नाहमेतं गन्धं प्राङ्गासिषमिति । न हि प्रज्ञापेतं चक्षु रूपं किंचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह। नाहमेतद्रूपं प्रज्ञासिषमिति न प्रज्ञापेतं श्रोत्रं शब्दं कंचन प्रज्ञापयेदन्यत्र में मनोऽभूदित्याह। नाहमेतं शब्दं प्रज्ञासिषमिति नहि प्रज्ञापेता जिह्वाऽन्नरसं कंचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह। नाहमेतमन्नरसं प्राज्ञासिषमिति न प्रज्ञापेतौ हस्तौ कर्म किंचन प्रज्ञापयेतामन्यत्र मे मनोऽभूदित्याह नाहमेतत्कर्म प्राज्ञाससिषमिति न हि प्रज्ञापेतं शरीरं सुखं दुःखं किंचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह नाहमेतत्सुखं दु:खं प्रज्ञासिषमिति न हि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजाति कांचन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह । नाहमेतमानन्दं न रतिं न प्रजातिं प्राङ्गासिषमिति न हि प्रज्ञापेतौ पादावित्यां कांचन प्रज्ञापयेतामन्यत्र मे मनोऽभूदित्याह। नाहमेतामित्यां प्राज्ञासिषमिति। न हि प्रज्ञापेता धी: काचन सिध्येन्न प्रज्ञातव्यं प्रज्ञायेत ॥
na hi prajñāpetā vā nāma kiṃcana prajñāpayet । anyatra meṃ mano'bhūdityāha। nāhametannāma prajñāsiṣamiti। na hi prajñāpetaḥ prāṇo gandhaṃ kaṃcana prajñāpayedanyatra meṃ mano'bhūdityāha nāhametaṃ gandhaṃ prāṅgāsiṣamiti । na hi prajñāpetaṃ cakṣu rūpaṃ kiṃcana prajñāpayedanyatra me mano'bhūdityāha। nāhametadrūpaṃ prajñāsiṣamiti na prajñāpetaṃ śrotraṃ śabdaṃ kaṃcana prajñāpayedanyatra meṃ mano'bhūdityāha। nāhametaṃ śabdaṃ prajñāsiṣamiti nahi prajñāpetā jihvā'nnarasaṃ kaṃcana prajñāpayedanyatra me mano'bhūdityāha। nāhametamannarasaṃ prājñāsiṣamiti na prajñāpetau hastau karma kiṃcana prajñāpayetāmanyatra me mano'bhūdityāha nāhametatkarma prājñāsasiṣamiti na hi prajñāpetaṃ śarīraṃ sukhaṃ duḥkhaṃ kiṃcana prajñāpayedanyatra me mano'bhūdityāha nāhametatsukhaṃ du:khaṃ prajñāsiṣamiti na hi prajñāpeta upastha ānandaṃ ratiṃ prajāti kāṃcana prajñāpayedanyatra me mano'bhūdityāha । nāhametamānandaṃ na ratiṃ na prajātiṃ prāṅgāsiṣamiti na hi prajñāpetau pādāvityāṃ kāṃcana prajñāpayetāmanyatra me mano'bhūdityāha। nāhametāmityāṃ prājñāsiṣamiti। na hi prajñāpetā dhī: kācana sidhyenna prajñātavyaṃ prajñāyeta ॥
Indeed, the voice, when devoid of consciousness, cannot make known any name. (Hence one says, 'My mind was elsewhere; I did not know this name.') Indeed, the breath (nose), when devoid of consciousness, cannot make known any smell. (Hence one says, 'My mind was elsewhere; I did not know this smell.') Indeed, the eye, when devoid of consciousness, cannot make known any form. (Hence one says, 'My mind was elsewhere; I did not know this form.') Nor can the ear, when devoid of consciousness, make known any sound. (Hence one says, 'My mind was elsewhere; I did not know this sound.') Indeed, the tongue, when devoid of consciousness, cannot make known any taste of food. (Hence one says, 'My mind was elsewhere; I did not know this taste of food.') Nor can the hands, when devoid of consciousness, perform any action. (Hence one says, 'My mind was elsewhere; I did not know this action.') Indeed, the body, when devoid of consciousness, cannot make known any pleasure or pain. (Hence one says, 'My mind was elsewhere; I did not know this pleasure or pain.') Indeed, the generative organ, when devoid of consciousness, cannot make known any joy, delight, or procreation. (Hence one says, 'My mind was elsewhere; I did not know this joy, nor delight, nor procreation.') Indeed, the feet, when devoid of consciousness, cannot make known any movement. (Hence one says, 'My mind was elsewhere; I did not know this movement.') Indeed, no thought, when devoid of consciousness, can succeed, nor can anything knowable be known.
Verse 29
नवाचं विजिज्ञासीत वक्तारं विद्यान्न गन्धं विजिज्ञासीत घ्रातारं विद्यान्न रूपं विजिज्ञासीत रूपविद्यं विद्यान्न शब्दं विजिज्ञासीत श्रोतारं विद्यान्नान्नरसं विजिज्ञासीतान्नरसस्य विज्ञातार विद्यान्न कर्म विजिज्ञासीत कर्तारं विद्यान्न सुखदुःखे विजिज्ञासीत सुखदुःखयोर्विज्ञातार विद्यान्नानन्दं न रतिं न प्रजातिं विजिज्ञासीतानन्दस्य रतेः प्रजातेर्विज्ञातारं विद्यात्रेत्यां विजिज्ञासीतैतारं विद्यात्। न मनो विजिज्ञासीत मन्तारं विद्यात् । ता वा एता दशैव भूतमात्रा अधिप्रज्ञं दश प्रज्ञामात्रा अधिभूतं यद्धि भूतमात्रा न स्युर्न प्रज्ञामात्राः स्युर्यद्वा प्रज्ञामात्रा न स्युर्न भूतमात्राः स्युः ॥
navācaṃ vijijñāsīta vaktāraṃ vidyānna gandhaṃ vijijñāsīta ghrātāraṃ vidyānna rūpaṃ vijijñāsīta rūpavidyaṃ vidyānna śabdaṃ vijijñāsīta śrotāraṃ vidyānnānnarasaṃ vijijñāsītānnarasasya vijñātāra vidyānna karma vijijñāsīta kartāraṃ vidyānna sukhaduḥkhe vijijñāsīta sukhaduḥkhayorvijñātāra vidyānnānandaṃ na ratiṃ na prajātiṃ vijijñāsītānandasya rateḥ prajātervijñātāraṃ vidyātretyāṃ vijijñāsītaitāraṃ vidyāt। na mano vijijñāsīta mantāraṃ vidyāt । tā vā etā daśaiva bhūtamātrā adhiprajñaṃ daśa prajñāmātrā adhibhūtaṃ yaddhi bhūtamātrā na syurna prajñāmātrāḥ syuryadvā prajñāmātrā na syurna bhūtamātrāḥ syuḥ ॥
Do not seek to know speech, know the speaker. Do not seek to know smell, know the smeller. Do not seek to know form, know the knower of form. Do not seek to know sound, know the hearer. Do not seek to know the taste of food, know the knower of the taste of food. Do not seek to know action, know the doer. Do not seek to know pleasure and pain, know the knower of pleasure and pain. Do not seek to know joy, delight, or procreation; know the knower of joy, delight, and procreation. Do not seek to know going/movement, know the goer. Do not seek to know the mind, know the thinker. Indeed, these ten elemental objects are governed by consciousness; and the ten elements of consciousness are governed by the elemental objects. For if the elemental objects did not exist, the elements of consciousness would not exist; and if the elements of consciousness did not exist, the elemental objects would not exist.
Verse 30
न ह्यन्यतरतो रूपं किंचन सिध्येत् । नो एतन्नना, तद्यथा रथस्यारेषु नेमिरर्पितो नाभावरा अर्पिता एवमेवैता भूतमात्राः प्रज्ञामात्रास्वर्पिताः प्रज्ञामात्राः प्राणेऽर्पिताः स एष प्राण एवं प्रज्ञात्मानन्दोऽजरोऽमृतः । न साधुना कर्मणा भूयान्नो एवासाधुना कनीयान्। एष ह्येवैनं साधु कर्म कारयति तं यमेभ्यो लोकेभ्य उन्निनीषत एवं उ एवैनमसाधु कर्म कारयति तं यमधो निनीषते । एष लोकपाल एष लोकाधिपतिरेष सर्वेशः स म आत्मेति विद्यात्स म आत्मेति विद्यात् ॥
na hyanyatarato rūpaṃ kiṃcana sidhyet । no etannanā, tadyathā rathasyāreṣu nemirarpito nābhāvarā arpitā evamevaitā bhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe'rpitāḥ sa eṣa prāṇa evaṃ prajñātmānando'jaro'mṛtaḥ । na sādhunā karmaṇā bhūyānno evāsādhunā kanīyān। eṣa hyevainaṃ sādhu karma kārayati taṃ yamebhyo lokebhya unninīṣata evaṃ u evainamasādhu karma kārayati taṃ yamadho ninīṣate । eṣa lokapāla eṣa lokādhipatireṣa sarveśaḥ sa ma ātmeti vidyātsa ma ātmeti vidyāt ॥
Indeed, no form whatsoever would be realized through one of these alone; nor this without that. Just as the felly is fixed on the spokes of a wheel, and the spokes are fixed on the nave, so indeed are these object-matters fixed on the cognitive faculties, and the cognitive faculties are fixed on Prāṇa. This Prāṇa, verily, is the intelligent Self, bliss, undecaying, immortal. He does not become greater by good deeds, nor lesser by bad deeds. For he indeed causes him to perform good deeds whom he wishes to raise up from these worlds, and he indeed causes him to perform bad deeds whom he wishes to lead downwards. He is the protector of the worlds, he is the lord of the worlds, he is the lord of all. He is my Self — thus should one know, he is my Self — thus should one know.
Verse 31
अथ गार्ग्यो ह वै बालाकिरनूचान:संस्पृष्ट आस सोऽवददुशीनरेषु स वसन्मत्स्येषु कुरुपञ्चालेषु काशिविदेहेष्विति स हाजातशत्रुं काश्यमेत्योवाच । ब्रह्म ते ब्रवाणीति तं होवाचाजातशत्रुः । सहस्त्रं दद्मस्त इत्येतस्यां वाचि जनको जनक इति वा उ जना धावन्तीति ।।
atha gārgyo ha vai bālākiranūcāna:saṃspṛṣṭa āsa so'vadaduśīnareṣu sa vasanmatsyeṣu kurupañcāleṣu kāśivideheṣviti sa hājātaśatruṃ kāśyametyovāca । brahma te bravāṇīti taṃ hovācājātaśatruḥ । sahastraṃ dadmasta ityetasyāṃ vāci janako janaka iti vā u janā dhāvantīti ।।
Then, Gargya Balaki, a learned man, became very arrogant. He boasted, 'I have lived among the Ushinaras, Matsyas, Kurupanchalas, Kashis, and Videhas.' He approached Ajatashatru, the King of Kashi, and said, 'I will declare Brahman to you.' Ajatashatru then said to him, 'For this very speech, we shall give you a thousand (cows)! Indeed, people run about crying, "Janaka! Janaka!" (in search of a generous patron for such wisdom).'
Verse 32
स होवाच बालाकिर्य एवैष आदित्ये पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः। बृहन्माण्डरवासा अतिष्ठाः सर्वेषां भूतानां मूर्धेति वा अहमेतमुपास इति स यो हैतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा भवति ॥
sa hovāca bālākirya evaiṣa āditye puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ। bṛhanmāṇḍaravāsā atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdheti vā ahametamupāsa iti sa yo haitamevamupāste'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā bhavati ॥
Bālāki said: “The person who is in the sun, him indeed I worship.” To him Ajātaśatru said: “Do not converse with me concerning this. I worship him as the great, white-robed, the surpassing, the head of all beings.” He who thus worships him, verily becomes the surpassing, the head of all beings.
Verse 33
स होवाच बालाकिर्य एवैष चन्द्रमसि पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः सोमो राजाऽन्नस्यात्मेति वा अहमेतमुपास इति स यो मेवमुपास्तेऽन्नस्यात्मा भवति ॥
sa hovāca bālākirya evaiṣa candramasi puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ somo rājā'nnasyātmeti vā ahametamupāsa iti sa yo mevamupāste'nnasyātmā bhavati ॥
Balaki said, "The person who is in the moon, him alone I meditate upon." Ajatashatru said to him, "Do not speak to me about him. Indeed, I meditate upon him as Soma, the king, the soul of food. He who thus meditates upon him (as I do) becomes the soul of food."
Verse 34
स होवाच बालाकिर्य एवैष विद्युति पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठास्तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते तेजस आत्मा भवति ॥
sa hovāca bālākirya evaiṣa vidyuti puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāstejasa ātmeti vā ahametamupāsa iti sa yo haitamevamupāste tejasa ātmā bhavati ॥
Balaki said: “The person who is in lightning, him indeed I worship.” Ajatashatru said to him: “Do not converse with me about this. I indeed worship him as the self of brilliance.” He who thus worships him becomes the self of brilliance.
Verse 35
स होवाच बालाकिर्य एवैष स्तनयित्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः शब्दस्यात्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते शब्दस्यात्मा भवति ॥
sa hovāca bālākirya evaiṣa stanayitnau puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ śabdasyātmeti vā ahametamupāsa iti sa yo haitamevamupāste śabdasyātmā bhavati ॥
Balaki said, "The person who is in the thunder, him I worship." Ajatashatru said to him, "Do not converse about this one (with me); I worship him as the Soul of Sound." He who thus worships this one becomes the Soul of Sound.
Verse 36
स होवाच बालाकिर्य एवैष आकाशे पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः पूर्णमप्रवर्ति ब्रह्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते पूर्यते प्रजया पशुभिः । नो एव स्वयं नास्य प्रजा पुरा कालात्प्रवर्तते ॥
sa hovāca bālākirya evaiṣa ākāśe puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ pūrṇamapravarti brahmeti vā ahametamupāsa iti sa yo haitamevamupāste pūryate prajayā paśubhiḥ । no eva svayaṃ nāsya prajā purā kālātpravartate ॥
Balaki said to him: 'The person who is in the sky, him I worship.' To him Ajatashatru said: 'Do not converse with me concerning him (as Brahman). I indeed worship him as the full, unmoving Brahman.' He who thus worships him is filled with progeny and cattle. Neither he himself nor his progeny dies before their time.
Verse 37
स होवाच बालाकिर्य एवैष वायौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते। जिष्णुर्ह वापराजयिष्णुरन्यतस्त्यजायी भवति ॥
sa hovāca bālākirya evaiṣa vāyau puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhā indro vaikuṇṭho'parājitā seneti vā ahametamupāsa iti sa yo haitamevamupāste। jiṣṇurha vāparājayiṣṇuranyatastyajāyī bhavati ॥
Bālāki said, “The person here in the wind, him alone I worship.” Ajātaśatru said to him, “Do not discourse on him. For I worship him as Indra, the unimpeded, the unconquered army.” He who thus worships him indeed becomes victorious, unconquerable, a conqueror from all sides.
Verse 38
स होवाच बालाकिर्य एवैषोऽग्नौ पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिसंवादयिष्ठा विषासहिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विषासहिहैंवान्वेष भवति ॥
sa hovāca bālākirya evaiṣo'gnau puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasmisaṃvādayiṣṭhā viṣāsahiriti vā ahametamupāsa iti sa yo haitamevamupāste viṣāsahihaiṃvānveṣa bhavati ॥
Bālāki said, 'The person who is in the fire, him indeed I worship.' Ajātaśatru said to him, 'Do not speak with me concerning this! For I worship this one as “the Overcomer.”' He who thus worships him, indeed becomes an overcomer.
Verse 39
स होवाच बालाकिर्य एवैषोऽप्सु पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठा नाम्न आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नाम्न आत्मा भवतीत्यधिदैवतमथाध्यात्मम्॥
sa hovāca bālākirya evaiṣo'psu puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhā nāmna ātmeti vā ahametamupāsa iti sa yo haitamevamupāste nāmna ātmā bhavatītyadhidaivatamathādhyātmam॥
Bālāki said, "I worship him who is this Person (Puruṣa) in the waters." Ajātaśatru said to him, "Do not instruct me concerning this; for I worship him as the 'Self of Name'." He who thus worships this (Self) becomes the 'Self of Name'. This is with reference to the gods (the cosmic aspect); now with reference to the self (the individual aspect).
Verse 40
स होवाच बालाकिर्य एवैष आदर्श पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रतिरूपो हैवास्य प्रजायामाजायते नाप्रतिरूपः ॥
sa hovāca bālākirya evaiṣa ādarśa puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ pratirūpa iti vā ahametamupāsa iti sa yo haitamevamupāste pratirūpo haivāsya prajāyāmājāyate nāpratirūpaḥ ॥
Bālāki said, “I meditate upon this very person who is in the mirror.” To him Ajātaśatru said, “Do not discourse with me concerning this. Verily, I meditate upon him as ‘the reflection’ (Pratirūpa).” He who thus meditates upon this (as Pratirūpa), indeed, a suitable offspring is born in his progeny, not an unsuitable one.
Verse 41
स होवाच बालाकिर्य एवैष प्रतिश्रुत्कायां पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते विन्दते द्वितीयाद्वितीयवान्भवति ॥
sa hovāca bālākirya evaiṣa pratiśrutkāyāṃ puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhā dvitīyo'napaga iti vā ahametamupāsa iti sa yo haitamevamupāste vindate dvitīyādvitīyavānbhavati ॥
Balaki said: 'I meditate upon this person who is in the echo.' To him Ajatashatru said: 'Do not converse with me about this. I meditate upon him as the second, the unfailing one.' He who thus meditates upon him, obtains a companion, and becomes one who has a unique companion.
Verse 42
स होवाच बालाकिर्य एवैष शब्दः पुरुषमन्वेति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठा असुरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एवं स्वयं नास्य प्रजा पुरा कालासंमोहमेति ॥
sa hovāca bālākirya evaiṣa śabdaḥ puruṣamanveti tamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhā asuriti vā ahametamupāsa iti sa yo haitamevamupāste no evaṃ svayaṃ nāsya prajā purā kālāsaṃmohameti ॥
Balaki said: "That very one, this sound (śabda) that follows a person, him alone I worship." To him Ajatashatru said: "Do not converse with me about this (being). For I worship him as the Breath (asu)." He who thus worships this (Breath), neither he himself nor his progeny comes to delusion before their time.
Verse 43
स होवाच बालाकिर्य एवैष छायापुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिसंवादयिष्ठा मृत्युरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते नो एवं स्वयं नास्य प्रजा पुरा कालात्प्रमीयते ॥
sa hovāca bālākirya evaiṣa chāyāpuruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasmisaṃvādayiṣṭhā mṛtyuriti vā ahametamupāsa iti sa yo haitamevamupāste no evaṃ svayaṃ nāsya prajā purā kālātpramīyate ॥
Bālāki said: 'I meditate upon this very person in the shadow.' Ajātaśatru said to him: 'Do not speak of him thus! Indeed, it is as Death that I meditate upon him.' He who meditates upon him thus, neither he himself nor his progeny dies before the appointed time.
Verse 44
स होवाच बालाकिर्य एवैष शारीरः पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः प्रजापतिरिति वा अहमेतमुपास इति स यो हैतमेवमुपास्ते प्रजायते प्रजया पशुभिः ॥
sa hovāca bālākirya evaiṣa śārīraḥ puruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ prajāpatiriti vā ahametamupāsa iti sa yo haitamevamupāste prajāyate prajayā paśubhiḥ ॥
Bālāki said, “I meditate upon this very person who is in the body.” To him Ajātaśatru said, “Do not converse with me concerning this. I meditate upon him as Prajāpati (the lord of creatures).” He who thus meditates upon him multiplies with offspring and cattle.
Verse 45
स होवाच बालाकिर्य एवैष प्राज्ञ आत्मा येनैतत्पुरुषः सुतः स्वप्यया चरति तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठा यमो राजेति वा अहमेतमुपास इति से यो हैतमेवमुपास्ते सर्वं हास्मा इदं श्रैष्ट्याय यम्यते ॥
sa hovāca bālākirya evaiṣa prājña ātmā yenaitatpuruṣaḥ sutaḥ svapyayā carati tamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhā yamo rājeti vā ahametamupāsa iti se yo haitamevamupāste sarvaṃ hāsmā idaṃ śraiṣṭyāya yamyate ॥
Bālāki said: "That very wise self (Prājña Ātmā) by which this person, sleeping soundly, rests in his own deep sleep by merging into the Self, Him indeed I worship." Ajātaśatru said to him: "Do not instruct me regarding this! I worship Him as Yama, the King (the Controller)." Indeed, whoever thus worships Him, for him all this (world) is controlled for supremacy.
Verse 46
स होवाच बालाकिर्य एवैष दक्षिणेऽक्षन्युरुषस्तमेवाहमुपास इति तं होवाचा-जातशत्रुर्मा मैतस्मिन्संवादयिष्ठा नाम्न आत्माऽग्नेरात्मा ज्योतिष आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवति ॥
sa hovāca bālākirya evaiṣa dakṣiṇe'kṣanyuruṣastamevāhamupāsa iti taṃ hovācā-jātaśatrurmā maitasminsaṃvādayiṣṭhā nāmna ātmā'gnerātmā jyotiṣa ātmeti vā ahametamupāsa iti sa yo haitamevamupāsta eteṣāṃ sarveṣāmātmā bhavati ॥
Balaki said: 'Him, indeed, who is this person in the right eye, I meditate upon.' To him Ajatashatru said: 'Do not converse with me regarding this one, for I meditate upon him as the self of name, the self of fire, the self of light.' He who thus meditates upon him becomes the self of all these (name, fire, and light).
Verse 47
स होवाच बालाकिर्य एवैष सव्येऽक्षन्पुरुषस्तमेवाहमुपास इति तं होवाचाजातशत्रुर्मा मैतस्मिन्संवादयिष्ठाः सत्यस्यात्मा विद्युत आत्मा तेजस आत्मेति वा अहमेतमुपास इति स यो हैतमेवमुपास्त एतेषां सर्वेषामात्मा भवतीति
sa hovāca bālākirya evaiṣa savye'kṣanpuruṣastamevāhamupāsa iti taṃ hovācājātaśatrurmā maitasminsaṃvādayiṣṭhāḥ satyasyātmā vidyuta ātmā tejasa ātmeti vā ahametamupāsa iti sa yo haitamevamupāsta eteṣāṃ sarveṣāmātmā bhavatīti
Bālāki said, "The person who is in the left eye, him indeed I worship." Ajātaśatru said to him, "Do not speak to me of this one! I worship him as the Self of truth, the Self of lightning, the Self of light. He who thus worships him becomes the Self of all these."
Verse 48
तत उह बालाकिस्तूष्णीमास तं होवाचाजातशत्रुः । एतावन्नु बालाका ३ इ इत्येतावद्धीति होवाच बालाकिस्तं होवाचाजातशत्रुर्मृषा वै किल मा समवादयिष्ठा ब्रह्म ते प्रवाणीति । स होवाच। यो वै बालाक एतेषां पुरुषाणां कर्ता यस्य वैतत्कर्म स वै वेदितव्य इति तत उ ह बालाकिः समित्पाणिः प्रतिचक्रम उपायानीति तं होवाचाजातशत्रुः प्रतिलोमरूपमेव तस्याद्यत्क्षत्रियो ब्राह्मणमुपनयेत्। एहि व्येव त्वा ज्ञपयिष्यामीति तं ह पाणावभिपद्य प्रवद्व्राज तो ह सुप्तं पुरुषमाजग्मतुस्तं हाजातशत्रुरामन्त्रयांचके।बृहन्याण्डरवासः सोमराजन्निति । स ह तूष्णीमेव शिश्ये। तत उ हैनं यष्टयाविचिक्षेप स तत एव समुत्तस्थौ तं होवाचाजातशत्रुः । क्वैष एतद्वालाके पुरुषोऽशयिष्टक्वैतदभूत्कुत एतदागा३इदिति । तत उ ह वालाकिर्न विजज्ञौ ॥
tata uha bālākistūṣṇīmāsa taṃ hovācājātaśatruḥ । etāvannu bālākā 3 i ityetāvaddhīti hovāca bālākistaṃ hovācājātaśatrurmṛṣā vai kila mā samavādayiṣṭhā brahma te pravāṇīti । sa hovāca। yo vai bālāka eteṣāṃ puruṣāṇāṃ kartā yasya vaitatkarma sa vai veditavya iti tata u ha bālākiḥ samitpāṇiḥ praticakrama upāyānīti taṃ hovācājātaśatruḥ pratilomarūpameva tasyādyatkṣatriyo brāhmaṇamupanayet। ehi vyeva tvā jñapayiṣyāmīti taṃ ha pāṇāvabhipadya pravadvrāja to ha suptaṃ puruṣamājagmatustaṃ hājātaśatrurāmantrayāṃcake।bṛhanyāṇḍaravāsaḥ somarājanniti । sa ha tūṣṇīmeva śiśye। tata u hainaṃ yaṣṭayāvicikṣepa sa tata eva samuttasthau taṃ hovācājātaśatruḥ । kvaiṣa etadvālāke puruṣo'śayiṣṭakvaitadabhūtkuta etadāgā3iditi । tata u ha vālākirna vijajñau ॥
Thereupon Bālāki became silent. Ajātaśatru said to him: 'Is this all, Bālāka?' 'This is all,' Bālāki replied. Ajātaśatru said to him: 'Indeed, you have misled me by saying, "I will declare Brahman to you." ' Then he said: 'That, Bālāka, which is the maker of these persons, whose work this is – that indeed is to be known.' Thereupon Bālāki, holding sacrificial fuel in hand, came forward saying, 'Let me approach (as a pupil).' Ajātaśatru said to him: 'It is indeed contrary to custom that a Kshatriya should initiate a Brahmin. Come, I shall teach you myself.' Taking him by the hand, he walked on. They came to a sleeping person. Ajātaśatru called out to him: 'Oh Bṛhan! Oh Pāṇḍaravāsa! Oh Somarājan!' But he remained silent, sleeping. Then he poked him with a stick, and he immediately arose. Ajātaśatru said to him: 'Where, Bālāka, did this person sleep? Where was he? From where did he come?' Thereupon Bālāki did not know.
Verse 49
तं होवाचाजातशत्रुर्यत्रैष एतत्वालाके पुरुषोऽशयिष्ट यत्रैतदभूद्यत एतदागादिति । हिता नाम हृदयस्य नाड्यो हृदयात्पुरीततमभिप्रतन्वन्ति तद्यथा सहस्त्रधा केशो विपाटितस्तावदण्व्यः पिङ्गलस्याणिम्ना तिष्ठन्ति। शुक्लस्य कृष्णस्य पीतस्य लोहितस्येति तासु तदा भवति । यदा सुप्तः स्वप्नं न कंचन पश्यत्यस्मिन्प्राण एवैकधा भवति तदैनं वाक्सर्वैर्नामभिः सहाप्येति चक्षुः सर्वै रूपैः सहाप्येति श्रोत्रं सर्वैः शब्दैः सहाप्येति मनः सर्वैर्ध्यानैः सहाप्येति स यदा प्रतिबुध्यते यथाऽग्नेर्वलतः सर्वा दिशो विस्फुलिङ्गा विप्रतिष्ठेरनैवमेवैतस्मादात्मनः प्राणा यथायतनं विप्रतिष्ठन्ते प्राणेभ्यो देवा देवेभ्यो लोकाः तद्यथा क्षुरः क्षुरधानेऽवहितः स्यात्। विश्वंभरो वा विश्वंभरकुलाय एवमेवैष प्रज्ञ आत्मेदं शरीरमात्मानमनुप्रविष्ट आलोमध्य आनखेभ्यः
taṃ hovācājātaśatruryatraiṣa etatvālāke puruṣo'śayiṣṭa yatraitadabhūdyata etadāgāditi । hitā nāma hṛdayasya nāḍyo hṛdayātpurītatamabhipratanvanti tadyathā sahastradhā keśo vipāṭitastāvadaṇvyaḥ piṅgalasyāṇimnā tiṣṭhanti। śuklasya kṛṣṇasya pītasya lohitasyeti tāsu tadā bhavati । yadā suptaḥ svapnaṃ na kaṃcana paśyatyasminprāṇa evaikadhā bhavati tadainaṃ vāksarvairnāmabhiḥ sahāpyeti cakṣuḥ sarvai rūpaiḥ sahāpyeti śrotraṃ sarvaiḥ śabdaiḥ sahāpyeti manaḥ sarvairdhyānaiḥ sahāpyeti sa yadā pratibudhyate yathā'gnervalataḥ sarvā diśo visphuliṅgā vipratiṣṭheranaivamevaitasmādātmanaḥ prāṇā yathāyatanaṃ vipratiṣṭhante prāṇebhyo devā devebhyo lokāḥ tadyathā kṣuraḥ kṣuradhāne'vahitaḥ syāt। viśvaṃbharo vā viśvaṃbharakulāya evamevaiṣa prajña ātmedaṃ śarīramātmānamanupraviṣṭa ālomadhya ānakhebhyaḥ
Ajātashatru said to him: "Where did this person sleep in this state? Where did it become (this state)? From where did it come (back)?" There are indeed veins (nāḍīs) of the heart called Hitā, which extend from the heart to the pericardium. They are as minute as a hair split a thousand-fold, and they exist in a yellowish subtle form. White, black, yellow, red – in these (channels) it then is. When a sleeping person sees no dream whatsoever, then in this Prāṇa (principal life-force) alone it becomes one. Then speech, with all names, merges into it; sight, with all forms, merges into it; hearing, with all sounds, merges into it; mind, with all thoughts, merges into it. When he awakens, just as from a blazing fire sparks fly out in all directions, even so, from this Self, the Prāṇas (vital forces/senses) spread forth to their respective stations. From the Prāṇas come the gods, from the gods come the worlds. Just as a razor is hidden in its case, or the all-nourisher (fire) is hidden in its nest (the wood), even so this conscious Self has entered this body, from the hair to the nails.
Verse 50
तमेतमात्मामेनत आत्मानोऽन्ववस्यन्ति यथा श्रेष्ठिनं स्वाः । तद्यथा श्रेष्ठी स्वर्भुङ्न्क्ते यथा वा स्वाः श्रेष्ठिनं भुञ्जन्त्येवमेवैष प्रज्ञात्मैतैरात्मभिर्भुङ्न्क्ते। एवं वै तमात्मानमेत आत्मानो। भुञ्जन्ति । स यावद्ध वा इन्द्र एतमात्मानं न विजज्ञे तावदेनमसूरा अभिबभूवु। स यदा विजज्ञेऽथ हत्वाऽसुरान्विजित्य सर्वेषां देवानां श्रेष्ठयं स्वाराज्यमाधिपत्यं परीयाय तथो एवैवं विद्वान्सर्वान्पाप्मनोऽपहत्य सर्वेषां भूतानां श्रेष्ठयं स्वाराज्यमाधिपत्यं पर्येति य एवं वेद य एवं वेद ॥
tametamātmāmenata ātmāno'nvavasyanti yathā śreṣṭhinaṃ svāḥ । tadyathā śreṣṭhī svarbhuṅnkte yathā vā svāḥ śreṣṭhinaṃ bhuñjantyevamevaiṣa prajñātmaitairātmabhirbhuṅnkte। evaṃ vai tamātmānameta ātmāno। bhuñjanti । sa yāvaddha vā indra etamātmānaṃ na vijajñe tāvadenamasūrā abhibabhūvu। sa yadā vijajñe'tha hatvā'surānvijitya sarveṣāṃ devānāṃ śreṣṭhayaṃ svārājyamādhipatyaṃ parīyāya tatho evaivaṃ vidvānsarvānpāpmano'pahatya sarveṣāṃ bhūtānāṃ śreṣṭhayaṃ svārājyamādhipatyaṃ paryeti ya evaṃ veda ya evaṃ veda ॥
Just as kinsmen attend a chief, so do these souls follow that Self. As a chief enjoys his own possessions, or as his kinsmen serve the chief, so too this intelligent Self (Prajñātman) enjoys (or is nourished by) these souls. Indeed, these souls thus serve that Self. As long as Indra did not know this Self, the Asuras overpowered him. But when he knew it, then, having slain and conquered the Asuras, he attained the pre-eminence, self-rule, and overlordship among all the gods. Likewise, indeed, he who knows this, having driven away all evils, attains the pre-eminence, self-rule, and overlordship among all beings—he who thus knows, he who thus knows.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Kaushītaki brāhmaṇopaniṣad. It includes 50 verses detailing core themes like "citro ha vai gārgyāyaṇiryakṣyamāṇa āruṇiṃ vanve । sa ha putraṃ śvetaketuṃ prajighāya yājayeti । taṃ । hāsīnaṃ papraccha gautamasya putrāste saṃvṛtaṃ loke yasminmādhāsyasyanyamutāho boddhavā tasya mā loke dhāsyasīti । sa hovāca nāhametadveda hantācāryaṃ pṛcchānīti । sa ha pitaramāsādya papracchetīti mā prākṣītkathaṃ pratibravāṇīti । sa hovācāhamapyetanna veda sadasyeva vayaṃ svādhyāyamadhītya harāmahe yannaḥ pare dadatyehyabhau gamiṣyāva iti। sa hasamitpāṇiścitraṃ gārgyāyaṇiṃ praticakrāma upāyānīti। taṃ hovāca brahmārgho'si gautama yo mānamupāgā ehi tvā jñapayiṣyāmīti ॥", "sa hovāca ye vai ke cāsmāllokātprayanti candramasameva te sarve gacchanti। teṣāṃ prāṇaiḥ pūrvapakṣa āpyāyate। athāparapakṣe na prajanayati। etadvai svargasya lokasya dvāraṃ yaścandramāstaṃ yatpratyāha tamatisṛjate'tha ya enaṃ pratyāhatamiha vṛṣṭirbhūtvā varṣati sa iha kīṭo vā pataṅgo vā śakunirvā śārdūlo vā siṃho vā matsyo vā paraśvā vā puruṣo vānyo vaiteṣu sthāneṣu pratyājāyate yathākarma yathāvidyam। tamāgataṃ pṛcchati ko'sīti taṃ pratibūyādvicakṣaṇādatavo reta ābhṛtaṃ pañcadaśātprasūtātpitryāvatastanmā puṃsi kartaryeyadhvaṃ puṃsā kartrā mātari mā niṣiktaḥ sa jāyamāna upajāyamāno dvādaśa trayodaśa upamāso dvādaśatrayodaśena pitrā saṃtadvidehaṃ tanma ṛtavo martyava ārabhadhvam। tena satyena tapasarasyārtavo'smi ko'si tvamasmīti tamatisṛjate ॥", "sa etaṃ devayānaṃ panthānamāsādyāgnilokamāgacchati sa vāyulokaṃ sa varuṇalokaṃ sa ādityalokaṃ sa indralokaṃ sa prajāpatilokaṃ sa brahmalokaṃ tasya ha vā etasya brahmalokasya āro hnado muhūrto'nyeṣṭihā virajā nadīlyo vṛkṣaḥ sālajyaṃ saṃsthānamaparājitamāyatanamindraprajāpatī dvāragopau । vibhupramitaṃ vicakṣaṇā''sandyamitaujā: paryaṅkaḥ priyā ca mānasī pratirūpā ca cākṣuṣī puṣpāṇyāvayatau vai ca jagānyambāścāmbāvayavīścāpsarasaḥ। ambayā nadyastamitthaṃvidā gacchati taṃ brahmā hābhidhāvata mama yaśasā virajāṃ vā ayaṃ nadīṃ prāpanna vā ayaṃ jarayiṣyatīti ॥".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.