1. Brihadaranyaka Upanishad

[ Sutra 1.1.1 ]

ॐ उषा वा अश्वस्य मेध्यस्य शिरः ॥ सूर्यश्चक्षुर्वातः प्राणो व्यात्तमग्निर्वैश्वानरः संवत्सर आत्माऽश्वस्य मेध्यस्य ॥ द्यौः पृष्ठमन्तरिक्षमुदरं पृथिवी पाजस्यं दिशः पार्श्वे अवान्तरदिशः पर्शव ऋतवोऽङ्गानि मासाश्चार्धमासाश्च पर्वाण्यहोरात्राणि प्रतिष्ठा नक्षत्राण्यस्थीनि नभो मासानि । ऊवध्य सिकताः सिन्धवो गुदा यकृच्च क्लोमानश्च पर्वता ओषधयश्च वनस्पतयश्च लोमान्योद्यन् पूर्वार्धो निम्लोचञ्जघनार्धो तद्विजृम्भते तद्विद्योतते यद्विधूनुते तत्स्तनयति यन्मेहति तद्वर्षति वागेवास्य वाक् ॥1.1.1॥

om uṣā vā aśvasya medhyasya śiraḥ|| sūryaścakṣurvātaḥ prāṇo vyāttamagnirvaiśvānaraḥ saṁvatsara ātmā'śvasya medhyasya|| dyauḥ pṛṣṭhamantarikṣamudaraṁ pṛthivī pājasyaṁ diśaḥ pārśve avāntaradiśaḥ parśava ṛtavo'ṅgāni māsāścārdhamāsāśca parvāṇyahorātrāṇi pratiṣṭhā nakṣatrāṇyasthīni nabho māsāni| ūvadhya sikatāḥ sindhavo gudā yakṛcca klomānaśca parvatā oṣadhayaśca vanaspatayaśca lomānyodyan pūrvārdho nimlocañjaghanārdho tadvijṛmbhate tadvidyotate yadvidhūnute tatstanayati yanmehati tadvarṣati vāgevāsya vāk ॥1.1.1॥

— Translation from Aurovindo (English) — Om, verily, the head of the sacrificial horse is the dawn, its eye the sun, its vital breath the wind, its open mouth the Vaisvanara fire and the trunk of the sacrificial horse is the year. The back is heaven, the belly the intermediate region, the hoof the earth, the sides the four quarters, the ribs the intermediate quarters, the limbs the seasons, the joints the months and half-months, the feet the days and nights, the bones the stars, the flesh the clouds. Its half-digested food is the sand, the blood-vessels the rivers, the liver and lungs the mountains, the hair the herbs and trees. The fore part of the horse is the rising sun and the hinder part the setting sun. Its yawn is lightning, its shaking of the body is thunder, its water is rain and its neighing is indeed voice. ॥1.1.1॥

— Translation from Swami Madhavananda — Om. The head of the sacrificial horse is the dawn, its eye the sun, its vital force the air, its open mouth the fire called Vaisvanara, and the body of the sacrificial horse is the year. Its back is heaven, its belly the sky, its hoof the earth, its sides the four quarters, its ribs the intermediate quarters, its members the seasons, its joints the months and fortnights, its feet the days and nights, its bones the stars and its flesh the clouds. Its half-digested food is the sand, its blood-vessels the rivers, its liver and spleen the mountains, its hairs the herbs and trees. Its forepart is the ascending sun, its hind part the descending sun, its yawning is lightning, its shaking the body is thundering, its making water is raining, and its neighing is voice. ॥1.1.1॥

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[ Sutra 1.1.2 ]

अहर्वा अश्वं पुरस्तान्महिमाऽन्वजायत तस्य पूर्वे समुद्रे योनी रात्रिरेनं पश्चान्महिमान्वजायत तस्यापरे समुद्रे योनिरेतौ वा अश्वं महिमानावभितः सम्बभूवतुः । हयो भूत्वा देवानवहद्वाजी गन्धर्वानर्वाऽसुरानश्वो मनुष्यान्त् समुद्र एवास्य बन्धुः समुद्रो योनिः ॥1.1.2॥

aharvā aśvaṁ purastānmahimā'nvajāyata tasya pūrve samudre yonī rātrirenaṁ paścānmahimānvajāyata tasyāpare samudre yoniretau vā aśvaṁ mahimānāvabhitaḥ sambabhūvatuḥ | hayo bhūtvā devānavahadvājī gandharvānarvā'surānaśvo manuṣyānt samudra evāsya bandhuḥ samudro yoniḥ ॥1.1.2॥

— Translation from Aurovindo (English) — The day, verily, is the golden cup called mahiman, in front of the horse, which arose pointing it out. Its source is the eastern sea. The night, verily, is the silver cup called mahiman, behind the horse, which arose pointing it out. Its source is the western sea. These two vessels appeared at either end of the horse. As a racer the horse carried the gods; as a stallion, the gandharvas; as a runner, the demons; as a horse, men. The sea is its stable and the sea, its source. ॥1.1.2॥

— Translation from Swami Madhavananda — The (gold) vessel called Mahiman in front of the horse, which appeared about it (i.e. pointing it out), is the day. Its source is the eastern sea. The (silver) vessel Mahiman behind the horse, which appeared about it, is the night. Its source is the western sea. These two vessels called Mahiman appeared on either side of the horse. As a Haya it carried the gods, as a Vajin the celestial minstrels, as an Arvan the Asuras, and as an Asva men. The Supreme Self is its stable and the Supreme Self (or the sea) its source. ॥1.1.2॥

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[ Sutra 1.2.1 ]

नैवेह किंचनाग्र आसीन्मृत्युनैवेदमावृतमासीत् । अशनाययाऽशनाया हि मृत्युस्तन्मनोऽकुरुतात्मन्वी स्यामिति । सोऽर्चन्नचरत्तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति। तदवार्क्यस्यार्कत्वं क ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद ॥1.2.1॥

naiveha kiṁcanāgra āsīnmṛtyunaivedamāvṛtamāsīt | aśanāyayā'śanāyā hi mṛtyustanmano'kurutātmanvī syāmiti | so'rcannacarattasyārcata āpo'jāyantārcate vai me kamabhūditi | tadavārkyasyārkatvaṁ ka ha vā asmai bhavati ya evametadarkasyārkatvaṁ veda ॥1.2.1॥

— Translation from Aurovindo (English) — In the beginning there was nothing whatsoever in the universe. By Death, indeed, all this was covered-by hunger, for hunger is, verily, death. "Let Me have a mind," was His desire and He created the mind. Then He moved about, worshipping Himself. From Him, thus worshipping, water was produced. "Verily," Death though, "while I was worshipping, water was produced"; that is why the Arka (fire used in the Horse-sacrifice) is so called. Surely, happiness comes to him who knows how the fire came to be called arka. ॥1.2.1॥

— Translation from Swami Madhavananda — There was nothing whatsoever here in the beginning. It was covered only by Death (Hiranyagarbha), or Hunger, for hunger is death. He created the mind, thinking, 'Let me have a mind'. He moved about worshipping (himself). As he was worshipping, water was produced. (Since he thought), 'As I was worshipping, water sprang up', therefore Arka (fire) is so called. Water (or happiness) surely comes to one who knows how Arka (fire) came to have this name of Arka. ॥1.2.1॥

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[ Sutra 1.2.2 ]

आपो वा अर्कस्तद्यदपा शर आसीत्तत्समहन्यत सा पृथिव्यभवत्तस्यामश्राम्यत्तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्तताग्निः ॥1.2.2॥

āpo vā arkastadyadapā śara āsīttatsamahanyata sā pṛthivyabhavattasyāmaśrāmyattasya śrāntasya taptasya tejo raso niravartatāgniḥ ॥1.2.2॥

— Translation from Aurovindo (English) — Water, verily, is arka. What was then like froth on the water became solidified; that was earth. After the earth was created, Hiranyagarbha was tired. From Him, thus fatigued and heated, came forth His essence as brightness. That was Fire. ॥1.2.2॥

— Translation from Swami Madhavananda — Water is Arka. What was there (like) forth on the water was solidified and became this earth. When that was produced, he was tired. While he was (thus) tired and distressed, his essence, or lustre, came forth. This was Fire. ॥1.2.2॥

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[ Sutra 1.2.3 ]

स त्रेधात्मानं व्यकुरुतादित्यं तृतीयं वायुं तृतीय स एष प्राणस्त्रेधा विहितः । तस्य प्राची दिक्षिरोऽसौ चासौ चेर्मौ। अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ दक्षिणा चोदीची च पार्श्वे द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः स एषोऽप्सु प्रतिष्ठितो यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ॥1.2.3॥

sa tredhātmānaṁ vyakurutādityaṁ tṛtīyaṁ vāyuṁ tṛtīya sa eṣa prāṇastredhā vihitaḥ | tasya prācī dikṣiro'sau cāsau cermau| athāsya pratīcī dikpucchamasau cāsau ca sakthyau dakṣiṇā codīcī ca pārśve dyauḥ pṛṣṭhamantarikṣamudaramiyamuraḥ sa eṣo'psu pratiṣṭhito yatra kva caiti tadeva pratitiṣṭhatyevaṁ vidvān ॥1.2.3॥

— Translation from Aurovindo (English) — He divided Himself into three: the sun one-third and the air one-third. Thus Prana is divided into three. His head is the east and His arms are that (the north-east) and that (the south-east). His hinder Part is the west and His two hip- bones are that (the north-west) and that (the south-west). His sides are the south and the north, His back is heaven, His belly is the intermediate region and His chest is the earth. Thus He stands firm on water. He who knows this stands firm wherever he goes. ॥1.2.3॥

— Translation from Swami Madhavananda — He (Viraj) differentiated himself in three ways, making the sun the third form, and air the third form. So, this Prana (Viraj) is divided in three ways. His head is the east, and his arms that (north-east) and that (south-east). And his hind part is the west, his hip-bones that (north-west) and that (south-west), his sides the south and north, his back heaven, his belly the sky, and his breast this earth. He rests on water. He who knows (it) thus gets a resting place wherever he goes. ॥1.2.3॥

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[ Sutra 1.2.4 ]

सोऽकामयतः द्वितीयो म आत्मा जायेतेति स मनसा वाचं मिथुन समभवदशनाया मृत्युस्तद्यद्रेत आसीत्स संवत्सरोऽभवत् । न ह पुरा ततः संवत्सर आस तमेतावन्तं कालमबिभः । यावान्त्संवत्सरातमेतावतः कालस्य परस्तादसृजत तं जातमभिव्याददात्स भाणकरोत्सैव वागभवत् ॥1.2.4॥

so'kāmayataḥ dvitīyo ma ātmā jāyeteti sa manasā vācaṁ mithuna samabhavadaśanāyā mṛtyustadyadreta āsītsa saṁvatsaro'bhavat | na ha purā tataḥ saṁvatsara āsa tametāvantaṁ kālamabibhaḥ| yāvāntsaṁvatsarātametāvataḥ kālasya parastādasṛjata taṁ jātamabhivyādadātsa bhāṇakarotsaiva vāgabhavat ॥1.2.4॥

— Translation from Aurovindo (English) — He desired: "Let a second self be born of Me," and He (Death or Hunger) brought about the union of speech with the mind. What was the seed there became the year. Prior to that there had been no year. He (Death) bore him (the year) for as long as a year and after that time projected him. Then, when he was born, Death opened His mouth to devour him. He (the child) cried: "Bhan!" and that, indeed, became speech. ॥1.2.4॥

— Translation from Swami Madhavananda — He desired, 'Let me have a second form (body).' He, Death or Hunger, brought about the union of speech (the Vedas) with the mind. What was the seed there became the Year (Viraj). Before him there had been no year. He (Death) reared him for as long as a year, and after this period projected him. When he was born, (Death) opened his mouth (to swallow him). He (the babe) cried 'Bhan!' That became speech. ॥1.2.4॥

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[ Sutra 1.2.5 ]

स ऐक्षत यदि वा इममभिमस्ये कनीयोऽन्नं करिष्य इति । स तया वाचा तेनात्मनेद सर्वमसृजत यदिदं किंचर्चो यजूषि सामानि छन्दासि यज्ञान्प्रजाः पशून् । स यद्यदेवासृजत तत्तदत्तुमध्रियत । सर्वं वा अत्तीति तददितेरदितित्व सर्वस्येतसात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद ॥1.2.5॥

sa aikṣata yadi vā imamabhimasye kanīyo'nnaṁ kariṣya iti | sa tayā vācā tenātmaneda sarvamasṛjata yadidaṁ kiṁcarco yajūṣi sāmāni chandāsi yajñānprajāḥ paśūn | sa yadyadevāsṛjata tattadattumadhriyata | sarvaṁ vā attīti tadaditeradititva sarvasyetasāttā bhavati sarvamasyānnaṁ bhavati ya evametadaditeradititvaṁ veda ॥1.2.5॥

— Translation from Aurovindo (English) — He thought: "If I kill him, I shall have but very little food,'' and through the union of that speech and that mind He brought forth all this, whatever there is: the Rig-Veda, the Yajur- Veda, the Sama-Veda, the metres, the sacrifices, men and animals. Whatever He brought forth He resolved to eat. Verily, because He eats everything, therefore is Aditi (Death) called Aditi. He who knows why Aditi came to have this name of Aditi becomes the eater of everything and everything becomes his food. ॥1.2.5॥

— Translation from Swami Madhavananda — He thought, 'If I kill him, I shall be making very little food.' Through that speech and the mind he projected all this, whatever there is - the Vedas Rig, Yajus and Saman, the metres, the sacrifices, men and animals. Whatever he projected, he resolved to eat. Because he eats everything, therefore Aditi (Death) is so called. He who knows how Aditi came to have this name of Aditi, becomes the eater of all this, and everything becomes his food. ॥1.2.5॥

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[ Sutra 1.2.6 ]

सोऽकामयतः भूयसा यज्ञेन भूयो यजेयेति। सोऽश्राम्यत्स तपोऽतप्यत तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् । प्राणा वै यशो वीर्यं तत्प्राणेषूत्क्रान्तेषु शरीर श्वयितुमध्रियत तस्य शरीर एव मन आसीत् ॥1.2.6॥

so'kāmayataḥ bhūyasā yajñena bhūyo yajeyeti | so'śrāmyatsa tapo'tapyata tasya śrāntasya taptasya yaśo vīryamudakrāmat | prāṇā vai yaśo vīryaṁ tatprāṇeṣūtkrānteṣu śarīra śvayitumadhriyata tasya śarīra eva mana āsīt ॥1.2.6॥

— Translation from Aurovindo (English) — He desired: "Let me sacrifice again with the great sacrifice." He was tired and he practiced austerities. From Him thus fatigued and heated, His fame and vigour departed. The pranas (organs) are verily fame and vigour. When the pranas went out His body began to swell, but the mind was set on the body. ॥1.2.6॥

— Translation from Swami Madhavananda — He desired, 'Let me sacrifice again with the great sacrifice'. He was tired, and he was distressed. While he was (thus) tired and distressed, his reputation and strength departed. The organs are reputation and strength. When the organs departed, the body began to swell, (but) his mind was set on the body. ॥1.2.6॥

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[ Sutra 1.2.7 ]

सोऽकामयतः मेध्यं म इद स्यादात्मन्व्यनेन स्यामिति। ततोऽश्वः समभवद्यदश्वत्तन्मेध्यमभूदिति। तदेवाश्वमेधस्याश्वमेधत्वम् । एष ह वा अश्वमेधं वेद य एनमेवं वेद। तमनवरुध्येवामन्यत। त संवत्सरस्य परस्तादात्मन आलभत । पशून्देवताभ्यः प्रत्यौहत् । तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्त --एष ह वा अश्वमेधो य एष तपति तस्य संवत्सर आत्माऽयमग्निरर्कस्तस्येमे लोका आत्मानस्तावेतावर्काश्वमेधौ सो पुनरेकैव देवता भवति मृत्युरेवाप पुनर्मृत्युं जयति नैनं मृत्युराप्नोति मृत्युरस्यात्मा भवत्येतासां देवतानामेको भवति ॥1.2.7॥

so'kāmayataḥ medhyaṁ ma ida syādātmanvyanena syāmiti | tato'śvaḥ samabhavadyadaśvattanmedhyamabhūditi | tadevāśvamedhasyāśvamedhatvam | eṣa ha vā aśvamedhaṁ veda ya enamevaṁ veda| tamanavarudhyevāmanyata | ta saṁvatsarasya parastādātmana ālabhata| paśūndevatābhyaḥ pratyauhat | tasmātsarvadevatyaṁ prokṣitaṁ prājāpatyamālabhanta --eṣa ha vā aśvamedho ya eṣa tapati tasya saṁvatsara ātmā'yamagnirarkastasyeme lokā ātmānastāvetāvarkāśvamedhau so punarekaiva devatā bhavati mṛtyurevāpa punarmṛtyuṁ jayati nainaṁ mṛtyurāpnoti mṛtyurasyātmā bhavatyetāsāṁ devatānāmeko bhavati| ॥1.2.7॥

— Translation from Aurovindo (English) — He desired: "Let this body of Mine be fit for a sacrifice and let Me be embodied through this." Thinking thus, He entered the body. Because the body swelled (asvat), therefore it came to be called horse (asva). And because it became fit for sacrifice (medhya), therefore the Horse-sacrifice came to be known as Asvamedha. He who knows this verily knows the Horse- sacrifice. Prajapati, desiring again to sacrifice with the great sacrifice, imagined Himself as the horse and letting the horse remain free, He reflected on it. At the end of a year he sacrificed it to Himself and dispatched the other animals to the gods. Therefore priests even now sacrifice to Prajapati the sanctified horse dedicated to all the gods. Verily, the sun who shines yonder is the Horse-sacrifice. His body is the year. This earthly fire is the arka (sacrificial fire), whose limbs are these worlds. So these two, fire and the sun, are the arka and the Asvamedha (Horse-sacrifice). These two, again, become the same god, Death. He who knows this conquers further death; death cannot overcome him; death becomes his self; and he becomes one with these deities. ॥1.2.7॥

— Translation from Swami Madhavananda — He desired, 'Let this body of mine be fit for a sacrifice, and let me be embodied through this', (and entered it). Because the body swelled (Asvat), therefore it came to be called Asva (horse). And because it became fit for a sacrifice, therefore the horse sacrifice came to be known as Asvamedha. He who knows it thus indeed knows the horse sacrifice. (Imagining himself as the horse and) letting it remain free, he reflected (on it). After a year he sacrificed it to himself, and dispatched the (other) animals to the gods. Therefore (priests to this day) sacrifice to Prajapati the sanctified (horse) that is dedicated to all the gods. He who shines yonder is the horse sacrifice; his body is the year. This fire is Arka; its limbs are these worlds. So these two (fire and the sun) are Arka and the horse sacrifice. These two again become the same god, Death. He (who knows thus) conquers further death, death cannot overtake him, it becomes his self, and he becomes one with these deities. ॥1.2.7॥

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[ Sutra 1.3.1 ]

द्वया ह प्राजापत्या देवाश्चासुराश्च । ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त । ते ह देवा ऊचुर्हन्तासुरान्यज्ञ उद्गीथेनात्ययामेति ॥1.3.1॥

dvayā ha prājāpatyā devāścāsurāśca | tataḥ kānīyasā eva devā jyāyasā asurāsta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti ॥1.3.1॥

— Translation from Aurovindo (English) — There were two classes of Prajapati's sons: the gods (devas) and the demons (asuras). Naturally, the gods were few and the demons many. They struggled with one another for mastery of these worlds. Being overwhelmed by the demons, the gods said: "Well, let Us overcome the demons at the sacrifice (jyotishtoma) by means of the Udgitha." ॥1.3.1॥

— Translation from Swami Madhavananda — There were two classes of Prajapati's sons, the gods and the Asuras. Naturally, the gods were fewer, and the Asuras more in number. They vied with each other for (the mastery of these worlds. The gods said, 'Now let us surpass the Asuras in (this) sacrifice through the Udgitha'. ॥1.3.1॥

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[ Sutra 1.3.2 ]

ते ह वाचमूचुस्त्वं न उद्गायेति तथेति तेभ्यो वागुदगायत् । यो वाचि भोगस्तं देवेभ्य आगायद्यत्कल्याणं वदति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति तमभिद्रुत्य पाप्मनाऽविध्यन्त्स यः स पाप्मा यदेवेदमप्रतिरूपं वदति स एव स पाप्मा ॥1.3.2॥

te ha vācamūcustvaṁ na udgāyeti tatheti tebhyo vāgudagāyat| yo vāci bhogastaṁ devebhya āgāyadyatkalyāṇaṁ vadati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti tamabhidrutya pāpmanā'vidhyantsa yaḥ sa pāpmā yadevedamapratirūpaṁ vadati sa eva sa pāpmā ॥1.3.2॥

— Translation from Aurovindo (English) — They said to the organ of speech: "Chant the Udgitha for us." "So be it," said speech and chanted for them. Whatever enjoyment common to all comes from the organ of speech, it secured for the gods by chanting, while the enjoyment derived from the fine utterance of the words it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it (speech) and pierced it with evil. That evil is what is found today when one speaks improperly; that is that evil. ॥1.3.2॥

— Translation from Swami Madhavananda — They said to the organ of speech, 'Chant (the Udgitha) for us'. 'All right', said the organ of speech and chanted for them. The common good that comes of the organ of speech, it secured for the gods by chanting, while the fine speaking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one speaks improper things. ॥1.3.2॥

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[ Sutra 1.3.3 ]

अथ ह प्राणमूचुस्त्वं न उद्गायेति तथेति तेभ्यः प्राण उदगायद्यः प्राणे भोगस्तं देवेभ्य आगायद्यत्कल्याणं जिघ्रति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति तमभिद्रुत्य पाप्मनाऽविध्यन्त्स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति स एव स पाप्मा ॥1.3.3॥

atha ha prāṇamūcustvaṁ na udgāyeti tatheti tebhyaḥ prāṇa udagāyadyaḥ prāṇe bhogastaṁ devebhya āgāyadyatkalyāṇaṁ jighrati tadātmane| te viduranena vai na udgātrā'tyeṣyantīti tamabhidrutya pāpmanā'vidhyantsa yaḥ sa pāpmā yadevedamapratirūpaṁ jighrati sa eva sa pāpmā ॥1.3.3॥

— Translation from Aurovindo (English) — Then they said to the organ of smell: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whateverenjoyment common to all comes from the nose, it secured for the gods by chanting, while the enjoyment derived from fine smelling it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one smells improper things; that is that evil. ॥1.3.3॥

— Translation from Swami Madhavananda — Then they said to the nose 'Chant (the Udgitha) for us'. 'All right', said the nose and chanted for them. The common good that comes of the nose, it secured for the gods by chanting, while the fine smelling it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one smells improper things. ॥1.3.3॥

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[ Sutra 1.3.4 ]

अथ ह चक्षुरूचुस्त्वं न उद्गायेति तथेति तेभ्यश्चक्षुरुदगायत् । यश्चक्षुषि भोगस्तं देवेभ्य् अ आगायद्यत्कल्याणं पश्यति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति तमभिद्रुत्य पाप्मनाऽविध्यन्त्स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति स एव स पाप्मा ॥1.3.4॥

atha ha cakṣurūcustvaṁ na udgāyeti tatheti tebhyaścakṣurudagāyat| yaścakṣuṣi bhogastaṁ devebhy a āgāyadyatkalyāṇaṁ paśyati tadātmane| te viduranena vai na udgātrā'tyeṣyantīti tamabhidrutya pāpmanā'vidhyantsa yaḥ sa pāpmā yadevedamapratirūpaṁ paśyati sa eva sa pāpmā ॥1.3.4॥

— Translation from Aurovindo (English) — Then they said to the organ of Seeing: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the eye, it secured for the gods by chanting, while the enjoyment derived from fine seeing it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one sees improper things; that is that evil. ॥1.3.4॥

— Translation from Swami Madhavananda — Then they said to the eye 'Chant (the Udgitha) for us'. 'All right', said the eye and chanted for them. The common good that comes of the eye, it secured for the gods by chanting, while the fine seeing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one sees improper things. ॥1.3.4॥

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[ Sutra 1.3.5 ]

अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति तथेति तेभ्यः श्रोत्रमुदगायद्यः श्रोत्रे भोगस्तं देवेभ्य आगायद्यत्कल्याण शृणोति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति तमभिद्रुत्य पाप्मनाऽविध्यन्त्स यः स पाप्मा यदेवेदमप्रतिरूप शृणोति स एव स पाप्मा ॥1.3.5॥

atha ha śrotramūcustvaṁ na udgāyeti tatheti tebhyaḥ śrotramudagāyadyaḥ śrotre bhogastaṁ devebhya āgāyadyatkalyāṇa śṛṇoti tadātmane| te viduranena vai na udgātrā'tyeṣyantīti tamabhidrutya pāpmanā'vidhyantsa yaḥ sa pāpmā yadevedamapratirūpa śṛṇoti sa eva sa pāpmā ॥1.3.5॥

— Translation from Aurovindo (English) — Then they said to the organ of hearing: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the ear, it secured for the gods by chanting, while the enjoyment derived from fine hearing it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one hears improper things; that is that evil. ॥1.3.5॥

— Translation from Swami Madhavananda — Then they said to the ear 'Chant (the Udgitha) for us'. 'All right', said the ear and chanted for them. The common good that comes of the ear, it secured for the gods by chanting, while the fine hearing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one hears improper things. ॥1.3.5॥

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[ Sutra 1.3.6 ]

अथ ह मन ऊचुस्त्वं न उद्गायेति तथेति तेभ्यो मन उदगायद्यो मनसि भोगस्तं देवेभ्य आगायद्यत्कल्याण सङ्कल्पयति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति तमभिद्रुत्य पाप्मनाविध्यन्त्स यः स पाप्मा यदेवेदमप्रतिरूप सङ्कल्पयति स एव स पाप्मैवमु खल्वेता देवताः पाप्मभिरुपासृजन्नेवमेनाः पाप्मनाऽविध्यन् ॥1.3.6॥

atha ha mana ūcustvaṁ na udgāyeti tatheti tebhyo mana udagāyadyo manasi bhogastaṁ devebhya āgāyadyatkalyāṇa saṅkalpayati tadātmane| te viduranena vai na udgātrā'tyeṣyantīti tamabhidrutya pāpmanāvidhyantsa yaḥ sa pāpmā yadevedamapratirūpa saṅkalpayati sa eva sa pāpmaivamu khalvetā devatāḥ pāpmabhirupāsṛjannevamenāḥ pāpmanā'vidhyan ॥1.3.6॥

— Translation from Aurovindo (English) — Then they said to the mind: "Chant the Udgitha for us." "So be it," said the mind and chanted for them. Whatever enjoyment common to all comes from the mind, it secured for the gods by chanting, while the enjoyment derived from fine thinking it utilized for itself. Now, the demons knew that through this chanter the gods would overcome them. They charged at it and pierced it with evil. That evil is what is found today when one thinks improperly; that is that evil. Likewise they also touched these other deities with evil-smote them with evil. ॥1.3.6॥

— Translation from Swami Madhavananda — Then they said to the mind 'Chant (the Udgitha) for us'. 'All right', said the mind and chanted for them. The common good that comes of the mind, it secured for the gods by chanting, while the fine thinking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one thinks improper things. Likewise they also touched these (other) deities with evil - struck them with evil. ॥1.3.6॥

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[ Sutra 1.3.7 ]

अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति तथेति तेभ्य एष प्राण उदगायत्ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति तदभिद्रुत्य पाप्मनाविव्यत्सन्त्स यथाऽश्मानमृत्वा लोष्टो विध्वसेतैव हैव विध्वसमाना विष्वञ्चो विनेशुस्ततो देवा अभवन्‌ परासुरा भवत्यात्मना परास्य द्विषन्भ्रातृव्यो भवति य एवं वेद ॥1.3.7॥

atha hemamāsanyaṁ prāṇamūcustvaṁ na udgāyeti tatheti tebhya eṣa prāṇa udagāyatte viduranena vai na udgātrā'tyeṣyantīti tadabhidrutya pāpmanāvivyatsantsa yathā'śmānamṛtvā loṣṭo vidhvasetaiva haiva vidhvasamānā viṣvañco vineśustato devā abhavan parāsurā bhavatyātmanā parāsya dviṣanbhrātṛvyo bhavati ya evaṁ veda ॥1.3.7॥

— Translation from Aurovindo (English) — Then they said to the vital breath in the mouth: "Chant the Udgitha for us." "So be it," said the vital breath and chanted for them. The demons knew that through this chanter the gods would overcome them. They charged at it, intending to pierce it with evil. But as a clod of earth, hitting a stone, is scattered, even so they were scattered in all directions, crushed andcompletely destroyed. Thereupon the gods became established in their true selves and the demons perished. He who knows this becomes his true self and his spiteful kinsman perishes. ॥1.3.7॥

— Translation from Swami Madhavananda — Then they said to this vital force in the mouth, 'Chant (the Udgitha) for us'. 'All right', said the vital force and chanted for them. The Asuras knew that through this chanter the gods would surpass them. They charged it and wanted to strike it with evil. But as a clod of earth, striking against a rock, is shattered, so were they shattered, flung in all directions, and perished. Therefore the gods became (fire etc.), and the Asuras were crushed. He who knows thus becomes his true self, and his envious kinsman is crushed. ॥1.3.7॥

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[ Sutra 1.3.8 ]

ते होचुः क्व नु सोऽभूद्यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य आङ्गिरसोऽङ्गाना हि रसः ॥1.3.8॥

te hocuḥ kva nu so'bhūdyo na itthamasaktetyayamāsye'ntariti so'yāsya āṅgiraso'ṅgānā hi rasaḥ ॥1.3.8॥

— Translation from Aurovindo (English) — Then the organs said: "Where is that which joined us to our true selves?" After deliberation they discovered that it was here, within the mouth (asye). Hence the vital breath (prana) is called ayasya and also, because it is the essence (rasa) of the limbs (anga) of the body, angirasa. ॥1.3.8॥

— Translation from Swami Madhavananda — They said, 'Where was he who has thus restored us (to our divinity)?' (and discovered): 'Here he is within the mouth'. The vital force is called Ayasya Angirasa, for it is the essence of the members (of the body). ॥1.3.8॥

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[ Sutra 1.3.9 ]

सा वा एषा देवता दूर्नाम दूर ह्यस्या मृत्युः दूर ह वा अस्मान्मृत्युर्भवति य एवं वेद ॥1.3.9॥

sā vā eṣā devatā dūrnāma dūra hyasyā mṛtyuḥ dūra ha vā asmānmṛtyurbhavati ya evaṁ veda ॥1.3.9॥

— Translation from Aurovindo (English) — That deity is called "dur," because death is far (dur) from it. From him who knows this, death is far away. ॥1.3.9॥

— Translation from Swami Madhavananda — This deity is called Dur, because death is far from it. Death is far from one who knows thus. ॥1.3.9॥

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[ Sutra 1.3.10 ]

सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयां चकार तदासां पाप्मनो विन्यदधात्तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति ॥1.3.10॥

sā vā eṣā devataitāsāṁ devatānāṁ pāpmānaṁ mṛtyumapahatya yatrāsāṁ diśāmantastadgamayāṁ cakāra tadāsāṁ pāpmano vinyadadhāttasmānna janamiyānnāntamiyānnetpāpmānaṁ mṛtyumanvavāyānīti ॥1.3.10॥

— Translation from Aurovindo (English) — That deity took away death, the evil of these gods and carried it to where the end of the quarters is. There it deposited their evil. Therefore let no one go to a person of that region, or to the country beyond the border, lest he should meet there with evil, with death. ॥1.3.10॥

— Translation from Swami Madhavananda — This deity took away death, the evil of these gods, and carried it to where these quarters end. There it left their evils. Therefore one should not approach a person (of that region), nor go to that region beyond the border, lest one imbibe that evil, death. ॥1.3.10॥

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[ Sutra 1.3.11 ]

सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत् ॥1.3.11॥

sā vā eṣā devataitāsāṁ devatānāṁ pāpmānaṁ mṛtyumapahatyāthainā mṛtyumatyavahat ॥1.3.11॥

— Translation from Aurovindo (English) — That deity, after taking away the death-the evil-of the gods, carried them beyond death. ॥1.3.11॥

— Translation from Swami Madhavananda — This deity after taking away death, the evil of these gods, next carried them beyond death. ॥1.3.11॥

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[ Sutra 1.3.12 ]

स वै वाचमेव प्रथमामत्यवहत्सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत्सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते ॥1.3.12॥

sa vai vācameva prathamāmatyavahatsā yadā mṛtyumatyamucyata so'gnirabhavatso'yamagniḥ pareṇa mṛtyumatikrānto dīpyate ॥1.3.12॥

— Translation from Aurovindo (English) — First of all, it carried the organ of speech, which is the foremost organ. When the organ of speech was freed from death it became fire. That fire, having transcended death, shines beyond its reach. ॥1.3.12॥

— Translation from Swami Madhavananda — It carried the organ of speech, the foremost one, first. When the organ of speech got rid of death, it became fire. That fire, having transcended death, shines beyond its reach. ॥1.3.12॥

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[ Sutra 1.3.13 ]

अथ प्राणमत्यवहत्स यदा मृत्युमत्यमुच्यत स वायुरभवत्सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते ॥1.3.13॥

atha prāṇamatyavahatsa yadā mṛtyumatyamucyata sa vāyurabhavatso'yaṁ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate ॥1.3.13॥

— Translation from Aurovindo (English) — Then it carried the organ of smell. When it was freed from death it became air (Vayu). That air, having transcended death, blows beyond its reach. Then it carried the organ of sight. When it was freed from death it became the sun (Surya). That sun, having transcended death, shines beyond its reach. Then it carried the organ of hearing. When it was freed from death, it became the quarters (Disah). Those quarters, having transcended death, remain beyond its reach. ॥1.3.13॥

— Translation from Swami Madhavananda — Then it carried the nose. When it got rid of death, it became air. That air, having transcended death, blows beyond its reach. ॥1.3.13॥

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[ Sutra 1.3.14 ]

अथ चक्षुरत्यवहत्तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत्सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति ॥1.3.14॥

atha cakṣuratyavahattadyadā mṛtyumatyamucyata sa ādityo'bhavatso'sāvādityaḥ pareṇa mṛtyumatikrāntastapati ॥1.3.14॥

— Translation from Aurovindo (English) — Then it carried the organ of smell. When it was freed from death it became air (Vayu). That air, having transcended death, blows beyond its reach. Then it carried the organ of sight. When it was freed from death it became the sun (Surya). That sun, having transcended death, shines beyond its reach. Then it carried the organ of hearing. When it was freed from death, it became the quarters (Disah). Those quarters, having transcended death, remain beyond its reach. ॥1.3.14॥

— Translation from Swami Madhavananda — Then it carried the eye. When the eye got rid of death, it became sun. That sun, having transcended death, shines beyond its reach. ॥1.3.14॥

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[ Sutra 1.3.15 ]

अथ श्रोत्रमत्यवहत्तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः ॥1.3.15॥

atha śrotramatyavahattadyadā mṛtyumatyamucyata tā diśo'bhavastā imā diśaḥ pareṇa mṛtyumatikrāntāḥ ॥1.3.15॥

— Translation from Aurovindo (English) — Then it carried the organ of smell. When it was freed from death it became air (Vayu). That air, having transcended death, blows beyond its reach. Then it carried the organ of sight. When it was freed from death it became the sun (Surya). That sun, having transcended death, shines beyond its reach. Then it carried the organ of hearing. When it was freed from death, it became the quarters (Disah). Those quarters, having transcended death, remain beyond its reach. ॥1.3.15॥

— Translation from Swami Madhavananda — Then it carried the ear When the ear got rid of death, it became the quarters. Those quarters, having transcended death, remain beyond its reach. ॥1.3.15॥

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[ Sutra 1.3.16 ]

अथ मनोऽत्यवहत्तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत्सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येव ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद ॥1.3.16॥

atha mano'tyavahattadyadā mṛtyumatyamucyata sa candramā abhavatso'sau candraḥ pareṇa mṛtyumatikrānto bhātyeva ha vā enameṣā devatā mṛtyumativahati ya evaṁ veda ॥1.3.16॥

— Translation from Aurovindo (English) — Then it carried the mind. When the mind was freed from death it became the moon (Chandra). That moon, having transcended death, shines beyond its reach. Thus, verily, that deity carries beyond death him who knows this. ॥1.3.16॥

— Translation from Swami Madhavananda — Then it carried the mind. When the mind got rid of death, it became the moon. That moon, having transcended death, shines beyond its reach. So does this deity carry one who knows thus beyond death. ॥1.3.16॥

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[ Sutra 1.3.17 ]

अथात्मनेऽन्नाद्यमागायद्यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत इह प्रतितिष्ठति ॥1.3.17॥

athātmane'nnādyamāgāyadyaddhi kiñcānnamadyate'nenaiva tadadyata iha pratitiṣṭhati ॥1.3.17॥

— Translation from Aurovindo (English) — Next it (the vital breath) obtained eatable food for itself by chanting. For whatever food is eaten, is eaten by the vital breath alone and it (the vital breath) rests on that (the food). ॥1.3.17॥

— Translation from Swami Madhavananda — Next it secured eatable food for itself by chanting, for whatever food is eaten, is eaten by the vital force alone, and it rests on that. ॥1.3.17॥

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[ Sutra 1.3.18 ]

ते देवा अब्रुवन्नेतावद्वा इद सर्वं यदन्नं तदात्मन आगासीरनु नोऽस्मिन्नन्न आभजस्वेति ते वै माऽभिसंविशतेति तथेति त समन्तं परिण्यविशन्त। तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्तिव ह वा एन स्वा अभिसंविशन्ति भर्ता स्वाना श्रेष्ठः पुर एता भवत्यन्नादोऽधिपतिर्य एवं वेद य उ हैवंविद स्वेषु प्रतिप्रतिर्बुभूषति न हैवालं भार्येभ्यो भवत्यथ य एवैतमनुभवति यो वैतमनु भार्यान्बुभूर्षति स हैवालं भार्येभ्यो भवति ॥1.3.18॥

te devā abruvannetāvadvā ida sarvaṁ yadannaṁ tadātmana āgāsīranu no'sminnanna ābhajasveti te vai mā'bhisaṁviśateti tatheti ta samantaṁ pariṇyaviśanta| tasmādyadanenānnamatti tenaitāstṛpyantieva ha vā ena svā abhisaṁviśanti bhartā svānā śreṣṭhaḥ pura etā bhavatyannādo'dhipatirya evaṁ veda ya u haivaṁvida sveṣu pratipratirbubhūṣati na haivālaṁ bhāryebhyo bhavatyatha ya evaitamanubhavati yo vaitamanu bhāryānbubhūrṣati sa haivālaṁ bhāryebhyo bhavati ॥1.3.18॥

— Translation from Aurovindo (English) — The gods said to the vital breath: "Verily, just this much is all the food there is and you have secured it for yourself by chanting. Now give us, please, a share of this food." "Then sit around facing me." "So be it." They sat down around the vital breath. That is why whatever food one eats through the vital breath satisfies the organs. So do his relatives sit around facing him who knows this; he becomes the supporter of his kinsmen, the greatest among them and their leader, a good eater of food and their lord. Whoever, among his kinsmen, the greatest among them and their leader, a good eater of food and their lord. Whoever, among his kinsmen, desires to be a rival of the man who has this knowledge is not able to support his dependents. But, on the other hand, he who follows him (the knower of the vital breath) and who, following him, desires to support his dependents is certainly able to do so. ॥1.3.18॥

— Translation from Swami Madhavananda — The gods said, 'Whatever food there is, is just this much, and you have secured it for yourself by chanting. Now let us have a share in this food.' 'Then sit around facing me', (said the vital force). 'All right', (said the gods and) sat down around it. Hence whatever food one eats through the vital force satisfies these. So do his relatives sit around facing him who knows thus, and he becomes their support, the greatest among them and their leader, a good eater of food and the ruler of them. That one among his relatives who desires to rival a man of such knowledge is powerless to support his dependants. But one who follows him, or desires to maintain one's dependants being under him, is alone capable of supporting them. ॥1.3.18॥

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[ Sutra 1.3.19 ]

सोऽयास्य आङ्गिरसोऽङ्गाना हि रसः प्राणो वा अङ्गाना रसः प्राणो हि वा अङ्गाना रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यतिष हि वा अङ्गाना रसः ॥1.3.19॥

so'yāsya āṅgiraso'ṅgānā hi rasaḥ prāṇo vā aṅgānā rasaḥ prāṇo hi vā aṅgānā rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyatieṣa hi vā aṅgānā rasaḥ ॥1.3.19॥

— Translation from Aurovindo (English) — It is called ayasa angirasa, for it is the essence (rasa) of the limbs (anga). Yes, the prana is the essence of the limbs. From whichever limb the vital breath departs, that limb withers right there; therefore it is verily the essence of the limbs. ॥1.3.19॥

— Translation from Swami Madhavananda — It is called Ayasya Angirasa, for it is the essence of the members (of the body). The vital force is indeed the essence of the members. Of course it is their essence. (For instance), from whichever member the vital force departs, right there it withers. Therefore this is of course the essence of the members. ॥1.3.19॥

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[ Sutra 1.3.20 ]

एष उ एव बृहस्पतिर्वाग् वै बृहती तस्या एष पतिस्तस्मादु बृहस्पतिः ॥1.3.20॥

eṣa u eva bṛhaspatirvāg vai bṛhatī tasyā eṣa patistasmādu bṛhaspatiḥ ॥1.3.20॥

— Translation from Aurovindo (English) — It is also Brihaspati (lord of the Rig-Veda). Speech is Brihati (Rig) and the vital breath is its lord (pati). Therefore it is called Brihaspati. ॥1.3.20॥

— Translation from Swami

Madhavananda — This alone is also Brihaspati (lord of the Rik). Speech is indeed Brihati (Rik) and this is its lord. Therefore this is also Brihaspati. ॥1.3.20॥

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[ Sutra 1.3.21 ]

एष उ एव ब्रह्मणस्पतिर्वाग् वै ब्रह्म तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः ॥1.3.21॥

eṣa u eva brahmaṇaspatirvāg vai brahma tasyā eṣa patistasmādu brahmaṇaspatiḥ ॥1.3.21॥

— Translation from Aurovindo (English) — It is also the Brahmanaspati (lord of the Yajur-Veda). Speech is Brahman (Yajur) and the vital breath is its lord (pati). Therefore it is called Brahmanaspati. ॥1.3.21॥

— Translation from Swami Madhavananda — This alone is also Brahmanaspati (lord of the Yajus). Speech is indeed Brahman (yajus), and this is its lord. Therefore this is also Brahmanaspati. ॥1.3.21॥

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[ Sutra 1.3.22 ]

एष उ एव साम वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वं। यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव सामाश्नुते साम्नः सायुज्य सलोकतां य एवमेतत्साम वेद ॥1.3.22॥

eṣa u eva sāma vāgvai sāmaiṣa sā cāmaśceti tatsāmnaḥ sāmatvaṁ| yadveva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ samo'nena sarveṇa tasmādveva sāmāśnute sāmnaḥ sāyujya salokatāṁ ya evametatsāma veda ॥1.3.22॥

— Translation from Aurovindo (English) — Prana is Saman, too. Speech is, verily, sa and this (prana) is ama. Saman (the chant of the Sama-Veda) is known by that name because it is sa (speech) and ama (prana). Or because it (prana) is equal (sama) to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, nay, equal to this universe; therefore it (prana) is indeed the Sama-Veda. He who knows this vital breath to be such attains union with it or lives in the same world with it. ॥1.3.22॥

— Translation from Swami Madhavananda — This alone is also Saman. Speech is indeed Sa, and this is Ama. Because it is Sa (speech) and Ama (vital force), therefore Saman is so called. Or because it is equal to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, equal to this universe, therefore this is also Saman. He who knows this saman (vital force) to be such attains union with it, or lives in the same world as it. ॥1.3.22॥

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[ Sutra 1.3.23 ]

एष उ वा उद्गीथः प्राणो वा उत्प्राणेन हीद सर्वमुत्तब्धं वागेव गीथोच्च गीथा चेति स उद्गीथः ॥1.3.23॥

eṣa u vā udgīthaḥ prāṇo vā utprāṇena hīda sarvamuttabdhaṁ vāgeva gīthocca gīthā ceti sa udgīthaḥ ॥1.3.23॥

— Translation from Aurovindo (English) — And it is also the Udgitha. The vital breath is verily ut, for by the vital breath all this universe is upheld (uttabdha); and speech is githa (song). And because it is ut and githa, therefore it is Udgitha. ॥1.3.23॥

— Translation from Swami Madhavananda — This indeed is also Udgitha. The vital force is indeed Ut, for all this is held aloft by the vital force, and speech alone is Githa. This is Udgitha, because it is Ut and Githa. ॥1.3.23॥

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[ Sutra 1.3.24 ]

तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति वाचा च ह्येव स प्राणेन चोदगायदिति ॥1.3.24॥

taddhāpi brahmadattaścaikitāneyo rājānaṁ bhakṣayannuvācāyaṁ tyasya rājā mūrdhānaṁ vipātayatādyadito'yāsya āṅgiraso'nyenodagāyaditi vācā ca hyeva sa prāṇena codagāyaditi ॥1.3.24॥

— Translation from Aurovindo (English) — Regarding this there is also the following anecdote: Brahmadatta, the great-grandson of Chikitana, while drinking king [soma], said: "Let this soma strike off my head if I say that the ayasya angirasa chanted the Udgitha through any other means than this vital breath and speech." Surely he chanted through speech and the vital breath. ॥1.3.24॥

— Translation from Swami Madhavananda — Regarding this (there is) also (a story): Brahmadatta, the great-grandson of Cikitana, while drinking Soma, said, 'Let this Soma strike off my head if I say that Ayasya Angirasa chanted the Udgitha through any other than this (vital force and speech).' Indeed he chanted through speech and the vital force. ॥1.3.24॥

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[ Sutra 1.3.25 ]

तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वं तस्य वै स्वर एव स्वं तस्मादार्त्विज्यं करिष्यन्वाचि स्वरमिच्छेत तया वाचा स्वरसम्पन्नयार्त्विज्यं कुर्यात्तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एवा। अथो यस्य स्वं भवति भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद ॥1.3.25॥

tasya haitasya sāmno yaḥ svaṁ veda bhavati hāsya svaṁ tasya vai svara eva svaṁ tasmādārtvijyaṁ kariṣyanvāci svaramiccheta tayā vācā svarasampannayārtvijyaṁ kuryāttasmādyajñe svaravantaṁ didṛkṣanta evā| atho yasya svaṁ bhavati bhavati hāsya svaṁ ya evametatsāmnaḥ svaṁ veda ॥1.3.25॥

— Translation from Aurovindo (English) — He who knows the wealth of this saman (Vital breath) obtains wealth. Tone, indeed, is its wealth. Therefore let one who is going to perform the sacrificial work as a priest desire that his voice may have a good tone and let him perform the sacrifice through that voice with a good tone. Therefore people desire to see at a sacrifice a priest with a good voice, like one who has wealth. He who thus knows what is the wealth of the saman obtains wealth. ॥1.3.25॥

— Translation from Swami Madhavananda — He who knows the wealth of this Saman (vital force) attains wealth. Tone is indeed its wealth. Therefore one who is going to officiate as a priest should desire to have a rich tone in his voice, and he should do his priestly duties through that voice with a fine tone. Therefore in a sacrifice people long to see a priest with a good voice, like one who has wealth. He who knows the wealth of saman to be such attains wealth. ॥1.3.25॥

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[ Sutra 1.3.26 ]

तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णं तस्य वै स्वर एव सुवर्णं भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद ॥1.3.26॥

tasya haitasya sāmno yaḥ suvarṇaṁ veda bhavati hāsya suvarṇaṁ tasya vai svara eva suvarṇaṁ bhavati hāsya suvarṇaṁ ya evametatsāmnaḥ suvarṇaṁ veda ॥1.3.26॥

— Translation from Aurovindo (English) — He who knows the suvarna (gold) of the saman (vital breath) obtains gold. Tone is verily its gold. He who thus knows what is the gold of the saman obtains gold. ॥1.3.26॥

— Translation from Swami Madhavananda — He who knows the gold of this Saman (vital force) obtains gold. Tone is indeed its gold. He who knows the gold of Saman to be such obtains gold. ॥1.3.26॥

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[ Sutra 1.3.27 ]

तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति तस्य वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयतेऽन्न इत्यु हैक आहुः ॥1.3.27॥

tasya haitasya sāmno yaḥ pratiṣṭhāṁ veda prati ha tiṣṭhati tasya vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate'nna ityu haika āhuḥ ॥1.3.27॥

— Translation from Aurovindo (English) — He who knows the support of the saman (vital breath) gets a support. Speech Verily is its support. For, supported in speech, the vital breath is transformed into a chant. Some say the support is in food (the body). ॥1.3.27॥

— Translation from Swami Madhavananda — He who knows the support of this Saman (vital force) gets a resting place. Speech (certain parts of the body) is indeed its support. For resting on speech is the vital force thus chanted. Some say, resting on food (body). ॥1.3.27॥

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[ Sutra 1.3.28 ]

अथातः पवमानानामेवाभ्यारोहः स वै खलु प्रस्तोता साम प्रस्तौति स यत्र प्रस्तुयात्तदेतानि जपेत्। असतो मा सद्गमय तमसो मा ज्योतिर्गमय मृत्योर्माऽमृतं गमयेति स यदाहासतो मा सद्गमयेति मृत्युर्वा असत्सदमृतम् मृत्योर्माऽमृतं गमयामृतं मा कुर्वित्येवैतदाह तमसो मा ज्योतिर्गमयेति मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्माऽमृतं गमयामृतं मां कुर्वित्येवैतदाह मृत्योर्माऽमृतं गमयेति नात्र तिरोहितमिवास्ति । अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत्तस्मादु तेषु वरं वृणीत यं कामं कामयेत त स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तमागायति तद्धैतल्लोकजिदेव न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद ॥1.3.28॥

athātaḥ pavamānānāmevābhyārohaḥ sa vai khalu prastotā sāma prastauti sa yatra prastuyāttadetāni japet| asato mā sadgamaya tamaso mā jyotirgamaya mṛtyormā'mṛtaṁ gamayeti sa yadāhāsato mā sadgamayeti mṛtyurvā asatsadamṛtam mṛtyormā'mṛtaṁ gamayāmṛtaṁ mā kurvityevaitadāha tamaso mā jyotirgamayeti mṛtyurvai tamo jyotiramṛtaṁ mṛtyormā'mṛtaṁ gamayāmṛtaṁ māṁ kurvityevaitadāha mṛtyormā'mṛtaṁ gamayeti nātra tirohitamivāsti | atha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyettasmādu teṣu varaṁ vṛṇīta yaṁ kāmaṁ kāmayeta ta sa eṣa evaṁvidudgātātmane vā yajamānāya vā yaṁ kāmaṁ kāmayate tamāgāyati taddhaitallokajideva na haivālokyatāyā āśāsti ya evametatsāma veda ॥1.3.28॥

— Translation from Aurovindo (English) — Next follows the edifying repetition (abhyaroha) only of the hymns called pavamanas. The priest called prastotri indeed chants the saman. While he chants it, let the sacrificer recite these [Yajur verses]: "Lead me from the unreal to the real. From darkness lead me to light. From death lead me to immortality." When the mantra (verse) says: "Lead me from the unreal to the real," "the unreal" means death and the "real," immortality; so it says, "From death lead me to immortality," that is to say, "Make me immortal." When it says: "From darkness lead me to light," "darkness" means death and "light," immortality; so it says: "From death lead me to immortality," that is to say, "Make me immortal." In the verse: "From death lead me to immortality," there is nothing that is hidden. Then come the remaining hymns, with which, by singing them, [the chanter] should obtain food for himself. Therefore while they are being chanted let the sacrificer ask for a boon- anything that he desires. Whatever objects this chanter, endowed with such knowledge, desires for himself or for the sacrificer, he obtains by his chanting. This [meditation] by itself wins the world (Hiranyagarbha). He who thus knows the saman (the prana, or vital breath)-for him there is no fear of not being admitted into that world. ॥1.3.28॥

— Translation from Swami Madhavananda — Now therefore the edifying repetition (Adhyaroha) only of the hymns called Pavamanas. The priest called Prastotir indeed recites the Saman. While he recites it, these Mantras are to be repeated: From evil lead me to good. From darkness lead me to light. From death lead me to immortality. When the Mantra says, 'From evil lead me to good', 'evil' means death, and 'good' immortality; so it says, 'From death lead me to immortality, i.e. make me immortal'. When it says, 'From darkness lead me to light', 'darkness' means death, and 'light', immortality; so it says, 'From death lead me to immortality, or make me immortal'. In the dictum, 'From death lead me to immortality', the meaning does not seem to be hidden. Then through the remaining hymns (the chanter) should secure eatable food for himself by chanting. Therefore, while they are being chanted, the sacrificer should ask for a boon - anything that he desires. Whatever objects this chanter possessed of such knowledge desires, either for himself or for the sacrificer, he secures them by chanting. This (meditation) certainly wins the world (Hiranyagarbha). He who knows the Saman (vital force) as such has not to pray lest he be unfit for this world. ॥1.3.28॥

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[ Sutra 1.4.1 ]

आत्मैवेदमग्र आसीत्पुरुषविधः सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् सोऽहमस्मीत्यग्रे व्याहरत्ततोऽहंनामाभवत्तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत्तस्मात्पुरुष ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद ॥1.4.1॥

ātmaivedamagra āsītpuruṣavidhaḥ so'nuvīkṣya nānyadātmano'paśyat so'hamasmītyagre vyāharattato'haṁnāmābhavattasmādapyetarhyāmantrito'hamayamityevāgra uktvāthānyannāma prabrūte yadasya bhavati sa yatpūrvo'smātsarvasmātsarvānpāpmana auṣattasmātpuruṣa oṣati ha vai sa taṁ yo'smātpūrvo bubhūṣati ya evaṁ veda ॥1.4.1॥

— Translation from Aurovindo (English) — In the beginning, this universe was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before (purva) the whole group of aspirants, burnt (aushat) all evils, therefore He is called Purusha. He who knows this verily burns up him who wishes to be Viraj in advance of him. ॥1.4.1॥

— Translation from Swami Madhavananda — In the beginning, this (universe) was but the self (Viraj) of a human form. He reflected and found nothing else but himself. He first uttered, ''am he''. Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, 'It is I,' and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Purusha. He who knows thus indeed burns one who wants to be (Viraj) before him. ॥1.4.1॥

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[ Sutra 1.4.2 ]

सोऽबिभेत्तस्मादेकाकी बिभेति स हायमीक्षांचक्रेः यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति तत एवास्य भयं वीयाय कस्माद्ध्यभेष्यद्द्वितीयाद्वै भयं भवति ॥1.4.2॥

so'bibhettasmādekākī bibheti sa hāyamīkṣāṁcakreḥ yanmadanyannāsti kasmānnu bibhemīti tata evāsya bhayaṁ vīyāya kasmāddhyabheṣyaddvitīyādvai bhayaṁ bhavati|| ॥1.4.2॥

— Translation from Aurovindo (English) — He was afraid. Therefore people still are afraid when alone. He thought: "Since there is nothing else but Myself, what am I afraid of?" Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises. ॥1.4.2॥

— Translation from Swami Madhavananda — He was afraid. Therefore people (still) are afraid to be alone. He thought, 'If there is nothing else but me, what am I afraid of?' From that alone his fear was gone, for what was there to fear? It is from a second entity that fear comes. ॥1.4.2॥

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[ Sutra 1.4.3 ]

स वै नैव रेमे तस्मादेकाकी न रमते स द्वितीयमैच्छत् । स हैतावानास यथा स्त्रीपुमासौ सम्परिष्वक्तौ । स इममेवात्मानं द्वेधाऽपातयत्ततः पतिश्च पत्नी चाभवतां तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यस्तस्मादयमाकाशः स्त्रिया पूर्यत एव ता समभवत्ततो मनुष्या अजायन्त ॥1.4.3॥

sa vai naiva reme tasmādekākī na ramate sa dvitīyamaicchat | sa haitāvānāsa yathā strīpumāsau sampariṣvaktau | sa imamevātmānaṁ dvedhā'pātayattataḥ patiśca patnī cābhavatāṁ tasmādidamardhabṛgalamiva sva iti ha smāha yājñavalkyastasmādayamākāśaḥ striyā pūryata eva tā samabhavattato manuṣyā ajāyanta ॥1.4.3॥

— Translation from Aurovindo (English) — He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that union human beings were born. ॥1.4.3॥

— Translation from Swami Madhavananda — He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yajnavalkya, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born. ॥1.4.3॥

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[ Sutra 1.4.4 ]

सा हेयमीक्षांचक्रे कथं नु माऽऽत्मन एव जनयित्वा सम्भवति हन्त तिरोऽसानीति सा गौरभवदृषभ इतरस्ता समेवाभवत्ततो गावोऽजायन्त वडवेतराऽभवदश्ववृष इतरो गर्दभीतरा गर्दभ इतरस्ता समेवाभवत्तत एकशफमजायताऽजेतराभवद्बस्त इतरोऽविरितरा मेष इतरस्ता समेवाभवत्ततोऽजावयोऽजायन्तैवमेव यदिदं किंच मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत ॥1.4.4॥

sā heyamīkṣāṁcakre kathaṁ nu mā''tmana eva janayitvā sambhavati hanta tiro'sānīti sā gaurabhavadṛṣabha itarastā samevābhavattato gāvo'jāyanta vaḍavetarā'bhavadaśvavṛṣa itaro gardabhītarā gardabha itarastā samevābhavattata ekaśaphamajāyatā'jetarābhavadbasta itaro'viritarā meṣa itarastā samevābhavattato'jāvayo'jāyantaivameva yadidaṁ kiṁca mithunamā pipīlikābhyastatsarvamasṛjata ॥1.4.4॥

— Translation from Aurovindo (English) — She reflected: "How can he unite with me after having produced me from himself? Well, let me hide myself." She became a cow, the other (Manu) became a bull and was united with her; from that union cows were born. The one became a mare, the other became a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that union one-hoofed animals were born. The one became a she-goat, the other became a he-goat; the one became a hew, the other became a ram and was united with her; from that union goats and sheep were born. Thus, indeed, he produced everything that exists in pairs, down to the ants. ॥1.4.4॥

— Translation from Swami Madhavananda — She thought, 'How can he be united with me after producing me from himself? Well let me hide myself'. She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that one hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project every thing that exists in pairs, down to the ants. ॥1.4.4॥

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[ Sutra 1.4.5 ]

सोऽवेदहं वाव सृष्टिरस्म्यह हीद सर्वमसृक्षीति ततः सृष्टिरभवत्सृष्ट्या हास्यैतस्यां भवति य एवं वेद ॥1.4.5॥

so'vedahaṁ vāva sṛṣṭirasmyaha hīda sarvamasṛkṣīti tataḥ sṛṣṭirabhavatsṛṣṭyā hāsyaitasyāṁ bhavati ya evaṁ veda ॥1.4.5॥

— Translation from Aurovindo (English) — He (Viraj) realized: "Indeed, I am the creation, for I produced all this." Therefore He became the creation. He who knows this becomes a creator in this creation of Viraj. ॥1.4.5॥

— Translation from Swami Madhavananda — He knew, 'I indeed am the creation, for I projected all this'. Therefore he was called Creation. He who knows this as such becomes (a creator) in this creation of Viraj. ॥1.4.5॥

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[ Sutra 1.4.6 ]

अथेत्यभ्यमन्थत्स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत तस्मादेतदुभयमलोमकमन्तरतोऽलोमका हि योनिरन्तरतः । तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिरेष उ ह्येव सर्वे देवाःऽथ यत्किंचेदमार्द्रं तद्रेतसोऽसृजत तदु सोम एतावद्वा इद सर्वमन्नं चैवान्नादश्च सोम एवान्नमग्निरन्नादः सैषा ब्रह्मणोऽतिसृष्टिर्यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिरतिसृष्ट्या हास्यैतस्यां भवति य एवं वेद ॥1.4.6॥

athetyabhyamanthatsa mukhācca yonerhastābhyāṁ cāgnimasṛjata tasmādetadubhayamalomakamantarato'lomakā hi yonirantarataḥ| tadyadidamāhuramuṁ yajāmuṁ yajetyekaikaṁ devametasyaiva sā visṛṣṭireṣa u hyeva sarve devāḥ'tha yatkiṁcedamārdraṁ tadretaso'sṛjata tadu soma etāvadvā ida sarvamannaṁ caivānnādaśca soma evānnamagnirannādaḥ saiṣā brahmaṇo'tisṛṣṭiryacchreyaso devānasṛjatātha yanmartyaḥ sannamṛtānasṛjata tasmādatisṛṣṭiratisṛṣṭyā hāsyaitasyāṁ bhavati ya evaṁ veda ॥1.4.6॥

— Translation from Aurovindo (English) — Then He (Viraj) rubbed back and forth thus and produced fire from its source: the mouth and the hands. Therefore both the hands and mouth are hairless inside. When they (the priests) speak of particular gods, saying: "Sacrifice to him," "Sacrifice to that one," they are mistaken; for these are all His manifestations: He Himself is all the gods. Now, whatever is liquid, He produced from semen; and that is soma. This universe is indeed this much: food and the eater of food. Soma is food; and fire, the eater of food. This is the highest creation of Viraj, that He projected the gods, who areeven superior to Him. This is the highest creation because He, although mortal Himself, manifested the immortal. And he who knows this verily becomes a creator in this highest creation of Viraj. ॥1.4.6॥

— Translation from Swami Madhavananda — Then he rubbed back and forth thus, and produced fire from its source, the mouth and the hands. Therefore both these are without hair at the inside. When they talk of particular gods, saying, 'Sacrifice to him', 'sacrifice to the other one', (they are wrong, since) these are all his projection, for he is all the gods. Now all this that is liquid, he produced from the seed. That is Soma. This universe is indeed this much - food and the eater of food. Soma is food, and fire the eater of food. This is super-creation of Viraj that he projected the gods, who are even superior to him. Because he, although mortal himself, projected the immortals, therefore this is a super-creation. He who knows this as such becomes (a creator) in this super-creation of Viraj. ॥1.4.6॥

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[ Sutra 1.4.7 ]

तद्धेदं तर्ह्यव्याकृतमासीत्तन्नामरूपाभ्यामेव व्याक्रियतासौ नामायमिदरूप इति तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियतेऽसौ नामायमिदरूप इति स एष इह प्रविष्टः । आनखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाये तं न पश्यन्ति । अकृत्स्नो हि स प्राणन्नेव प्राणो नाम भवति । वदन् वाक् पश्यश्चक्षुः शृण्वन् श्रोत्रं मन्वानो मनस्तान्यस्यैतानि कर्मनामान्येव । स योऽत एकैकमुपास्ते न स वेदाकृत्स्नो ह्येषोऽत एकैकेन भवतात्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । तदेतत्पदनीयमस्य सर्वस्य यदयमात्माऽनेन ह्येतत्सर्वं वेद । यथा ह वै पदेनानुविन्देदेवं कीर्ति श्लोकं विन्दते य एवं वेद ॥1.4.7॥

taddhedaṁ tarhyavyākṛtamāsīttannāmarūpābhyāmeva vyākriyatāsau nāmāyamidarūpa iti tadidamapyetarhi nāmarūpābhyāmeva vyākriyate'sau nāmāyamidarūpa iti sa eṣa iha praviṣṭaḥ| ānakhāgrebhyo yathā kṣuraḥ kṣuradhāne'vahitaḥ syādviśvambharo vā viśvambharakulāye taṁ na paśyanti| akṛtsno hi sa prāṇanneva prāṇo nāma bhavati| vadan vāk paśyaścakṣuḥ śṛṇvan śrotraṁ manvāno manastānyasyaitāni karmanāmānyeva| sa yo'ta ekaikamupāste na sa vedākṛtsno hyeṣo'ta ekaikena bhavatātmetyevopāsītātra hyete sarva ekaṁ bhavanti| tadetatpadanīyamasya sarvasya yadayamātmā'nena hyetatsarvaṁ veda| yathā ha vai padenānuvindedevaṁ kīrti ślokaṁ vindate ya evaṁ veda ॥1.4.7॥

— Translation from Aurovindo (English) — Now, all this universe was then undifferentiated. It became differentiated by name and form: it was known by such and such a name and such and such a form. Thus to this day this universe is differentiated by name and form; so it is said. "He has such a name and such a form." This Self has entered into these bodies up to the very tips of the nails, as a razor lies hidden in its case, or as fire, which sustains the world, lies hidden in its source. People do not see the Self, for when viewed in parts It is incomplete: when breathing, It is called the vital breath (prana); when speaking, the organ of speech; when seeing, the eye; when hearing, the ear; when thinking, the mind. These are merely Its names according to Its functions. He who meditates on one or another of Its aspects does not know, for It is then incomplete: the Self is separated from Its totality by being associated with a single characteristic. The Self alone is to be meditated upon, for in It all these become unified. Of all these, this Self alone should be known, for one knows all these through It, just as one may find an animal which is lost through its footprints. He who thus knows the Self obtains fame and association with dear ones. ॥1.4.7॥

— Translation from Swami Madhavananda — This (universe) was then undifferentiated. It differentiated only into name and form - it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form - it is called such and such, and is of such and such form. This Self has entered into these bodies up to the tip of the nails - as a razor may be put in its case, or as fire, which sustains the world, may be in its source. People do not see It, for (viewed in Its aspects) It is incomplete. When It does the function of living. It is called the vital force; when It speaks, the organ of speech; when It sees, the eye; when It hears, the ear; and when It thinks, the mind. These are merely Its names according to functions. He who meditates upon each of this totality of aspects does not know, for It is incomplete, (being divided) from this totality by possessing a single characteristic. The Self alone is to be meditated upon, for all these are unified in It. Of all these, this Self should be realised, for one knows all these through It, just as one may get (an animal) through its foot-prints. He who knows It as such obtains fame and association (with his relatives). ॥1.4.7॥

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[ Sutra 1.4.8 ]

तदेतत्प्रेयः पुत्रात्‌ प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा । स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात् प्रिय रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ॥1.4.8॥

tadetatpreyaḥ putrāt preyo vittātpreyo'nyasmātsarvasmādantarataraṁ yadayamātmā| sa yo'nyamātmanaḥ priyaṁ bruvāṇaṁ brūyāt priya rotsyatītīśvaro ha tathaiva syādātmānameva priyamupāsīta sa ya ātmānameva priyamupāste na hāsya priyaṁ pramāyukaṁ bhavati ॥1.4.8॥

— Translation from Aurovindo (English) — This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear were to say to a person who speaks of anything other than the Self as dear, that he, the latter, will lose what he holds dear-and the former is certainly competent to do so-it will indeed come true. One should meditate upon the Self alone as dear. He who meditates upon the Self alone as dear-what he holds dear will not perish. ॥1.4.8॥

— Translation from Swami Madhavananda — This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, '(what you hold) dear will die' - he is certainly competent (to say so) - it will indeed come true. One should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, the dear ones are not mortal. ॥1.4.8॥

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[ Sutra 1.4.9 ]

तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु तद्ब्रह्माऽवेद्यस्मात्तत्सर्वमभवदिति ॥1.4.9॥

tadāhuryadbrahmavidyayā sarvaṁ bhaviṣyanto manuṣyā manyante kimu tadbrahmā'vedyasmāttatsarvamabhavaditi ॥1.4.9॥

— Translation from Aurovindo (English) — They say: "Since men think that by the Knowledge of Brahman they become all, what, pray, was it that Brahman knew by which It became all?" ॥1.4.9॥

— Translation from Swami Madhavananda — They say: Men think, 'Through the knowledge of Brahman we shall become all'. Well, what did that Brahman know by which It became all? ॥1.4.9॥

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[ Sutra 1.4.10 ]

ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेदहं ब्रह्मास्मीति। तस्मात्तत्सर्वमभवत् तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत्तथर्षीनां तथा मनुष्याणां तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभव सूर्यश्चेति । तदिदमप्येतर्हि य एवं वेदाऽहं ब्रह्मास्मीति स इद सर्वं भवति तस्य ह न देवाश्चनाभूत्या ईशत । आत्मा ह्येषा स भवति अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद यथा पशुरेव स देवानां यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान् भुनक्त्येकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः ॥1.4.10॥

brahma vā idamagra āsīttadātmānamevāvedahaṁ brahmāsmīti| tasmāttatsarvamabhavat tadyo yo devānāṁ pratyabudhyata sa eva tadabhavattatharṣīnāṁ tathā manuṣyāṇāṁ taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṁ manurabhava sūryaśceti| tadidamapyetarhi ya evaṁ vedā'haṁ brahmāsmīti sa ida sarvaṁ bhavati tasya ha na devāścanābhūtyā īśata| ātmā hyeṣā sa bhavati atha yo'nyāṁ devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda yathā paśureva sa devānāṁ yathā ha vai bahavaḥ paśavo manuṣyaṁ bhuñjyurevamekaikaḥ puruṣo devān bhunaktyekasminneva paśāvādīyamāne'priyaṁ bhavati kimu bahuṣu tasmādeṣāṁ tanna priyaṁ yadetanmanuṣyā vidyuḥ ॥1.4.10॥

— Translation from Aurovindo (English) — This self was indeed Brahman in the beginning. It knew itself only as "I am Brahman." Therefore it became all. And whoever among the gods had this enlightenment, also became That Brahman. It is the same with the seers (rishis), the same with men. The seer Vamadeva, having realized this self as That, came to know: "I was Manu and the sun." And to this day, whoever in a like manner knows the self as "I am Brahman," becomes all this universe. Even the gods cannot prevent his becoming this, for he has become their Self. Now, if a man worships another deity, thinking: "He is one and I am another," he does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish to the owner; how much more so when many are taken away! Therefore it is not pleasing to the gods that men should know this. ॥1.4.10॥

— Translation from Swami Madhavananda — This (self) was indeed Brahman in the beginning. It knew only Itself as, 'I am Brahman'. Therefore It became all. And whoever among the gods knew It also became That; and the same with sages and men. The sage Vamadeva, while realising this (self) as That, knew, 'I was Manu, and the sun'. And to this day whoever in like manner knows It as, 'I am Brahman', becomes all this (universe). Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, 'He is one, and I am another', does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many animals? Therefore it is not liked by them that men should know this. ॥1.4.10॥

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[ Sutra 1.4.11 ]

ब्रह्म वा इदमग्र आसीदेकमेव तदेक सन्न व्यभवत् । तच्छ्रेयो रूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति । तस्मात् क्षत्रात्परं नास्ति तस्माद्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राजसूये क्षत्र एव तद्यशो दधाति सैषा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिं य उ एन हिनस्ति स्वा स योनिमृच्छति स पापीयान्भवति यथा श्रेयास हिसित्वा ॥1.4.11॥

brahma vā idamagra āsīdekameva tadeka sanna vyabhavat| tacchreyo rūpamatyasṛjata kṣatraṁ yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyurīśāna iti| tasmāt kṣatrātparaṁ nāsti tasmādbrāhmaṇaḥ kṣatriyamadhastādupāste rājasūye kṣatra eva tadyaśo dadhāti saiṣā kṣatrasya yoniryadbrahma| tasmādyadyapi rājā paramatāṁ gacchati brahmaivāntata upaniśrayati svāṁ yoniṁ ya u ena hinasti svā sa yonimṛcchati sa pāpīyānbhavati yathā śreyāsa hisitvā ॥1.4.11॥

— Translation from Aurovindo (English) — In the beginning this (the xatriya and other castes) was indeed Brahman, one only without a second. He, being one, did not flourish. He projected, further, an excellent form, xatriyahood-those xatriyas (rulers) among the gods: Indra, Varuna, Soma (Moon), Rudra, Parjanya, Yama, Mrityu (Death) and Isana. Therefore there is none higher than the xatriyas. Thus at the Rajasuya sacrifice, the brahmin sits below and worships the xatriya. He confers that glory on xatriyahood alone. But brahminhood is nevertheless the source of xatriyahood. Therefore even though the king is exalted in the sacrifice, at the end of it he resorts to brahminhood as his source. He who slights a brahmin strikes at his own source. He becomes more evil, as one who slights his superior. ॥1.4.11॥

— Translation from Swami Madhavananda — In the beginning this (the Kshatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya - those who are Kshatriyas among the gods: Indra, Varuna, the moon, Rudra, Parjanya, Yama, Death, and Isana. Therefore there is none higher than the Kshatriya. Hence the Brahmana worships the Kshatriya from a lower position in the Rajasuya sacrifice. He imparts that glory to the Kshatriya. The Brahmana is the source of the Kshatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brahmana, his source. He who slights the Brahmana, strikes at his own source. He becomes more wicked, as one is by slighting one's superior. ॥1.4.11॥

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[ Sutra 1.4.12 ]

स नैव व्यभवत् स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति ॥1.4.12॥

sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti ॥1.4.12॥

— Translation from Aurovindo (English) — Yet He (Viraj) did not flourish. He projected the Vaisya caste-those classes of gods who are designated in groups: the Vasus, Rudras, Adityas, Visve-devas and Maruts. ॥1.4.12॥

— Translation from Swami Madhavananda — Yet he did not flourish. He projected the Vaisya - those species of gods who are designated in groups: the Vasus, Rudras, Adityas, Visvadevas and Maruts. ॥1.4.12॥

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[ Sutra 1.4.13 ]

स नैव व्यभवत् स शौद्रं वर्णमसृजत पूषणमियं वै पूषेय हीद सर्वं पुष्यति यदिदं किंच ॥1.4.13॥

sa naiva vyabhavat sa śaudraṁ varṇamasṛjata pūṣaṇamiyaṁ vai pūṣeya hīda sarvaṁ puṣyati yadidaṁ kiṁca ॥1.4.13॥

— Translation from Aurovindo (English) — Still He did not flourish. He projected the sudra caste-Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all that exists. ॥1.4.13॥

— Translation from Swami Madhavananda — He did not still flourish. He projected the Sudra caste - Pusan. This (earth) is Pusan. For it nourishes all this that exists. ॥1.4.13॥

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[ Sutra 1.4.14 ]

स नैव व्यभवत्तच्छ्रेयोरूपमत्यसृजत धर्मं तदेतत्क्षत्रस्य क्षत्रं यद्धर्मस्तस्माद्धर्मात्परं नास्त्यथो अबलीयान्बलीयासमाशसते धर्मेण यथा राज्ञैवं यो वै स धर्मः सत्यं वै तत्तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति धर्मं वा वदन्त सत्यं वदतीत्येतद्ध्येवैतदुभयं भवति ॥1.4.14॥

sa naiva vyabhavattacchreyorūpamatyasṛjata dharmaṁ tadetatkṣatrasya kṣatraṁ yaddharmastasmāddharmātparaṁ nāstyatho abalīyānbalīyāsamāśasate dharmeṇa yathā rājñaivaṁ yo vai sa dharmaḥ satyaṁ vai tattasmātsatyaṁ vadantamāhurdharmaṁ vadatīti dharmaṁ vā vadanta satyaṁ vadatītyetaddhyevaitadubhayaṁ bhavati ॥1.4.14॥

— Translation from Aurovindo (English) — Yet He did not flourish. He projected, further, that excellent form, justice (dharrna). This justice is the controller of the xatriya. Therefore there is nothing higher than justice. So even a weak man hopes to defeat a stronger man through justice, as one does with the help of a king. Verily, that which is justice is truth. Therefore if a man speaks the truth, they say he speaks what is just and if he speaks what is just, they say he speaks the truth; for justice alone is both these. ॥1.4.14॥

— Translation from Swami Madhavananda — Yet he did not flourish. He specially projected that excellent form, righteousness (Dharma). This righteousness is the controller of the Kshatriya. Therefore there is nothing higher than that. (So) even a weak man hopes (to defeat) a stronger man through righteousness, as (one contending) with the king. That righteousness, as (one contending) with the king. That righteousness is verily truth. Therefore they say about a person speaking of truth, 'He speaks of righteousness', or about a person speaking of righteousness, 'He speaks of truth', for both these are but righteousness. ॥1.4.14॥

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[ Sutra 1.4.15 ]

तदेतद्ब्रह्म क्षत्रं विट् शूद्रस्तदग्निनैव देवेषु ब्रह्माभवद्ब्राह्मणो मनुष्येषु क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण शूद्रस्तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येष्वेताभ्या हि रूपाभ्यां ब्रह्माभवत्। अथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाऽननूक्तोऽन्यद्वा कर्माकृतं यदि ह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एवात्मानमेव लोकमुपासीत स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयते। अस्माद्ध्येवात्मनो यद्यत्कामयते तत्तत्सृजते ॥1.4.15॥

tadetadbrahma kṣatraṁ viṭ śūdrastadagninaiva deveṣu brahmābhavadbrāhmaṇo manuṣyeṣu kṣatriyeṇa kṣatriyo vaiśyena vaiśyaḥ śūdreṇa śūdrastasmādagnāveva deveṣu lokamicchante brāhmaṇe manuṣyeṣvetābhyā hi rūpābhyāṁ brahmābhavat| atha yo ha vā asmāllokātsvaṁ lokamadṛṣṭvā praiti sa enamavidito na bhunakti yathā vedo vā'nanūkto'nyadvā karmākṛtaṁ yadi ha vā apyanevaṁvinmahatpuṇyaṁ karma karoti taddhāsyāntataḥ kṣīyata evātmānameva lokamupāsīta sa ya ātmānameva lokamupāste na hāsya karma kṣīyate| asmāddhyevātmano yadyatkāmayate tattatsṛjate ॥1.4.15॥

— Translation from Aurovindo (English) — So these four castes were projected: the brahmin: the xatriya, the vaisya and the sudra. Among the gods Prajapati became a brahmin as fire and among men He became the brahmin. He became a xatriya among men through the divine xatriyas, a vaisya through the divine vaisyas and a sudra through the divine sudras. Therefore people desire to attain the results of their rites among the gods through fire and among men as a brahmin. For Prajapati directly projected Himself as these two forms. Now, if a man departs from this world without realizing his own World (the Self), It, being unknown, does not protect him-as the Vedas, unrecited, or as a deed unaccomplished, do not protect him. Nay, even if one who does not know It (the Self) should perform here on earth a great many meritorious acts, those acts will in the end surely perish for him. One should meditate only upon the World called the Self. He who meditates upon the World called the Self-his work does not perish; for from this very Self he projects whatever he desires. ॥1.4.15॥

— Translation from Swami Madhavananda — (So) these (four castes were projected) - the Brahmana, Kshatriya, Vaisya and Sudra. He became a Brahmana among the gods as Fore, and among men as the Brahmana. (He became) a Kshatriya through the (divine) Kshatriyas, a Vaisya through the (divine) Vaisyas and a Sudra through the (divine) Sudra. Therefore people desire to attain the results of their rites among the gods through fire, and among men as the Brahmana. For Brahman was in these two forms. If, however, anybody departs from this world without realising his own world (the Self), It, being unknown, does not protect him - as the Vedas not studied, or any other work not undertaken (do not). Even if a man who does not know It as such performs a great many meritorious acts in the world, those acts of his are surely exhausted in the end. One should meditate only upon the world of the Self. He who meditates only upon the world called the Self never has his work exhausted. From this very Self he projects whatever he wants. ॥1.4.15॥

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[ Sutra 1.4.16 ]

अथो अयं वा आत्मा सर्वेषां भूतानां लोकः स यज्जुहोति यद्यजते तेन देवानां लोकोऽथ यदनुब्रूते तेन ऋषीणामथ यत्पितृभ्यो निपृणाति यत्प्रजामिच्छते तेन पितॄणामथ यन्मनुष्यान्वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणामथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनां यदस्य गृहेषु श्वापदा वयास्यापिपीलिकाभ्य उपजीवन्ति तेन तेषां लोको यथा ह वै स्वाय लोकायारिष्टिमिच्छेदेव हैवंविदे सर्वाणि भूतान्यरिष्टिमिच्छन्ति तद्वा एतद्विदितं मीमासितम् ॥1.4.16॥

atho ayaṁ vā ātmā sarveṣāṁ bhūtānāṁ lokaḥ sa yajjuhoti yadyajate tena devānāṁ loko'tha yadanubrūte tena ṛṣīṇāmatha yatpitṛbhyo

nipṛṇāti yatprajāmicchate tena pitṝṇāmatha yanmanuṣyānvāsayate yadebhyo'śanaṁ dadāti tena manuṣyāṇāmatha yatpaśubhyastṛṇodakaṁ vindati tena paśūnāṁ yadasya gṛheṣu śvāpadā vayāsyāpipīlikābhya upajīvanti tena teṣāṁ loko yathā ha vai svāya lokāyāriṣṭimicchedeva haivaṁvide sarvāṇi bhūtānyariṣṭimicchanti tadvā etadviditaṁ mīmāsitam ॥1.4.16॥

— Translation from Aurovindo (English) — Now, this self (the ignorant person) is an object of enjoyment (lokah) to all beings. In so far as he offers oblations in the fire and performs sacrifices, he becomes an object of enjoyment to the gods. In so far as he studies the Vedas, he becomes an object of enjoyment to the rishis. In so far as he makes offerings to the Manes and desires children, he becomes an object of enjoyment to the Manes. In so far as he gives shelter and food to men, he becomes an object of enjoyment to men. In so far as he gives fodder and water to the animals, he becomes an object of enjoyment to the animals. In so far as beasts and birds and even ants find a living in his home, he becomes an object of enjoyment to these. Just as one wishes no injury to one's body, so do all beings wish no injury to him who has this knowledge. All this, indeed, has been known and well investigated. ॥1.4.16॥

— Translation from Swami Madhavananda — Now this self (the ignorant man) is an object of enjoyment to all beings. That he makes oblations in the fire and performs sacrifices is how he becomes such an object to the gods. That he studies the Vedas is how he becomes an object of enjoyment to the Rishis (sages). That he makes offerings to the Manes and desires children is how he becomes such an object to the Manes. That he gives shelter to men as well as food is how he becomes an object of enjoyment to men. That he gives fodder and water to the animals is how he becomes such an object to hem. And that beasts and birds, and even the ants, feed in his home is how he becomes an object of enjoyment to these. Just as one wishes safety to one's body, so do all beings wish safety to him who knows it as such. This indeed has been known, and discussed. ॥1.4.16॥

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[ Sutra 1.4.17 ]

अथो अयम् आत्मा वै सर्वेषां भूतानां लोकः सः यत् जुहोति यत् यजते तेन देवानां लोकः अथ यत् अनुब्रूते तेन ऋषीणाम् अथ यत् पितृभ्यः निपृणाति यत् प्रजम् इच्छते तेन पितृणाम् अथ यत् मनुष्यान् वासयतेयत् एभ्यः अशनं ददाति तेन मनुष्याणाम् अथ यत् पशुभ्यः तृणोदकं विन्दति तेन पशूनाम् यत् अस्य गृहुषु श्वापदाः वयांसि आ पिपीलिकाभ्यः उपजीवन्ति तेन तेषां लोकः यथा ह स्वाय लोकाय अरिष्टिम् इच्छेत् एवं ह सर्वाणि भूतानि एवंविदे अरिष्टिम् इच्छन्ति तत् एतत् वै वीदितम् मीमाम्सितम् ॥1.4.17॥

atho ayam ātmā vai sarveṣāṁ bhūtānāṁ lokaḥ saḥ yat juhoti yat yajate tena devānāṁ lokaḥ atha yat anubrūte tena ṛṣīṇām atha yat pitṛbhyaḥ nipṛṇāti yat prajam icchate tena pitṛṇām atha yat manuṣyān vāsayateyat ebhyaḥ aśanaṁ dadāti tena manuṣyāṇām atha yat paśubhyaḥ tṛiṇodakaṁ vindati tena paśūnām yat asya gṛhuṣu śvāpadāḥ vayāṁsi ā pipīlikābhyaḥ upajīvanti tena teṣāṁ lokaḥ yathā ha svāya lokāya ariṣṭim icchet evaṁ ha sarvāṇi bhūtāni evaṁvide ariṣṭim icchanti tat etat vai vīditam mīmāmsitam ॥1.4.17॥

— Translation from Aurovindo (English) — In the beginning this aggregate of desirable objects was but the self, one only. He cherished the desire: "Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites." This much, indeed, is the range of desire; even if one wishes, one cannot get more than this. Therefore, to this day, a man who is single desires: "Let me have a wife, so that I may be born as the child; and let me have wealth, so that I may perform rites." So long as he does not obtain each one of these, he thinks he is incomplete. Now, his completeness can also come in this way: The mind is his self, speech his wife, the vital breath his child, the eye his human wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear; the body his instrument of rites, for he performs rites through the body. So this sacrifice has five factors-the animals have five factors, men have five factors and all this that exists has five factors. He who knows this obtains all this. ॥1.4.17॥

— Translation from Swami Madhavananda — This (aggregate of desirable objects) was but the self in the beginning - the only entity. He desired, 'Let me have a wife, so that I may be born (as the child). And let me have wealth, so that I may perform rites'. This much indeed is (the range of) desire. Even if one wishes, one cannot get more than this. Therefore to this day a man being single desires, 'Let me have a wife, so that I may be born. And let me have wealth, so that I may perform rites.' Until he obtains each one of these, he considers himself incomplete. His completeness also (comes thus): The mind is his self, speech his wife, the vital force his child, the eye his human wealth, for he obtains it through the eye, the ear his divine wealth, for he hears of it through the ear, and the body is its (instrument of) rite, for he performs rites through the body. (So) this sacrifice has five factors - the animals have five factors, the men have five factors, and all this that exists has five factors. He who knows it as such attains all this. ॥1.4.17॥

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[ Sutra 1.5.1 ]

यत्सप्तान्नानि मेधया तपसाऽजनयत्पिता । एकमस्य साधारणं द्वे देवानभाजयत् । त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत्तस्मिन्त्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न । कस्मात्तानि न क्षीयन्तेऽद्यमानानि सर्वदा । यो वैतामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन । स देवानपिगच्छति स ऊऋजमुपजीवतीति श्लोकाः ॥1.5.1॥

yatsaptānnāni medhayā tapasā'janayatpitā | ekamasya sādhāraṇaṁ dve devānabhājayat | trīṇyātmane'kuruta paśubhya ekaṁ prāyacchattasmintsarvaṁ pratiṣṭhitaṁ yacca prāṇiti yacca na| kasmāttāni na kṣīyante'dyamānāni sarvadā | yo vaitāmakṣitiṁ veda so'nnamatti pratīkena| sa devānapigacchati sa ūṛjamupajīvatīti ślokāḥ ॥1.5.1॥

— Translation from Aurovindo (English) — The following are the mantras: "I shall now disclose that the father produced seven kinds of food through meditation and rites. One is common to all eaters. Two he assigned to the gods. Three he designed for himself. And one he gave to the animals. On it (food) rests everything- whatsoever breathes and whatsoever breathes not. Why are not these foods exhausted although they are always being eaten? He who knows the cause of this inexhaustibility of the food eats food with pre-eminence (pratika). He obtains identity with the gods and lives on nectar." ॥1.5.1॥

— Translation from Swami Madhavananda — That the father produced seven kinds of food through meditation and rites (I shall disclose). One is common to all eaters. Two he apportioned to the gods. Three he designed for himself. And one he gave to the animals. On it rests everything - what lives and what does not. Why are they not exhausted, although they are always being eaten? He who knows this cause of their permanence eats food with Pratika (pre-eminence). He attains (identity with) the gods and lives on nectar. These are the verses. ॥1.5.1॥

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[ Sutra 1.5.2 ]

यत्सप्तान्नानि मेधया तपसाजनयत्पितेति मेधया हि तपसाऽजनयत्पितैकमस्य साधारणमितीदमेवास्य तत्साधारणमन्नं यदिदमद्यते। स य एतदुपास्ते न स पाप्मनो व्यावर्तते मिश्र ह्येतत्। द्वे देवानभाजयदिति हुतं च प्रहुतं च तस्माद्देवेभ्यो जुह्वति च प्र च जुह्वत्यथो आहुः दर्शपूर्णमासाविति। तस्मान्नेष्टियाजुकः स्यात्। पशुभ्य एकं प्रायच्छदिति तत्पयः पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति स्तनं वाऽनुधापयन्ति अथ वत्सं जातमाहुरतृणाद इति। तस्मिन्त्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति पयसि हीद सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति न तथा विद्याद्यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् सर्व हि देवेभ्योऽन्नाद्यं प्रयच्छति। कस्मात्तानि न क्षीयन्तेऽद्यमानानि सर्वदेति पुरुषो वा अक्षितिः स हीदमन्नं पुनः पुनर्जनयते। यो वैतामक्षितिं वेदेति पुरुषो वा अक्षितिः स हीदमन्नं धिया धिया जनयते। कर्मभिः यद्धैतन्न कुर्यात्क्षीयेत ह सोऽन्नमत्ति प्रतीकेनेति मुखं प्रतीकं मुखेनेत्येतत् स देवानपिगच्छति स ऊर्जमुपजीवतीति ॥1.5.2॥

yatsaptānnāni medhayā tapasājanayatpiteti medhayā hi tapasā'janayatpitaikamasya sādhāraṇamitīdamevāsya tatsādhāraṇamannaṁ yadidamadyate| sa ya etadupāste na sa pāpmano vyāvartate miśra hyetat| dve devānabhājayaditi hutaṁ ca prahutaṁ ca tasmāddevebhyo juhvati ca pra ca juhvatyatho āhuḥ darśapūrṇamāsāviti | tasmānneṣṭiyājukaḥ syāt| paśubhya ekaṁ prāyacchaditi tatpayaḥ payo hyevāgre manuṣyāśca paśavaścopajīvanti tasmātkumāraṁ jātaṁ ghṛtaṁ vaivāgre pratilehayanti stanaṁ vā'nudhāpayanti atha vatsaṁ jātamāhuratṛṇāda iti| tasmintsarvaṁ pratiṣṭhitaṁ yacca prāṇiti yacca neti payasi hīda sarvaṁ pratiṣṭhitaṁ yacca prāṇiti yacca na tadyadidamāhuḥ saṁvatsaraṁ payasā juhvadapa punarmṛtyuṁ jayatīti na tathā vidyādyadahareva juhoti tadahaḥ punarmṛtyumapajayatyevaṁ vidvān sarva hi devebhyo'nnādyaṁ prayacchati| kasmāttāni na kṣīyante'dyamānāni sarvadeti puruṣo vā akṣitiḥ sa hīdamannaṁ punaḥ punarjanayate| yo vaitāmakṣitiṁ vedeti puruṣo vā akṣitiḥ sa hīdamannaṁ dhiyā dhiyā janayate| karmabhiḥ yaddhaitanna kuryātkṣīyeta ha so'nnamatti pratīkeneti mukhaṁ pratīkaṁ mukhenetyetat sa devānapigacchati sa ūrjamupajīvatīti praśasā ॥1.5.2॥

— Translation from Aurovindo (English) — When it is said: "That the father produced seven kinds of food through meditation and rites," the statement means that the father indeed produced them through meditation and rites. When it is said: "One is common to all eaters," it means that the food which is eaten is that which is common to all. He who appropriates this food is never free from evil, for this is, verily, the general food. When it is said: "Two he assigned to the gods," the statement means oblations made in the fire and presents offered otherwise to the gods. Therefore people make oblations in the fire and offer presents otherwise to the gods. Some, however, say that the two foods refer to the new-moon and full-moon sacrifices. Therefore one should not engage in sacrifices for material ends. When it is said: "One he gave to the animals," the statement refers to milk; for at first men and animals live on milk alone. That is why they first make a new-born babe lick melted butter or they put it to the breast. And they speak of the new-born calf as not yet eating grass. When it is said: "On it rests everything-whatsoever breathes and whatsoever breathes not," it means that everything rests onmilk, all that breathes and breathes not. It is further said in another Brahmana that by making offerings of milk in the fire for a year one overcomes further death; but one should not think thus. For he who knows this overcomes further death the very day he makes the offering, because he offers all eatable food to the gods. When it is asked: "Why are not these foods exhausted although they are always being eaten?" the answer is that the eater is indeed the cause of this inexhaustibility, for he produces this food again and again. When it is said: "He who knows the cause of this inexhaustibility," the statement means that the eater is indeed the cause of this inexhaustibility, for he produces this food through meditation and rites. If he did not do this the food would be exhausted. When it is said: "He eats food with pratika," the word pratika means pre-eminence; hence the meaning is that he eats food pre-eminently. The statement: "He obtains identity with the gods and lives on nectar," is a eulogy. ॥1.5.2॥

— Translation from Swami Madhavananda — That the father produced seven kinds of food through meditation and rites' means that the father indeed produced them through meditation and rites. 'One is common to all eaters' means, this food that is eaten is the common food of all eaters. He who adores (monopolises) this food is never free from evil, for this is general food. 'Two he apportioned to the gods' means making oblations in the fire, and offering presents otherwise to the gods. Therefore people perform both these. Some, however, say, those two are the new and full moon sacrifices. Therefore one should not be engrossed with sacrifices for material ends. 'One he gave to the animals' - it is milk. For men and animals first live on milk alone. Therefore they first make a new-born babe lick clarified butter or suckle it. And they speak of a new-born calf as not yet eating grass. 'On it rests everything - what lives and what does not' means that on milk indeed rests all this that lives and that does not. It is said that by making offerings of milk in the fire for a year one conquers further death. One should not think like that. He who knows as above conquers further death the very day he makes that offering, for he offers all eatable food to the gods, 'Why are they not exhausted, although they are always being eaten?' - means that the being (eater) is indeed the cause of their permanence, for the produces this food again and again. 'He who knows this cause of their permanence' means that the being (eater) is indeed the cause of their permanence, for he produces this food through his meditation for the time being and rites. If he does not do this, it will be exhausted. 'He eats food with Pratika'; 'Pratika' means pre-eminence; hence the meaning is, pre-eminently. 'He attains the gods and lives on nectar' is a eulogy. ॥1.5.2॥

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[ Sutra 1.5.3 ]

रीण्यात्मनेऽकुरुतेति मनो वाचं प्राणं तान्यात्मनेऽकुरुतान्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति। कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति। यः कश्च शब्दो वागेव सैषा ह्यन्तंआयत्तैषा हि न प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एवैतन्मयो वा अयमात्मा वाङ्मयो मनोमयः प्राणमयः ॥1.5.3॥

trīṇyātmane'kuruteti mano vācaṁ prāṇaṁ tānyātmane'kurutānyatramanā abhūvaṁ nādarśamanyatramanā abhūvaṁ nāśrauṣamiti manasā hyeva paśyati manasā śṛṇoti | kāmaḥ saṅkalpo vicikitsā śraddhā'śraddhā dhṛtiradhṛtirhrīrdhīrbhīrityetatsarvaṁ mana eva tasmādapi pṛṣṭhata upaspṛṣṭo manasā vijānāti | yaḥ kaśca śabdo vāgeva saiṣā hyantaṁāyattaiṣā hi na prāṇo'pāno vyāna udānaḥ samāno'na ityetatsarvaṁ prāṇa evaitanmayo vā ayamātmā vāṅmayo manomayaḥ prāṇamayaḥ ॥1.5.3॥

— Translation from Aurovindo (English) — "Three he designed for himself"-that is to say, the mind, the organ of speech and the vital breath; these he designed for himself. They say: "My mind was elsewhere, I did not see it; my mind was elsewhere, I did not hear it." It is clear that a man sees with his mind and hears with his mind. Desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intelligence and fear-all this is truly the mind. Even if one is touched from behind, one knows it through the mind; therefore the mind exists. Whatever sound there is, it is just the organ of speech; for it serves to determine a thing, but it cannot itself be revealed. The prana, apana, vyana, udana, samana and ana-all these are but the vital breath (prana). This body (atma) consists of these-the organ of speech, the mind and the vital breath. ॥1.5.3॥

— Translation from Swami Madhavananda — Three he designed for himself' means: the mind, the organ of speech and the vital force; these he designed for himself. (They say), 'I was absent-minded, I did not see it', 'I was absent-minded, I did not hear it'. It is through the mind that one sees and hears. Desires, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear - all these are but the mind. Even if one is touched from behind, one knows it through the mind; therefore (the mind exists). And any kind of sound is but the organ of speech, for it serves to determine a thing, but it cannot itself be revealed. Prana, Apana, Vyana, Udana, Samana and Ana - all these are but the vital forces. This body is identified with these - with the organ of speech, the mind and the vital force. ॥1.5.3॥

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[ Sutra 1.5.4 ]

त्रयो लोका एत एवः वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः ॥1.5.4॥

trayo lokā eta evaḥ vāgevāyaṁ loko mano'ntarikṣalokaḥ prāṇo'sau lokaḥ ॥1.5.4॥

— Translation from Aurovindo (English) — These verily are the three worlds: the organ of speech is this world (the earth), the mind is the intermediary world (the sky) and the vital breath is that world (heaven). ॥1.5.4॥

— Translation from Swami Madhavananda — These are the three worlds. The organ of speech is this world (the earth), the mind is the sky, and the vital force is that world (heaven). ॥1.5.4॥

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[ Sutra 1.5.5 ]

त्रयो वेदा एत एवः वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः ॥1.5.5॥

trayo vedā eta evaḥ vāgevargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ ॥1.5.5॥

— Translation from Aurovindo (English) — These verily are the three Vedas: the organ of speech is the Rig-Veda, the mind is the Yajur-Veda and the vital breath is the Sama-Veda. ॥1.5.5॥

— Translation from Swami Madhavananda — These are the three Vedas. The organ of speech is the Rig-Veda, the mind is the Yajur-Veda and the vital force the Sama-Veda. ॥1.5.5॥

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[ Sutra 1.5.6 ]

देवाः पितरो मनुष्या एत एवः वागेव देवा मनः पितरः प्राणो मनुष्याः ॥1.5.6॥

devāḥ pitaro manuṣyā eta evaḥ vāgeva devā manaḥ pitaraḥ prāṇo manuṣyāḥ ॥1.5.6॥

— Translation from Aurovindo (English) — These verily are the gods, the Manes and men: the organ of speech is the gods, the mind is the Manes and the vital breath is men. ॥1.5.6॥

— Translation from Swami Madhavananda — These are the gods, the Manes and men. The organ of speech is the gods, the mind the Manes, and the vital force men. ॥1.5.6॥

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[ Sutra 1.5.7 ]

पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा ॥1.5.7॥

pitā mātā prajaita eva mana eva pitā vāṅmātā prāṇaḥ prajā ॥1.5.7॥

— Translation from Aurovindo (English) — These verily are father, mother and child: the mind is the father, the organ of speech is the mother and the vital force is the child. ॥1.5.7॥

— Translation from Swami Madhavananda — These are the father, mother and child. The mind is the father, the organ of speech the mother, and the vital force the child. ॥1.5.7॥

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[ Sutra 1.5.8 ]

विज्ञातं विजिज्ञास्यमविज्ञातमेत एव यत्किंच विज्ञातं वाचस्तद्रूपम् वाग्घि विज्ञाता वागेनं तद्भूत्वाऽवति ॥1.5.8॥

vijñātaṁ vijijñāsyamavijñātameta eva yatkiṁca vijñātaṁ vācastadrūpam vāgghi vijñātā vāgenaṁ tadbhūtvā'vati ॥1.5.8॥

— Translation from Aurovindo (English) — These verily are what is known, what is to be known and what is unknown. Whatever is known is a form of the organ of speech, for it is the knower. The organ of speech protects him who knows its different manifestations by becoming that which is known). Whatever is to be known is a form of the mind, for the mind is what is to be known. The mind protects him who knows this by becoming that which is to be known. Whatever is unknown is a form of the vital breath, for the vital breath is what is unknown. The vital breath protects him who knows this by becoming that which is unknown. ॥1.5.8॥

— Translation from Swami Madhavananda — These are what is known, what it is desirable to know, and what is unknown. Whatever is known is a form of the organ of speech, for it is the knower. The organ of speech protects him (who knows this) by becoming that (which is known). ॥1.5.8॥

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[ Sutra 1.5.9 ]

यत्किंच विजिज्ञास्यं मनसस्तद्रूपम् मनो हि विजिज्ञास्यं मन एनं तद्भूत्वाऽवति ॥1.5.9॥

yatkiṁca vijijñāsyaṁ manasastadrūpam mano hi vijijñāsyaṁ mana enaṁ tadbhūtvā'vati ॥1.5.9॥

— Translation from Aurovindo (English) — These verily are what is known, what is to be known and what is unknown. Whatever is known is a form of the organ of speech, for it is the knower. The organ of speech protects him who knows its different manifestations by becoming that which is known). Whatever is to be known is a form of the mind, for the mind is what is to be known. The mind protects him who knows this by becoming that which is to be known. Whatever is unknown is a form of the vital breath, for the vital breath is what is unknown. The vital breath protects him who knows this by becoming that which is unknown. ॥1.5.9॥

— Translation from Swami Madhavananda — Whatever it is desirable to know is a form of the mind, for the mind is what it is desirable to know. The mind protects him (who knows this) by becoming that (which it is desirable to know). ॥1.5.9॥

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[ Sutra 1.5.10 ]

यत्किंचाविज्ञातं प्राणस्य तद्रूपम् प्राणो ह्यविज्ञातः प्राण एनं तद्भूत्वाऽवति ॥1.5.10॥

yatkiṁcāvijñātaṁ prāṇasya tadrūpam prāṇo hyavijñātaḥ prāṇa enaṁ tadbhūtvā'vati ॥1.5.10॥

— Translation from Aurovindo (English) — These verily are what is known, what is to be known and what is unknown. Whatever is known is a form of the organ of speech, for it is the knower. The organ of speech protects him who knows its different manifestations by becoming that which is known). Whatever is to be known is a form of the mind, for the mind is what is to be known. The mind protects him who knows this by becoming that which is to be known. Whatever is unknown is a form of the vital breath, for the vital breath is what is unknown. The vital breath protects him who knows this by becoming that which is unknown. ॥1.5.10॥

— Translation from Swami Madhavananda — Whatever is unknown is a form of the vital force, for the vital force is what is unknown. The vital force protects him (who knows this) by becoming that (which is unknown). ॥1.5.10॥

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[ Sutra 1.5.11 ]

तस्यै वाचः पृथिवी शरीरं ज्योतीरूपमयमग्निस्तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः ॥1.5.11॥

tasyai vācaḥ pṛthivī śarīraṁ jyotīrūpamayamagnistadyāvatyeva vāktāvatī pṛthivī tāvānayamagniḥ ॥1.5.11॥

— Translation from Aurovindo (English) — The earth is the body of that organ of speech and this fire is its luminous organ. And as far as the organ of speech extends, so far extends the earth and so far extends fire. ॥1.5.11॥

— Translation from Swami Madhavananda — The earth is the body of that organ of speech, and this fire is its luminous organ. And as far as the organ of speech extends, so far extends the earth and so far does this fire. ॥1.5.11॥

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[ Sutra 1.5.12 ]

अथैतस्य मनसो द्यौः शरीरं ज्योतीरूपमसावादित्यस्तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यस्तौ मिथुन समैतां ततः प्राणोऽजायत स इन्द्रः स एषोऽसपत्नो द्वितीयो वै सपत्नो नास्य सपत्नो भवति य एवं वेद ॥1.5.12॥

athaitasya manaso dyauḥ śarīraṁ jyotīrūpamasāvādityastadyāvadeva manastāvatī dyaustāvānasāvādityastau mithuna samaitāṁ tataḥ prāṇo'jāyata sa indraḥ sa eṣo'sapatno dvitīyo vai sapatno nāsya sapatno bhavati ya evaṁ veda ॥1.5.12॥

— Translation from Aurovindo (English) — Now, heaven is the body of this mind and that sun yonder is its luminous organ. And as far as the mind extends, so far extends the earth and so far extends fire. The two (fire and the sun) were united and from that was born the vital breath. It (the vital breath) is the supreme Lord (Indra). It is without a rival. A second being is, indeed, a rival. He who knows this has no rival. ॥1.5.12॥

— Translation from Swami Madhavananda — Heaven is the body of this mind, and that sun is its luminous organ. And as far as the mind extends, so far extends heaven, and so far does that sun. The two were united, and from that the vital force emanated. It is the Supreme Lord. It is without a rival. A second being is indeed a rival. He who knows it as such has no rival. ॥1.5.12॥

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[ Sutra 1.5.13 ]

अथैतस्य प्राणस्यापः शरीरं ज्योतीरूपमसौ चन्द्रस्तद्यावानेव प्राणस्तावत्य आपःस्तावानसौ चन्द्रस्त एते सर्व एव समाः सर्वेऽनन्ताः स यो हैतानन्तवत उपास्ते अन्तवन्त स लोकं जयत्यथ यो हैताननन्तानुपास्ते अनन्त स लोकं जयति ॥1.5.13॥

athaitasya prāṇasyāpaḥ śarīraṁ jyotīrūpamasau candrastadyāvāneva prāṇastāvatya āpaḥstāvānasau candrasta ete sarva eva samāḥ sarve'nantāḥ sa yo haitānantavata upāste antavanta sa lokaṁ jayatyatha yo haitānanantānupāste ananta sa lokaṁ jayati ॥1.5.13॥

— Translation from Aurovindo (English) — Next, water is the body of this vital breath and that moon yonder is its luminous organ. And as far as the vital breath extends, so far extends water and so far extends the moon. These are all equal, all infinite. He who meditates upon them as finite wins a finite world, but he who meditates upon them as infinite wins an infinite world. ॥1.5.13॥

— Translation from Swami Madhavananda — Water is the body of this vital force, and that moon is its luminous organ. And as far as the vital force extends, so far extends water, and so far does that moon. These are all equal, and all infinite. He who meditates upon these as finite wins a finite world, but he who meditates upon these as infinite wins an infinite world. ॥1.5.13॥

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[ Sutra 1.5.14 ]

स एष संवत्सरः प्रजापतिः षोडशकलस्तस्य रात्रय एव पञ्चदश कला ध्रुवैवास्य षोडशी कला । स रात्रिभिरेवा च पूर्यतेऽप च क्षीयते सोऽमावास्या रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते तस्मादेता रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै ॥1.5.14॥

sa eṣa saṁvatsaraḥ prajāpatiḥ ṣoḍaśakalastasya rātraya eva pañcadaśa kalā dhruvaivāsya ṣoḍaśī kalā | sa rātribhirevā ca pūryate'pa ca kṣīyate so'māvāsyā rātrimetayā ṣoḍaśyā kalayā sarvamidaṁ prāṇabhṛdanupraviśya tataḥ prātarjāyate tasmādetā rātriṁ prāṇabhṛtaḥ prāṇaṁ na vicchindyādapi kṛkalāsasyaitasyā eva devatāyā apacityai ॥1.5.14॥

— Translation from Aurovindo (English) — That Prajapan, represented by the year, consists of sixteenparts. The nights and days are fifteen of his parts and the constant point is the sixteenth. He as the moon is increased and decreased by the nights and days. Through the sixteenth part he permeates all living beings as the new-moon night and rises the following morning. Therefore, in honour of this deity, on this night let no one cut off the breath of any breathing being, not even of a lizard. ॥1.5.14॥

— Translation from Swami Madhavananda — This Prajapati (Hiranyagarbha) has sixteen digits and is represented by the year. The nights (and days) are his fifteen digits, and the constant one is his sixteenth digit. He (as the moon) is filled as well as wasted by the nights (and days). Through this sixteenth digit he permeates all these living beings on the new-moon night and rises the next morning. Therefore on this night one should not take the life of living beings, not even of a chameleon, in adoration of this deity alone. ॥1.5.14॥

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[ Sutra 1.5.15 ]

यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स योऽयमेवंवित्पुरुषस्तस्य वित्तमेव पञ्चदश कला आत्मैवास्य षोडशी कला स वित्तेनैवा च पूर्यतेऽप च क्षीयते तदेतन्नभ्यं यदयमात्मा प्रधिर्वित्तं तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनाऽगादित्येवाहुः ॥1.5.15॥

yo vai sa saṁvatsaraḥ prajāpatiḥ ṣoḍaśakalo'yameva sa yo'yamevaṁvitpuruṣastasya vittameva pañcadaśa kalā ātmaivāsya ṣoḍaśī kalā sa vittenaivā ca pūryate'pa ca kṣīyate tadetannabhyaṁ yadayamātmā pradhirvittaṁ tasmādyadyapi sarvajyāniṁ jīyata ātmanā cejjīvati pradhinā'gādityevāhuḥ ॥1.5.15॥

— Translation from Aurovindo (English) — Verily, the person who knows this is himself that Prajapati who is endowed with sixteen parts and who is represented by the year. Wealth constitutes fifteen of his parts and the body is his sixteenth part. He is increased and decreased by that wealth. This body is the nave and wealth is the felloe. Therefore even if a man loses everything, but lives in his body, people say that he has lost only his felloe which can be restored again. ॥1.5.15॥

— Translation from Swami Madhavananda — That Prajapati who has sixteen digits and is represented by the year is indeed this man who knows as above. Wealth constitutes his fifteen digits, and the body his sixteenth digit. He is filled as well as wasted by wealth. This body stands for a nave, and wealth is the felloe. Therefore if a man loses everything, but he himself lives, people say that he has only lost his outfit. ॥1.5.15॥

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[ Sutra 1.5.16 ]

अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा कर्मणा पितृलोको विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस्तस्माद्विद्यां प्रशसन्ति ॥1.5.16॥

atha trayo vāva lokā manuṣyalokaḥ pitṛloko devaloka iti so'yaṁ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā karmaṇā pitṛloko vidyayā devaloko devaloko vai lokānā śreṣṭhastasmādvidyāṁ praśasanti ॥1.5.16॥

— Translation from Aurovindo (English) — Now, these are, verily, the three worlds: the world of men, the world of the Manes and the world of the gods. The world of men can be gained through a son only and by no other rite; the world of the Manes through rites; and the world of the gods through meditation. The world of the gods is the best of the worlds. Therefore they praise meditation. ॥1.5.16॥

— Translation from Swami Madhavananda — There are indeed three worlds, the world of men, the world of the Manes and the world of the gods. This world of men is to be won through the son alone, and by no other rite; the world of the Manes through rites; and the world of the gods through meditation. The world of the gods is the best of the worlds. Therefore they praise meditation. ॥1.5.16॥

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[ Sutra 1.5.17 ]

अथातः सम्प्रत्तिर्यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञोऽहम्लोक इति यद्वै किंचानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता ये वै के च यज्ञास्तेषा सर्वेषां यज्ञ इत्येकता ये वै के च लोकास्तेषा सर्वेषां लोक इत्येकतैतावद्वा इद सर्वमेतन्मा सर्व सन्नयमितोऽभुनजदिति । तस्मात्पुत्रमनुशिष्टं लोक्यमाहुस्तस्मादेनमनुशासति स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति । स यद्यनेन किंचिदक्ष्णयाऽकृतं भवति तस्मादेन सर्वस्मात्पुत्रो मुञ्चति तस्मात्पुत्रो नाम स पुत्रेणैवास्मिँल्लोके प्रतितिष्ठत्यथैनमेते देवाः प्राणा अमृता आविशन्ति ॥1.5.17॥

athātaḥ samprattiryadā praiṣyanmanyate'tha putramāha tvaṁ brahma tvaṁ yajñastvaṁ loka iti sa putraḥ pratyāhāhaṁ brahmāhaṁ yajño'hamloka iti yadvai kiṁcānūktaṁ tasya sarvasya brahmetyekatā ye vai ke ca yajñāsteṣā sarveṣāṁ yajña ityekatā ye vai ke ca lokāsteṣā sarveṣāṁ loka ityekataitāvadvā ida sarvametanmā sarva sannayamito'bhunajaditi | tasmātputramanuśiṣṭaṁ lokyamāhustasmādenamanuśāsati sa yadaivaṁvidasmāllokātpraityathaibhireva prāṇaiḥ saha putramāviśati| sa yadyanena kiṁcidakṣṇayā'kṛtaṁ bhavati tasmādena sarvasmātputro muñcati tasmātputro nāma sa putreṇaivāsmilloke pratitiṣṭhatyathainamete devāḥ prāṇā amṛtā āviśanti ॥1.5.17॥

— Translation from Aurovindo (English) — Now therefore follows the entrusting: When a man thinks he is about to die, he says to his son: "You are Brahman, you are the sacrifice and you are the world." The son replies: "I am Brahman, I am the sacrifice, I am the world." The Sruti explains the thoughts of the father: "Whatever has been studied by me (the father) is all unified in the word Brahman. Whatever sacrifices have been made by me (the father) are all unified in the word sacrifice. And whatever worlds were to be; won by me (the father) are all unified in the word world. All this it indeed this much. He (the son), being all this, will protect me from the ties of this world." Therefore they speak of a son who is well instructed as being conducive to the winning of the world; and therefore a father instructs him. When a father who knows this departs from this world, he- along with his own organ of speech, mind and vital breath- penetrates his son. If, through a lapse, any duty has been left undone by him, the son exonerates him from all that; therefore he is called a son. The father remains in this world through the son. The divine and immortal organ of speech, mind and vital breath enter into him (the father). ॥1.5.17॥

— Translation from Swami Madhavananda — Now therefore the entrusting: When a man thinks he will die, he says to his son, 'You are Brahman, you are the sacrifice, and you are the world'. The son replies, 'I am Brahman, I am the sacrifice, and I am the world.' (The father thinks 'Whatever is studied is all unified in the word "Brahman". Whatever sacrifices there are, are all unified in the word "sacrifice". And whatever worlds there are, are all unified in the world "world". All this (the duties of a householder) is indeed this much. He, being all this, will protect me from (the ties of) this world.' Therefor they speak of an educated son as being conducive to the world. Hence (a father) teaches his son. When a father who knows as above departs from this world, he penetrates his son together with the organ of speech, the mind and the vital force. Should anything be left undone by him through any slip the son exonerates him from all that. Therefore he is called a son. The father lives in this world through the son. Divine and immortal speech, mind and vital force permeate him. ॥1.5.17॥

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[ Sutra 1.5.18 ]

पृथिव्यै चैनमग्नेश्च दैवी वागाविशति सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति ॥1.5.18॥

pṛthivyai cainamagneśca daivī vāgāviśati sā vai daivī vāgyayā yadyadeva vadati tattadbhavati ॥1.5.18॥

— Translation from Aurovindo (English) — The divine organ of speech from the earth and fire enters into him. That is the divine organ of speech through which whatever he says is fulfilled. ॥1.5.18॥

— Translation from Swami Madhavananda — The divine organ of speech from the earth and fire permeates him. That is the divine organ of speech through which whatever he says is fulfilled. ॥1.5.18॥

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[ Sutra 1.5.19 ]

दिवश्चैनमादित्याच्च दैवं मन आविशति तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति ॥5.19॥

divaścainamādityācca daivaṁ mana āviśati tadvai daivaṁ mano yenānandyeva bhavatyatho na śocati ॥5.19॥

— Translation from Aurovindo (English) — The divine mind from heaven and the sun permeates him. That is the divine mind through which he becomes joyful only and grieves no more. ॥5.19॥

— Translation from Swami Madhavananda — The divine mind from heaven and the sun permeates him. That is the divine mind through which he only becomes happy and never mourns. ॥5.19॥

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[ Sutra 1.5.20 ]

अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति स वै दैवः प्राणो यः संचरश्चासंचरश्च न व्यथतेऽथो न रिष्यति स एवंवित्सर्वेषां भूतानामात्मा भवति यथैषा देवतैव स यथैतां देवता सर्वाणि भूतान्यवन्त्येव हैवंविद सर्वाणि भूतान्यवन्ति । यदु किंचेमाः प्रजाः शोचन्त्यमैवासां तद्भवति पुण्यमेवामुं गच्छति न ह वै देवान् पापं गच्छति ॥1.5.20॥

adbhyaścainaṁ candramasaśca daivaḥ prāṇa āviśati sa vai daivaḥ prāṇo yaḥ saṁcaraścāsaṁcaraśca na vyathate'tho na riṣyati sa evaṁvitsarveṣāṁ bhūtānāmātmā bhavati yathaiṣā devataiva sa yathaitāṁ devatā sarvāṇi bhūtānyavantyeva haivaṁvida sarvāṇi bhūtānyavanti| yadu kiṁcemāḥ prajāḥ śocantyamaivāsāṁ tadbhavati puṇyamevāmuṁ gacchati na ha vai devān pāpaṁ gacchati ॥1.5.20॥

— Translation from Aurovindo (English) — The divine vital breath from water and the moon permeates him. And, verily, that is the divine vital breath which, whether moving or not moving, neither feels pain nor is injured. He who knows this becomes the self of all beings. As is this deity (Hiranyagarbha), so is he. And as all beings honour this deity, so do they honour him. Howsoever creatures may grieve, that grief of theirs remains with them but only merit goes to him. No demerit ever goes to the gods. ॥1.5.20॥

— Translation from Swami Madhavananda — The divine vital force from water and the moon permeates him. That is the divine vital force which, when it moves or does not move, feels no pain nor is injured. He who knows as above becomes the self of all beings. As is this deity (Hiranyagarbha), so is he. As all beings take care of this deity, so do they take care of him. Howsoever these beings may grieve, that grief of theirs is connected with them. But only merit goes to him. No demerit ever goes to the gods. ॥1.5.20॥

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[ Sutra 1.5.21 ]

अथातो व्रतमीमासा प्रजापतिर्ह कर्माणि ससृजे तानि सृष्टान्यन्योऽन्येनास्पर्धन्त वदिष्याम्येवाहमिति वाग्दध्रे द्रक्ष्याम्यहमिति चक्षुः श्रोष्याम्यहमिति श्रोत्रमेवमन्यानि कर्माणि यथाकर्म तानि मृत्युः श्रमो भूत्वोपयेमे तान्याप्नोत्तान्याप्त्वा मृत्युरवारुन्द्ध तस्माच्छ्राम्यत्येव वाक् श्राम्यति चक्षुः श्राम्यति श्रोत्रमथेममेव नाप्नोद्योऽयं मध्यमः प्राणस्तानि ज्ञातुं दध्रिरेः। अयं वै नः श्रेष्ठो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति हन्तास्यैव सर्वे रूपमसामेति त एतस्यैव सर्वे रूपमभवन्स्तस्मादेत एतेनाख्यायन्ते प्राणा इति तेन ह वाव तत्कुलमाचक्षते यस्मिन्कुले भवति य एवं वेद य उ हैवंविदा स्पर्धतेऽनुशुष्यत्यनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम् ॥1.5.21॥

athāto vratamīmāsā prajāpatirha karmāṇi sasṛje tāni sṛṣṭānyanyo'nyenāspardhanta vadiṣyāmyevāhamiti vāgdadhre drakṣyāmyahamiti cakṣuḥ śroṣyāmyahamiti śrotramevamanyāni karmāṇi yathākarma tāni mṛtyuḥ śramo bhūtvopayeme tānyāpnottānyāptvā mṛtyuravārunddha tasmācchrāmyatyeva vāk śrāmyati cakṣuḥ śrāmyati śrotramathemameva nāpnodyo'yaṁ madhyamaḥ prāṇastāni jñātuṁ dadhrireḥ | ayaṁ vai naḥ śreṣṭho yaḥ saṁcaraṁścāsaṁcaraṁśca na vyathate'tho na riṣyati hantāsyaiva sarve rūpamasāmeti ta etasyaiva sarve rūpamabhavanstasmādeta etenākhyāyante prāṇā iti tena ha vāva tatkulamācakṣate yasminkule bhavati ya evaṁ veda ya u haivaṁvidā spardhate'nuśuṣyatyanuśuṣya haivāntato mriyata ityadhyātmam ॥1.5.21॥

— Translation from Aurovindo (English) — Next follows the consideration of the vow (meditative worship): Prajapati projected the organs. They, when they were projected, quarrelled with one another. The organ of speech resolved: "I will go on speaking"; the eye: "I will go on seeing"; the ear: "I will go on hearing." So did the other organs, according to their functions. Death, having taken the form of weariness, laid hold of them-it overtook them and having overtaken them, restrained them. Therefore does the organ of speech become tired and so do the eye and the ear. But death did not overtake the vital breath (prana) in the body. The other organs resolved to know it and said: "This is verily the greatest among us; whether moving or not moving, it neither feels pain nor is injured. Well then, let us assume its form." They all assumed its form. Therefore they are called pranas after it. In whatever family there is a man who knows this-that family they call by his name. And whoever competes with one who knows this, shrivels and after shrivelling, in the end dies. This is with regard to the body. ॥1.5.21॥

— Translation from Swami Madhavananda — Now a consideration of the vow: Prajapati projected the organs. These, on being projected, quarrelled with one another. The organ of speech took a vow, 'I will go on speaking'. The eye: 'I will see'. The ear: 'I will hear'. And so did the other organs according to their functions. Death captured them in the form of fatigue - it overtook the, and having overtaken them it controlled them. Therefore the organ of speech invariably gets tired, and so do the eye and the ear. But death did not overtake this vital force in the body. The organs resolved to know it. 'This is the greatest among us that, when it moves or does not move, feels no pain nor is injured. Well, let us all be of its form.' They all assumed its form. Therefore they are called by this name of 'Prana'. That family in which a man is born who knows as above, is indeed named after him. And he who

competes with one who knows as above shrivels, and after shrivelling dies at the end. This is with reference to the body. ॥1.5.21॥

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[ Sutra 1.5.22 ]

अथाधिदैवतम् ज्वलिष्याम्येवाहमित्यग्निर्दध्रे तप्स्याम्यहमित्यादित्यो भास्याम्यहमिति चन्द्रमा एवमन्या देवता यथादैवत स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः म्लोचन्ति ह्यन्या देवता न वायुः सैषानस्तमिता देवता यद्वायुः ॥1.5.22॥

athādhidaivatam jvaliṣyāmyevāhamityagnirdadhre tapsyāmyahamityādityo bhāsyāmyahamiti candramā evamanyā devatā yathādaivata sa yathaiṣāṁ prāṇānāṁ madhyamaḥ prāṇa evametāsāṁ devatānāṁ vāyuḥ mlocanti hyanyā devatā na vāyuḥ saiṣānastamitā devatā yadvāyuḥ ॥1.5.22॥

— Translation from Aurovindo (English) — Now with regard to the gods. Fire resolved: "I will go on burning"; the sun: "I will go on giving heat"; the moon: "I will go on shining." And so did the other gods, according to their functions. As is the vital breath in the body among the organs, so is air (vayu) among the gods. The other gods fade, but not air. Air is the deity that never sets. ॥1.5.22॥

— Translation from Swami Madhavananda — Now with reference to the gods: Fire took a vow, 'I will go on burning.' The sun: 'I will give heat'. The moon: 'I will shine'. And so did the other gods according to their functions. As is the vital force in the body among these organs, so is Vayu (air) among these gods. Other gods sink, but not air. Air is the deity that never sets. ॥1.5.22॥

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[ Sutra 1.5.23 ]

अथैष श्लोको भवति यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति प्राणाद्वा एष उदेति प्राणेऽस्तमेति तं देवाश्चक्रिरे धर्म स एवाद्य स उ श्व इति यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति तस्मादेकमेव व्रतं चरेत् प्राण्याच्चैवापान्याच्च नेन्मा पाप्मा मृत्युराप्नुवदिति यद्यु चरेत्समापिपयिषेत्तेनो एतस्यै देवतायै सायुज्य सलोकतां जयति ॥1.5.23॥

athaiṣa śloko bhavati yataścodeti sūryo'staṁ yatra ca gacchatīti prāṇādvā eṣa udeti prāṇe'stameti taṁ devāścakrire dharma sa evādya sa u śva iti yadvā ete'murhyadhriyanta tadevāpyadya kurvanti tasmādekameva vrataṁ caret prāṇyāccaivāpānyācca nenmā pāpmā mṛtyurāpnuvaditi yadyu caretsamāpipayiṣetteno etasyai devatāyai sāyujya salokatāṁ jayati ॥1.5.23॥

— Translation from Aurovindo (English) — Now there is this verse (sloka): The gods observed the vow of that from which the sun rises and in which it sets. This vow is followed today and this will be followed tomorrow. The sun rises verily from the prana (the vital breath in its cosmic form) and also sets in it. The gods even today observe the same vow which they observed then. Therefore a man should observe a single vow-he should perform the functions of the prana and apana (respiration and excretion), lest the evil of death should overtake him. And if he performs them, let him try to complete them. Through this he obtains identity with that deity, or lives in the same world with it. ॥1.5.23॥

— Translation from Swami Madhavananda — Now there is this verse; 'The gods observed the vow of that from which the sun rises and in which he sets. It is (followed) to-day, and it will be (followed) to-morrow.' The sun indeed rises from the vital force and also sets in it. What these (gods) observed then, they observe to this day. Therefore a man should observe a single vow - do the functions of the Prana and Apana (respiration and excretion), lest the evil of death (fatigue) should overtake him. And if he observes it, he should seek to finish it. Through it he attains identity with this deity, or lives in the same world with it. ॥1.5.23॥

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[ Sutra 1.6.1 ]

त्रयं वा इदं नाम रूपं कर्म तेषां नाम्नां वागित्येतदेषामुक्थमतो हि सर्वाणि नामान्युत्तिष्ठन्ति । एतदेषा सामैतद्धि सर्वैर्नामभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि नामानि बिभर्ति ॥1.6.1॥

trayaṁ vā idaṁ nāma rūpaṁ karma teṣāṁ nāmnāṁ vāgityetadeṣāmukthamato hi sarvāṇi nāmānyuttiṣṭhanti | etadeṣā sāmaitaddhi sarvairnāmabhiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi nāmāni bibharti ॥1.6.1॥

— Translation from Aurovindo (English) — Verily, this universe is a triad of name, form and work. Of those names which are in daily use, speech (sound in general) is the source (uktha), for from it all names arise. It is their common feature (saman), for it is common to all names. It is their Brahman (self), for it supports all names. ॥1.6.1॥

— Translation from Swami Madhavananda — This (universe) indeed consists of three things: name, form and action. Of those names, speech (sound in general) is the Uktha (source), for all names spring from it. It is their Saman (common feature), for it is common to all names. It is their Brahman (self), for it sustains all names. ॥1.6.1॥

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[ Sutra 1.6.2 ]

अथ रूपाणां चक्षुरित्येतदेषामुक्थमतो हि सर्वाणि रूपाण्युत्तिष्ठन्त्यतदेषा सामैतद्धि सर्वै रूपैः सममेतदेषां ब्रह्मैतद्धि सर्वाणि रूपाणि बिभर्ति ॥1.6.2॥

atha rūpāṇāṁ cakṣurityetadeṣāmukthamato hi sarvāṇi rūpāṇyuttiṣṭhantyatadeṣā sāmaitaddhi sarvai rūpaiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi rūpāṇi bibharti ॥1.6.2॥

— Translation from Aurovindo (English) — Next, of forms, the eye is the source (uktha), for from it all forms arise. It is their Common feature (saman), for it is common to all forms. It is their Brahman (self), for it supports all forms. ॥1.6.2॥

— Translation from Swami Madhavananda — Now of forms the eye (anything visible) is the Uktha (source), for all forms spring from it. It is their Saman (common feature), for it is common to all forms. It is their Brahman (self), for it sustains all forms. ॥1.6.2॥

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[ Sutra 1.6.3 ]

अथ कर्मणामात्मेत्येतदेषामुक्थमतो हि सर्वाणि कर्माण्युत्तिष्ठन्त्येतदेषा सामैतद्धि सर्वैः कर्मभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि कर्माणि बिभर्ति तदेतत्त्रय सदेकमयमात्माऽऽत्मो एकः सन्नेतत्त्रयं तदेतदमृत सत्येन छन्नं प्राणो वा अमृतं नामरूपे सत्यं ताभ्यामयं प्राणश्छन्नः ॥1.6.3॥

atha karmaṇāmātmetyetadeṣāmukthamato hi sarvāṇi karmāṇyuttiṣṭhantyetadeṣā sāmaitaddhi sarvaiḥ karmabhiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi karmāṇi bibharti tadetattraya sadekamayamātmā''tmo ekaḥ sannetattrayaṁ tadetadamṛta satyena channaṁ prāṇo vā amṛtaṁ nāmarūpe satyaṁ tābhyāmayaṁ prāṇaśchannaḥ ॥1.6.3॥

— Translation from Aurovindo (English) — Next, of work, the body is the source (uktha), for from it all works arise. It is their common feature (saman), for it is common to all works. It is their Brahman (self), for it supports all works. These three together are one-this body; and the body, although one, is these three. This immortal entity is covered by truth: the vital breath is the immortal entity and name and form are truth and by them the immortal entity is covered. ॥1.6.3॥

— Translation from Swami Madhavananda — And of actions the body (activity) is the Uktha (source), for all actions spring from it. It is their Saman (common feature), for it is common to all actions. It is their Brahman (self), for it sustains all actions. These three together are one - this body, and the body, although one, is these three. This immortal entity is covered by truth (the five elements): The vital force is the immortal entity, and name and form and truth; (so) this vital force is covered by them. ॥1.6.3॥

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[ Sutra 2.1.1 ]

ॐ॥दृप्तबालाकिर्हानूचानो गार्ग्य आस स होवाचाजातशत्रुं काश्यम् ब्रह्म ते ब्रवाणीति स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मो जनको जनक इति वै जना धावन्तीति ॥2.1.1॥

om||dṛptabālākirhānūcāno gārgya āsa sa hovācājātaśatruṁ kāśyam brahma te bravāṇīti sa hovācājātaśatruḥ sahasrametasyāṁ vāci dadmo janako janaka iti vai janā dhāvantīti ॥2.1.1॥

— Translation from Aurovindo (English) — Om. There lived of yore a man of the Garga family called proud Balaki, who was an eloquent speaker. He said to Ajatasatru, the king of Kasi: "I will tell you about Brahman." Ajatasatru said: "For this proposal I give you a thousand cows. People indeed rush, saying: 'Janaka, Janaka.' I too have some of his virtues." ॥2.1.1॥

— Translation from Swami Madhavananda — Om. There was a man of the Garga family called Proud Balaki, who was a speaker. He said to Ajatasatru, the king of Benares, 'I will tell you about Brahman'. Ajatasatru said, 'For this proposal I give you a thousand (cows). People indeed rush saying "Janaka, Janaka". (I too have some of his qualities.)' ॥2.1.1॥

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[ Sutra 2.1.2 ]

स होवाच गार्ग्यो य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति ॥2.1.2॥

sa hovāca gārgyo ya evāsāvāditye puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā atiṣṭhāḥ sarveṣāṁ bhūtānāṁ mūrdhā rājeti vā ahametamupāsa iti sa ya etamevamupāste'atiṣṭhāḥ sarveṣāṁ bhūtānāṁ mūrdhā rājā bhavati ॥2.1.2॥

— Translation from Aurovindo (English) — Gargya said: "That being (purusha) who is in the sun, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as all- surpassing, as the head of all beings and as resplendent." Whosoever thus meditates upon him becomes all-surpassing, the head of all beings and resplendent. ॥2.1.2॥

— Translation from Swami Madhavananda — Gargya said, 'That being who is in the sun, I meditate upon as Brahman'. Ajatasatru said, 'Please don't talk about him. I meditate upon him as all-surpassing, as the head of all beings and as resplendent. He who meditates upon him as such becomes all-surpassing, the head of all beings and resplendent. ॥2.1.2॥

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[ Sutra 2.1.3 ]

स होवाच गार्ग्योः य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा बृहन्पाण्दरवासाः सोमो राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेहरहर्ह सुतः प्रसुतो भवति नास्यान्नं क्षीयते ॥2.1.3॥

sa hovāca gārgyoḥ ya evāsau candre puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā bṛhanpāṇdaravāsāḥ somo rājeti vā ahametamupāsa iti sa ya etamevamupāsteaharaharha sutaḥ prasuto bhavati nāsyānnaṁ kṣīyate ॥2.1.3॥

— Translation from Aurovindo (English) — Gargya said: "That being (purusha) who is in the moon, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as the great, white-robed, radiant Soma." Whosoever thus meditates upon him has, every day, abundant soma pressed for him in his principal and auxiliary sacrifices and his food never runs short. ॥2.1.3॥

— Translation from Swami Madhavananda — Gargya said, 'that being who is in the moon, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as the great, white-robed, radiant Soma.' He who meditates upon him as such has abundant Soma pressed in his principal and auxiliary sacrifices every day, and his food never gets short. ॥2.1.3॥

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[ Sutra 2.1.4 ]

स होवाच गार्ग्यो य एवास्यौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः तेजस्वीति वा अहमेतमुपास इति स य एतमेवमुपास्ते तेजस्वी ह भवति तेजस्विनी हास्य प्रजा भवति ॥2.1.4॥

sa hovāca gārgyo ya evāsyau vidyuti puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ tejasvīti vā ahametamupāsa iti sa ya etamevamupāste tejasvī ha bhavati tejasvinī hāsya prajā bhavati ॥2.1.4॥

— Translation from Aurovindo (English) — Gargya said: "That being (purusha) who is in the lightning, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as luminous." Whosoever thus meditates upon him becomes luminous and his progeny too become luminous. ॥2.1.4॥

— Translation from Swami Madhavananda — Gargya said, 'That being who is in lightning, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as powerful'. He who meditates upon him as such becomes powerful, and his progeny too becomes powerful. ॥2.1.4॥

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[ Sutra 2.1.5 ]

स होवाच गार्ग्यो य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः पूर्णमप्रवर्तीति वा अहमेतमुपास इति स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिः नास्यास्माल्लोकात्प्रजोद्वर्तते ॥2.1.5॥

sa hovāca gārgyo ya evāyamākāśe puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ pūrṇamapravartīti vā ahametamupāsa iti sa ya etamevamupāste pūryate prajayā paśubhiḥ nāsyāsmāllokātprajodvartate ॥2.1.5॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in the akasa, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as full and unmoving." Whosoever thus meditates upon him is filled withprogeny and cattle and his progeny is never extinct from this world. ॥2.1.5॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in the ether, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as full and unmoving'. He who meditates upon him as such is filled with progeny and cattle, and his progeny is never extinct from this world. ॥2.1.5॥

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[ Sutra 2.1.6 ]

स होवाच गार्ग्यो य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी ॥2.1.6॥

sa hovāca gārgyo ya evāyaṁ vāyau puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā indro vaikuṇṭho'parājitā seneti vā ahametamupāsa iti sa ya etamevamupāste jiṣṇurhāparājiṣṇurbhavatyanyatastyajāyī ॥2.1.6॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in the air, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as the Lord (Indra), as irresistible and as the unvanquished army." Whosoever thus meditates upon him becomes ever victorious, invincible and a conqueror of enemies. ॥2.1.6॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in air, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as the Lord, as irresistible, and as the unvanquished army.' He who meditates upon him as such ever becomes victorious and invincible, and conquers his enemies. ॥2.1.6॥

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[ Sutra 2.1.7 ]

स होवाच गार्ग्यो य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा विषासहिरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते विषासहिर्ह भवति विषासहिर्हास्य प्रजा भवति ॥2.1.7॥

sa hovāca gārgyo ya evāyamagnau puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā viṣāsahiriti vā ahametamupāsa iti sa ya etamevamupāste viṣāsahirha bhavati viṣāsahirhāsya prajā bhavati ॥2.1.7॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in fire, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as forbearing." Whosoever thus meditates upon him becomes forbearing and his progeny becomes forbearing. ॥2.1.7॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in fire, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as forbearing'. He who meditates upon him as such becomes forbearing, and his progeny too becomes forbearing. ॥2.1.7॥

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[ Sutra 2.1.8 ]

स होवाच गार्ग्यो य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स य एतमेवमुपास्ते प्रतिरूप हैवैनमुपगच्छति नाप्रतिरूपमथो प्रतिरुपोऽस्माज्जायते ॥2.1.8॥

sa hovāca gārgyo ya evāyamapsu puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ pratirūpa iti vā ahametamupāsa iti sa ya etamevamupāste pratirūpa haivainamupagacchati nāpratirūpamatho pratirupo'smājjāyate ॥2.1.8॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in water, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as agreeable." Whosoever thus meditates upon him-to him comes what is agreeable, not what is disagreeable and to him are born children who are agreeable. ॥2.1.8॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in water, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as agreeable'. He who meditates upon him as such has only agreeable things coming to him, and not contrary ones; also from him are born children who are agreeable. ॥2.1.8॥

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[ Sutra 2.1.9 ]

स होवाच गार्ग्यो य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा रोचिष्णुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते रोचिष्णुर्ह भवति रोचिष्णुर्हास्य प्रजा भवत्यथो यैः संनिगच्छति सर्वास्तानतिरोचते ॥2.1.9॥

sa hovāca gārgyo ya evāyamādarśe puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā rociṣṇuriti vā ahametamupāsa iti sa ya etamevamupāste rociṣṇurha bhavati rociṣṇurhāsya prajā bhavatyatho yaiḥ saṁnigacchati sarvāstānatirocate ॥2.1.9॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in the mirror, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as shining." Whosoever thus meditates upon him becomes shining and his progeny too becomes shining and he outshines all those with whom he comes in contact. ॥2.1.9॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in a looking-glass, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as shining'. He who meditates upon him as such becomes shining, and his progeny too becomes shining. He also outshines all those with whom he comes in contact. ॥2.1.9॥

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[ Sutra 2.1.10 ]

स होवाच गार्ग्यो य एवायं यन्तं पश्चाच्छब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुमा मैतस्मिन्त्संवदिष्ठा असुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्व हैवास्मिल्लोक आयुरेति नैनं पुरा कालात्प्राणो जहाति ॥2.1.10॥

sa hovāca gārgyo ya evāyaṁ yantaṁ paścācchabdo'nūdetyetamevāhaṁ brahmopāsa iti sa hovācājātaśatrumā maitasmintsaṁvadiṣṭhā asuriti vā ahametamupāsa iti sa ya etamevamupāste sarva haivāsmilloka āyureti nainaṁ purā kālātprāṇo jahāti ॥2.1.10॥

— Translation from Aurovindo (English) — Gargya said: "The sound that arises behind a man while he walks, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as life." Whosoever thus meditates upon him reaches his full age on this earth and life does not depart from him before the completion of that time. ॥2.1.10॥

— Translation from Swami Madhavananda — Gargya said, 'This sound that issues behind a man as he walks, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as life'. He who meditates upon him as such attains his full term of life in this world, and life does not depart from him before the completion of that term. ॥2.1.10॥

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[ Sutra 2.1.11 ]

स होवाच गार्ग्यो य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स य एतमेवमुपास्ते द्वितीयवान्ह भवति नास्माद्गणश्छिद्यते ॥2.1.11॥

sa hovāca gārgyo ya evāyaṁ dikṣu puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā dvitīyo'napaga iti vā ahametamupāsa iti sa ya etamevamupāste dvitīyavānha bhavati nāsmādgaṇaśchidyate ॥2.1.11॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in the quarters, I meditate upon as Brahman." Ajatasatru said: "No, no! Pleasedo not talk about him. I meditate upon him as second and as inseparable." Whosoever thus mediates upon him gets companions and his followers never part with him. ॥2.1.11॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in the quarters, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as second and as non-separating'. He who meditates upon him as such gets companions, and his followers never depart from him. ॥2.1.11॥

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[ Sutra 2.1.12 ]

स होवाच गार्ग्यो य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा मृत्युरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्व हैवास्मिल्लोक आयुरेति नैनं पुरा कालान्मृत्युरागच्छति ॥2.1.12॥

sa hovāca gārgyo ya evāyaṁ chāyāmayaḥ puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā mṛtyuriti vā ahametamupāsa iti sa ya etamevamupāste sarva haivāsmilloka āyureti nainaṁ purā kālānmṛtyurāgacchati ॥2.1.12॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who consists of shadow, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as death." Whosoever thus meditates upon him reaches his full age on this earth and death does not overtake him before the completion of that time. ॥2.1.12॥

— Translation from Swami Madhavananda — Gargya said, 'This being who identifies himself with the shadow, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as death'. He who meditates upon him as such attains his full term of life in this world, and death does not overtake him before the completion of that term. ॥2.1.12॥

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[ Sutra 2.1.13 ]

स होवाच गार्ग्यो य एवायमात्मनि पुरुषो एतमेवाहं ब्रह्मोपास इति स ह उवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा आत्मन्वीति वा अहमेतमुपास इति स य एतमेवमुपास्त आत्मन्वी ह भवत्यात्मन्विनी हास्य प्रजा भवति स ह तूष्णीमास गार्ग्यः ॥2.1.13॥

sa hovāca gārgyo ya evāyamātmani puruṣo etamevāhaṁ brahmopāsa iti sa ha uvācājātaśatrurmā maitasmintsaṁvadiṣṭhā ātmanvīti vā ahametamupāsa iti sa ya etamevamupāsta ātmanvī ha bhavatyātmanvinī hāsya prajā bhavati sa ha tūṣṇīmāsa gārgyaḥ ॥2.1.13॥

— Translation from Aurovindo (English) — Gargya said: "This being (purusha) who is in the self, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as self-possessed." Whosoever thus meditates upon him becomes self-possessed and his progeny too becomes self-possessed. Gargya remained silent. ॥2.1.13॥

— Translation from Swami Madhavananda — Gargya said, 'This being who is in the self, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as self-possessed.' He who meditates upon him as such becomes self-possessed, and his progeny too becomes self-possessed. Gargya remained silent. ॥2.1.13॥

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[ Sutra 2.1.14 ]

स होवाचाजातशत्रुरेतावन्नू३ इत्येतावद्धीति नैतावता विदितं भवतीति स होवाच गार्ग्य उप त्वा यानीति ॥2.1.14॥

sa hovācājātaśatruretāvannū3 ityetāvaddhīti naitāvatā viditaṁ bhavatīti sa hovāca gārgya upa tvā yānīti ॥2.1.14॥

— Translation from Aurovindo (English) — Ajatasatru said: "Is this all?" "That is all." "By knowing that much one cannot know Brahman." "Let me approach you as a student," said Gargya. ॥2.1.14॥

— Translation from Swami Madhavananda — Ajatasatru said, 'is this all?' 'This is all'. 'By knowing this much one cannot know (Brahman)'. Gargya said, 'I approach you as a student'. ॥2.1.14॥

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[ Sutra 2.1.15 ]

स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति व्येव त्वा ज्ञपयिष्यामीति तं पाणावादायोत्तस्थौ तौ ह पुरुष सुप्तमाजग्मतुस्तमेतैर्नामभिरामन्त्रयांचक्रे बृहन्पाण्डरवासः सोम राजन्निति स नोत्तस्थौ तं पाणिनापेषं बोधयांचकार स होत्तस्थौ ॥2.1.15॥

sa hovācājātaśatruḥ pratilomaṁ caitadyadbrāhmaṇaḥ kṣatriyamupeyādbrahma me vakṣyatīti vyeva tvā jñapayiṣyāmīti taṁ pāṇāvādāyottasthau tau ha puruṣa suptamājagmatustametairnāmabhirāmantrayāṁcakre bṛhanpāṇḍaravāsaḥ soma rājanniti sa nottasthau taṁ pāṇināpeṣaṁ bodhayāṁcakāra sa hottasthau ॥2.1.15॥

— Translation from Aurovindo (English) — Ajatasatru said: "It is contrary to usual practice that a brahmin should approach a xatriya, thinking: 'He will teach me about Brahman.' Nevertheless, I will instruct you." So saying, he took Gargya by the hand and rose. They came to a sleeping man. Ajatasatru addressed him by these names: Great, White- robed, Radiant, Soma. The man did not get up. The king pushed him again and again with his hand till he awoke. Then he got up. ॥2.1.15॥

— Translation from Swami Madhavananda — Ajatasatru said, 'It is contrary to usage that a Brahmana should approach a Kshatriya thinking, "he will teach me about Brahman". However I will instruct you'. Taking Gargya by the hand he rose. They came to a sleeping man. (Ajatasatru) addressed him by these names, Great, White-robed, radiant, Soma'. The man did not get up. (The King) pushed him with the hand till he awoke. Then he got up. ॥2.1.15॥

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[ Sutra 2.1.16 ]

स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति । तदु ह न मेने गार्ग्यः ॥2.1.16॥

sa hovācājātaśatruryatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūtkuta etadāgāditi | tadu ha na mene gārgyaḥ ॥2.1.16॥

— Translation from Aurovindo (English) — Ajatasatru said: "When this being full of consciousness (identified with the intellect) was thus asleep, where was it then and whence did it thus come back?" Gargya did not know the answer. ॥2.1.16॥

— Translation from Swami Madhavananda — Ajatasatru said, 'When this being full of consciousness (identified with the mind) was thus asleep, where was it, and whence did it thus come?' Gargya did not know that. ॥2.1.16॥

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[ Sutra 2.1.17 ]

स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्नानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते तानि यदा गृह्णाति अथ हैतत्पुरुषः स्वपिति नाम तद्गृहीत एव प्राणो भवति गृहीता वाग्गृहीतं चक्षुः गृहीत श्रोत्रं गृहीतं मनः ॥2.1.17॥

sa hovācājātaśatruryatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣastadeṣāṁ prāṇānāṁ vijñānena vijnānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete tāni yadā gṛhṇāti atha haitatpuruṣaḥ svapiti nāma tadgṛhīta eva prāṇo bhavati gṛhītā vāggṛhītaṁ cakṣuḥ gṛhīta śrotraṁ gṛhītaṁ manaḥ ॥2.1.17॥

— Translation from Aurovindo (English) — Ajatasatru said: "When this being full of consciousness (vijnana maya) is thus asleep, it absorbs, at that time, the functions of the organs through its own consciousness and rests in the Supreme Self (akasa) that is in the heart. When this being absorbs them, it is called svapiti. Then the organ of smell is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed and the mind is absorbed." ॥2.1.17॥

— Translation from Swami Madhavananda — Ajatasatru said, 'When this being full of consciousness is thus asleep, it absorbs at the time the functions of the organs through its own consciousness, and lies in the Akasa (Supreme Self) that is in the heart. When this being absorbs them, it is called Svapiti. Then the nose is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed'. ॥2.1.17॥

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[ Sutra 2.1.18 ]

स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकास्तदुतेव महाराजो भवत्युतेव महाब्राह्मण उतेवोच्चावचं निगच्छति स यथा महाराजो जानपदान्गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान्गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते ॥2.1.18॥

sa yatraitatsvapnyayā carati te hāsya lokāstaduteva mahārājo bhavatyuteva mahābrāhmaṇa utevoccāvacaṁ nigacchati sa yathā mahārājo jānapadāngṛhītvā sve janapade yathākāmaṁ parivartetaivamevaiṣa etatprāṇāngṛhītvā sve śarīre yathākāmaṁ parivartate ॥2.1.18॥

— Translation from Aurovindo (English) — When the self remains in the dream state, these are its achievements (results of past action): It then becomes a great king, as it were; or a noble brahmin, as it were; or attains, as it were, high or low states. Even as a great king, taking with him his retinue of citizens, moves about, according to his pleasure, within his own domain, so does the self, taking with it the organs, move about according to its pleasure, in the body. ॥2.1.18॥

— Translation from Swami Madhavananda — When it thus remains in the dream state, these are its achievements: It then becomes an emperor, as it were, or a noble Brahmana, as it were, or attains states high or low, as it were. As an emperor, taking his citizens, moves about as he pleases in his own territory, so does it, thus taking the organs, move about as it pleases in its own body. ॥2.1.18॥

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[ Sutra 2.1.19 ]

अथ यदा सुषुप्तो भवति यदा न कस्य चन वेद हिता नाम नाद्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ताभिः प्रत्यवसृप्य पुरीतति शेते स यथा कुमारो वा महाराजो वा महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीतैवमेवैष एतच्छेते ॥2.1.19॥

atha yadā suṣupto bhavati yadā na kasya cana veda hitā nāma nādyo dvāsaptatiḥ sahasrāṇi hṛdayātpurītatamabhipratiṣṭhante tābhiḥ pratyavasṛpya purītati śete sa yathā kumāro vā mahārājo vā mahābrāhmaṇo vā'tighnīmānandasya gatvā śayītaivamevaiṣa etacchete ॥2.1.19॥

— Translation from Aurovindo (English) — Next, when the self goes into deep sleep-when it does not know anything-it returns along the seventy-two thousand nerves called hita, which extend from the heart throughout the whole body and remains in the body. As a baby or an emperor or a noble brahmin lives, having reached the summit of happiness, so does the self rest. ॥2.1.19॥

— Translation from Swami Madhavananda — Again when it becomes fast asleep - when it does not know anything - it comes back along the seventy-two thousand nerves called Hita, which extend from the heart to the pericardium (the whole body), and remains in the body. As a baby, or an emperor, or a noble Brahmana lives, having attained the acme of bliss, so does it remain. ॥2.1.19॥

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[ Sutra 2.1.20 ]

स यथोर्णवाभिस्तन्तुनोच्चरेद्यथाऽग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ॥2.1.20॥

sa yathorṇavābhistantunoccaredyathā'gneḥ kṣudrā visphuliṅgā vyuccarantyevamevāsmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti tasyopaniṣatsatyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam ॥2.1.20॥

— Translation from Aurovindo (English) — As the spider moves along the thread it produces, or as from a fire tiny sparks fly in all directions, even so from this Atman come forth all organs, all worlds, all gods, all beings. Its secret name (Upanishad) is "the Truth of truth." The vital breaths are the truth and their truth is Atman. ॥2.1.20॥

— Translation from Swami Madhavananda — As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods and all beings. Its secret name (Upanishad) is 'the Truth of Truth'. The vital force is truth, and It is the Truth of that. ॥2.1.20॥

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[ Sutra 2.2.1 ]

यो ह वै शिशु साधान सप्रत्याधान सस्थूण सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि। अयं वाव शिशुर्योऽयं मध्यमः प्राणस्तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम ॥2.2.1॥

yo ha vai śiśu sādhāna sapratyādhāna sasthūṇa sadāmaṁ veda sapta ha dviṣato bhrātṛvyānavaruṇaddhi| ayaṁ vāva śiśuryo'yaṁ madhyamaḥ prāṇastasyedamevādhānamidaṁ pratyādhānaṁ prāṇaḥ sthūṇānnaṁ dāma ॥2.2.1॥

— Translation from Aurovindo (English) — He who knows the calf together with its abode, its special resort, its post and its rope, kills his seven hostile kinsmen. The vital breath in the body is indeed the calf; this body is its abode, the head its special resort, strength its post and food its rope. ॥2.2.1॥

— Translation from Swami Madhavananda — He who knows the calf with its abode, its special resort, its post and its tether kills his seven envions kinsmen: the vital force in the body is indeed the calf; this body is its abode, the head its special resort, strength its post, and food its tether. ॥2.2.1॥

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[ Sutra 2.2.2 ]

तमेताः सप्ताक्षितय उपतिष्ठन्ते तद्या इमा अक्षल्लोहिन्यो राजयस्ताभिरेन रुद्रोऽन्वायत्तोऽथ या अक्षन्नापस्ताभिः पर्जन्यो या कनीनका तयादित्यो यत्कृष्णं तेनाग्निर्यच्छुक्लं तेनेन्द्रोऽधरयैनं वर्तन्या पृथिव्यन्वायत्ता द्यौरुत्तरया नास्यान्नं क्षीयते य एवं वेद ॥2.2.2॥

tametāḥ saptākṣitaya upatiṣṭhante tadyā imā akṣallohinyo rājayastābhirena rudro'nvāyatto'tha yā akṣannāpastābhiḥ parjanyo yā kanīnakā tayādityo yatkṛṣṇaṁ tenāgniryacchuklaṁ tenendro'dharayainaṁ vartanyā pṛthivyanvāyattā dyauruttarayā nāsyānnaṁ kṣīyate ya evaṁ veda ॥2.2.2॥

— Translation from Aurovindo (English) — These seven gods that prevent decay worship it (the calf): through these pink lines in the eye, Rudra attends on it; through the water in the eye, Parjanya attends on it; through the pupil of the eye, the sun attends on it; through the black of the eye, fire attends on it; through the white portion, Indra; through thelower eyelid, the earth; and through the upper eyelid, heaven attends on it. He who knows this-his food does not diminish. ॥2.2.2॥

— Translation from Swami Madhavananda — These seven gods that prevent decay worship it: Through these pink lines in the eye Rudra attends on it; through the water that is in the eye, Parjanya; through the pupil, the sun; through the dark portion, fire; through the white portion, Indra; through the lower eye-lid the earth attends on it; and through the upper eye-lid, heaven. He who knows it as such never has any decrease of food. ॥2.2.2॥

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[ Sutra 2.2.3 ]

तदेष श्लोको भवति। अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपं। तस्याऽऽसत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति। अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इतीदं तच्छरीर एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपमिति प्राणा वै यशो विश्वरूपं प्राणानेतदाह तस्याऽऽसत ऋषयः सप्त तीर इति प्राणा वा ऋषयः प्राणाणेतदाह वागष्टमी ब्रह्मणा संविदानेति वाग्घ्यष्टमी ब्रह्मणा संवित्ते ॥2.2.3॥

tadeṣa śloko bhavati| arvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṁ viśvarūpaṁ| tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṁvidāneti | arvāgbilaścamasa ūrdhvabudhna itīdaṁ taccharīra eṣa hyarvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṁ viśvarūpamiti prāṇā vai yaśo viśvarūpaṁ prāṇānetadāha tasyā''sata ṛṣayaḥ sapta tīra iti prāṇā vā ṛṣayaḥ prāṇāṇetadāha vāgaṣṭamī brahmaṇā saṁvidāneti vāgghyaṣṭamī brahmaṇā saṁvitte ॥2.2.3॥

— Translation from Aurovindo (English) — Regarding this there is the following mantra: "There is a bowl which has its mouth below and which bulges at the top. Manifold knowledge has been put into it; seven sages sit on its rim and the organ of speech, which has communication with the Vedas, is the eighth." What is called the "bowl which has its mouth below and which bulges at the top" is this head of ours, for it is a bowl which has its mouth below and which bulges at the top. When it is said: "Manifold knowledge has been put into it," this refers to the organs; these indeed represent manifold knowledge. When it is said: "Seven sages sit on its rim," this refers to the organs; they indeed are the sages. "The organ of speech, which has communication with the Vedas, is the eighth" because the organ of speech is the eighth and communicates with the Vedas. ॥2.2.3॥

— Translation from Swami Madhavananda — Regarding this there is the following pithy verse: 'there is a bowl that has its opening below and bulges at the top; various kinds of knowledge have been put in it; seven sages sit by its side, and the organ of speech, which has communication with the Vedas, is the eighth'. The 'bowl that has its opening below and bulges at the top' is the head of ours, for it is the bowl that has its opening below and bulges at the top. 'various kinds of knowledge have been put in it', refers to the organs; these indeed represent various kinds of knowledge. 'Seven sages sit by its side', refers to the organs; they indeed are the sages. 'The organ of speech, which has communication with the Vedas, is the eighth', because the organ of speech is the eighth and communicates with the Vedas. ॥2.2.3॥

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[ Sutra 2.2.4 ]

इमावेव गोतमभरद्वाजावयमेव गोतमोऽयं भरद्वाज इमावेव विश्वामित्रजमदग्नी अयमेव विश्वामित्रोऽयं जमदग्निरिमावेव वसिष्ठकश्यपावयमेव वसिष्ठोऽयं कश्यपो वागेवात्रिर्वाचा ह्यन्नमद्यतेऽत्तिर्ह वै नामैतद्यदत्रिरिति सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवं वेद ॥2.2.4॥

imāveva gotamabharadvājāvayameva gotamo'yaṁ bharadvāja imāveva viśvāmitrajamadagnī ayameva viśvāmitro'yaṁ jamadagnirimāveva vasiṣṭhakaśyapāvayameva vasiṣṭho'yaṁ kaśyapo vāgevātrirvācā hyannamadyate'ttirha vai nāmaitadyadatririti sarvasyāttā bhavati sarvamasyānnaṁ bhavati ya evaṁ veda ॥2.2.4॥

— Translation from Aurovindo (English) — These two ears are Gotama and Bharadvaja: this one (the right) is Gotama and this one (the left), Bharadvaja. These two eyes are Visvamitra and Jamadagni: this one (the right) is Visvamitra and this one (the left), Jamadagni. These two nostrils are Vasishtha and Kasyapa: this one (the right) is Vasishtha and this one (the left), Kasyapa. The tongue is Atri, for through the tongue food is eaten. Atri is the same as atti (eating). He who knows this becomes the eater of everything and everything becomes his food. ॥2.2.4॥

— Translation from Swami Madhavananda — These two (ears) are Gotama and Bharadvaja: this one is Gotama, and this one is Bharadvaja: These two (eyes) are Visvamitra and Jamadagni: this one is Visvamitra, and this one Jamadagni. These two (nostrils) are Vasistha, and Kashyapa: this one is Vasistha, and this one Kashyapa: the tongue is Atri, for through the tongue food is eaten. 'Atri' is but this name 'Atti'. He who knows it as such becomes the eater of all, and everything becomes his food. ॥2.2.4॥

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[ Sutra 2.3.1 ]

द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यं च ॥2.3.1॥

dve vāva brahmaṇo rūpe mūrtaṁ caivāmūrtaṁ ca martyaṁ cāmṛtaṁ ca sthitaṁ ca yacca sacca tyaṁ ca ॥2.3.1॥

— Translation from Aurovindo (English) — Verily, there are two forms of Brahman: gross and subtle, mortal and immortal, limited and unlimited, definite and indefinite. ॥2.3.1॥

— Translation from Swami Madhavananda — Brahman has but two forms - gross and subtle, mortal and immortal, limited and unlimited, defined and undefined. ॥2.3.1॥

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[ Sutra 2.3.2 ]

तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्चैतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति सतो ह्येष रसः ॥2.3.2॥

tadetanmūrtaṁ yadanyadvāyoścāntarikṣāccaitanmartyametatsthitametatsattasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso ya eṣa tapati sato hyeṣa rasaḥ ॥2.3.2॥

— Translation from Aurovindo (English) — The gross form is that which is other than air and akasa. It is mortal, limited and definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the sun that shines, for it (the sun) is the essence of the three elements. ॥2.3.2॥

— Translation from Swami Madhavananda — The gross (form) is that which is other than air and the ether. It is mortal, it is limited, and it is defined. The essence of that which is gross, mortal, limited and defined is the sun that shines, for it is the essence of the defined. ॥2.3.2॥

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[ Sutra 2.3.3 ]

अथामूर्तं वायुश्चान्तरिक्षं चैतदमृतमेतद्यदेतत्त्यं तस्यैतस्यामूर्तस्येतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषत्यस्य

ह्येष रस इत्यधिदेवतम् ॥2.3.3॥

athāmūrtaṁ vāyuścāntarikṣaṁ caitadamṛtametadyadetattyaṁ tasyaitasyāmūrtasyetasyāmṛtasyaitasya yata etasya tyasyaiṣa raso ya eṣa etasminmaṇḍale puruṣatyasya hyeṣa rasa ityadhidevatam ॥2.3.3॥

— Translation from Aurovindo (English) — Now the subtle: It is air and akasa. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the Person (Purusha) in the solar orb, for that Person is the essence of the two elements. This is with reference to the ॥2.3.3॥

— Translation from Swami Madhavananda — Now the subtle - it is air and the ether. It is immortal, it is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and undefined is the being that is in the sun, for that is the essence of the undefined. This is with reference to the gods. ॥2.3.3॥

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[ Sutra 2.3.4 ]

अथाध्यात्ममिदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाश एतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः सत ह्येष रसः ॥2.3.4॥

athādhyātmamidameva mūrtaṁ yadanyatprāṇācca yaścāyamantarātmannākāśa etanmartyametatsthitametatsattasyaitasya mūrtasyaetasya martyasyaitasya sthitasyaitasya sata eṣa raso yaccakṣuḥ sata hyeṣa rasaḥ ॥2.3.4॥

— Translation from Aurovindo (English) — Now with reference to the body: The gross form is that which is other than the air and the akasa that is in the body. It is mortal, it is limited and it is definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the eye; for it (the eye) is the essence of the three elements. ॥2.3.4॥

— Translation from Swami Madhavananda — Now with reference to the body: the gross form is but this - what is other than (the corporeal) air and the ether that is in the body. It is mortal, it is limited and it is defined. The essence of that which is gross, mortal, limited and defined is the eye, for it is the essence of the defined. ॥2.3.4॥

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[ Sutra 2.3.5 ]

अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाश एतदमृतमेतद्यदेतत्त्यं तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यत्यैष रसो योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य ह्यैष रसः ॥2.3.5॥

athāmūrtaṁ prāṇaśca yaścāyamantarātmannākāśa etadamṛtametadyadetattyaṁ tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyatyaiṣa raso yo'yaṁ dakṣiṇe'kṣanpuruṣastasya hyaiṣa rasaḥ ॥2.3.5॥

— Translation from Aurovindo (English) — Now the subtle: It is the air and the akasa that is in the body. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the person (purusha) that is in the right eye, for that person is the essence of the two elements. ॥2.3.5॥

— Translation from Swami Madhavananda — Now the subtle - it is (the corporeal) air and the ether that is in the body. It is immortal, it is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and undefined is this being that is in the right eye, for this is the essence of the undefined. ॥2.3.5॥

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[ Sutra 2.3.6 ]

तस्य हैतस्य पुरुषस्य रूपं यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाऽग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्त सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेदाथात आदेशः नेति नेति न ह्येतस्मादिति नेत्यन्यत्परमस्तिथ नामधेय सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ॥2.3.6॥

tasya haitasya puruṣasya rūpaṁ yathā māhārajanaṁ vāso yathā pāṇḍvāvikaṁ yathendragopo yathā'gnyarciryathā puṇḍarīkaṁ yathā sakṛdvidyutta sakṛdvidyutteva ha vā asya śrīrbhavati ya evaṁ vedāthāta ādeśaḥ neti neti na hyetasmāditi netyanyatparamastiatha nāmadheya satyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam ॥2.3.6॥

— Translation from Aurovindo (English) — The form of that person is like a cloth dyed with turmeric, or like grey sheep's wool, or like the scarlet insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows this-his splendour is like a flash of lightning. Now, therefore, the description of Brahman: "Not this, not this" (Neti, Neti); for there is no other and more appropriate description than this "Not this." Now the designation of Brahman: "The Truth of truth." The vital breath is truth and It (Brahman) is the Truth of that. ॥2.3.6॥

— Translation from Swami Madhavananda — he form of that 'being' is as follows: like a cloth dyed with turmeric, or like grey sheep's wool, or like the (scarlet) insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows it as such attains splendour like a flash of lightning. Now therefore the description (of Brahman): 'Not this, not this'. Because there is no other and more appropriate description than this 'Not this'. Now Its name: 'The Truth of truth'. The vital force is truth, and It is the Truth of that. ॥2.3.6॥

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[ Sutra 2.4.1 ]

मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति ॥2.4.1॥

maitreyīti hovāca yājñavalkya udyāsyanvā are'hamasmātsthānādasmi hanta te'nayā kātyāyanyāntaṁ karavāṇīti ॥2.4.1॥

— Translation from Aurovindo (English) — "Maitreyi, my dear," said Yajnavalkya, "I am going to renounce this life. Let me make a final settlement between you and Katyayani (his other wife)." ॥2.4.1॥

— Translation from Swami Madhavananda — Maitreyi, my dear', said Yajnavalkya, 'I am going to renounce this life. Allow me to finish between you and Katyayani'. ॥2.4.1॥

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[ Sutra 2.4.2 ]

सा होवाच मैत्रेयी यन्म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवित स्यादमृतत्वस्य तु नाऽऽशास्ति वित्तेनेति ॥2.4.2॥

sā hovāca maitreyī yanma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātkathaṁ tenāmṛtā syāmiti neti hovāca yājñavalkyo yathaivopakaraṇavatāṁ jīvitaṁ tathaiva te jīvita syādamṛtatvasya tu nā''śāsti vitteneti ॥2.4.2॥

— Translation from Aurovindo (English) — Thereupon Maitreyi said: "Venerable Sir, if indeed the whole earth, full of wealth, belonged to me, would I be immortal through that?" "No," replied Yajnavalkya, "your life would bejust like that of people who have plenty. Of Immortality, however, there is no hope through wealth." ॥2.4.2॥

— Translation from Swami Madhavananda — Thereupon Maitreyi said, 'Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that?' 'No', replied Yajnavalkya, 'your life will be just like that of people who have plenty of things, but there is no hope of immortality through wealth.' ॥2.4.2॥

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[ Sutra 2.4.3 ]

सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति ॥2.4.3॥

sā hovāca maitreyī yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhīti ॥2.4.3॥

— Translation from Aurovindo (English) — Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality." ॥2.4.3॥

— Translation from Swami Madhavananda — Then Maitreyi said, 'What shall I do with that which will not make me immortal? Tell me, sir, of that alone which you know (to be the only means of immortality).' ॥2.4.3॥

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[ Sutra 2.4.4 ]

स होवाच याज्ञवल्क्यः प्रिया वतारे नः सती प्रियं भाषस एह्यास्व व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति ॥2.4.4॥

sa hovāca yājñavalkyaḥ priyā vatāre naḥ satī priyaṁ bhāṣasa ehyāsva vyākhyāsyāmi te vyācakṣāṇasya tu me nididhyāsasveti ॥2.4.4॥

— Translation from Aurovindo (English) — Yajnavalkya replied: "My dear, you have been my beloved even before and now you say what is after my heart. Come, sit down; I will explain it to you. As I explain it, meditate on what I say." ॥2.4.4॥

— Translation from Swami Madhavananda — Yajnavalkya said, 'My dear, you have been my beloved (even before), and you say what is after my heart. Come, take your seat, I will explain it to you. As I explain it, meditate (on its meaning). ॥2.4.4॥

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[ Sutra 2.4.5 ]

स होवाच याज्ञवल्क्यो न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस् तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्तियात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति। न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे देवानां कामाय देवाः प्रिया भवन्ति । आत्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति आत्मनस् तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेद सर्वं विदितम् ॥2.4.5॥

sa hovāca yājñavalkyo na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanas tu kāmāya jāyā priyā bhavati| na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantiyātmanastu kāmāya putrāḥ priyā bhavanti| na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati| na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati| na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati | na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti| na vā are devānāṁ kāmāya devāḥ priyā bhavanti | ātmanastu kāmāya devāḥ priyā bhavanti| na vā are bhūtānāṁ kāmāya bhūtāni priyāṇi bhavanti ātmanas tu kāmāya bhūtāni priyāṇi bhavanti| na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati| ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyyātmano vā are darśanena śravaṇena matyā vijñāneneda sarvaṁ viditam ॥2.4.5॥

— Translation from Aurovindo (English) — Then Yajnavalkya said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. "Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. "Verily, not for the sake of the sons, my dear, are the sons loved, hut they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. "Verily, not for the sake of the xatriya, my dear, is the xatriya loved, but he is loved for the sake of the self. "Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. "Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. "Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realization of the Self, my dear-through hearing, reflection and meditation-all this is known. ॥2.4.5॥

— Translation from Swami Madhavananda — He said: 'It is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one's own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one's own sake that it is loved. The Self, my dear Maitreyi, should be realised - should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known. ॥2.4.5॥

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[ Sutra 2.4.6 ]

ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीद सर्वं यदयमात्मा ॥2.4.6॥

brahma taṁ parādādyo'nyatrātmano brahma veda kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda lokāstaṁ parāduryo'nyatrātmano lokānveda devāstaṁ parāduryo'nyatrātmano devānveda bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ vededaṁ brahmedaṁ kṣatramime lokā ime devā imāni bhūtānīda sarvaṁ yadayamātmā ॥2.4.6॥

— Translation from Aurovindo (English) — "The brahmin rejects one who knows him as different from the Self. The xatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this xatriya, these worlds, these gods, these beings and this All-are that Self. ॥2.4.6॥

— Translation from Swami Madhavananda — The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these gods, these beings, and this all are this Self. ॥2.4.6॥

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[ Sutra 2.4.7 ]

स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥2.4.7॥

sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ ॥2.4.7॥

— Translation from Aurovindo (English) — "As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence. ॥2.4.7॥

— Translation from Swami Madhavananda — As, when a drum is beaten, one cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes. ॥2.4.7॥

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[ Sutra 2.4.8 ]

स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥2.4.8॥

sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ ॥2.4.8॥

— Translation from Aurovindo (English) — "As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence. ॥2.4.8॥

— Translation from Swami Madhavananda — As, when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the conch or in the general sound produced by different kinds of playing. As, when a Vina is played, one cannot distinguish its various particular notes, but they are included in the general note of the Vina or in the general sound produced by different kinds of playing. ॥2.4.8॥

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[ Sutra 2.4.9 ]

स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ॥2.4.9॥

sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ ॥2.4.9॥

— Translation from Aurovindo (English) — "As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence. ॥2.4.9॥

— Translation from Swami Madhavananda — As, when a Vina is played, one cannot distinguish its various particular notes, but they are included in the general note of the Vina or in the general sound produced by different kinds of playing. ॥2.4.9॥

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[ Sutra 2.4.10 ]

स यथाऽऽर्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येव वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानन्यस्यैवैतानि सर्वाणि निश्वसितानि ॥2.4.10॥

sa yathā''rdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyeva vā are'sya mahato bhūtasya niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānanyasyaivaitāni sarvāṇi niśvasitāni ॥2.4.10॥

— Translation from Aurovindo (English) — "As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), the Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas) and explanations (vyakhyanas) are like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth. ॥2.4.10॥

— Translation from Swami Madhavananda — As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations and explanations are (like) the breath of this infinite Reality. They are like the breath of this (Supreme Self). ॥2.4.10॥

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[ Sutra 2.4.11 ]

स यथा सर्वासामपा समुद्र एकायनमेव सर्वेषा स्पर्शानां त्वगेकायनमेव सर्वेषां गन्धानां नासिके एकायनमेव सर्वेषा रसानां जिह्वैकायनमेव सर्वेषा रूपाणां चक्षुरेकायनमेव सर्वेषा शब्दाना श्रोत्रमेकायनमेव सर्वेषा सङ्कल्पानां मन एकायनमेव सर्वासां विद्यानां हृदयमेकायनमेव सर्वेषां कर्मणा हस्तावेकायनमेव सर्वेषामानन्दानामुपस्थकायनमेव सर्वेषां विसर्गाणां पायुरेकायनमेव सर्वेषामध्वनां पादावेकायनमेव सर्वेषां वेदानां वागेकायनम् ॥2.4.11॥

sa yathā sarvāsāmapā samudra ekāyanameva sarveṣā sparśānāṁ tvagekāyanameva sarveṣāṁ gandhānāṁ nāsike ekāyanameva sarveṣā rasānāṁ jihvaikāyanameva sarveṣā rūpāṇāṁ cakṣurekāyanameva sarveṣā śabdānā śrotramekāyanameva sarveṣā saṅkalpānāṁ mana ekāyanameva sarvāsāṁ vidyānāṁ hṛdayamekāyanameva sarveṣāṁ karmaṇā hastāvekāyanameva sarveṣāmānandānāmupasthaekāyanameva sarveṣāṁ visargāṇāṁ pāyurekāyanameva sarveṣāmadhvanāṁ pādāvekāyanameva sarveṣāṁ vedānāṁ vāgekāyanam ॥2.4.11॥

— Translation from Aurovindo (English) — "As the ocean is the one goal of all waters (i.e. the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas. ॥2.4.11॥

— Translation from Swami Madhavananda — As the ocean is the one goal of all sorts of water, as the skin is the one goal of all kinds of touch, as the nostrils are the one goal of all odours, as the tongue is the one goal of all savours, as the eye is the one goal of all colours , as the ear is the one goal of all sounds, as the Manas is the one goal of all deliberations, as the intellect is the one goal of all kinds of knowledge, as the hands are the one goal of all sort of work, as the organ of generation is the one goal of all kinds of enjoyment, as the anus is the one goal of all excretions, as the feet are the one goal of all kinds of walking, as the organ of speech is the one goal of all Vedas. ॥2.4.11॥

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[ Sutra 2.4.12 ]

स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायैव स्याद्यतोयतस्त्वाददीत लवणमेवैवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः ॥2.4.12॥

sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta na hāsyodgrahaṇāyaiva syādyatoyatastvādadīta lavaṇamevaivaṁ vā ara idaṁ mahadbhūtamanantamapāraṁ vijñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāstītyare bravīmīti hovāca yājñavalkyaḥ ॥2.4.12॥

— Translation from Aurovindo (English) — "As a lump of salt dropped into water becomes dissolved in water and cannot be taken out again, but wherever we taste the water it tastes salt, even so, my dear, this great, endless, infinite Reality is Pure Intelligence alone. This self comes out as a separate entity from these elements and with their destruction this separate existence also is destroyed. After attaining oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya. ॥2.4.12॥

— Translation from Swami Madhavananda — As a lump of salt dropped into water dissolves with (its component) water, and no one is able to pick it up, but from wheresoever one takes it, it tastes salt, even so, my dear, this great, endless, infinite Reality is but Pure Intelligence. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya. ॥2.4.12॥

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[ Sutra 2.4.13 ]

सा होवाच मैत्रेयत्रैव मा भगवानमूमुहन्न प्रेत्य संज्ञाऽस्तीति स होवाच याज्ञवल्क्यो न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय ॥2.4.13॥

sā hovāca maitreyatraiva mā bhagavānamūmuhanna pretya saṁjñā'stīti sa hovāca yājñavalkyo na vā are'haṁ mohaṁ bravīmyalaṁ vā ara idaṁ vijñānāya ॥2.4.13॥

— Translation from Aurovindo (English) — Then Maitreyi said: "Just here you have bewildered me, venerable Sir, by saying that after attaining oneness the self has no more consciousness." Yajnavalkya replied: "Certainly I am not saying anything bewildering, my dear. This Reality is enough for knowledge, O Maitreyi." ॥2.4.13॥

— Translation from Swami Madhavananda — Maitreyi said, 'Just here you have thrown me into confusion, sir - by saying that after attaining (oneness) the self has no more consciousness'. Yajnavalkya said, 'Certainly, I am not saying anything confusing, my dear; this is quite sufficient for knowledge, O Maitreyi'. ॥2.4.13॥

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[ Sutra 2.4.14 ]

यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतर शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति यत्र वा अस्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन क शृणुयात्तत्केन कमभिवदेत्तत् केन कं मन्वीत तत् केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयाद्विज्ञातारमरे केन विजानीयादिति ॥2.4.14॥

yatra hi dvaitamiva bhavati taditara itaraṁ jighrati taditara itaraṁ paśyati taditara itara śṛṇoti taditara itaramabhivadati taditara itaraṁ manute taditara itaraṁ vijānāti yatra vā asya sarvamātmaivābhūttatkena kaṁ jighrettatkena kaṁ paśyettatkena ka śṛṇuyāttatkena kamabhivadettat kena kaṁ manvīta tat kena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyādvijñātāramare kena vijānīyāditi ॥2.4.14॥

— Translation from Aurovindo (English) — "For when there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But when everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should One know That owing to which all this is known-through what, my dear, should one know the Knower?" ॥2.4.14॥

— Translation from Swami Madhavananda — Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known - through what, O Maitreyi, should one know the Knower? ॥2.4.14॥

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[ Sutra 2.5.1 ]

इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यै सर्वाणि भूतानि मधु यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.1॥

iyaṁ pṛthivī sarveṣāṁ bhūtānāṁ madhvasyai pṛthivyai sarvāṇi bhūtāni madhu yaścāyamasyāṁ pṛthivyāṁ tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śārīrastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeida sarvam ॥2.5.1॥

— Translation from Aurovindo (English) — This Earth is the honey (effect) of all beings and all beings are the honey (effect) of this earth. Likewise, the bright, immortal being who is in this earth and the bright, immortal, corporeal being who is in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.1॥

— Translation from Swami Madhavananda — This earth is (like) honey to all beings, and all beings are (like) honey to this earth. (The same with) the shining immortal being who is in this earth, and the shining, immortal, corporeal being in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.1॥

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[ Sutra 2.5.2 ]

इमा आपः सर्वेषां भूतानां मध्वासामपा सर्वाणि भूतानि मधु यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.2॥

imā āpaḥ sarveṣāṁ bhūtānāṁ madhvāsāmapā sarvāṇi bhūtāni madhu yaścāyamāsvapsu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma raitasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.2॥

— Translation from Aurovindo (English) — This water is the honey (effect) of all beings and all beings are the honey (effect) of this water. Likewise, the bright, immortalbeing who is in this water and the bright, immortal being existing as the semen in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.2॥

— Translation from Swami Madhavananda — This water is (like) honey to all beings, and all beings are (like) honey to this water. (The same with) the shining immortal being who is in this water, and the shining, immortal being identified with the seed in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.2॥

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[ Sutra 2.5.3 ]

अयमग्निः सर्वेषां भूतानां मध्वस्याग्नेः सर्वाणि भूतानि मधु यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.3॥

ayamagniḥ sarveṣāṁ bhūtānāṁ madhvasyāgneḥ sarvāṇi bhūtāni madhu yaścāyamasminnagnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ vāṅmayastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.3॥

— Translation from Aurovindo (English) — This fire is the honey (effect) of all beings and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being who is in this fire and the bright, immortal being identified with the organ of speech in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.॥2.5.3॥

— Translation from Swami Madhavananda — This fire is (like) honey to all beings, and all beings are (like) honey to this fire. (The same with) the shining immortal being who is in this fire, and the shining, immortal being identified with the organ of speech in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.3॥

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[ Sutra 2.5.4 ]

अयं वायुः सर्वेषां भूतानां मधु अस्य वायोः सर्वाणि भूतानि मधु यश्चायमस्मिन्वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो अयमेव स योऽयमात्मेदं अमृतमिदं ब्रह्मेद सर्वम् ॥2.5.4॥

ayaṁ vāyuḥ sarveṣāṁ bhūtānāṁ madhu asya vāyoḥ sarvāṇi bhūtāni madhu yaścāyamasminvāyau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ prāṇastejomayo'mṛtamayaḥ puruṣo ayameva sa yo'yamātmedaṁ amṛtamidaṁ brahmeda sarvam ॥2.5.4॥

— Translation from Aurovindo (English) — This air is the honey (effect) of all beings and all beings are the honey (effect) of this air. Likewise, the bright, immortal being who is in this air and the bright, immortal being identified with the vital breath in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.4॥

— Translation from Swami Madhavananda — This air is (like) honey to all beings, and all beings are (like) honey to this air. (The same with) the shining immortal being who is in this air, and the shining, immortal being who is the vital force in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.4॥

· · ·

[ Sutra 2.5.5 ]

अयमादित्यः सर्वेषां भूतानां मध्वस्यादित्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.5॥

ayamādityaḥ sarveṣāṁ bhūtānāṁ madhvasyādityasya sarvāṇi bhūtāni madhu yaścāyamasminnāditye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ cākṣuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.5॥

— Translation from Aurovindo (English) — This sun is the honey (effect) of all beings and all beings are the honey (effect) of this sun. Likewise, the bright, immortal being who is in this sun and the bright, immortal being identified with the eye in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.5॥

— Translation from Swami Madhavananda — This sun is (like) honey to all beings, and all beings are (like) honey to this sun. (The same with) the shining immortal being who is in this sun, and the shining, immortal being identified with the eye in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.5॥

· · ·

[ Sutra 2.5.6 ]

इमा दिशः सर्वेषां भूतानां मध्वासां दिशा सर्वाणि भूतानि मधु यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.6॥

imā diśaḥ sarveṣāṁ bhūtānāṁ madhvāsāṁ diśā sarvāṇi bhūtāni madhu yaścāyamāsu dikṣu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śrautraḥ prātiśrutkastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.6॥

— Translation from Aurovindo (English) — These quarters are the honey (effect) of all beings and all beings are the honey (effect) of these quarters. Likewise, the bright, immortal being who is in these quarters and the bright, immortal being identified with the ear in the body and with the time of hearing are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.6॥

— Translation from Swami Madhavananda — These quarters is (like) honey to all beings, and all beings are (like) honey to these quarters. (The same with) the shining immortal being who is these quarters, and the shining, immortal being identified with the ear and with the time of hearing in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.6॥

· · ·

[ Sutra 2.5.7 ]

अयं चन्द्रः सर्वेषां भूतानां मध्वस्य चन्द्रस्य सर्वाणि भूतानि मधु यश्चायमस्मिश्चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.7॥

ayaṁ candraḥ sarveṣāṁ bhūtānāṁ madhvasya candrasya sarvāṇi bhūtāni madhu yaścāyamasmiścandre tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ mānasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.7॥

— Translation from Aurovindo (English) — This moon is the honey (effect) of all beings and all beings are the honey (effect) of this moon. Likewise, the bright, immortal being who is in this moon and the bright, immortal being identified with the mind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.7॥

— Translation from Swami Madhavananda — This moon is (like) honey to all beings, and all beings are (like) honey to this moon. (The same with) the shining immortal being who is in this moon, and the shining, immortal being identified with the mind in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.7॥

· · ·

[ Sutra 2.5.8 ]

इयं विद्युत्सर्वेषां भूतानां मध्वस्यै विद्युतः सर्वाणि भूतानि मधु यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.8॥

iyaṁ vidyutsarveṣāṁ bhūtānāṁ madhvasyai vidyutaḥ sarvāṇi bhūtāni madhu yaścāyamasyāṁ vidyuti tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ taijasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.8॥

— Translation from Aurovindo (English) — This lightning is the honey (effect) of all beings and all beings are the honey (effect) of this lightning. Likewise, the bright, immortal being who is in this lightning and the bright, immortal being identified with the light in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying Unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.8॥

— Translation from Swami Madhavananda — This lightning is (like) honey to all beings, and all beings are (like) honey to this lightning. (The same with) the shining immortal being who is in this lightning, and the shining, immortal being identified with light in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.8॥

· · ·

[ Sutra 2.5.9 ]

अय स्तनयित्नुः सर्वेषां भुतानां मध्वस्य स्तनयित्नोः सर्वाणि भूतानि मधु यश्चायमस्मिन्त्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.9॥

aya stanayitnuḥ sarveṣāṁ bhutānāṁ madhvasya stanayitnoḥ sarvāṇi bhūtāni madhu yaścāyamasmintstanayitnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śābdaḥ sauvarastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.9॥

— Translation from Aurovindo (English) — This thunder-cloud is the honey (effect) of all beings and all beings are the honey (effect) of

this thunder-cloud. Likewise, the bright, immortal being who is in this thunder-cloud and the bright, immortal being identified with sound and with the voice in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.9॥

— Translation from Swami Madhavananda — This cloud is (like) honey to all beings, and all beings are (like) honey to this cloud. (The same with) the shining immortal being who is in this cloud, and the shining, immortal being identified with sound and voice in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.9॥

· · ·

[ Sutra 2.5.10 ]

अयमाकाशः सर्वेषां भूतानां मध्वस्याकाशस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.10॥

ayamākāśaḥ sarveṣāṁ bhūtānāṁ madhvasyākāśasya sarvāṇi bhūtāni madhu yaścāyamasminnākāśe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma hṛdyākāśastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.10॥

— Translation from Aurovindo (English) — This akasa is the honey (effect) of all beings and all beings are the honey (effect) of this akasa. Likewise, the bright, immortal being who is in this akasa and the bright, immortal being identified with the akasa in the heart in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.10॥

— Translation from Swami Madhavananda — This ether is (like) honey to all beings, and all beings are (like) honey to this ether. (The same with) the shining immortal being who is in this ether, and the shining, immortal being identified with the ether in the heart, in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.10॥

· · ·

[ Sutra 2.5.11 ]

अयं धर्मः सर्वेषां भूतानां मध्वस्य धर्मस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.11॥

ayaṁ dharmaḥ sarveṣāṁ bhūtānāṁ madhvasya dharmasya sarvāṇi bhūtāni madhu yaścāyamasmindharme tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ dhārmastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.11॥

— Translation from Aurovindo (English) — This dharma (righteousness) is the honey (effect) of all beings and all beings are the honey (effect) of this dharma. Likewise, the bright, immortal being who is in this dharma and the bright, immortal being identified with the dharma in the body are both honey. These four are but this self. This knowledge of this self is the means to Immortality; this underlying unity is Brahman; this knowledge of Brahman is the means of becoming all. ॥2.5.11॥

— Translation from Swami Madhavananda — This righteousness (Dharma) is (like) honey to all beings, and all beings are (like) honey to this righteousness. (The same with) the shining immortal being who is in this righteousness, and the shining, immortal being identified with righteousness in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.11॥

· · ·

[ Sutra 2.5.12 ]

इद सत्य सर्वेषां भूतानां मध्वस्य सत्यस्य सर्वाणि भूतानि मधु यश्चाऽयमस्मिन्त्सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चाऽयमध्यात्म सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.12॥

ida satya sarveṣāṁ bhūtānāṁ madhvasya satyasya sarvāṇi bhūtāni madhu yaścā'yamasmintsatye tejomayo'mṛtamayaḥ puruṣo yaścā'yamadhyātma sātyastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.12॥

— Translation from Aurovindo (English) — This truth is the honey (effect) of all beings and all beings are the honey (effect) of this truth. Likewise, the bright, immortal being who is in this truth and the bright, immortal being identified with truth in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.12॥

— Translation from Swami Madhavananda — This truth is (like) honey to all beings, and all beings are (like) honey to this truth. (The same with) the shining immortal being who is in this truth, and the shining, immortal being identified with truth in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.12॥

· · ·

[ Sutra 2.5.13 ]

इदं मानुष सर्वेषां भूतानां मध्वस्य मानुषस्य सर्वाणि भूतानि मधु यश्चाऽयमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषोऽयमेव यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषो अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.13॥

idaṁ mānuṣa sarveṣāṁ bhūtānāṁ madhvasya mānuṣasya sarvāṇi bhūtāni madhu yaścā'yamasminmānuṣe tejomayo'mṛtamayaḥ puruṣo'yameva yaścāyamadhyātmaṁ mānuṣastejomayo'mṛtamayaḥ puruṣo ayameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.13॥

— Translation from Aurovindo (English) — This mankind is the honey (effect) of all beings and all beings are the honey (effect) of this mankind. Likewise, the bright, immortal being who is in mankind and the bright, immortal being identified with mankind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.13॥

— Translation from Swami Madhavananda — This human species is (like) honey to all beings, and all beings are (like) honey to this human species. (The same with) the shining immortal being who is in this human species, and the shining, immortal being identified with the human species in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.13॥

· · ·

[ Sutra 2.5.14 ]

अयमात्मा सर्वेषां भूतानां मध्वस्यात्मनः सर्वाणि भूतानि मधु यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम् ॥2.5.14॥

ayamātmā sarveṣāṁ bhūtānāṁ madhvasyātmanaḥ sarvāṇi bhūtāni madhu yaścāyamasminnātmani tejomayo'mṛtamayaḥ puruṣo yaścāyamātmā tejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam ॥2.5.14॥

— Translation from Aurovindo (English) — This cosmic body (atman) is the honey (effect) of all beings and all beings are the honey (effect) of this cosmic body. Likewise, the bright, immortal being who is in the cosmic body and the bright, immortal being identified with the individual self are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. ॥2.5.14॥

— Translation from Swami Madhavananda — This (cosmic) body is (like) honey to all beings, and all beings are (like) honey to this (cosmic) body. (The same with) the shining immortal being who is in this (cosmic) body, and the shining, immortal being who is this (individual) self. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all. ॥2.5.14॥

· · ·

[ Sutra 2.5.15 ]

स वा अयमात्मा सर्वेषां भूतानाम् अधिपतिः सर्वेषां भूताना राजा तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिता एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः ॥2.5.15॥

sa vā ayamātmā sarveṣāṁ bhūtānām adhipatiḥ sarveṣāṁ bhūtānā rājā tadyathā rathanābhau ca rathanemau cārāḥ sarve samarpitā evamevāsminnātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ sarva eta ātmānaḥ samarpitāḥ ॥2.5.15॥

— Translation from Aurovindo (English) — And verily this Self is the Ruler of all beings, the King of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot wheel, so are all beings, all gods, all worlds, all organs and all these individual creatures fixed in this Self. ॥2.5.15॥

— Translation from Swami Madhavananda — This Self, already mentioned, is the ruler of all beings, and the king of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot-wheel, so are all beings, all gods, all worlds, all organs and all these (individual) selves fixed in this Self. ॥2.5.15॥

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[ Sutra 2.5.16 ]

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत् । तद्वां नरा सनये दस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ् ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति ॥2.5.16॥

idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocat| tadvāṁ narā sanaye dasa ugramāviṣkṛṇomi tanyaturna vṛṣṭim| dadhyaṅ ha yanmadhvātharvaṇo vāmaśvasya śīrṣṇā pra yadīmuvāceti ॥2.5.16॥

— Translation from Aurovindo (English) — This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins in human form, I will disclose that terrible deed of yours, called damsa, which you performed out of greed, as the thunder-cloud discloses the approaching rain. I will disclose the honey (madhu-doctrine), which Dadhyach, versed in the Atharva-Veda, taught you through the head of a horse." ॥2.5.16॥

— Translation from Swami Madhavananda — This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi (Mantra) said, 'O Asvins in human form, that terrible deed called Damsa which you committed out of greed, I will disclose as a cloud does rain - (how you learnt) the meditation on things mutually helpful that Dadhyac, versed in the Atharva-Veda, taught you through a horse's head. ॥2.5.16॥

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[ Sutra 2.5.17 ]

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचदाथर्वणायाश्विना दधीचेऽश्व्य शिरः प्रत्यैरयतम् । स वां मधु प्र वोचदृतायन्त्वाष्ट्रं यद्दस्रावपि कक्ष्यं वामिति ॥2.5.17॥

idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocadātharvaṇāyāśvinā dadhīce'śvya śiraḥ pratyairayatam| sa vāṁ madhu pra vocadṛtāyantvāṣṭraṁ yaddasrāvapi kakṣyaṁ vāmiti ॥2.5.17॥

— Translation from Aurovindo (English) — This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins, you fixed a horse's head on Dadhyach, versed in the Atharva-Veda, who, O terrible ones, wishing to be true to his promise, taught you the ritualistic meditation on the honey (madhu-doctrine) connected with the sun and also the secret (spiritual) meditation on it." ॥2.5.17॥

— Translation from Swami Madhavananda — This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, 'O Asvins, you set a horse's head on (the shoulders of) Dadhyac, versed in the Atharva-Veda. O terrible ones, to keep his word, he taught you the (ritualistic) meditation on things mutually helpful connected with the sun, as also the secret (spiritual) meditation on them.' ॥2.5.17॥

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[ Sutra 2.5.18 ]

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत् । पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः पुरः स पक्षी भुत्वा पुरः पुरुष आविशदिति । स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयो नैनेन किं चनानावृतं नैनेन किंचनासम्वृतम् ॥2.5.18॥

idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocat| puraścakre dvipadaḥ puraścakre catuṣpadaḥ puraḥ sa pakṣī bhutvā puraḥ puruṣa āviśaditi| sa vā ayaṁ puruṣaḥ sarvāsu pūrṣu puriśayo nainena kiṁ canānāvṛtaṁ nainena kiṁcanāsamvṛtam ॥2.5.18॥

— Translation from Aurovindo (English) — This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (rishi) perceived this and said: "He (the Lord) made bodies with two feet; He made bodies with four feet. Having first become a bird (the subtle body), He, the Supreme Person, entered the bodies. On account of His dwelling in all bodies (pur), He is called the Person (Purusha). There is nothing that is not covered by Him, nothing that is not pervaded by Him." ॥2.5.18॥

— Translation from Swami Madhavananda — This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, 'He made bodies with two feet and bodies with four feet. That supreme Being first entered the bodies as a bird (the subtle body).' On account of his dwelling in all bodies, He is called the Purusha. There is nothing that is not covered by Him, nothing that is not pervaded by Him. ॥2.5.18॥

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[ Sutra 2.5.19 ]

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचद्रूपरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति । अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि चानन्तानि च तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम् ॥2.5.19॥

idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocadrūparūpaṁ pratirūpo babhūva tadasya rūpaṁ praticakṣaṇāya| indro māyābhiḥ pururūpa īyate yuktā hyasya harayaḥ śatā daśeti| ayaṁ vai harayo'yaṁ vai daśa ca sahasrāṇi bahūni cānantāni ca tadetadbrahmāpūrvamanaparamanantaramabāhyamayamātmā brahma sarvānubhūrityanuśāsanam ॥2.5.19॥

— Translation from Aurovindo (English) — This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "He (the Lord) transformed Himself in accordance with each form and each form of His was for the sake of making Him known. The Lord (Indra), through His mayas, appears manifold; for to Him are yoked ten horses, nay, hundreds. "This Atman is the organs; It is ten and thousands-many and infinite. This Brahman is without antecedent or consequent, without interior or exterior. This self, the all-perceiving, is Brahman. This is the teaching of the Upanishads." ॥2.5.19॥

— Translation from Swami Madhavananda — This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, '(He) transformed Himself in accordance with each form; that form of His was for the sake of making Him known. The Lord on account of Maya (notions superimposed by ignorance) is perceived as manifold, for to Him are yoked ten organs, nay, hundreds of them. He is the organs; He is ten and thousands - many and infinite. That Brahman is without prior or posterior, without interior or exterior. This self, the perceiver of everything, is Brahman. This is the teaching. ॥2.5.19॥

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[ Sutra 2.6.1 ]

अथ वशः पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्‌ पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः ॥2.6.1॥

atha vaśaḥ pautimāṣyo gaupavanādgaupavanaḥ pautimāṣyāt pautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ ॥॥2.6.1॥

— Translation from Aurovindo (English) — Now the line of teachers through whom the honey, or the madhu-doctrine, has been transmitted: Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama ॥2.6.1॥

— Translation from Swami Madhavananda — Now the line of teachers: Pautimasya (received it) from Gaupavana. Gaupavana from another Pautimasya. This Pautimasya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama - ॥2.6.1॥

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[ Sutra 2.6.2 ]

अग्निवेश्यादग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्चानभिम्लात अनभिम्लातादानभिम्लात अनभिम्लातादानभिम्लातो गौतमाद्गौतमः सैतवप्राचीनयोग्याभ्या सैतवप्राचीनयोग्यौ पाराशर्यात्पाराशर्यो भारद्वाजाद्भारद्वाजो भारद्वाजाच्च गौतमाच्च गौतमो भारद्वाजाद्भारद्वाजः पाराशर्यात्पाराशर्यो वैजवापायनाद्वैजवापायनः कौशिकायनेः कौशिकायनिः ॥2.6.2॥

agniveśyādagniveśyaḥ śāṇḍilyāccānabhimlātāccānabhimlāta anabhimlātādānabhimlāta anabhimlātādānabhimlāto gautamādgautamaḥ saitavaprācīnayogyābhyā saitavaprācīnayogyau pārāśaryātpārāśaryo bhāradvājādbhāradvājo bhāradvājācca gautamācca gautamo bhāradvājādbhāradvājaḥ pārāśaryātpārāśaryo vaijavāpāyanādvaijavāpāyanaḥ kauśikāyaneḥ kauśikāyaniḥ ॥2.6.2॥

— Translation from Aurovindo (English) — From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhimlata from another Anabhimlata. This Anabhimlata from still another Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Prachinayogya. Saitava and Prachinayogya from Parasarya. Parasarya from Bharadvaja. Bharadvaja from another Bharadvaja and Gautama. Gautama from still another Bharadvaja. This Bharadvaja from Parasarya. Parasarya from Baijavapayana. Baijavapayana from Kausikayani. Kausikayani ॥2.6.2॥

— Translation from Swami Madhavananda — From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhimlata from another of that name. He from a third Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Pracinayogya. They from Parasarya. Parasarya from Bharadvaja. He from Bharadvaja and Gautama. Gautama from another Bharadvaja. He from another Parasarya. Parasarya from Baijavapayana. He from Kausikayani. Kausikayani - ॥2.6.2॥

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[ Sutra 2.6.3 ]

घृतकौशिकाद्घृतकौशिकः प्राशर्यायणात्पारशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरासुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादायास्य अङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽव्शिभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणोऽथर्वणो दैवाद्थर्वा दैवो मृत्योः प्राध्वसनान्मृत्युः प्राध्वसनः प्रध्वसनात्प्रध्वसन एकर्षेरेकर्षिर्विप्रचित्तेर्विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयंभु ब्रह्मणे नमः ॥2.6.3॥

ghṛtakauśikādghṛtakauśikaḥ prāśaryāyaṇātpāraśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirāsurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādāyāsya aṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'vśibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo'tharvaṇo daivādtharvā daivo mṛtyoḥ prādhvasanānmṛtyuḥ prādhvasanaḥ pradhvasanātpradhvasana ekarṣerekarṣirvipracittervipracittirvyaṣṭervyaṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇo brahma svayaṁbhu brahmaṇe namaḥ ॥2.6.3॥

— Translation from Aurovindo (English) — From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Minti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from Andilya. Andilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the Asyins. The Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahma (Hiranyagarbha). Brahman is self-born. Salutation to Brahman. ॥2.6.3॥

— Translation from Swami Madhavananda — From Ghrtakausika. Ghrtakausika from Parasaryayana. He from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. He from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. He from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. He from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhi-kaundinya. He from Vatsanapat Babhrava. He from Pathin Saubhara. He from Ayasya Angirasa. He from Abhuti Tvastra. He from Visvarupa Tvastra. He from the Asvins. They from Dadhyac Atharvana. He from Atharvan Daiva. He from Mrtyu Pradhvamsana. He from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Viprachitti. Viprachitti from Vyasri. Vyasti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Paramesthin (Viraj). He from Brahman (Hiranyabarbha). Brahman is self born. Salutation to Brahman. ॥2.6.3॥

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[ Sutra 3.1.1 ]

ॐ॥जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः तस्य ह जनकस्य वैदेहस्य विजिज्ञासा विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति स ह गवा सहस्रमवरुरोध दश दश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः ॥3.1.1॥

om|janako ha vaideho bahudakṣiṇena yajñeneje tatra ha kurupañcālānāṁ brāhmaṇā abhisametā babhūvuḥ tasya ha janakasya vaidehasya vijijñāsā vijijñāsā babhūva kaḥ svideṣāṁ brāhmaṇānāmanūcānatama iti sa ha gavā sahasramavarurodha daśa daśa pādā ekaikasyāḥ śṛṅgayorābaddhā babhūvuḥ ॥3.1.1॥

— Translation from Aurovindo (English) — Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed among the priests. Brahmin scholars from the countries of Kuru and Panchala were assembled there. Emperor Tanaka of Videha wished to know which of these brahmins was the most erudite Vedic scholar. So he confined a thousand cows in a pen and fastened on the horns of each ten padas of gold. ॥3.1.1॥

— Translation from Swami Madhavananda — Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed. Vedic scholars from Kuru and Panchala were assembled there. Emperor Janaka of Videha had a desire to know, 'Which is the most erudite of these Vedic scholars?' He had a thousand cows confined in a pen, and on the horns of each cow were fixed ten Padas (of gold). ॥3.1.1॥

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[ Sutra 3.1.2 ]

तान्होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति । ते ह ब्राह्मणा न दधृषुरथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाचैताः सौम्योदज सामश्रवा३ इति ता होदाचकार ते ह ब्राह्मणाश्चुक्रुधुः कथं नो ब्रह्मिष्ठो ब्रुवीतेत्यथ ह जनकस्य वैदेहस्य होताऽश्वलो बभूव स हैनं पप्रच्छ त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति स होवाच नमो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वय स्म इति त ह तत एव प्रष्टुं दध्रे होताऽश्वलः ॥3.1.2॥

tānhovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatāmiti| te ha brāhmaṇā na dadhṛṣuratha ha yājñavalkyaḥ svameva brahmacāriṇamuvācaitāḥ saumyodaja sāmaśravā3 iti tā hodācakāra te ha brāhmaṇāścukrudhuḥ kathaṁ no brahmiṣṭho bruvītetyatha ha janakasya vaidehasya hotā'śvalo babhūva sa hainaṁ papraccha tvaṁ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti sa hovāca namo vayaṁ brahmiṣṭhāya kurmo gokāmā eva vaya sma iti ta ha tata eva praṣṭuṁ dadhre hotā'śvalaḥ ॥3.1.2॥

— Translation from Aurovindo (English) — He said to them: "Venerable brahmins, let him among you who is the best Vedic scholar drive these cows home." None of the brahmins dared. Then Yajnavalkya said to one of his pupils: "Dear Samsrava, drive these cows home." He drove them away. The brahmins were furious and said: "How does he dare to call himself the best Vedic scholar among us?" Now among them there was Asvala, the hotri priest of Emperor Janaka of Videha. He asked Yajnavalkya: "Are you indeed the best Vedic scholar among us, O Yajnavalkya?" He replied: "I bow to the best Vedic scholar, but I just wish to have these cows." Thereupon the hotri Asvala determined to question him. ॥3.1.2॥

— Translation from Swami Madhavananda — He said to them, 'Revered Brahmanas, let him who is the best Vedic scholar among you drive these cows (home).' None of the Brahmanas dared. Then Yajnavalkya said to a pupil of his, 'Dear Samasravas, please drive these cows (home).' He drove them. The Brahmanas were enraged. 'How does he dare to call himself the best Vedic scholar among us?' there was a Hotr of Emperor Janaka of Videha named Asvala. He now asked Yajnavalkya, 'Yajnavalkya, are you indeed the best Vedic scholar among us?' Yajnavalkya replied, 'I bow to the best Vedic scholar, I just want the cows'. Thereupon the Hotr Asvala determined to interrogate him. ॥3.1.2॥

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[ Sutra 3.1.3 ]

याज्ञवल्क्येति होवाच यदिद सर्वं मृत्युनाऽऽप्त सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति होत्रर्त्विजाग्निना वाचा वाग्वै यज्ञस्य होता तद्येयं वाक् सोऽयमग्निः स होता स मुक्तिः साऽतिमुक्तिः ॥3.1.3॥

yājñavalkyeti hovāca yadida sarvaṁ mṛtyunā''pta sarvaṁ mṛtyunābhipannaṁ kena yajamāno mṛtyorāptimatimucyata iti hotrartvijāgninā vācā vāgvai yajñasya hotā tadyeyaṁ vāk so'yamagniḥ sa hotā sa muktiḥ sā'timuktiḥ ॥3.1.3॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "since everything here (i.e. connected with the sacrifice) is overtaken by death, since everything is overcome by death, by what means does the sacrificer free himself from the reach of death?" "Through the hotri priest and the organ of speech looked upon as fire. The sacrificer's organ of speech is the hotri. This organ of speech is fire; this fire is the hotri; this fire is the means to liberation; this is complete liberation." ॥3.1.3॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'since all this is overtaken by death, and swayed by it, by what means does the sacrificer go beyond the clutches of death?' 'Through the organ of speech - through fire, which is the (real) priest called Hotr. The sacrificer's organ of speech is the Hotr. This organ of speech is fire; this fire is the Hotr; this (fire) is liberation; this (liberation) is emancipation'. ॥3.1.3॥

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[ Sutra 3.1.4 ]

याज्ञवल्क्येति होवाच यदिद सर्वमहोरात्राभ्यामाप्त सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इत्यध्वर्युणर्त्विजा चक्षुषाऽऽदित्येन चक्षुर्वै यज्ञस्याध्वर्युस्तद्यदिदं चक्षुः सोऽसावादित्यः सोऽध्वर्युः स मुक्तिः साऽतिमुक्तिः ॥3.1.4॥

yājñavalkyeti hovāca yadida sarvamahorātrābhyāmāpta sarvamahorātrābhyāmabhipannaṁ kena yajamāno'horātrayorāptimatimucyata ityadhvaryuṇartvijā cakṣuṣā''dityena cakṣurvai yajñasyādhvaryustadyadidaṁ cakṣuḥ so'sāvādityaḥ so'dhvaryuḥ sa muktiḥ sā'timuktiḥ ॥3.1.4॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "since everything here is overtaken by day and night, since everything is overcome by day and night, by what means does the sacrificer free himself from the reach of day and night?" "Through the adhvaryu priest and the eye looked upon as the sun. The sacrificer's eye is the adhvaryu. This eye is the sun. This sun is the adhvaryu; this sun is the means to liberation; this is complete liberation." ॥3.1.4॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'since all this is overtaken by day and night, and swayed by them, by what means does the sacrificer go beyond the clutches of day and night?' 'Through the eye - through the sun, which is the (real) priest called Adhvaryu. The eye of the sacrificer is the Adhvaryu. This eye is the sun; this sun is the Adhvaryu; this (sun) is liberation; this (liberation) is emancipation'. ॥3.1.4॥

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[ Sutra 3.1.5 ]

याज्ञवल्क्येति होवाच यदिद सर्वं पूर्वपक्षापरपक्षाभ्यामाप्त सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इत्युद्गात्रर्त्विजा वायुना प्राणेन प्राणो वै यज्ञस्योद्गाता तद्योऽयं प्राणः स वायुः स उद्गाता स मुक्तिः साऽतिमुक्तिः ॥3.1.5॥

yājñavalkyeti hovāca yadida sarvaṁ pūrvapakṣāparapakṣābhyāmāpta sarvaṁ pūrvapakṣāparapakṣābhyāmabhipannaṁ kena yajamānaḥ pūrvapakṣāparapakṣayorāptimatimucyata ityudgātrartvijā vāyunā prāṇena prāṇo vai yajñasyodgātā tadyo'yaṁ prāṇaḥ sa vāyuḥ sa udgātā sa muktiḥ sā'timuktiḥ ॥3.1.5॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "since everything here is overtaken by the bright and dark fortnights, since everything is overcome by the bright and dark fortnights, by what means does the sacrificer free himself from the reach of the bright and dark fortnights?" "Through the udgatri priest and the vital breath looked upon as the air. This vital breath is the udgatri. This vital breath is theair; this air is the udgatri; this air is the means to liberation; this is complete liberation." ॥3.1.5॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'since all this is overtaken by the bright and dark fortnights, and swayed by them, by what means does the sacrificer go beyond the bright and dark fortnights /' 'Through the vital force - through air, which is the (real) priest called Udgatir. The vital force of the sacrificer is the Udgatir. This vital force is air, and it is the Udgatir; this (air) is liberation; this (liberation) is emancipation ॥3.1.5॥

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[ Sutra 3.1.6 ]

याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाऽऽक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ब्रह्मणर्त्विजा मनसा चन्द्रेण मनो वै यज्ञस्य ब्रह्मा तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः साऽतिमुक्तिरित्यतिमोक्षा अथ संपदः ॥3.1.6॥

yājñavalkyeti hovāca yadidamantarikṣamanārambaṇamiva kenā''krameṇa yajamānaḥ svargaṁ lokamākramata iti brahmaṇartvijā manasā candreṇa mano vai yajñasya brahmā tadyadidaṁ manaḥ so'sau candraḥ sa brahmā sa muktiḥ sā'timuktirityatimokṣā atha saṁpadaḥ ॥3.1.6॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "since the sky is, as it were, without a support, by means of what support does the sacrificer go to heaven?" "Through the Brahma priest and the mind looked upon as the moon. The sacrificer's mind is the Brahma. The mind is the moon; this moon is the Brahma; this moon is the means to liberation; this is complete liberation. So far about the ways of liberation; now about the meditation based upon resemblance. ॥3.1.6॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'since the sky is, as it were, without a support, through what support does the sacrificer go to heaven?' 'Through the mind - through the moon, which is the (real) priest called Brahman. The mind of the sacrificer is the Brahman. This mind is the moon; the moon is the Brahman; this (moon) is liberation; this (liberation) is emancipation'. So far about the ways of emancipation; now about the meditations based on resemblance. ॥3.1.6॥

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[ Sutra 3.1.7 ]

याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ञे करिष्यतीति तिसृभिरिति कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया किं ताभिर्जयतीति यत्किञ्चेदं प्राणभृदिति ॥3.1.7॥

yājñavalkyeti hovāca katibhirayamadyargbhirhotāsminyajñe kariṣyatīti tisṛbhiriti katamāstāstisra iti puronuvākyā ca yājyā ca śasyaiva tṛtīyā kiṁ tābhirjayatīti yatkiñcedaṁ prāṇabhṛditi ॥3.1.7॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "how many kinds of Rig verses will the hotri priest use today in this sacrifice?" "Three kinds." "And which are these three?" "The introductory, the sacrificial and the eulogistic as the third." "What does he (the sacrificer) win through them?" "All this that has life." ॥3.1.7॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'with how many kinds of Rik will the Hotr do his part in this sacrifice to-day?' 'With three kinds'. 'Which are those three?' 'The preliminary, the sacrificial, and the eulogistic hymns as the third'. 'What does he win through them?' 'All this that is living'. ॥3.1.7॥

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[ Sutra 3.1.8 ]

याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन्यज्ञ आहुतीर्होष्यतीति तिस्र इति कतमास्तास्तिस्र इति या हुता उज्ज्वलन्ति या हुता अतिनेदन्ते या हुता अधिशेरते किं ताभिर्जयतीति या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति दीप्यत इति हि देवलोको या हुता अतिनेदन्ते पितृलोकमेव ताविर्जयत्यातीव हि पितृलोको या हुता अधिशेरते मनुष्यलोकमेव ताविर्जयत्यध इव हि मनुष्यलोकः ॥3.1.8॥

yājñavalkyeti hovāca katyayamadyādhvaryurasminyajña āhutīrhoṣyatīti tisra iti katamāstāstisra iti yā hutā ujjvalanti yā hutā atinedante yā hutā adhiśerate kiṁ tābhirjayatīti yā hutā ujjvalanti devalokameva tābhirjayati dīpyata iti hi devaloko yā hutā atinedante pitṛlokameva tāvirjayatyātīva hi pitṛloko yā hutā adhiśerate manuṣyalokameva tāvirjayatyadha iva hi manuṣyalokaḥ ॥3.1.8॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "how many kinds of oblations will the adhvaryu priest offer today in this sacrifice?" "Three." "And which are these three?" "Those which, when offered, blaze upward; those which, when offered, make a great noise; and those which, when offered, sink down." "What does he (the sacrificer) win through them?" "By those which, when offered, blaze upward, he wins the world of the gods; for the world of the gods shines bright, as it were. By those which, when offered, make a great noise, he wins the world of the Manes; for this world of the Manes is excessively noisy. By those which, when offered, sink down, he wins the world of men; for the world of men is down below." ॥3.1.8॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'how many kinds of oblations will the Adhvaryu offer in this sacrifice to-day?' 'Three'. 'Which are those three?' 'Those that blaze up on being offered, those that make a great noise, when offered, and those that sink on being offered'. 'What does he win through them?' 'Through those that blaze up on being offered he wins the world of the gods, for this world shines, as it were. Through those that make a great noise, when offered, he wins the world of the manes, for this world is full of uproar. And through those that sink on being offered, he wins the human world, for this world is lower.' ॥3.1.8॥

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[ Sutra 3.1.9 ]

याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीत्येकयेति कतमा सैकेति मन एवेत्यनन्तं वै मनोऽनन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति ॥3.1.9॥

yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṁ dakṣiṇato devatābhirgopāyatītyekayeti katamā saiketi mana evetyanantaṁ vai mano'nantā viśve devā anantameva sa tena lokaṁ jayati ॥3.1.9॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "with how many gods does the Brahma priest seated on the right protect the sacrifice today?" "With one." "Which is that one?" "The mind. The mind is indeed infinite and infinite are the Visve-devas. An infinite world he (the sacrificer) wins thereby." ॥3.1.9॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'through how many gods does this Brahman from the right protect the sacrifice to-day?' 'Through one'. 'Which is that one?' 'The mind. The mind is indeed infinite, and infinite are the Visvadevas. Through this meditation he wins an infinite world'. ॥3.1.9॥

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[ Sutra 3.1.10 ]

याज्ञवल्क्येति होवाच कत्ययमद्योद्गाताऽस्मिन्यज्ञे स्तोत्रियाः स्तोष्यतीति तिस्र इति कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया कतमास्ता या अध्यात्ममिति प्राण एव पुरोनुवाक्याऽपानो याज्या व्यानः शस्या किं ताभिर्जयतीति पृथिवीलोकमिव पुरोनुवाक्यया जयन्त्यन्तरिक्षलोकं याज्यया द्युलोकशस्यया ततो ह होताऽश्वल उपरराम ॥3.1.10॥

yājñavalkyeti hovāca katyayamadyodgātā'sminyajñe stotriyāḥ stoṣyatīti tisra iti katamāstāstisra iti puronuvākyā ca yājyā ca śasyaiva tṛtīyā katamāstā yā adhyātmamiti prāṇa eva puronuvākyā'pāno yājyā vyānaḥ śasyā kiṁ tābhirjayatīti pṛthivīlokamiva puronuvākyayā jayantyantarikṣalokaṁ yājyayā dyulokaśasyayā tato ha hotā'śvala upararāma ॥3.1.10॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "how many kinds of hymns of praise will the udgatri priest chant today in this sacrifice?" "Three." "And which are these three?" "The introductory, the sacrificial and the eulogistic "Which are those that have reference to the body?" "The prana is the introductory hymn, the apana is hymn and the vyana is the eulogistic hymn." "What does he (the sacrificer) win through them?" "Through the introductory hymn he wins the earth, through the sacrificial hymn he wins the sky and through the eulogistic hymn he wins heaven. Thereupon the priest Asvala held his peace. ॥3.1.10॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'how many classes of hymns the Udgatir chant in this sacrifice to-day?' 'Three classes'. 'Which are those three?' 'The preliminary, the sacrificial, and the eulogistic hymns as the third'. 'Which are those that have reference to the body?' 'The Prana is the preliminary hymn, the Apana is the sacrificial hymn, and the Vyana is the eulogistic hymn'. 'What does he win through them?' 'Through the preliminary hymns he wins the earth, through the sacrificial hymns he wins the sky, and through the eulogistic hymns he wins heaven'. Thereupon the Hotr Asvala kept silent. ॥3.1.10॥

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[ Sutra 3.2.1 ]

अथ हैनं जारत्कारव आर्तभागः पप्रच्छ याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इति । अष्टौ ग्रहा अष्टावतिग्रहा इति ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति ॥3.2.1॥

atha hainaṁ jāratkārava ārtabhāgaḥ papraccha yājñavalkyeti hovāca kati grahāḥ katyatigrahā iti | aṣṭau grahā aṣṭāvatigrahā iti ye te'ṣṭau grahā aṣṭāvatigrahāḥ katame ta iti ॥3.2.1॥

— Translation from Aurovindo (English) — Then Artabhaga, of the line of Jaratkaru, questioned him. "Yajnavalkya," said he, "how many grahas (organs) are there and how many atigrahas (objects)?" "Eight grahas," he replied, "and eight atigrahas." "And which are these eight grahas and eight atigrahas?" ॥3.2.1॥

— Translation from Swami Madhavananda — Then Artabhaga, of the line of Jaratkaru, asked him. 'Yajnavalkya', said he, 'how many are the Grahas, and how many are the Atigrahas?' 'There are eight Grahas and eight Atigrahas'. 'Which are those eight Grahas and eight Atigrahas?' ॥3.2.1॥

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[ Sutra 3.2.2 ]

राणो वै ग्रहः सोऽपानेनाऽतिग्राहेण गृहीतोऽपानेन हि

गन्धाञ्जिघ्रति ॥3.2.2॥

prāṇo vai grahaḥ so'pānenā'tigrāheṇa gṛhīto'pānena hi gandhāñjighrati ॥3.2.2॥

— Translation from Aurovindo (English) — "The Prana (the nose), indeed, is the graha; it is controlled by the apana (odour), the atigraha; for one smells odours through apana (the air breathed in). ॥3.2.2॥

— Translation from Swami Madhavananda — The Prana (nose) indeed is the Graha; it is controlled by the Atigraha, the Apana (odour), for one smells odours through the Apana (the air breathed in). ॥3.2.2॥

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[ Sutra 3.2.3 ]

वाग्वै ग्रहः स नाम्नाऽतिग्राहेण गृहीतो वाचा हि नामान्यभिवदति ॥3.2.3॥

vāgvai grahaḥ sa nāmnā'tigrāheṇa gṛhīto vācā hi nāmānyabhivadati ॥3.2.3॥

— Translation from Aurovindo (English) — "The vak (the organ of speech), indeed, is the graha; it is controlled by the atigraha, name; for one utters names through the organ of speech. ॥3.2.3॥

— Translation from Swami Madhavananda — The organ of speech indeed is the graha; it is controlled by the Atigraha, name, for one utters names through the organ of speech. ॥3.2.3॥

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[ Sutra 3.2.4 ]

जिह्वा वै ग्रहः स रसेनाऽतिग्राहेण गृहीतो जिह्वया हि रसान्विजानाति ॥3.2.4॥

jihvā vai grahaḥ sa rasenā'tigrāheṇa gṛhīto jihvayā hi rasānvijānāti ॥3.2.4॥

— Translation from Aurovindo (English) — "The tongue, indeed, is the graha; it is controlled by the atigraha, taste; for one knows tastes by the tongue. ॥3.2.4॥

— Translation from Swami Madhavananda — The tongue indeed is the Graha; it is controlled by the Atigraha, taste, for one knows tastes through the tongue ॥3.2.4॥

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[ Sutra 3.2.5 ]

चक्षुर्वै ग्रहः स रूपेणाऽतिग्राहेण गृहीतस्चक्षुषा हि रूपाणि पश्यति ॥3.2.5॥

cakṣurvai grahaḥ sa rūpeṇā'tigrāheṇa gṛhītascakṣuṣā hi rūpāṇi paśyati ॥3.2.5॥

— Translation from Aurovindo (English) — "The eye, indeed, is the graha; it is controlled by the atigraha colour; for one sees colours through the eye. ॥3.2.5॥

— Translation from Swami Madhavananda — The eye indeed is the Graha; it is controlled by the Atigraha, colour, for one sees colours through the eye. ॥3.2.5॥

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[ Sutra 3.2.6 ]

रोत्रं वै ग्रहः स शब्देनाऽतिग्राहेण गृहीतः श्रोत्रेण हि शब्दाञ्छृणोति ॥3.2.6॥

śrotraṁ vai grahaḥ sa śabdenā'tigrāheṇa gṛhītaḥ śrotreṇa hi śabdāñchṛṇoti ॥3.2.6॥

— Translation from Aurovindo (English) — "The ear, indeed, is the graha; it is controlled by the atigraha sound; for one hears sounds with the ear. ॥3.2.6॥

— Translation from Swami Madhavananda — The ear indeed is the Graha; it is controlled by the Atigraha, sound, for one hears sounds through the ear. ॥3.2.6॥

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[ Sutra 3.2.7 ]

मनो वै ग्रहः स कामेनाऽतिग्राहेण गृहीतो मनसा हि कामान्कामयते ॥3.2.7॥

mano vai grahaḥ sa kāmenā'tigrāheṇa gṛhīto manasā hi kāmānkāmayate ॥3.2.7॥

— Translation from Aurovindo (English) — "The mind, indeed, is the graha; it is controlled by the atigraha desire; for through the mind one cherishes desires. ॥3.2.7॥

— Translation from Swami Madhavananda — The mind indeed is the Graha; it is controlled by the Atigraha, desire, for one wishes desires through the mind. ॥3.2.7॥

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[ Sutra 3.2.8 ]

हस्तौ वै ग्रहः स कर्मणाऽतिग्राहेण गृहीतो हस्ताभ्या हि कर्म करोति ॥3.2.8॥

hastau vai grahaḥ sa karmaṇā'tigrāheṇa gṛhīto hastābhyā hi karma karoti ॥3.2.8॥

— Translation from Aurovindo (English) — "The hands, indeed, are the graha; they are controlled by the atigraha, work; for one performs work by means of the hands. ॥3.2.8॥

— Translation from Swami Madhavananda — The hands indeed is the Graha; it is controlled by the Atigraha, work, for one does work through the hands. ॥3.2.8॥

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[ Sutra 3.2.9 ]

त्वग्वै ग्रहः स स्पर्शेनाऽतिग्राहेण गृहीतस्त्वचा हि स्पर्शान्वेदयत इत्यष्टौ ग्रहा अष्टावतिग्रहाः ॥3.2.9॥

tvagvai grahaḥ sa sparśenā'tigrāheṇa gṛhītastvacā hi sparśānvedayata ityaṣṭau grahā aṣṭāvatigrahāḥ ॥3.2.9॥

— Translation from Aurovindo (English) — "The skin, indeed, is the graha; it is controlled by the atigraha, touch; for one feels touch through the skin. These are the eight grahas and eight atigrahas." ॥3.2.9॥

— Translation from Swami Madhavananda — The skin indeed is the Graha; it is controlled by the Atigraha, touch, for one feels touch through the skin. These are the eight Grahas and eight Atigrahas. ॥3.2.9॥

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[ Sutra 3.2.10 ]

याज्ञवल्क्येति होवाच यदिद सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमित्यग्निर्वै मृत्युः सोऽपामन्नमप पुनर्मृत्युं जयति ॥3.2.10॥

yājñavalkyeti hovāca yadida sarvaṁ mṛtyorannaṁ kā svitsā devatā yasyā mṛtyurannamityagnirvai mṛtyuḥ so'pāmannamapa punarmṛtyuṁ jayati ॥3.2.10॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "since all this is the food of death, who, pray, is that god to whom death is the food?" "Fire, indeed, is death; it is the food of water. One who knows this conquers further death." ॥3.2.10॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'since all this is the food of death, who is that god whose food is death?' 'Fire is death; it is the food of water. (One who knows thus) conquers further death'. ॥3.2.10॥

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[ Sutra 3.2.11 ]

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो३ नेति नेति होवाच याज्ञवल्क्योऽत्रैव समवनीयन्ते स उच्छ्वयत्याध्मायत्याध्मातो मृतः शेते ॥3.2.11॥

yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyata udasmātprāṇāḥ krāmantyāho3 neti neti hovāca yājñavalkyo'traiva samavanīyante sa ucchvayatyādhmāyatyādhmāto mṛtaḥ śete ॥3.2.11॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "when this liberated person dies, do his organs de Part from him or not?" "No," replied Yajnavalkya, "they merge in him only. The body swells, is inflated and in that state the dead body lies at rest." ॥3.2.11॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'when the (liberated) man dies, do his organs go up from him, or do they not?' 'No', replied Yajnavalkya, '(They) merge in him only. The body swells, is inflated, and in that state lies dead.' ॥3.2.11॥

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[ Sutra 3.2.12 ]

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते किमेनं न जहातीति नामेत्यनन्तं वै नामानन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति ॥3.2.12॥

yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyate kimenaṁ na jahātīti nāmetyanantaṁ vai nāmānantā viśve devā anantameva sa tena lokaṁ jayati ॥3.2.12॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "when such a man dies, what is it that does not leave him?" "The name. For the name is infinite and infinite are the Visve- devas. He who knows this wins thereby an infinite world." ॥3.2.12॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'when this man dies, what is it that does not leave him?' 'Name. The name indeed is infinite, and infinite are the Visvadevas. He (who knows thus) wins thereby a really infinite world'. ॥3.2.12॥

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[ Sutra 3.2.13 ]

याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवी शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन्केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीत्याहर सौम्य हस्तमार्तभागाऽऽवमेवैतस्य वेदिष्यावो न नावेतत्सजन इति तौ होत्क्रम्य मन्त्रयांचक्रते तौ ह यदूचतुः कर्म हैव तदूचतुरथ ह यत्प्रशसतुः कर्म हैव तत्प्रशसतुः पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ततो ह जारत्कारव आर्तभाग उपरराम ॥3.3.1॥

yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṁ vāgapyeti vātaṁ prāṇaścakṣurādityaṁ manaścandraṁ diśaḥ śrotraṁ pṛthivī śarīramākāśamātmauṣadhīrlomāni vanaspatīnkeśā apsu lohitaṁ ca retaśca nidhīyate kvāyaṁ tadā puruṣo bhavatītyāhara saumya hastamārtabhāgā''vamevaitasya vediṣyāvo na nāvetatsajana iti tau hotkramya mantrayāṁcakrate tau ha yadūcatuḥ karma haiva tadūcaturatha ha yatpraśasatuḥ karma haiva tatpraśasatuḥ puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti tato ha jāratkārava ārtabhāga upararāma ॥2.13॥

— Translation from Aurovindo (English) — "Yajnavalkya," said he, "when the vocal organ of this dead person merges in fire, the nose in air, the eye in the sun, the mind in the moon, the ear in the quarters, the body in the earth, the akasa (space) in the heart in the external akasa, the hair on the body in the herbs, the hair on the head in the trees and the blood and semen are deposited in water, where is that person then?" Yajnavalkya said: "Give me your hand, dear Artabhaga. We shall decide this between ourselves; we cannot do it in a crowd." Then they went out and deliberated and what they talked about was karma (work) and what they praised was karma: one becomes good through good karma and evil through evil karma. Thereupon Artabhaga, of the line of Jaratkaru, held his peace. ॥2.13॥

— Translation from Swami Madhavananda — Yajnavalkya', said he, 'when the vocal organ of a man who dies is merged in fire, the nose in air, the eye in the sun, the mind in the moon, the ear in the quarters, the body in the earth, the ether of the heart in the external ether, the hair on the body in herbs, that on the head in trees, and the blood and the seed are deposited in water, where is then the man?' 'Give me your hand, dear Artabhaga, we will decide this between ourselves, we cannot do it in a crowded place.' They went out and talked it over. What they mentioned there was only work, and what they praised there was also work alone. (Therefore) one indeed becomes good through good work and evil through evil work. Thereupon Artabhaga, of the line of Jaratkaru, kept silent. ॥2.12॥

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[ Sutra 3.3.1 ]

अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम ते पतञ्चलस्य काप्यस्य गृहानैम तस्यासीद्दुहिता गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत्सुधन्वाऽऽङ्गिरस इति तं यदा लोकानामन्तानपृच्छामाथैनमब्रूम क्व पारिक्षिता अभवन्निति क्व पारिक्षिता अभवन्निति स त्वा पृच्छामि याज्ञवल्क्य क्व पारिक्षिता अभवन्निति ॥3.1॥

atha hainaṁ bhujyurlāhyāyaniḥ papraccha yājñavalkyeti hovāca madreṣu carakāḥ paryavrajāma te patañcalasya kāpyasya gṛhānaima tasyāsīdduhitā gandharvagṛhītā tamapṛcchāma ko'sīti so'bravītsudhanvā''ṅgirasa iti taṁ yadā lokānāmantānapṛcchāmāthainamabrūma kva pārikṣitā abhavanniti kva pārikṣitā abhavanniti sa tvā pṛcchāmi yājñavalkya kva pārikṣitā abhavanniti ॥3.3.1॥

— Translation from Aurovindo (English) — Next Bhujyu, the grandson of Lahya, questioned him. "Yajnavalkya," said he, "we were travelling in the country of Madra as religious students, when we came to the house of Patanchala, of the line of Kapi. His daughter was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I am Sudhanvan, of the line of Angiras.' While asking him about the limits of the world, we said: 'Where were the descendants of Parixit?' And likewise I ask you, Yajnavalkya, where were the descendants of Parixit? Tell me, where were the descendants of Parixit?" ॥3.3.1॥

— Translation from Swami Madhavananda — Then Bhujyu, the grandson of Lahya, asked him. 'Yajnavalkya', said he, 'we travelled in Madra as students, and we came to the house of Patanchala of the line of Kapi. His daughter was possessed by a Gandharva. We asked him, "Who are you?" He said, "I am Sudhanvan, of the line of Angiras". When we asked him about the limits of the world, we said to him, "Where were the descendants of Pariksit?" And I ask you, Yajnavalkya, where were the descendants of Pariksit? (Tell me) where were the descendants of Pariksit?' ॥3.3.1॥

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[ Sutra 3.3.2 ]

स होवाचोवाच वै सोऽगच्छन्वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति क्व न्वश्वमेधयाजिनो गच्छन्तीति द्वात्रिशतं वै देवरथाह्न्यान्ययं लोकस्त समन्तं पृथिवी द्विस्तावत्पर्येति ता समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्रं तावानन्तरेणाकाशस्तानिन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत्तान्वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्नित्येवमिव वै स वायुमेव प्रशशस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिरप पुनर्मृत्युं जयति य एवं वेद ततो ह भुज्युर्लाह्यायनिरुपरराम ॥3.3.2॥

sa hovācovāca vai so'agacchanvai te tadyatrāśvamedhayājino gacchantīti kva nvaśvamedhayājino gacchantīti dvātriśataṁ vai devarathāhnyānyayaṁ lokasta samantaṁ pṛthivī dvistāvatparyeti tā samantaṁ pṛthivīṁ dvistāvatsamudraḥ paryeti tadyāvatī kṣurasya dhārā yāvadvā makṣikāyāḥ patraṁ tāvānantareṇākāśastānindraḥ suparṇo bhūtvā vāyave prāyacchattānvāyurātmani dhitvā tatrāgamayadyatrāśvamedhayājino'bhavannityevamiva vai sa vāyumeva praśaśasa tasmādvāyureva vyaṣṭirvāyuḥ samaṣṭirapa punarmṛtyuṁ jayati ya evaṁ veda tato ha bhujyurlāhyāyanirupararāma ॥3.3.2॥

— Translation from Aurovindo (English) — Yajnavalkya said: "The gandharva, I suppose, told you that they went where those who perform the Horse-sacrifice go." "And where do they go who have performed the Horse- sacrifice?" "Thirty-two times the space traversed by the sun's chariot in a day makes this plane (loka); around it, covering twice the area, is the world (prithivi); around the world, covering twice the area, is the ocean. Now, as is the edge of a razor or the wing of a fly, so is there just that much space between the two halves of the cosmic shell. Through that opening they go out. "Fire, in the form of a falcon, delivered them to Vayu. Vayu, placing them in itself, took them where previous performers of the Horse-sacrifice were." Thus did the gandharva praise Vayu. Therefore Vayu alone is the aggregate of all individuals. He who knows this, as stated above, conquers further death. Thereupon Bhujyu, the grandson of Lahya, held his peace. ॥3.3.2॥

— Translation from Swami Madhavananda — Yajnavalkya said, 'The Gandharva evidently told you that they went where the performers of the horse sacrifice go'. 'And where do the performers of the horse sacrifice go?' 'Thirty-two times the space covered by the sun's chariot in a day makes this world; around it, covering twice the area, is the earth; around the earth, covering twice the area, is the ocean. Now, as is the edge of a razor, or the wing of a fly, so is there just that much opening at the junction (of the two halves of the cosmic shell). (Through that they go out.) Fire, in the form of a falcon, delivered them to the air; the air, putting them in itself, took them where the (previous) performers of the horse sacrifice were'. Thus did the Gandharva praise the air. Therefore the air is the diversity of individuals, and the air is the aggregate. He who knows it as such conquers further death. Thereupon Bhujyu, the grandson of Lahya, kept silent. ॥3.3.2॥

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[ Sutra 3.4.1 ]

अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्व इत्येष त आत्मा सर्वान्तरः कतमो याज्ञवल्क्य सर्वान्तरो यः प्राणेन प्राणिति स त आत्मा सर्वान्तरो योऽपानेनापानिति स त आत्मा सर्वान्तरो यो व्यानेन व्यानिति स त आत्मा सर्वान्तरो य उदानेनोदानिति स त आत्मा सर्वान्तर एश त आत्मा सर्वन्तरः ॥3.4.1॥

atha hainamuṣastaścākrāyaṇaḥ papraccha yājñavalkyeti hovāca yatsākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣva ityeṣa ta ātmā sarvāntaraḥ katamo yājñavalkya sarvāntaro yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaro yo'pānenāpāniti sa ta ātmā sarvāntaro yo vyānena vyāniti sa ta ātmā sarvāntaro ya udānenodāniti sa ta ātmā sarvāntara eśa ta ātmā sarvantaraḥ ॥3.4.1॥

— Translation from Aurovindo (English) — Then Ushasta, the son of Chakra, questioned him. "Yajnavalkya," said he, "explain to me the Brahman that is immediately and directly perceived-the self that is within all." "This is your self that is within all." "Which self is within all, Yajnavalkya?" "That which breathes through the prana is your self that is within all. That which moves downward through the apana is your self that is within all. That which pervades through the vyana is your self that is within all. That which goes out with the udana is your self that is within all. This is your self that is within all." ॥3.4.1॥

— Translation from Swami Madhavananda — Then Usata, the son of Chakra, asked him. 'Yajnavalkya', said he, 'explain to me the Brahman that is immediate and direct - the self that is within all.' 'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'That which breathes through the Prana is your self that is within all. That which moves downwards through the Apana is your self that is within all. That which pervades through the Vyana is your self that is within all. That which goes out through the Udana is your self that is within all. This is your self that is within all.' ॥3.4.1॥

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[ Sutra 3.4.2 ]

स होवाचोषस्तश्चाक्रायणो यथा विब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः कतमो याज्ञवल्क्य सर्वान्तरः। न दृष्टेर्द्रष्टारं पश्येर्न श्रुतेः श्रोतार शृणुया न मतेर्मन्तारं मन्वीथा न विज्ञातेर्विज्ञातारं विजानीयाः। एष त आत्मा सर्वान्तरोऽतोऽन्यदार्तं ततो होषस्तश्चाक्रायण उपरराम ॥3.4.2॥

sa hovācoṣastaścākrāyaṇo yathā vibrūyādasau gaurasāvaśva ityevamevaitadvyapadiṣṭaṁ bhavati yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ katamo yājñavalkya sarvāntaraḥ | na dṛṣṭerdraṣṭāraṁ paśyerna śruteḥ śrotāra śṛṇuyā na matermantāraṁ manvīthā na vijñātervijñātāraṁ vijānīyāḥ | eṣa ta ātmā sarvāntaro'to'nyadārtaṁ tato hoṣastaścākrāyaṇa upararāma ॥3.4.2॥

— Translation from Aurovindo (English) — Ushasta, the son of Chakra, said: "You have explained it as one might say: 'Such is a cow,' 'Such is a horse.' Tell me precisely the Brahman that is immediate and direct-the self that is within all." "This is your self that is within all." "Which is within all, Yajnavalkya?" "You cannot see the seer of seeing; you cannot hear the hearer of hearing; you cannot think of the thinker of thinking; you cannot know the knower of knowing. This is your self that is within all; everything else but this is perishable." Thereupon Ushasta, the son of Chakra, held his peace. ॥3.4.2॥

— Translation from Swami Madhavananda — Usata, the son of Chakra, said, 'You have indicated it as one may say that a cow is such and such, or a horse is such and such. Explain to me the Brahman that is immediate and direct - the self that is within all'. 'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'You cannot see that which is the witness of vision; you cannot hear that which is the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower of knowledge. This is your self that is within all; everything else but this is perishable.' Thereupon Usata, the son of Chakra, kept silent. ॥3.4.2॥

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[ Sutra 3.5.1 ]

अथ हैनं कहोलः कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः। कतमो याज्ञवल्क्य सर्वान्तरो योऽशयनायापिपासे शोकं मोहं जरां मृत्युमत्येति । एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतस्तस्माद् ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेद्बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिरमौनं च मौनं च निर्विद्याऽथ ब्राह्मणः स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एवतोऽन्यदार्तं ततो ह कहोलः कौषीतकेय उपरराम ॥3.5.1॥

atha hainaṁ kaholaḥ kaholaḥ kauṣītakeyaḥ papraccha yājñavalkyeti hovāca yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ| katamo yājñavalkya sarvāntaro yo'śayanāyāpipāse śokaṁ mohaṁ jarāṁ mṛtyumatyeti | etaṁ vai tamātmānaṁ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavatastasmād brāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāsedbālyaṁ ca pāṇḍityaṁ ca nirvidyātha muniramaunaṁ ca maunaṁ ca nirvidyā'tha brāhmaṇaḥ sa brāhmaṇaḥ kena syādyena syāttenedṛśa evato'nyadārtaṁ tato ha kaholaḥ kauṣītakeya upararāma ॥3.5.1॥

— Translation from Aurovindo (English) — Next Kahola, the son of Kushitaka, questioned him. "Yajnavalkya," said he, "explain to me the Brahman that is directly and immediately perceived-the self that is within all." "This is your self that is within all." "Which self is within all, Yajnavalkya?" "It is that which transcends hunger and thirst, grief, delusion, old age and death. Having realized this Self, brahmins give up the desire for sons, the desire for wealth and the desire for the worlds and lead the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these arebut desires. Therefore a brahmin, after he is done with scholarship, should try to live on that strength which comes of scholarship. After he is done with that strength and scholarship, he becomes meditative and after he is done with both meditativeness and non-meditativeness, he becomes a knower of Brahman. "How does the knower of Brahman behave? Howsoever he may behave, he is such indeed. Everything else but this is perishable." Thereupon Kahola, the son of Kushitaka, held his peace. ॥3.5.1॥

— Translation from Swami Madhavananda — Then Kahola, the son of Kusitaka, asked him, 'Yajnavalkya', said he, 'explain to me the Brahman that is immediate and direct - the self that is within all'. 'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'That which transcends hunger and thirst, grief, delusion, decay and death. Knowing this very Self the Brahmanas renounce the desire for sons, for wealth and for the worlds, and lead a mendicant's life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for worlds, for both these are but desires. Therefore the knower of Brahman, having known all about scholarship, should try to live upon that strength which comes of knowledge; having known all about this strength and scholarship, he becomes meditative; having known all about both meditativeness and its opposite, he becomes a knower of Brahman. How does that knower of b behave? Howsoever he may behave, he is just such. Except this, everything is perishable.' Thereupon Kahola, the son of Kusitaka, kept silent. ॥3.5.1॥

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[ Sutra 3.6.1 ]

अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच यदिद सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति वायौ गार्गीति कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेत्यन्तरिक्षलोकेषु गार्गीति कस्मिन्नु खल्वन्तरिक्षलोका ओताश्च प्रोताश्चेति गन्धर्वलोकेषु गार्गीति कस्मिन्नु खल्वन्तरिक्षलोका गन्धर्वलोका ओताश्च प्रोताश्चेत्यादित्यलोकेषु गार्गीति कस्मिन्नु खल्वादित्यलोका ओताश्च प्रोताश्चेति चन्द्रलोकेषु गार्गीति कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति नक्षत्रलोकेषु गार्गीति कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति देवलोकेषु गार्गीति कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेतीन्द्रलोकेषु गार्गीति कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति प्रजापतिलोकेषु गार्गीति कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति ब्रह्मलोकेषु गार्गीति कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति स होवाच गार्गि माऽतिप्राक्षीर्मा ते मूर्धा व्यपप्तदनतिप्रश्न्यां वै देवतामतिपृच्छसि गार्गि माऽतिप्राक्षीरिति ततो ह गार्गी वाचक्नव्युपरराम ॥3.6.1॥

atha hainaṁ gārgī vācaknavī papraccha yājñavalkyeti hovāca yadida sarvamapsvotaṁ ca protaṁ ca kasminnu khalvāpa otāśca protāśceti vāyau gārgīti kasminnu khalu vāyurotaśca protaścetyantarikṣalokeṣu gārgīti kasminnu khalvantarikṣalokā otāśca protāśceti gandharvalokeṣu gārgīti kasminnu khalvantarikṣalokā gandharvalokā otāśca protāścetyādityalokeṣu gārgīti kasminnu khalvādityalokā otāśca protāśceti candralokeṣu gārgīti kasminnu khalu candralokā otāśca protāśceti nakṣatralokeṣu gārgīti kasminnu khalu nakṣatralokā otāśca protāśceti devalokeṣu gārgīti kasminnu khalu devalokā otāśca protāścetīndralokeṣu gārgīti kasminnu khalvindralokā otāśca protāśceti prajāpatilokeṣu gārgīti kasminnu khalu prajāpatilokā otāśca protāśceti brahmalokeṣu gārgīti kasminnu khalu brahmalokā otāśca protāśceti sa hovāca gārgi mā'tiprākṣīrmā te mūrdhā vyapaptadanatipraśnyāṁ vai devatāmatipṛcchasi gārgi mā'tiprākṣīriti tato ha gārgī vācaknavyupararāma ॥3.6.1॥

— Translation from Aurovindo (English) — Then Gargi, the daughter of Vachaknu, questioned him. "Yajnavalkya ," said she, "if all this is pervaded by water, by what, pray, is water pervaded?" "By air, O Gargi." "By what, pray, is air pervaded?" "By the sky, O Gargi." "By what is the sky pervaded?" "By the world of the gandharvas, O Gargi." "By what is the world of the gandharvas pervaded?" "By the world of the sun, O Gargi. "By what is the world of the sun pervaded?" "By the world of the moon, O Gargi." "By what is the world of the moon pervaded?" "By the world of the stars, O Gargi." "By what is the world of the stars pervaded?" "By the world of the gods, O Gargi." "By what is the world of the gods pervaded?" "By the world of Indra, O Gargi. "By what is the world of Indra pervaded?" "By the World of Virij, O Gargi. "By what is the World of Virij pervaded?" "By the World of Hiranyagarbha, O Gargi." "By what, pray, is the World of Hiranyagarbha pervaded?" "Do not, O Gargi," said he, "question too much, lest your head should fall off. You are questioning too much about a deity about whom we should not ask too much. Do not ask too much, O Gargi." Thereupon Gargi, the daughter of Vachaknu, held her peace. ॥3.6.1॥

— Translation from Swami Madhavananda — Then Gargi, the daughter of Vacaknu, asked him, 'Yajnavalkya', she said, 'if all this is pervaded by water, by what is water pervaded?' 'By air, O Gargi'. 'By what is air pervaded?' 'By the sky, O Gargi'. 'By what is the sky pervaded?' 'By the world of the Gandharvas, O Gargi'. 'By what is the world of the Gandharvas pervaded?' 'By the sun, O Gargi.' 'By what is the sun pervaded?' 'By the moon, O Gargi.' 'By what is the moon pervaded?' 'By the stars, O Gargi'. 'By what are the stars pervaded?' 'By the world of the gods, O Gargi'. 'By what is the world of the gods pervaded?' 'By the world of Indra, O Gargi'. By what is the world of Indra pervaded?' 'By the world of Viraj, O Gargi'. 'By what is the world of Viraj pervaded?' ' By the world of Hiranyagarbha, O Gargi'. 'By what is the world of Hiranyagarbha pervaded?' He said, 'Do not, O Gargi, push your inquiry too far, lest your head should fall off. You are questioning about a deity that should not be reasoned about. Do not, O Gargi, push your inquiry too far.' Thereupon Gargi, the daughter of Vacaknu, kept silent. ॥3.6.1॥

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[ Sutra 3.7.1 ]

अथ हैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानास्तस्यासीद्भार्या गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत् कबन्ध आथर्वण इति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन्वेदेति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोक सर्वाणि च भूतानि योऽन्तरो यमयतीति सोऽब्रवीत्पतञ्चलः काप्योः नाहं तं भगवन्वेदेति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स भूतवित्स आत्मवित्स सर्वविदिति तेभ्योऽब्रवीत्तदहं वेद तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वास्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति यो वा इदं कश्चिद्ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति ॥3.7.1॥

atha hainamuddālaka āruṇiḥ papraccha yājñavalkyeti hovāca madreṣvavasāma patañcalasya kāpyasya gṛheṣu yajñamadhīyānāstasyāsīdbhāryā gandharvagṛhītā tamapṛcchāma ko'sīti so'bravīt kabandha ātharvaṇa iti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca vettha nu tvaṁ kāpya tatsūtraṁ yasminnayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavantīti so'bravītpatañcalaḥ kāpyo nāhaṁ tadbhagavanvedeti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca vettha nu tvaṁ kāpya tamantaryāmiṇaṁ ya imaṁ ca lokaṁ paraṁ ca loka sarvāṇi ca bhūtāni yo'ntaro yamayatīti so'bravītpatañcalaḥ kāpyoḥ nāhaṁ taṁ bhagavanvedeti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca yo vai tatkāpya sūtraṁ vidyāttaṁ cāntaryāmiṇamiti sa brahmavitsa lokavitsa devavitsa vedavitsa bhūtavitsa ātmavitsa sarvaviditi tebhyo'bravīttadahaṁ veda taccettvaṁ yājñavalkya sūtramavidvāstaṁ cāntaryāmiṇaṁ brahmagavīrudajase mūrdhā te vipatiṣyatīti veda vā ahaṁ gautama tatsūtraṁ taṁ cāntaryāmiṇamiti yo vā idaṁ kaścidbrūyādveda vedeti yathā vettha tathā brūhīti ॥3.7.1॥

— Translation from Aurovindo (English) — Then Uddalaka, the son of Aruna, questioned him. "Yajnavalkya," said he, "in the country of Madra we lived in the house of Patanchala, of the line of Kapi, studying the scriptures on the sacrifices. His wife was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I am Kabandha, the son of Atharvan.' He said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Sutra by which this world, the other world and all beings are held together?' Patanchala Kapya said: 'I do not know it, venerable Sir.' Then he said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Inner Controller who controls this world, the next world and all beings?' Patanchala Kapya said: 'I do not know him, venerable Sir.' Then he said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, he who knows that Sutra and that Inner Controller indeed knows Brahman; he knows the worlds, he knows the gods, he knows the Vedas, he knows the beings, he knows the self, he knows everything.' He explained it all to them and I know it. If you, Yajnavalkya, do not know that Sutra and that Inner Controller and still take away the cows that belong only to the knowers of Brahman, your head will fall off." "I know, O Gautama, that Sutra and that Inner Controller." "Anyone might say: 'I know, I know.' Tell us what you know." ॥3.7.1॥

— Translation from Swami Madhavananda — Then Uddalaka, the son of Aruna, asked him. 'Yajnavalkya', said, 'in Madra we lived in the house of Patanchala Kapya (descendant of Kapi), studying the scriptures on sacrifices. His wife was possessed by a Gandharva. We asked him who he was. He said, "Kabandha, the son of Atharvan". He said to Patanchala Kapya and those who studied the scriptures on sacrifices, "Hapya, do you know that Sutra by which this life, the next life and all beings are held together?" Patanchala Kapya said, "I do not know it, sir". The Gandharva said to him and the students, "Kapya, do you know that Internal Ruler who controls this and the next life and all beings from within?" Patanchala Kapya said, "I do not know Him, sir". The Gandharva said to him and the students, "He who knows that Sutra and that Internal Ruler as above indeed knows Brahman, knows the worlds, knows the gods, knows the Vedas, knows beings, knows the self, and knows everything". He explained it all to them. I know it. If you, Yajnavalkya, do not know that Sutra and that Internal Ruler, and still take away the cows that belong only to the knowers of Brahman, your head shall fall off'. 'I know, O Gautama, that Sutra and that Internal Ruler'. 'Any one can say, "I know, I know". Tell us what you know.' ॥3.7.1॥

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[ Sutra 3.7.2 ]

स होवाचः वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रसिषतास्याङ्गानीति वायुना हि गौतम सूत्रेण संदृब्धानि भवन्तीत्येवमेवैतद्याज्ञवल्क्यान्तर्यामिणं ब्रूहीति ॥3.7.2॥

sa hovācaḥ vāyurvai gautama tatsūtraṁ vāyunā vai gautama sūtreṇāyaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavanti tasmādvai gautama puruṣaṁ pretamāhurvyasrasiṣatāsyāṅgānīti vāyunā hi gautama sūtreṇa saṁdṛbdhāni bhavantītyevamevaitadyājñavalkyāntaryāmiṇaṁ brūhīti ॥3.7.2॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Vayu, O Gautama, is that Sutra. By Vayu, as by a thread, O Gautama, are this world, the other world and all beings held together. Therefore, O Gautama, they say of a person who dies that his limbs have been loosened; for they are held together by Vayu as by a thread." "Quite so, Yajnavalkya. Now describe the Inner Controller." ॥3.7.2॥

— Translation from Swami Madhavananda — He said, 'Vayu, O Gautama, is that Sutra. Through this Sutra or Vayu this and the next life and all beings are held together. Therefore, O Gautama, when a man dies, they say that his limbs have been loosened, for they are held together, O Gautama, by the Sutra or Vayu.' 'Quite so, Yajnavalkya. Now describe the Internal Ruler.' ॥3.7.2॥

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[ Sutra 3.7.3 ]

यः पृथिव्यां तिष्ठन्पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.3॥

yaḥ pṛthivyāṁ tiṣṭhanpṛthivyā antaro yaṁ pṛthivī na veda yasya pṛthivī śarīraṁ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.3॥

— Translation from Aurovindo (English) — Yajnavalkya said: "He who inhabits the earth, yet is within the earth, whom the earth does not know, whose body the earth is and who controls the earth from within-He is your Self, the Inner Controller, the Immortal. ॥3.7.3॥

— Translation from Swami Madhavananda — He who inhabits the earth, but is within it, whom the earth does not know, whose body is the earth, and who controls the earth from within, is the Internal Ruler, your own immortal self. ॥3.7.3॥

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[ Sutra 3.7.4 ]

योऽप्सु तिष्ठन्नभ्द्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.4॥

yo'psu tiṣṭhannabhdyo'ntaro yamāpo na viduryasyāpaḥ śarīraṁ yo'po'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.4॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.4॥

— Translation from Swami Madhavananda — He who inhabits water, but is within it, whom water does not know, whose body is water, and who controls water from within, is the Internal Ruler, your own immortal self. ॥3.7.4॥

· · ·

[ Sutra 3.7.5 ]

योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.5॥

yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṁ yo'gnimantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.5॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.5॥

— Translation from Swami Madhavananda — He who inhabits fire, but is within it, whom fire does not know, whose body is fire, and who controls fire from within, is the Internal Ruler, your own immortal self. ॥3.7.5॥

· · ·

[ Sutra 3.7.6 ]

योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्ष शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.6॥

yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṁ na veda yasyāntarikṣa śarīraṁ yo'ntarikṣamantaro

yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.6॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.6॥

— Translation from Swami Madhavananda — He who inhabits the sky, but is within it, whom the sky does not know, whose body is the sky, and who controls the sky from within, is the Internal Ruler, your own immortal self. ॥3.7.6॥

· · ·

[ Sutra 3.7.7 ]

यो वायौ तिष्ठन्वायोरन्तरः ,यं वायुर्न वेद,यस्य वायुः शरीरम्, यो वायुमन्तरो यमयति,एष त आत्मान्तर्याम्यमृतः ॥3.7.7॥

yo vāyau tiṣṭhanvāyorantaraḥ ,yaṁ vāyurna veda,yasya vāyuḥ śarīram, yo vāyumantaro yamayati,eṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.7॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.7॥

— Translation from Swami Madhavananda — He who inhabits air, but is within it, whom air does not know, whose body is air, and who controls air from within, is the Internal Ruler, your own immortal self. ॥3.7.7॥

· · ·

[ Sutra 3.7.8 ]

यो दिवि तिष्ठन्दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.8॥

yo divi tiṣṭhandivo'ntaro yaṁ dyaurna veda yasya dyauḥ śarīraṁ yo divamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.8॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.8॥

— Translation from Swami Madhavananda — He who inhabits heaven, but is within it, whom heaven does not know, whose body is heaven, and who controls heaven from within, is the Internal Ruler, your own immortal self. ॥3.7.8॥

· · ·

[ Sutra 3.7.9 ]

य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.9॥

ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyādityaḥ śarīraṁ ya ādityamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.9॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.9॥

— Translation from Swami Madhavananda — He who inhabits the sun, but is within it, whom the sun does not know, whose body is the sun, and who controls the sun from within, is the Internal Ruler, your own immortal self. ॥3.7.9॥

· · ·

[ Sutra 3.7.10 ]

यो दिक्षु तिष्ठन्दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.10॥

yo dikṣu tiṣṭhandigbhyo'ntaro yaṁ diśo na viduryasya diśaḥ śarīraṁ yo diśo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.10॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.10॥

— Translation from Swami Madhavananda — He who inhabits the quarters, but is within it, whom the quarters does not know, whose body is the quarters, and who controls the quarters from within, is the Internal Ruler, your own immortal self. ॥3.7.10॥

· · ·

[ Sutra 3.7.11 ]

यश्चन्द्रतारके तिष्ठश्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारक शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.11॥

yaścandratārake tiṣṭhaścandratārakādantaro yaṁ candratārakaṁ na veda yasya candratāraka śarīraṁ yaścandratārakamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.11॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.11॥

— Translation from Swami Madhavananda — He who inhabits the moon and stars, but is within it, whom the moon and stars does not know, whose body is the moon and stars, and who controls the moon and stars from within, is the Internal Ruler, your own immortal self. ॥3.7.11॥

· · ·

[ Sutra 3.7.12 ]

य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.12॥

ya ākāśe tiṣṭhannākāśādantaro yamākāśo na veda yasyākāśaḥ śarīraṁ ya ākāśamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.12॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.12॥

— Translation from Swami Madhavananda — He who inhabits the ether, but is within it, whom the ether does not know, whose body is the ether, and who controls the ether from within, is the Internal Ruler, your own immortal self. ॥3.7.12॥

· · ·

[ Sutra 3.7.13 ]

यस्तमसि तिष्ठस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.13॥

yastamasi tiṣṭhastamaso'ntaro yaṁ tamo na veda yasya tamaḥ śarīraṁ yastamo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.13॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.13॥

— Translation from Swami Madhavananda — He who inhabits darkness, but is within it, whom darkness does not know, whose body is darkness, and who controls darkness from within, is the Internal Ruler, your own immortal self. ॥3.7.13॥

· · ·

[ Sutra 3.7.14 ]

यस्तेजसि तिष्ठस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः इत्यधिदैवतमथाधिभूतम् ॥3.7.14॥

yastejasi tiṣṭhastejaso'ntaro yaṁ tejo na veda yasya tejaḥ śarīraṁ yastejo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ityadhidaivatamathādhibhūtam ॥3.7.14॥

— Translation from Aurovindo (English) — "He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). ॥3.7.14॥

— Translation from Swami Madhavananda — He who inhabits light, but is within it, whom light does not know, whose body is light, and who controls light from within, is the Internal Ruler, your own immortal self. This much with reference to the gods. Now with reference to the beings. ॥3.7.14॥

· · ·

[ Sutra 3.7.15 ]

यः सर्वेषु भूतेषु तिष्ठन्त्सर्वेभ्यो भूतेभ्योऽन्तरो य सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृत इत्याधिभूतमथाध्यात्मम् ॥3.7.15॥

yaḥ sarveṣu bhūteṣu tiṣṭhantsarvebhyo bhūtebhyo'ntaro ya sarvāṇi bhūtāni na viduryasya sarvāṇi bhūtāni śarīraṁ yaḥ sarvāṇi bhūtānyantaro yamayatyeṣa ta ātmāntaryāmyamṛta ityādhibhūtamathādhyātmam ॥3.7.15॥

— Translation from Aurovindo (English) — Yajnavalkya said: "He who inhabits all beings, yet is within all beings, whom no beings know, whose body all beings are and who controls all beings from within-He is your Self, the Inner Controller, the Immortal." This much with reference to the beings. Now with reference to the body. ॥3.7.15॥

— Translation from Swami Madhavananda — He who inhabits all beings, but is within it, whom no being knows, whose body is all beings, and who controls all beings from within, is the Internal Ruler, your own immortal self. This much with reference to the beings. Now with reference to the body. ॥3.7.15॥

· · ·

[ Sutra 3.7.16 ]

यः प्राणे तिष्ठन्प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.16॥

yaḥ prāṇe tiṣṭhanprāṇādantaro yaṁ prāṇo na veda yasya prāṇaḥ śarīraṁ yaḥ prāṇamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.16॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.16॥

— Translation from Swami Madhavananda — He who inhabits the nose, but is within it, whom the nose does not know, whose body is the nose, and who controls the nose from within, is the Internal Ruler, your own immortal self. ॥3.7.16॥

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[ Sutra 3.7.17 ]

यो वाचि तिष्ठन्वाचोऽन्तरो यं वाङ् न वेद यस्य वाक् शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.17॥

yo vāci tiṣṭhanvāco'ntaro yaṁ vāṅ na veda yasya vāk śarīraṁ yo vācamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.17॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.17॥

— Translation from Swami Madhavananda — He who inhabits the organ of speech, but is within it, whom the organ of speech does not know, whose body is the organ of speech, and who controls the organ of speech from within, is the Internal Ruler, your own immortal self. ॥3.7.17॥

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[ Sutra 3.7.18 ]

यश्चक्षुषि तिष्ठश्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.18॥

yaścakṣuṣi tiṣṭhaścakṣuṣo'ntaro yaṁ cakṣurna veda yasya cakṣuḥ śarīraṁ yaścakṣurantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.18॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.18॥

— Translation from Swami Madhavananda — He who inhabits the eye, but is within it, whom the eye does not know, whose body is the eye, and who controls the eye from within, is the Internal Ruler, your own immortal self. ॥3.7.18॥

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[ Sutra 3.7.19 ]

यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो य श्रोत्रं न वेद यस्य श्रोत्र शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.19॥

yaḥ śrotre tiṣṭhañchrotrādantaro ya śrotraṁ na veda yasya śrotra śarīraṁ yaḥ śrotramantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.19॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.19॥

— Translation from Swami Madhavananda — He who inhabits the ear, but is within it, whom the ear does not know, whose body is the ear, and who controls the ear from within, is the Internal Ruler, your own immortal self. ॥3.7.19॥

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[ Sutra 3.7.20 ]

यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.20॥

yo manasi tiṣṭhanmanaso'ntaro yaṁ mano na veda yasya manaḥ śarīraṁ yo mano'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.20॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.20॥

— Translation from Swami Madhavananda — He who inhabits the mind (Manas), but is within it, whom the mind does not know, whose body is the mind, and who controls the mind from within, is the Internal Ruler, your own immortal self. ॥3.7.20॥

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[ Sutra 3.7.21 ]

यस्त्वचि तिष्ठत्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक् शरीरं यस्त्वचमन्तरो यमयत्येष त

आत्मान्तर्याम्यमृतः ॥3.7.21॥

yastvaci tiṣṭhatvaco'ntaro yaṁ tvaṅna veda yasya tvak śarīraṁ yastvacamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.21॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.21॥

— Translation from Swami Madhavananda — He who inhabits the skin, but is within it, whom the skin does not know, whose body is the skin, and who controls the skin from within, is the Internal Ruler, your own immortal self. ॥3.7.21॥

· · ·

[ Sutra 3.7.22 ]

यो विज्ञाने तिष्ठन्विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञान शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥3.7.22॥

yo vijñāne tiṣṭhanvijñānādantaro yaṁ vijñānaṁ na veda yasya vijñāna śarīraṁ yo vijñānamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ॥3.7.22॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.22॥

— Translation from Swami Madhavananda — He who inhabits the intellect, but is within it, whom the intellect does not know, whose body is the intellect, and who controls the intellect from within, is the Internal Ruler, your own immortal self. ॥3.7.22॥

· · ·

[ Sutra 3.7.23 ]

यो रेतसि तिष्ठ रेतसोऽन्तरो य रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतोऽदृष्टो द्रष्टाऽश्रुतः श्रोताऽमतो मन्ताऽविज्ञातो विज्ञाता नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञातैष त आत्मान्तर्याम्यमृतोऽतोऽन्यदार्तं ततो होद्दालक आरुणिरुपरराम ॥3.7.23॥

yo retasi tiṣṭha retaso'ntaro ya reto na veda yasya retaḥ śarīraṁ yo reto'ntaro yamayatyeṣa ta ātmāntaryāmyamṛto'dṛṣṭo draṣṭā'śrutaḥ śrotā'mato mantā'vijñāto vijñātā nānyo'to'sti draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñātaiṣa ta ātmāntaryāmyamṛto'to'nyadārtaṁ tato hoddālaka āruṇirupararāma ॥3.7.23॥

— Translation from Aurovindo (English) — ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| ॥3.7.23॥

— Translation from Swami Madhavananda — He who inhabits the organ of generation, but is within it, whom the organ of generation does not know, whose body is the organ of generation, and who controls the organ of generation from within, is the Internal Ruler, your own immortal self. He is never seen, but is the Witness; He is never heard, but is the Hearer; He is never thought, but is the Thinker; He is never known, but is the Knower. There is no other witness but Him, no other hearer but Him, no other thinker but Him, no other knower but Him. He is the Internal Ruler, your own immortal self. Everything else but Him is mortal.' Thereupon Uddalaka, the son of Aruna, kept silent. ॥3.7.23॥

· · ·

[ Sutra 3.8.1 ]

अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि तौ चेन्मे वक्ष्यति न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति पृच्छ गार्गीति ॥3.8.1॥

atha ha vācaknavyuvāca brāhmaṇā bhagavanto hantāhamimaṁ dvau praśnau prakṣyāmi tau cenme vakṣyati na vai jātu yuṣmākamimaṁ kaścidbrahmodyaṁ jeteti pṛccha gārgīti ॥3.8.1॥

— Translation from Aurovindo (English) — Then the daughter of Vachaknu said: 'Venerable brahmins, I shall ask him two questions. If he answers me these, then none of you can defeat him in discussing Brahman." The brahmins said: "Ask, O Gargi." ॥3.8.1॥

— Translation from Swami Madhavananda — Then the daughter of Vachaknu said, 'Revered Brahmans, I shall him two questions, Should he answer me those, none of you can ever beat him in describing Brahman.' 'Ask, O Gargi'. ॥3.8.1॥

· · ·

[ Sutra 3.8.2 ]

सा होवाचाहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थां तौ मे ब्रूहीति पृच्छ गार्गीति ॥3.8.2॥

sā hovācāhaṁ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṁ dhanuradhijyaṁ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhedevamevāhaṁ tvā dvābhyāṁ praśnābhyāmupodasthāṁ tau me brūhīti pṛccha gārgīti ॥3.8.2॥

— Translation from Aurovindo (English) — Gargi said: "O Yajnavalkya, I shall ask you two questions: As a man of Kasi or the King of Videha, scion of a heroic line, might string his unstrung bow, take in his hand two bamboo- tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two questions. Answer me these." "Ask, O Gargi." ॥3.8.2॥

— Translation from Swami Madhavananda — She said, 'I (shall ask) you (two questions). As a man of Banaras or the King of Videha, scion of a warlike dynasty, might string his unstrung bow and appear close by, carrying in his hand two bamboo-tipped arrows highly painful to the enemy, even so, O Yajnavalkya, do I confront you with two questions. Answer me those'. 'Ask, O Gargi'. ॥3.8.2॥

· · ·

[ Sutra 3.8.3 ]

सा होवाचः यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिस्तदोतं च प्रोतं चेति ॥3.8.3॥

sā hovācaḥ yadūrdhvaṁ yājñavalkya divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmistadotaṁ ca protaṁ ceti ॥3.8.3॥

— Translation from Aurovindo (English) — She said: "O Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be?" ॥3.8.3॥

— Translation from Swami Madhavananda — She said, 'By what, O Yajnavalkya, is that pervaded which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be?' ॥3.8.3॥

· · ·

[ Sutra 3.8.4 ]

स होवाच यदूर्ध्वं गार्गि दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाशे तदोतं च प्रोतं चेति ॥3.8.4॥

sa hovāca yadūrdhvaṁ gārgi divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣata ākāśe tadotaṁ ca protaṁ ceti ॥3.8.4॥

— Translation from Aurovindo (English) — He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be, is pervaded by the unmanifested akasa. ॥3.8.4॥

— Translation from Swami Madhavananda — He said, 'That, O Gargi, which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be, is pervaded by the Unmanifested ether.' ॥3.8.4॥

· · ·

[ Sutra 3.8.5 ]

सा होवाच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति पृच्छ गार्गीति ॥3.8.5॥

sā hovāca namaste'stu yājñavalkya yo ma etaṁ vyavoco'parasmai dhārayasveti pṛccha gārgīti ॥3.8.5॥

— Translation from Aurovindo (English) — She said: "I bow to you, O Yajnavalkya. You have fully answered this question of mine. Now brace yourself for the other." "Ask, O Gargi." ॥3.8.5॥

— Translation from Swami Madhavananda — She said, 'I bow to you, Yajnavalkya, who have fully answered this question of mine. Now be ready for the other question.' 'Ask, O Gargi". ॥3.8.5॥

· · ·

[ Sutra 3.8.6 ]

सा होवाचः यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिँस्तदोतं च प्रोतं चेति ॥3.8.6॥

sā hovācaḥ yadūrdhvaṁ yājñavalkya divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmistadotaṁ ca protaṁ ceti ॥3.8.6॥

— Translation from Aurovindo (English) — She said: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be?" ॥3.8.6॥

— Translation from Swami Madhavananda — She said, 'By what, O Yajnavalkya, is that pervaded which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be?' ॥3.8.6॥

· · ·

[ Sutra 3.8.7 ]

स होवाच यदूर्ध्वं गार्गि दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाश एव तदोतं च प्रोतं चेति कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्चेति ॥3.8.7॥

sa hovāca yadūrdhvaṁ gārgi divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣata ākāśa eva tadotaṁ ca protaṁ ceti kasminnu khalvākāśa otaśca protaśceti ॥3.8.7॥

— Translation from Aurovindo (English) — He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be, is pervaded by the unmanifested akasa." "What pervades the akasa?" ॥3.8.7॥

— Translation from Swami Madhavananda — He said, 'That, O Gargi, which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be, is pervaded by the Unmanifested ether alone.' 'By what is the Unmanifested ether pervaded?' ॥3.8.7॥

· · ·

[ Sutra 3.8.8 ]

स होवाचैतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखममात्रमनन्तरमबाह्यं न तदश्नाति किंचन न तदश्नाति कश्चन ॥3.8.8॥

sa hovācaitadvai tadakṣaraṁ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamo'vāyvanākāśamasaṅgamarasamagandhamacakṣuṣkamaśrotramavāgamano'tejaskamaprāṇamamukhamamātramanantaramabāhyaṁ na tadaśnāti kiṁcana na tadaśnāti kaścana ॥3.8.8॥

— Translation from Aurovindo (English) — He said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non-effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone. ॥3.8.8॥

— Translation from Swami Madhavananda — He said: O Gargi, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour nor odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody. ॥3.8.8॥

· · ·

[ Sutra 3.8.9 ]

एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्यचन्द्रमसौ विधृतौ तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिवौ विधृते तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्त्येतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमन्वेतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः ॥3.8.9॥

etasya vā akṣarasya praśāsane gārgi sūryacandramasau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivau vidhṛte tiṣṭhata etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṁvatsarā iti vidhṛtāstiṣṭhantyetasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṁ yāṁ ca diśamanvetasya vā akṣarasya praśāsane gārgi dadato manuṣyāḥ praśasanti yajamānaṁ devā darvīṁ pitaro'nvāyattāḥ ॥3.8.9॥

— Translation from Aurovindo (English) — "Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty- eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering. ॥3.8.9॥

— Translation from Swami Madhavananda — Under the mighty rule of this Immutable, O Gargi, the sun and moon are held in their positions; under the mighty rule of this Immutable, O Gargi, heaven and earth maintain their positions; under the mighty rule of this Immutable, O Gargi, moments, Muhurtas, days and nights, fortnights, months, seasons and years are held in their respective places; under the mighty rule of this Immutable, O Gargi, some rivers flow eastward from the White Mountains, others flowing westward continue in that direction, and still others keep to their respective courses; under the mighty rule of this Immutable, O Gargi, men praise those that give, the gods depend on the sacrificer, and the manes on independent offerings (Darvihoma). ॥3.8.9॥

· · ·

[ Sutra 3.8.10 ]

यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य स तद्भवति यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणोऽथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः ॥3.8.10॥

yo vā etadakṣaraṁ gārgyaviditvā'smilloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya sa tadbhavati yo vā etadakṣaraṁ gārgyaviditvāsmāllokātpraiti sa kṛpaṇo'tha ya etadakṣaraṁ gārgi viditvāsmāllokātpraiti sa brāhmaṇaḥ ॥3.8.10॥

— Translation from Aurovindo (English) — "Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman. ॥3.8.10॥

— Translation from Swami Madhavananda — He, O Gargi, who in this world, without knowing this Immutable, offers oblations in the fire, performs sacrifices and undergoes austerities even for many thousand years, finds all such acts but perishable; he, O Gargi, who departs from this world without knowing this Immutable, is miserable. But he, O Gargi, who departs from this world after knowing this Immutable, is a knower of Brahman. ॥3.8.10॥

· · ·

[ Sutra 3.8.11 ]

तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतश्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यददतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञत्रेतस्मिन्नु खल्वक्षरे गार्ग्य्याकाश ओतश्चेति ॥3.8.11॥

tadvā etadakṣaraṁ gārgyadṛṣṭaṁ draṣṭraśrutaśrotramataṁ mantravijñātaṁ vijñātṛ nānyadato'sti draṣṭṛ nānyadato'sti śrotṛ nānyadadato'sti mantṛ nānyadato'sti vijñatretasminnu khalvakṣare gārgyyākāśa otaśceti ॥3.8.11॥

— Translation from Aurovindo (English) — "Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this imperishable, O Gargi, is the unmanifested akasa pervaded." ॥3.8.11॥

— Translation from Swami Madhavananda — This Immutable, O Gargi, is never seen but is the Witness; It is never heard, but is the Hearer; It is never thought, but is the Thinker; It is never known, but is the Knower. There is no other witness but This, no other hearer but This, no other thinker but This, no other knower but This. By this Immutable, O Gargi, is the (Unmanifested) ether pervaded. ॥3.8.11॥

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[ Sutra 3.8.12 ]

सा होवाचः ब्राह्मणा भगवन्तस्तदेव बहु मन्येध्व यदस्मान्नमस्कारेण मुच्येध्वं न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ततो ह वाचक्नव्युपरराम ॥3.8.12॥

sā hovācaḥ brāhmaṇā bhagavantastadeva bahu manyedhva yadasmānnamaskāreṇa mucyedhvaṁ na vai jātu yuṣmākamimaṁ kaścidbrahmodyaṁ jeteti tato ha vācaknavyupararāma ॥3.8.12॥

— Translation from Aurovindo (English) — Then said Gargi: "Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him. None of you, I believe, will defeat him in arguments about Brahman. Thereupon the daughter of Vachaknu held her peace. ॥3.8.12॥

— Translation from Swami Madhavananda — She said, 'Revered Brahmans, you should consider yourselves fortunate if you can get off from him through salutations. Never shall any of you beat him in describing Brahman'. Then the daughter of Vachaknu kept silent. ॥3.8.12॥

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[ Sutra 3.9.1 ]

अथ हैनं विदग्धः शाकल्यः पप्रच्छः कति देवा याज्ञवल्क्येति स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति त्रयस्त्रिशदित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति षडित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति त्रय इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति द्वावित्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्यध्यर्ध इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्येक इत्योमिति होवाच कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ॥3.9.1॥

atha hainaṁ vidagdhaḥ śākalyaḥ papracchaḥ kati devā yājñavalkyeti sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante trayaśca trī ca śatā trayaśca trī ca sahasretyomiti hovāca katyeva devā yājñavalkyeti trayastriśadityomiti hovāca katyeva devā yājñavalkyeti ṣaḍityomiti hovāca katyeva devā yājñavalkyeti traya ityomiti hovāca katyeva devā yājñavalkyeti dvāvityomiti hovāca katyeva devā yājñavalkyetyadhyardha ityomiti hovāca katyeva devā yājñavalkyetyeka ityomiti hovāca katame te trayaśca trī ca śatā trayaśca trī ca sahasreti ॥3.9.1॥

— Translation from Aurovindo (English) — Then Vidaghdha, the son of Sakala, asked him: "How many gods are there, Yajnavalkya?" Yajnavalkya ascertained the number through the group of mantras known as the Nivid and said: "As many as are mentioned in the Nivid of the Visve-devas- three hundred and three and three thousand and three." "Very good," said Sakalya (the son of Sakala) and asked again: "How many gods are there, Yajnavalkya?" "Thirty-three." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Six." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Three." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Two." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One and a half." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One." "Very good," said Sakalya and asked: "Which are those three hundred and three and those three thousand and three?" ॥3.9.1॥

— Translation from Swami Madhavananda — Then Vidagdha, the son of Sakala, asked him. 'How many gods are there, Yajnavalkya?' Yajnavalkya decided it through this (group of Mantras known as) Nivid (saying), 'As many as are indicated in the Nivid of the Visvadevas - three hundred and three, and three thousand and three'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'Thirty-three'. 'Very well', said the other, 'how many gods exactly are there, Yajnavalkya?' 'six'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'Three'. 'Very well', said the other, 'how many gods exactly are there, Yajnavalkya?' 'Two'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'One and a half'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'One'. 'Very well', said Sakalya, 'which are those three hundred and three and three thousand and three?' ॥3.9.1॥

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[ Sutra 3.9.2 ]

स होवाच महिमान एवैषामेते त्रयस्त्रिंशत्त्वेव देवा इति कतमे ते त्रयस्त्रिशदित्यष्टौ वसव एकादश रुद्रा द्वादशादित्यास्त एकत्रिशदिन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिशाविति ॥3.9.2॥

sa hovāca mahimāna evaiṣāmete trayastriṁśattveva devā iti katame te trayastriśadityaṣṭau vasava ekādaśa rudrā dvādaśādityāsta ekatriśadindraścaiva prajāpatiśca trayastriśāviti ॥3.9.2॥

— Translation from Aurovindo (English) — Yajnavalkya said: "There are only thirty-three gods. These others are but manifestations of them." "Which are these thirty-three?" "The eight Vasus, the eleven Rudras and the twelve Adityas- these are thirty-one. And Indra and Prajapati make up the thirty-three." ॥3.9.2॥

— Translation from Swami Madhavananda — III-ix-2: Yajnavalkya said, 'these are but the manifestation of them, but there are only thirty-three gods.' 'Which are those thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Adityas - these are thirty-one and Indra and Prajapati make up the thirty-three'. ॥3.9.2॥

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[ Sutra 3.9.3 ]

कतमे वसव इत्याग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्च चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं सर्व वसु हितमिति तस्माद्वसव इति ॥3.9.3॥

katame vasava ityāagniśca pṛthivī ca vāyuścāntarikṣaṁ cādityaśca dyauśca candramāśca nakṣatrāṇi caite vasava eteṣu hīdaṁ sarva vasu hitamiti tasmādvasava iti ॥3.9.3॥

— Translation from Aurovindo (English) — "Which are the Vasus?" asked Sakalya. "Fire, the earth, the air, the sky, the sun, heaven, the moon and the stars-these are the Vasus; for in them all this universe is placed (vasavah). Therefore they are called Vasus. ॥3.9.3॥

— Translation from Swami Madhavananda — Which are the Vasus /' 'Fire, the earth, air, the sky, the sun, heaven, the moon and the stars - these are the Vasus, for in these all this is placed; therefore they are called Vasus.' ॥3.9.3॥

· · ·

[ Sutra 3.9.4 ]

कतमे रुद्रा इति दशेमे पुरुषे प्राणा आत्मैकादशस्ते यदाऽस्मान्च्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति तस्माद्रुद्रा इति ॥3.9.4॥

katame rudrā iti daśeme puruṣe prāṇā ātmaikādaśaste yadā'smānccharīrānmartyādutkrāmantyatha rodayanti tadyadrodayanti tasmādrudrā iti ॥3.9.4॥

— Translation from Aurovindo (English) — "Which are the Rudras?" asked Sakalya. "The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body, they make one's relatives weep. Because they make them weep (rud), therefore they are called Rudras. ॥3.9.4॥

— Translation from Swami Madhavananda — Which are the Rudras?' 'The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body, they make (one's relatives) weep. Because they then make them weep, therefore they are called Rudras.' ॥3.9.4॥

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[ Sutra 3.9.5 ]

कतम अदित्या इति द्वादश वै मासाः संवत्सरस्यैत आदित्या एते हीद सर्वमाददाना यन्ति ते यदिद सर्वमाददाना यन्ति तस्मादादित्या इति ॥3.9.5॥

katama adityā iti dvādaśa vai māsāḥ saṁvatsarasyaita ādityā ete hīda sarvamādadānā yanti te yadida sarvamādadānā yanti tasmādādityā iti ॥3.9.5॥

— Translation from Aurovindo (English) — "Which are the Adityas?" asked Sakalya. "There are twelve months in the year. These are the Adityas, because they move along carrying (adadanah) all this with them; therefore they are called Adityas." ॥3.9.5॥

— Translation from Swami Madhavananda — Which are the Adityas?' 'The twelve months (are parts) of a year; these are the Adityas, for they go taking all this with them. Because they go taking all this with them, therefore they are called Adityas.' ॥3.9.5॥

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[ Sutra 3.9.6 ]

कतम इन्द्रः कतमः प्रजापतिरिति स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति कतमः स्तनयित्नुरित्यशनिरिति कतमो यज्ञ इति पशव इति ॥3.9.6॥

katama indraḥ katamaḥ prajāpatiriti stanayitnurevendro yajñaḥ prajāpatiriti katamaḥ stanayitnurityaśaniriti katamo yajña iti paśava iti ॥3.9.6॥

— Translation from Aurovindo (English) — "Which is Indra and which is Prajapati?" asked Sakalya. "The thunderclap is Indra and the sacrifice is Prajapati." "Which is the thunderclap?" "The thunderbolt." "Which is the sacrifice?" "The animals." ॥3.9.6॥

— Translation from Swami Madhavananda — 'Which is Indra, and which is Prajapati?' 'The cloud itself is Indra, and the sacrifice is Prajapati'. 'Which is the cloud?' 'Thunder (strength).' 'Which is the sacrifice?' 'Animals'. ॥3.9.6॥

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[ Sutra 3.9.7 ]

कतमे षडित्याग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्चैते षडेते हीद सर्व षडिति ॥3.9.7॥

katame ṣaḍityāagniśca pṛthivī ca vāyuścāntarikṣaṁ cādityaśca dyauścaite ṣaḍete hīda sarva ṣaḍiti ॥3.9.7॥

— Translation from Aurovindo (English) — "Which are the six gods?" asked Sakalya. "Fire, the earth, the air, the sky, the sun and heaven; for these six comprise all those." ॥3.9.7॥

— Translation from Swami Madhavananda — Which are the six (gods)?' 'Fire, the earth, air, the sky, the sun, and heaven - these are the six. Because all those (gods) are (comprised in) these six.' ॥3.9.7॥

· · ·

[ Sutra 3.9.8 ]

कतमे ते त्रयो देवा इतीम एव त्रयो लोका एषु हीमे सर्वे देवा इति कतमौ तौ द्वौ देवावित्यन्नं चैव प्राणश्चेति कतमोऽध्यर्ध इति योऽयं पवत इति ॥3.9.8॥

katame te trayo devā itīma eva trayo lokā eṣu hīme sarve devā iti katamau tau dvau devāvityannaṁ caiva prāṇaśceti katamo'dhyardha iti yo'yaṁ pavata iti ॥3.9.8॥

— Translation from Aurovindo (English) — "Which are the three gods?" asked Sakalya. "These three worlds, because all those gods are comprised in these three." "Which are the two gods?" "Matter and the vital breath (prana)." "Which are the one and a half?" "This air that blows." ॥3.9.8॥

— Translation from Swami Madhavananda — : 'Which are the three gods?' 'These three worlds alone, because in these all those gods are comprised.' 'Which are the two gods?' 'Matter and the vital force.' 'Which are the one and a half?' 'This (air) that blows.' ॥3.9.8॥

· · ·

[ Sutra 3.9.9 ]

तदाहुर्यदयमेक इवैव पवतेऽथ कथमध्यर्ध इति यदस्मिन्निद सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति कतम एको देव इति प्राण इति स ब्रह्मत्यदित्याचक्षते ॥3.9.9॥

tadāhuryadayameka ivaiva pavate'tha kathamadhyardha iti yadasminnida sarvamadhyārdhnottenādhyardha iti katama eko deva iti prāṇa iti sa brahmatyadityācakṣate ॥3.9.9॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Concerning this some say: 'Since the air blows as one substance, how can it be one and a half (adhyardha)?' The answer is: It is one and a half because by its presence everything attains surpassing glory (adhyardhnot)." "Which is the one God?" "The vital breath (Hiranyagarbha); it is Brahman which is called That (Tyat). ॥3.9.9॥

— Translation from Swami Madhavananda — Regarding this some say, 'Since the air blows as one substance, how can it be one and a half?' ' It is one and a half because through its presence all this attains surpassing glory'. 'Which is the one god?' 'The vital force (Hiranyagarbha); it is Brahman, which is called Tyat (that).' ॥3.9.9॥

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[ Sutra 3.9.10 ]

पृथिव्येव यस्यायतनं अग्निर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवाय शारीरः पुरुषः स एष वदैव शाकल्य अस्य का देवतेत्यमृतमिति ॥3.9.10॥

pṛthivyeva yasyāyatanaṁ agnirloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāya śārīraḥ puruṣaḥ sa eṣa vadaiva śākalya asya kā devatetyamṛtamiti ॥3.9.10॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is the earth, whose organ of vision is fire, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in this body. Go on, Sakalya." "Who is His deity (cause)?" "Nectar (chyle)," said Yajnavalkya. ॥3.9.10॥

— Translation from Swami Madhavananda — He who knows that being whose abode is the earth, whose instrument of vision is fire, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the body. Go on, Sakalya.' 'Who is his deity (cause)?' 'Nectar (chyle)', said he. ॥3.9.10॥

· · ·

[ Sutra 3.9.11 ]

काम एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवासौ चन्द्रे एवायं काममयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच ॥3.9.11॥

kāma eva yasyāyatana hṛdayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāsau candre evāyaṁ kāmamayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti striya iti hovāca ॥3.9.11॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is lust (kama), whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with lust. Go on, Sakalya." "Who is His deity?" "Women," said Yajnavalkya. ॥3.9.11॥

— Translation from Swami Madhavananda — 'He who knows that being whose abode is lust, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with lust. Go on, Sakalya'. 'Who is his deity?' 'Women', said he. ॥3.9.11॥

· · ·

[ Sutra 3.9.12 ]

रूपाण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवासावादित्ये पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच ॥3.9.12॥

rūpāṇyeva yasyāyatanaṁ cakṣurloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāsāvāditye puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti striya iti hovāca ॥3.9.12॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is colours, whose organ of vision is the eye, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in the sun. Go on, Sakalya." "Who is His deity?" "Truth (the eye)," said Yajnavalkya. ॥3.9.12॥

— Translation from Swami Madhavananda — He who knows that being whose abode is colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in the sun. Go on Sakalya'. 'Who is his deity?' 'Truth (the eye),' said he. ॥3.9.12॥

· · ·

[ Sutra 3.9.13 ]

आकाश एव यस्यायतन श्रोत्रं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवाय श्रौतः प्रातिश्रुत्कः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति दिश इति होवच ॥3.9.13॥

ākāśa eva yasyāyatana śrotraṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt | yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāya śrautaḥ prātiśrutkaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti diśa iti hovaca ॥3.9.13॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is the akasa, whose organ of vision is the ear, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the ear and with the time of hearing. Go on, Sakalya." "Who is His deity?" "The quarters," said Yajnavalkya. ॥3.9.13॥

— Translation from Swami Madhavananda — He who knows that being whose abode is the ether, whose instrument of vision is the ear, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the ear and with the time of hearing. Go on, Sakalya'. 'Who is his deity?' 'The quarters', said he. ॥3.9.13॥

· · ·

[ Sutra 3.9.14 ]

तम एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायं छायामयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति मृत्युरिति होवाच ॥3.9.14॥

tama eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyaṁ

chāyāmayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti mṛtyuriti hovāca ॥3.9.14॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is darkness, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with shadow (ignorance). Go on, Sakalya." "Who is His deity?" "Death," said Yajnavalkya. ॥3.9.14॥

— Translation from Swami Madhavananda — He who knows that being whose abode is darkness, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with shadow (ignorance). Go on, Sakalya'. 'Who is his deity?' 'Death', said he. ॥3.9.14॥

· · ·

[ Sutra 3.9.15 ]

रुपण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायमादर्शे पुरुषः स एष वदैव शाकल्य तस्य का देवतेत्यसुरिति होवाच ॥3.9.15॥

rupaṇyeva yasyāyatanaṁ cakṣurloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyamādarśe puruṣaḥ sa eṣa vadaiva śākalya tasya kā devatetyasuriti hovāca ॥3.9.15॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is particular colours, whose organ of vision is the eye, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the being who is in the mirror. Go on, Sakalya." "Who is His deity?" "The vital breath," said Yajnavalkya. ॥3.9.15॥

— Translation from Swami Madhavananda — He who knows that being whose abode is (particular) colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in a looking-glass. Go on, Sakalya'. 'Who is his deity?' 'The vital force', said he. ॥3.9.15॥

· · ·

[ Sutra 3.9.16 ]

आप एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात् याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायमप्सु पुरुषः स एष वदैव शाकल्य तस्य का देवतेति वरुण इति होवाच ॥3.9.16॥

āpa eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyamapsu puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti varuṇa iti hovāca ॥3.9.16॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is water, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in water. Go on, Sakalya." "Who is His deity?" "Varuna (rain)," said Yajnavalkya. ॥3.9.16॥

— Translation from Swami Madhavananda — He who knows that being whose abode is water, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in water. Go on, Sakalya'. 'Who is his deity?' 'Varuna (rain)', said he. ॥3.9.16॥

· · ·

[ Sutra 3.9.17 ]

रेत एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्याद्याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायं पुत्रमयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति प्रजापतिरिति होवाच ॥3.9.17॥

reta eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syādyājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyaṁ putramayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti prajāpatiriti hovāca ॥3.9.17॥

— Translation from Aurovindo (English) — Sakalya said: "Verily, whosoever knows that Being whose body is semen, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the son. Go on, Sakalya." "Who is His deity?" "Prajapati (the father)," said Yajnavalkya.॥3.9.17॥

— Translation from Swami Madhavananda — He who knows that being whose abode is the seed, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the son. Go on, Sakalya'. 'Who is his deity?' 'Prajapati (the father)', said he. ॥3.9.17॥

· · ·

[ Sutra 3.9.18 ]

शाकल्येति होवाच याज्ञवल्क्यस्त्वा स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता इति ॥3.9.18॥

śākalyeti hovāca yājñavalkyastvā svidime brāhmaṇā aṅgārāvakṣayaṇamakratā iti ॥3.9.18॥

— Translation from Aurovindo (English) — When Sakalya kept silent Yajnavalkya addressed him thus: "Sakalya, have these brahmins made you their instrument such as tongs for burning charcoal?" ॥3.9.18॥

— Translation from Swami Madhavananda — Sakalya', said Yajnavalkya, 'have these Vedic scholars made you their instrument for burning charcoals?' ॥3.9.18॥

· · ·

[ Sutra 3.9.19 ]

याज्ञवल्क्येति होवाच शाकल्यो यदिदं कुरुपञ्चालानां ब्राह्मणानत्यवादीः किं ब्रह्म विद्वानिति दिशो वेद सदेवाः सप्रतिष्ठा इति यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः ॥3.9.19॥

yājñavalkyeti hovāca śākalyo yadidaṁ kurupañcālānāṁ brāhmaṇānatyavādīḥ kiṁ brahma vidvāniti diśo veda sadevāḥ sapratiṣṭhā iti yaddiśo vettha sadevāḥ sapratiṣṭhāḥ ॥3.9.19॥

— Translation from Aurovindo (English) — "Yajnavalkya," said Sakalya, "what Brahman do you know, that you have thus flouted these Vedic scholars of Kuru and Panchala?" Yajnavalkya replied: "I know the quarters, with their deities and supports." ॥3.9.19॥

— Translation from Swami Madhavananda — Yajnavalkya', said Sakalya, 'is it because you know Brahman that you have thus flouted these Vedic scholars of Kuru and Panchala?' 'I know the quarters with their deities and supports'. 'If you know the quarters with their deities and supports -- ॥3.9.19॥

· · ·

[ Sutra 3.9.20 ]

किंदेवतोऽस्यां प्राच्यां दिश्यसीत्यादित्यदेवत इति स आदित्यः कस्मिन्प्रतिष्ठित इति चक्षुषीति कस्मिन्नु चक्षुः प्रतिष्ठितमिति रूपेष्विति चक्षुषा हि रूपाणि पश्यति कस्मिन्नु रूपाणि प्रतिष्ठितानीति हृदय इति होवाच हृदयेन हि रूपाणि जानाति हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीत्येवमेवैतद्याज्ञवल्क्य ॥3.9.20॥

kiṁdevato'syāṁ prācyāṁ diśyasītyādityadevata iti sa ādityaḥ kasminpratiṣṭhita iti cakṣuṣīti kasminnu cakṣuḥ pratiṣṭhitamiti rūpeṣviti cakṣuṣā hi rūpāṇi paśyati kasminnu rūpāṇi pratiṣṭhitānīti hṛdaya iti hovāca hṛdayena hi rūpāṇi jānāti hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantītyevamevaitadyājñavalkya ॥3.9.20॥

— Translation from Aurovindo (English) — Sakalya said: "If you know the quarters, with their deities and supports, what deity are you identified with in the east?" "With the deity sun." "In what does the sun find its support?" "The eye. "In what does the eye find its support?" "Colours, for one sees colours with the eye." "In what do colours find their support?" "The heart (mind)," said Yajnavalkya, "for one knows colours through the heart. Therefore it is in the heart that colours find their support." "Just so, Yajnavalkya." ॥3.9.20॥

— Translation from Swami Madhavananda — What deity are you identified with in the east?' 'With the deity, sun'. 'On what does the sun rest?' 'On the eye'. 'On what does the eye rest?' 'On colours, for one sees colours with the eye'. 'On what do colours rest?' 'On the heart (mind)', said Yajnavalkya, 'for one knows colours through the heart; it is on the heart that colours rest'. 'It is just so, Yajnavalkya'. ॥3.9.20॥

· · ·

[ Sutra 3.9.21 ]

किंदेवतोऽस्यां दक्षिणायां दिश्यसीति यमदेवत इति स यमः कस्मिन्प्रतिष्ठित इति यज्ञ इति कस्मिन्नु यज्ञः प्रतिष्ठित इति दक्षिणायामिति कस्मिन्नु दक्षिणा प्रतिष्ठितेति श्रद्धायामिति यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति श्रद्धाया ह्येव दक्षिणा प्रतिष्ठितेति कस्मिन्नु श्रद्धा प्रतिष्ठितेति हृदय इति होवाच हृदयेन हि श्रद्धां जानाति हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीतिवमेवैतद्याज्ञवल्क्य ॥3.9.21॥

kiṁdevato'syāṁ dakṣiṇāyāṁ diśyasīti yamadevata iti sa yamaḥ kasminpratiṣṭhita iti yajña iti kasminnu yajñaḥ pratiṣṭhita iti dakṣiṇāyāmiti kasminnu dakṣiṇā pratiṣṭhiteti śraddhāyāmiti yadā hyeva śraddhatte'tha dakṣiṇāṁ dadāti śraddhāyā hyeva dakṣiṇā pratiṣṭhiteti kasminnu śraddhā pratiṣṭhiteti hṛdaya iti hovāca hṛdayena hi śraddhāṁ jānāti hṛdaye hyeva śraddhā pratiṣṭhitā bhavatītievamevaitadyājñavalkya ॥3.9.21॥

— Translation from Aurovindo (English) — "Yajnavalkya," said Sakalya, "what deity are you identified with in the south?" "With the deity Yama (the god of justice)." "In what does Yama find his support?" "The sacrifice." "In what does the sacrifice find its support?" "The remuneration of the priests." "In what does the remuneration find its support?" "Faith, for when a man has faith he remunerates the priest. Therefore it is in faith that the remuneration finds its support." "In what does faith find its support?" "The heart (mind)," said Yajnavalkya, "for one knows faith through the heart. Therefore it is in the heart that faith finds its support." "Just so, Yajnavalkya." ॥3.9.21॥

— Translation from Swami Madhavananda — What deity are you identified with in the south?' 'With the deity, Yama (the god of justice)'. On what does Yama rest?' 'On the sacrifice'. 'On what does the sacrifice rest?' 'On the remuneration (of the priests).' 'On what does the remuneration rest?' 'On faith, because whenever a man has faith, he gives remuneration to the priests; therefore it is on faith that the remuneration rests'. 'On what does faith rest?' 'On the heart', said Yajnavalkya, 'for one knows faith through the heart; therefore it is on the heart that faith rests'. 'It is just so, Yajnavalkya'. ॥3.9.21॥

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[ Sutra 3.9.22 ]

किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति वरुणदेवत इति स वरुणः कस्मिन्प्रतिष्ठित इत्यप्स्विति कस्मिन्न्वापः प्रतिष्ठिता इति रेतसीति कस्मिन्नु रेतः प्रतिष्ठितमिति हृदय इति तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति हृदये ह्येव रेतः प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य ॥3.9.22॥

kiṁdevato'syāṁ pratīcyāṁ diśyasīti varuṇadevata iti sa varuṇaḥ kasminpratiṣṭhita ityapsviti kasminnvāpaḥ pratiṣṭhitā iti retasīti kasminnu retaḥ pratiṣṭhitamiti hṛdaya iti tasmādapi pratirūpaṁ jātamāhurhṛdayādiva sṛpto hṛdayādiva nirmita iti hṛdaye hyeva retaḥ pratiṣṭhitaṁ bhavatītyevamevaitadyājñavalkya ॥3.9.22॥

— Translation from Aurovindo (English) — "Yajnavalkya," said Sakalya, "what deity are you identified with in the west?" "With the deity Varuna (the god of rain)." "In what does Varuna find his support?" "Water." "In what does water find its support?" "Semen." "In what does semen find its support?" "The heart," said Yajnavalkya. "Therefore they say of a new- born child who resembles his father that it seems as if he has sprung from his father's heart-that he has been created of his father's heart, as it were. Therefore it is in the heart that semen finds its support." "Just so, Yajnavalkya." ॥3.9.22॥

— Translation from Swami Madhavananda — What deity are you identified with in the west?' 'With the deity, Varuna (the god of rain)'. 'On what does Varuna rest?' 'On water'. 'On what does water rest?' 'On the seed'. 'On what does the seed rest?' 'On the heart. Therefore do they say of a new-born child closely resembles (his father), that he has sprung from (his father's) heart, as it were - that he has been made out of (his father's) heart, as it were. Therefore it is on the heart that the seed rests'. 'It is just so, Yajnavalkya'. ॥3.9.22॥

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[ Sutra 3.9.23 ]

किंदेवतोऽस्यामुदीच्यां दिश्यसीति सोमदेवत इति स सोमः कस्मिन्प्रतिष्ठित इति दीक्षायामिति कस्मिन्नु दीक्षा प्रतिष्ठितेति सत्य इति तस्मादपि दीक्षितमाहुः सत्यं वदेति सत्ये ह्येव दीक्षा प्रतिष्ठितेति कस्मिन्नु सत्यं प्रतिष्ठितमिति हृदय इति उवाच ह हृदयेन हि सत्यं जानाति हृदये ह्येव सत्यं प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य ॥3.9.23॥

kiṁdevato'syāmudīcyāṁ diśyasīti somadevata iti sa somaḥ kasminpratiṣṭhita iti dīkṣāyāmiti kasminnu dīkṣā pratiṣṭhiteti satya iti tasmādapi dīkṣitamāhuḥ satyaṁ vadeti satye hyeva dīkṣā pratiṣṭhiteti kasminnu satyaṁ pratiṣṭhitamiti hṛdaya iti uvāca ha hṛdayena hi satyaṁ jānāti hṛdaye hyeva satyaṁ pratiṣṭhitaṁ bhavatītyevamevaitadyājñavalkya ॥3.9.23॥

— Translation from Aurovindo (English) — "Yajnavalkya," said Sakalya, "what deity are you identified with in the north?" "With the deity Soma (the moon and the creeper of that name)." "In what does Soma find its support?" "The initiatory rite." "In what does initiation find its support?" "Truth. Therefore they say to the one who is initiated: 'Speak the truth'; for it is in the truth that initiation finds its support." "In what does the truth find its support?" "The heart," said Yajnavalkya, "for through the heart one knows the truth; therefore it is in the heart that the truth finds its support." "Just so, Yajnavalkya." ॥3.9.23॥

— Translation from Swami Madhavananda — What deity are you identified with in the north?' 'With the deity, Soma (the moon and the creeper)' 'On what does Soma rest?' 'On initiation'. 'On what does initiation rest?' 'On truth. Therefore do they say to one initiated, "Speak the truth"; for it is on truth that initiation rests'. 'On what does truth rest?' 'On the heart', said Yajnavalkya, 'for one knows truth through the heart; therefore it is on the heart that truth rests'. 'It is just so, Yajnavalkya'. ॥3.9.23॥

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[ Sutra 3.9.24 ]

किंदेवतोऽस्यां ध्रुवायां दिश्यसीत्यग्निदेवत इति सोऽग्निः कस्मिन्प्रतिष्ठित इति वाचीति कस्मिन्नु वाक्प्रतिष्ठितेति हृदय इति कस्मिन्नु हृदयं प्रतिष्ठितमिति ॥3.9.24॥

kiṁdevato'syāṁ dhruvāyāṁ diśyasītyagnidevata iti so'gniḥ kasminpratiṣṭhita iti vācīti kasminnu vākpratiṣṭhiteti hṛidaya iti kasminnu hṛidayaṁ pratiṣṭhitamiti ॥3.9.24॥

— Translation from Aurovindo (English) — "What deity," said Sakalya, "are you identified with in the fixed direction (i.e. overhead)?" "With the deity fire." "In what does fire find its support?" "Speech." "In what does speech find its support?" "The heart." "In what does the heart find its support?" ॥3.9.24॥

— Translation from Swami Madhavananda — What deity are you identified with in the fixed direction (above)?' 'With the deity, fire'. 'On what does fire rest?' 'On speech'. 'On what does speech rest?' 'On the heart'. 'On what does the heart rest?' ॥3.9.24॥

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[ Sutra 3.9.25 ]

अहल्लिकेति होवाच याज्ञवल्क्यो यत्रैतदन्यत्रास्मन्मन्यासै यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयासि वैनद्विमथ्नीरन्निति ॥3.9.25॥

ahalliketi hovāca yājñavalkyo yatraitadanyatrāsmanmanyāsai yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayāsi vainadvimathnīranniti ॥3.9.25॥

— Translation from Aurovindo (English) — "You ghost," said Yajnavalkya, "that you think that the heart should be elsewhere than in ourselves! If it were elsewhere than in ourselves, dogs would eat this body or birds tear it to pieces." ॥3.9.25॥

— Translation from Swami Madhavananda — You ghost', said Yajnavalkya, 'when you think the heart is elsewhere than in us, (then the body is dead). Should it be elsewhere than in us, dogs would eat this body, or birds tear it to pieces'. ॥3.9.25॥

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[ Sutra 3.9.26 ]

कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति प्राण इति कस्मिन्नु प्राणः प्रतिष्ठित इत्यपान इति कस्मिन्न्वपानः प्रतिष्ठित इति व्यान इति कस्मिन्नु व्यानः प्रतिष्ठित इत्युदान इति कस्मिन्नूदानः प्रतिष्ठित इति समान इति स एषः नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितौ न व्यथते न रिष्यति । एतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा अष्टौ पुरुषाः स यस्तान्पुरुषान्निरुह्य प्रत्युह्यात्यक्राम त्तं त्वौपनिषदं पृच्छामि तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति । त ह न मेने शाकल्यस्तस्य ह मूर्धा विपपातापि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः ॥3.9.26॥

kasminnu tvaṁ cātmā ca pratiṣṭhitau stha iti prāṇa iti kasminnu prāṇaḥ pratiṣṭhita ityapāna iti kasminnvapānaḥ pratiṣṭhita iti vyāna iti kasminnu vyānaḥ pratiṣṭhita ityudāna iti kasminnūdānaḥ pratiṣṭhita iti samāna iti sa eṣaḥ neti netyātmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sitau na vyathate na riṣyati| etānyaṣṭāvāyatanānyaṣṭau lokā aṣṭau devā aṣṭau puruṣāḥ sa yastānpuruṣānniruhya pratyuhyātyakrāma ttaṁ tvaupaniṣadaṁ pṛcchāmi taṁ cenme na vivakṣyasi mūrdhā te vipatiṣyatīti | ॥3.9.26॥ ta ha na mene śākalyastasya ha mūrdhā vipapātāpi hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ ॥9.26॥

— Translation from Aurovindo (English) — "In what do the body and the heart find their support?" asked Sakalya. "In the prana." "In what does the prana find its support?" "In the apana." "In what does the apana find its support?" "In the vyana." "In what does the vyana find its support?" "In the udana." "In what does the udana find its support?" "In the samana." Here the Upanishad itself states: This self is That which has been described as "Not this, not this." It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. Yajnavalkya said: "These are the eight abodes, the eight organs of vision, the eight deities and the eight beings. "Now I ask you about that Person who is to be known only from the Upanishads, who definitely projects those beings and again withdraws them into Himself and who is at the same time transcendental. "If you cannot clearly explain Him to me, your head shall fall off?' Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else. ॥3.9.26॥

— Translation from Swami Madhavananda — On what do the body and the heart rest?' 'On the Prana'. 'On what does the Prana rest?' 'On the Apana.' 'On what does the Apana rest?' 'On the Vyana.' 'On what does the Vyana rest?' 'On the Udana'. 'On what does the Udana rest?' 'On the Samana'. This self is That which has been described as 'Not this, not this'. It is imperceptible, for it is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - It never feels pain, and never suffers injury. 'These are the eight abodes, the eight instruments of vision, the eight deities and the eight beings. I ask you of that Being who is to be known only from the Upanishads, who definitely projects those beings and withdraws them into Himself, and who is at the same time transcendent. If you cannot clearly tell me of Him, your head shall fall off'. Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else. ॥3.9.26॥

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[ Sutra 3.9.27 ]

अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु सर्वे वा मा पृच्छत यो वः कामयते तं वः पृच्छामि सर्वान्वा वः पृच्छामीति ते ह ब्राह्मणा न दधृषुः ॥3.9.27॥

atha hovāca brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu sarve vā mā pṛcchata yo vaḥ kāmayate taṁ vaḥ pṛcchāmi sarvānvā vaḥ pṛcchāmīti te ha brāhmaṇā na dadhṛṣuḥ ॥3.9.27॥

— Translation from Aurovindo (English) — Then Yajnavalkya said: "Venerable brahmins, whosoever among you wishes to question me maynow do so, or all of you may. Or whosoever among you desires it, I shall question him, or I shall question all of you. But the brahmins did not dare. ॥3.9.27॥

— Translation from Swami Madhavananda — Then he said, 'Revered Brahmanas, whichsoever amongst you wishes may interrogate me or all of you may. Or I shall question whichsoever amongst you wishes, or all of you'. The Brahmanas did not dare. ॥3.9.27॥

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[ Sutra 3.9.28 ]

तान्हैतैः श्लोकैः पप्रच्छ ॥ यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा ॥ तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः ॥ त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः ॥ तस्मात्तदातृन्नात्प्रैति रसो वृक्षादिवाऽऽहतात् ॥ मासान्यस्य शकराणि किनाट स्नाव तत्स्थिरम् ॥ अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता ॥ यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः ॥ मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ रेतस इति मा वोचतः जीवतस्तत्प्रजायते ॥ धानारुह इव वै वृक्षोञ्जसा प्रेत्य सम्भवः ॥ यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् ॥ मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥ जात एव न जायते को न्वेनं जनयेत्पुनः ॥ विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणं तिष्ठमानस्य तद्विद इति ॥3.9.28॥

tānhaitaiḥ ślokaiḥ papraccha || yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā || tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ || tvaca evāsya rudhiraṁ prasyandi tvaca utpaṭaḥ || tasmāttadātṛnnātpraiti raso vṛkṣādivā''hatāt || māsānyasya śakarāṇi kināṭa snāva tatsthiram || asthīnyantarato dāruṇi majjā majjopamā kṛtā || yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ puna ḥ || martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati || retasa iti mā vocataḥ jīvatastatprajāyate || dhānāruha iva vai vṛkṣoñjasā pretya sambhavaḥ || yatsamūlamāvṛiheyurvṛkṣaṁ na punarābhavet || martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati || jāta eva na jāyate ko nvenaṁ janayetpunaḥ || vijñānamānandaṁ brahma rātirdātuḥ parāyaṇaṁ tiṣṭhamānasya tadvida iti ॥3.9.28॥

— Translation from Aurovindo (English) — Yajnavalkya interrogated them with the following verses: 1. As is a mighty tree, so indeed is a man: this is true. His hairs are the leaves and his skin is the outer bark. 2. From his skin blood flows and from the bark, sap. Therefore when a man is Wounded blood flows, as sap from a tree that is injured. 3. His flesh is its inner bark and his nerves are its innermost layer of bark, which is tough. His bones lie within, as does the wood of the tree. His marrow resembles the pith. 4. A tree, when it is felled, springs again from its root in a new form; from what root, tell me, does a man spring forth after he is cut off by death? 5. Do not say: From the semen, for that is produced from the living man. A tree springs from the seed as well; after it is dead it certainly springs again. 6. If a tree is pulled up with its root, it will not spring again. From what root, tell me, does a mortal spring forth after he is cut off by death? 7. If you think he is indeed born, I say: No, he is born again. Now who should again bring him forth? The Upanishad states: It is Brahman, which is absolute Knowledge and Bliss, the ultimate goal of him who offers wealth and also of him who has realized Brahman and stands firm in It. ॥3.9.28॥

— Translation from Swami Madhavananda — He asked them through these verses: As a large tree, so indeed is a man. (This is) true. His hair is its leaves, his skin its outer bark. It is from his skin that blood flows, and from the bark sap. Therefore when a man is wounded, blood flows, as sap from a tree is injured. His flesh is its inner bark, and his tendons its innermost layer of bark; both are tough. His bones lie under, as does its wood; his marrow is comparable to its pith. If a tree, after it is felled, springs again from its root in a newer form, from what root indeed does man spring forth after he is cut off by death? Do not say, 'From the seed'. (for) it is produced in a living man. A tree springs also from the seed; after it is dead it certainly springs again (from the seed as well). If someone pulls out a tree with its root, it no more sprouts. From what root does a man spring forth after he is cut off by death? If you think he is ever born, I say, no, he is again born. Now who should again bring him forth? -- Knowledge, Bliss, Brahman, the supreme goal of the dispenser of wealth as well as of him who has realised Brahman and lives in It. ॥3.9.28॥

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[ Sutra 4.1.1 ]

ॐ जनको ह वैदेह आसांचक्रेऽथ ह याज्ञवल्क्य आवव्राज। त होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छन्नण्वन्तानीति। उभयमेव सम्राडिति होवाच ॥4.1.1॥

om janako ha vaideha āsāṁcakre'tha ha yājñavalkya āvavrāja| ta hovāca yājñavalkya kimarthamacārīḥ paśūnicchannaṇvantānīti| ubhayameva samrāḍiti hovāca ॥4.1.1॥

— Translation from Aurovindo (English) — Om. Janaka, Emperor of Videha, was seated to give audience when Yajnavalkya arrived. The Emperor said to him: "Yajnavalkya, for what purpose have you come here? With a desire for cattle, or to hear some subtle questions asked?" "For both, Your Majesty," said he. ॥4.1.1॥

— Translation from Swami Madhavananda — Om. Janaka, Emperor of Videha, took his seat, when there came Yajnavalkya. Janaka said to him, 'Yajnavalkya, what has brought you here? To have some animals, or to hear some subtle questions asked?' 'Both, O Emperor', said Yajnavalkya. ॥4.1.1॥

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[ Sutra 4.1.2 ]

यत्ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे जित्वा शैलिनिर्वाग्वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेत्यवदतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य। वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेतेनदुपासीत। का प्रज्ञता याज्ञवल्क्य वागेव सम्राडिति होवाच। वाचा वै सम्राड्बन्धुः प्रज्ञायत ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव सम्राट् प्रज्ञायन्ते वाग्वै सम्राट् परमं ब्रह्म नैनं वाग्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते। हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः। स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥4.1.2॥

yatte kaścidabravīttacchṛiṇavāmetyabravīnme jitvā śailinirvāgvai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchailinirabravīdvāgvai brahmetyavadato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya| vāgevāyatanamākāśaḥ pratiṣṭhā prajñetenadupāsīta| kā prajñatā yājñavalkya vāgeva samrāḍiti hovāca| vācā vai samrāḍbandhuḥ prajñāyata ṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭa hutamāśitaṁ pāyitamayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva samrāṭ prajñāyante vāgvai samrāṭ paramaṁ brahma nainaṁ vāgjahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste| hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ| sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ॥4.1.2॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Jitvan, the son of Silina, told me that the organ of speech(fire) is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Silina say that the organ of speech is Brahman; for what can be0 attained by a person who cannot speak? But did he tell you about its abode (body) and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." “The physical organ of speech is its abode and the akasa is its support. It should be mediated upon as intelligence.” “What is intelligence, O Yajnavalkya?” “It is the organ of speech Your Majesty,” said Yajnavalkya. “Through the organ of speech alone, O Emperor, are known the Rig-Veda, the Yagur-Veda, the Sama-Veda, the Atharvangirasa, history, ancient lore, the arts, the Upanishads, verses, aphorisms, explanations, commentaries, the results of sacrifices, the result of offering oblations in the fire, the results of giving food and drink, this world, the next world and all beings. “The organ of speech, Your Majesty, is the Supreme Brahman. The organ of speech never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods.” “I give you a thousand cows with a bull as large as an elephant,” said Emperor Janaka. Yajnavalkya replied: “My father was of the opinion that one should not accept gifts from a disciple without fully instructing him.” ॥4.1.2॥

— Translation from Swami Madhavananda — Let me hear what any one of your teachers may have told you'. 'Jitvan, the son of Silina, has told me that the organ of speech (fire) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Silina said this - that the organ of speech is Brahman, for what can a person have who cannot speak? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The organ of speech is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as intelligence'. 'What is intelligence, Yajnavalkya?' 'The organ of speech itself, O Emperor', said Yajnavalkya, 'through the organ of speech, O Emperor, friend is known; The Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, (Vedic) history, mythology, arts, Upanishads, verses, aphorisms, elucidations and explanations, (the effects of) sacrifices, (of) offering oblations in the fire and (of) giving food and drink, this world and the next, and all beings are known through the organ of speech alone, O Emperor. The organ of speech, O Emperor, is the supreme Brahman. The organ of speech never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a god, he attains the gods.' 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'. ॥4.1.2॥

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[ Sutra 4.1.3 ]

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्म ऊदङ्कः शौल्बायनः प्राणो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छौल्वायनोऽब्रवीत्प्राणो वै ब्रह्मेत्यप्राणतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य प्राण एवायतनमाकाशः प्रतिष्ठा प्रियमित्येनदुपासीत का प्रियता याज्ञवल्क्य प्राण एव सम्राडिति होवाच प्राणस्य वै सम्राट्कामायायाज्यं याजयत्यप्रतिगृह्यस्य प्रतिगृह्णात्यपि तत्र वधाशङ्कं भवति यां दिशमेति प्राणस्येव सम्राट् कामाय प्राणो वै सम्राट् परमं ब्रह्म नैनं प्राणो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥4.1.3॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnma ūdaṅkaḥ śaulbāyanaḥ prāṇo vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchaulvāyano'bravītprāṇo vai brahmetyaprāṇato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya prāṇa evāyatanamākāśaḥ pratiṣṭhā priyamityenadupāsīta kā priyatā yājñavalkya prāṇa eva samrāḍiti hovāca prāṇasya vai samrāṭkāmāyāyājyaṁ yājayatyapratigṛhyasya pratigṛhṇātyapi tatra vadhāśaṅkaṁ bhavati yāṁ diśameti prāṇasyeva samrāṭ kāmāya prāṇo vai samrāṭ paramaṁ brahma nainaṁ prāṇo jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ॥4.1.3॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Udanka, the son of Sulba, told me that the vital breath (prana) is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Sulba say that the vital breath is Brahman; for what can be attained by a person who does not live? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The vital breath is its abode and the akasa is its support. Itshould be meditated upon as dear." "What is that dearness, O Yajnavalkya?" "It is the vital breath, Your Majesty," said Yajnavalkya. "For the sake of that vital breath (life), O Emperor, one performs sacrifices for him for whom they should not be performed and accepts gifts from him from whom they should not be accepted; nay, for the sake of the vital breath, O Emperor, one may go to a quarter where one runs the risk of losing one's life. "The vital breath, O Emperor, is the Supreme Brahman. The vital breath never deserts him who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." ॥4.1.3॥

— Translation from Swami Madhavananda — Let me hear whatever any one may have told you'. 'Udanka, the son of Sulba, has told me that the vital force (Vayu) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Sulba said this - that the vital force is Brahman, for what can a person have who does not live? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The vital force is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as dear'. 'What is dearness, Yajnavalkya?' The vital force itself, O Emperor', said Yajnavalkya; 'for the sake of the vital force, O Emperor, a man performs sacrifices for one for whom they should not be performed, and accepts gifts one from whom they should not be accepted, and it is for the sake of the vital force, O Emperor, that one runs the risk of one's life in any quarter one may go to. The vital force, O Emperor, is the Supreme Brahman. The vital force never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'. ॥4.1.3॥

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[ Sutra 4.1.4 ]

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे बर्कुर्वार्ष्णश्चक्षुर्वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेत्यपश्यतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य चक्षुरेवायतनमाकाशः प्रतिष्ठा सत्यमित्येनदुपासीत का सत्यता याज्ञवल्क्य चक्षुरेव सम्राडिति होवाच चक्षुषा वै सम्राट् पश्यन्तमाहुरद्राक्षीरिति स आहाद्राक्षमिति तत्सत्यं भवति चक्षुर्वै सम्राट् परमं ब्रह्म नैनं चक्षुर्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥4.1.4॥

yadeva te kaścidabravīttacchṛiṇavāmetyabravīnme barkurvārṣṇaścakṣurvai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tadvārṣṇo'bravīccakṣurvai brahmetyapaśyato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etat samrāḍiti sa vai no brūhi yājñavalkya cakṣurevāyatanamākāśaḥ pratiṣṭhā satyamityenadupāsīta kā satyatā yājñavalkya cakṣureva samrāḍiti hovāca cakṣuṣā vai samrāṭ paśyantamāhuradrākṣīriti sa āhādrākṣamiti tatsatyaṁ bhavati cakṣurvai samrāṭ paramaṁ brahma nainaṁ cakṣurjahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ॥4.1.4॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Let me hear what anyone among your teachers may have told you. "Barku, the son of Vrishna, told me that the eye is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Vrishna say that the eye is Brahman; for what can be attained by a person who cannot see? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The eye is its abode and the akasa is its support. It should be meditated upon as truth." "What is truth, O Yajnavalkya?" "It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your Majesty, if one asks a person who has seen with his eyes: 'Have you seen?' and he answers: 'Yes, I have,' then it is true. "The eye, Your Majesty, is the Supreme Brahman. The eye never deserts him who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." ॥4.1.4॥

— Translation from Swami Madhavananda — Let me hear whatever any one may have told you'. 'Barku, the son of Vrsna, has told me that the eye (sun) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Vrsna said this - that the eye is Brahman. For what can a person have who cannot see? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The eye is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as truth'. 'What is truth, Yajnavalkya?' ''The eye itself, O Emperor', said Yajnavalkya; if a person, O Emperor, says to one who has seen with his eyes, "Have you seen?" and the latter answers, "Yes, I have", then it is true. The eye, O Emperor, is the Supreme Brahman. The eye never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'. ॥4.1.4॥

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[ Sutra 4.1.5 ]

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे गर्दभीविपीतो भारद्वाजः श्रोत्रं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेत्यशृण्वतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा

एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य श्रोत्रमेवायतनमाकाशः प्रतिष्ठाऽनन्त इत्येनदुपासीत काऽनन्तता याज्ञवल्क्य दिश एव सम्राडिति होवाच तस्माद्वै सम्राडपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छत्यनन्ता हि दिशो दिशो वै सम्राट् श्रोत्र श्रोत्रं वै सम्राट् परमं ब्रह्म नैन श्रोत्रं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥4.1.5॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme gardabhīvipīto bhāradvājaḥ śrotraṁ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tadbhāradvājo'bravīcchrotraṁ vai brahmetyaśṛṇvato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya śrotramevāyatanamākāśaḥ pratiṣṭhā'nanta ityenadupāsīta kā'nantatā yājñavalkya diśa eva samrāḍiti hovāca tasmādvai samrāḍapi yāṁ kāñca diśaṁ gacchati naivāsyā antaṁ gacchatyanantā hi diśo diśo vai samrāṭ śrotra śrotraṁ vai samrāṭ paramaṁ brahma naina śrotraṁ jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti| ॥4.1.5॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Gardabhivipita, a descendant of Bharadvaja, told me that the ear is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the descendant of Bharadvaja say that the ear is Brahman; for what can be attained by a person who cannot hear? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The ear is its abode and the akasa is its support. It should be meditated upon as infinite." "What is infinity, O Yajnavalkya?" "It is the quarters, Your Majesty," said Yajnavalkya. "Verily, Your Majesty, to whatever quarter (direction) one may go, one never reaches its end. Hence the quarters are infinite. The quarters, O Emperor, are the ear and the ear, O Emperor, is the Supreme Brahman. "The ear never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." ॥4.1.5॥

— Translation from Swami Madhavananda — Let me hear whatever any one may have told you'. 'Gardabhivipita, of the line of Bharadvaja, has told me that the ear (the quarters) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the descendant of Bharadvaja said this - that the ear is Brahman. For what can a person have who cannot hear? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The ear is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as infinite'. 'What is infinity, Yajnavalkya?' 'The quarters themselves, O Emperor', said Yajnavalkya; 'therefore, O Emperor, to whatever direction one may go, one never reaches its end. (Hence) the quarters are infinite. The quarters, O Emperor, are the ear, and the ear, O Emperor, is the Supreme Brahman. The ear never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'. ॥4.1.5॥

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[ Sutra 4.1.6 ]

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे सत्यकामो जाबालो मनो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेत्यमनसो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य मन एवायतनमाकाशः प्रतिष्ठाऽऽनन्द इत्येनदुपासीत का आनन्दता याज्ञवल्क्य मन एव सम्राडिति होवाच मनसा वै सम्राट् स्त्रियमभिहार्यते तस्यां प्रतिरूपः पुत्रो जायते स आनन्दो मनो वै सम्राट् परमं ब्रह्म नैनं मनो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥4.1.6॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme satyakāmo jābālo mano vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tajjābālo'bravīnmano vai brahmetyamanaso hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya mana evāyatanamākāśaḥ pratiṣṭhā''nanda ityenadupāsīta kā ānandatā yājñavalkya mana eva samrāḍiti hovāca manasā vai samrāṭ striyamabhihāryate tasyāṁ pratirūpaḥ putro jāyate sa ānando mano vai samrāṭ paramaṁ brahma nainaṁ mano jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ॥4.1.6॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Satyakama, the son of Jabala, told me that the mind is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Jaa say that the mind is Brahman; for what can be attained by a person who has no mind? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The mind is its abode and the akasa is its support. It should be meditated upon as bliss." "What is bliss, O Yajnavalkya?" "It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your Majesty, with the mind a man desires and woos a woman; then 160 a son resembling him is born of her and he is the cause of bliss. The mind, O Emperor, is the Supreme Brahman. "The mind never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." ॥4.1.6॥

— Translation from Swami Madhavananda — Let me hear whatever any one may have told you'. 'Satyakama, the son of Jabala, has told me that the Manas (here, the moon) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Jabala said this - that the Manas is Brahman. For what can a person have without the Manas? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The Manas is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as bliss'. 'What is bliss, Yajnavalkya?' 'The manas itself, O Emperor', said Yajnavalkya; 'with the Manas, O Emperor, a man (fancies and) woos a woman. A son resembling him is born of her, and he is the cause of bliss. The Manas, O Emperor, is the Supreme Brahman. The Manas never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him ॥4.1.6॥

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[ Sutra 4.1.7 ]

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे विदग्धः शाकल्यो हृदयं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेत्यहृदयस्य हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य हृदयमेवायतनमाकाशः प्रतिष्ठा स्थितिरित्येनदुपासीत का स्थितता याज्ञवल्क्य हृदयमेव सम्राडिति होवाच हृदयं वै सम्राट् सर्वेषां भूतानामायतन प्रतिष्ठा हृदये ह्येव सम्राट् सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति हृदयं वै सम्राट् परमं ब्रह्म नैन हृदयं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥4.1.7॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme vidagdhaḥ śākalyo hṛdayaṁ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchākalyo'bravīddhṛdayaṁ vai brahmetyahṛdayasya hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya hṛdayamevāyatanamākāśaḥ pratiṣṭhā sthitirityenadupāsīta kā sthitatā yājñavalkya hṛdayameva samrāḍiti hovāca hṛdayaṁ vai samrāṭ sarveṣāṁ bhūtānāmāyatana pratiṣṭhā hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni bhavanti hṛdayaṁ vai samrāṭ paramaṁ brahma naina hṛdayaṁ jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ॥4.1.7॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Vidaghdha, the son of Sakala, told me that the heart is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Sakala say that the heart is Brahman; for what can be attained by a person who is without a heart? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The heart is its abode and the akasa is its support. It should be meditated upon as stability." "What is stability, O Yajnavalkya?" "It is the heart," said Yajnavalkya. "Verily, Your Majesty, the heart is the abode of all beings and the heart, Your Majesty, is the support of all beings. The heart, O Emperor, is the Supreme Brahman. "The heart never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." ॥4.1.7॥

— Translation from Swami Madhavananda — Let me hear whatever any one may have told you'. 'Vidagdha, the son of Sakala, has told me that the heart (mind, here, Prajapati ) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Sakala said this - that the heart is Brahman. For what can a person have without the heart? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The heart is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as stability'. 'What is stability, Yajnavalkya?' 'The heart itself, O Emperor', said Yajnavalkya; 'the heart, O Emperor, is the abode of all beings, and the heart, O Emperor, is the support of all beings; on the heart, O Emperor, all beings rest; the heart, O Emperor, is the Supreme Brahman. The heart never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'. ॥4.1.7॥

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[ Sutra 4.2.1 ]

ॐ जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्यानु मा शाधीति स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन् रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्माऽस्येवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति नाहं तद्भगवन्वेद यत्र गमिष्यामीत्यथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति ब्रवीतु भगवानिति ॥4.2.1॥

om janako ha vaidehaḥ kūrcādupāvasarpannuvāca namaste'stu yājñavalkyānu mā śādhīti sa hovāca yathā vai samrāṇmahāntamadhvānameṣyan rathaṁ vā nāvaṁ vā samādadītaivamevaitābhirupaniṣadbhiḥ samāhitātmā'syevaṁ vṛndāraka āḍhyaḥ sannadhītaveda uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti nāhaṁ tadbhagavanveda yatra gamiṣyāmītyatha vai te'haṁ tadvakṣyāmi yatra gamiṣyasīti bravītu bhagavāniti| ॥4.2.1॥

— Translation from Aurovindo (English) — Janaka, Emperor of Videha, rose from his lounge, humbly approached Yajnavalkya and said: "Salutation to you, O Yajnavalkya. Please instruct me." Yajnavalkya said: "Your Majesty, as one who wishes to go a long distance would procure a chariot or a ship, even so youhave fully equipped your mind with so many secret names of Brahman. You are also honoured and wealthy; you have studied the Vedas and heard the Upanishads. But do you know where you will go when you are released from this body?" "Venerable Sir, I do not know where I shall go." "Then I will tell you where you will go." "Tell me, venerable Sir." ॥4.2.1॥

— Translation from Swami Madhavananda — Janaka, Emperor of Videha, rose from his lounge and approaching Yajnavalkya said, 'Salutations to you, Yajnavalkya, please instruct me'. Yajnavalkya replied, 'As one wishing to go a long distance, O Emperor, should secure a chariot or a boat, so have you fully equipped your mind with so many secret names (of Brahman). You are likewise respected and wealthy, and you have studied the Vedas and heard the Upanishads; (but) where will you go when you are separated from this body?' 'I do not know, sir, where I shall go'. 'Then I will tell you where you will go'. 'Tell me, sir'. ॥4.2.1॥

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[ Sutra 4.2.2 ]

इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन्पुरुषस्तं वा एतमिन्ध सन्तमिन्द्र इत्याचक्षते परोक्षेणैव परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः ॥4.2.2॥

indho ha vai nāmaiṣa yo'yaṁ dakṣiṇe'kṣanpuruṣastaṁ vā etamindha santamindra ityācakṣate parokṣeṇaiva parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ ॥4.2.2॥

— Translation from Aurovindo (English) — "The person who is in the right eye is named Indha. Though he is Indha, people call him by the indirect name Indra; for the gods are fond of indirect names and hate to be addressed directly. ॥4.2.2॥

— Translation from Swami Madhavananda — his being who is in the right eye is named Indha. Though he is Indha, he is indirectly called Indra, for the gods have a fondness, as it were, for indirect names, and hate to be called directly. ॥4.2.2॥

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[ Sutra 4.2.3 ]

अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् तयोरेष सस्तावो य एषोऽन्तर्हृदय आकाशोऽथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डोऽथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिवाथैनयोरेषा सृतिः संचरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्त्येव ताभिर्वा एतदास्रवदास्रवति तस्मादेष प्रविविक्ताहारतर इवैव भवत्यस्माच्छारीरादात्मनः ॥4.2.3॥

athaitadvāme'kṣaṇi puruṣarūpameṣāasya patnī virāṭ tayoreṣa sastāvo ya eṣo'ntarhṛdaya ākāśo'thainayoretadannaṁ ya eṣo'ntarhṛdaye lohitapiṇḍo'thainayoretatprāvaraṇaṁ yadetadantarhṛdaye jālakamivāthainayoreṣā sṛtiḥ saṁcaraṇī yaiṣā hṛdayādūrdhvā nāḍyuccarati yathā keśaḥ sahasradhā bhinna evamasyaitā hitā nāma nāḍyo'ntarhṛdaye pratiṣṭhitā bhavantyeva tābhirvā etadāsravadāsravati tasmādeṣa praviviktāhāratara ivaiva bhavatyasmācchārīrādātmanaḥ ॥4.2.3॥

— Translation from Aurovindo (English) — "The person who is in the left eye is his wife, Viraj (matter). The akasa that lies within the heart is their place of union. Their food is the lump (pinda) of blood in the heart. Their wrap is the net-like structure in the heart. The path on which they move from sleep to waking is the nerve that goes upward from the heart; it is like a hair split into a thousand Parts. In the body there are nerves called hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore the subtle body (Taijasa) receives finer food than the gross body (Vaisvanara). ॥4.2.3॥

— Translation from Swami Madhavananda — The human form that is in the left eye is his wife, Viraj (matter). The space that is within the heart is their place of union. Their food is the lump of blood (the finest essence of what we eat) in the heart. Their wrap is the net-like structure in the heart. Their road for moving is the nerve that goes upward from the heart; it is like a hair split into a thousand parts. In this body there are nerves called Hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore the subtle body has finer food than the gross body. ॥4.2.3॥

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[ Sutra 4.2.4 ]

तस्य प्राची दिक् प्राञ्चः प्राणा दक्षिणा दिग्दक्षिणे प्राणाः प्रतीची दिक् प्रत्यञ्चः प्राणाः उदीची दिगुदञ्चः प्राणाः ऊर्ध्वा दिगूर्ध्वाः प्राणाः अवाची दिगवाञ्चः प्राणाः सर्वा दिशः सर्वे प्राणाः स एष नेति नेत्याऽत्मागृह्यो नहि गृह्यतेऽशीर्यो नहि शीर्यतेऽसङ्गो नहि सज्यतेऽसितो न व्यथते ग रिष्यत्यभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः । स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे नमस्तेऽस्त्विमे विदेहा अयमहमस्मि ॥4.2.4॥

tasya prācī dik prāñcaḥ prāṇā dakṣiṇā digdakṣiṇe prāṇāḥ pratīcī dik pratyañcaḥ prāṇāḥ udīcī digudañcaḥ prāṇāḥ ūrdhvā digūrdhvāḥ prāṇāḥ avācī digavāñcaḥ prāṇāḥ sarvā diśaḥ sarve prāṇāḥ sa eṣa neti netyā'tmāgṛhyo nahi gṛhyate'śīryo nahi śīryate'saṅgo nahi sajyate'sito na vyathate ga riṣyatyabhayaṁ vai janaka prāpto'sīti hovāca yājñavalkyaḥ| sa hovāca janako vaideho'bhayaṁ tvā gacchatādyājñavalkya yo no bhagavannabhayaṁ vedayase namaste'stvime videhā ayamahamasmi ॥4.2.4॥

— Translation from Aurovindo (English) — "Of the illumined sage who is identified with Prajna in deep sleep the east is the eastern vital breath (prana), the south is the southern vital breath, the west is the western vital breath, the north is the northern vital breath, the upper direction is the upper vital breath, the direction below is the nether vital breath and all the directions are all the vital breaths. "This self is That which has been described as 'Not this, not this.' It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. "Verily, O Janaka, you have attained That which is free from fear," said Yajnavalkya. "Venerable Yajnavalkya," said Emperor Janaka, "may that fearless Brahman be yours too, for you have made known to us the fearless Brahman. Salutations to you! Here is the Empire of Videha and also myself at your service." ॥4.2.4॥

— Translation from Swami Madhavananda — Of the sage (who is identified with the vital force), the east is the eastern vital force, the south the southern vital force, the west the western vital force, the north the northern vital force, the direction above the upper vital force, the direction below the nether vital force, and all the quarters the different vital forces. This self is That which has been described as 'Not this, Not this', 'It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - It never feels pain, and never suffers injury. You have attained That which is free from fear, O Janaka', said Yajnavalkya. 'Revered Yajnavalkya', said Emperor Janaka, 'may That which is free from fear be yours, for you have made That which is free from fear known to us. Salutations to you! Here is this (empire of) Videha, as well as myself at your service ॥4.2.4॥

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[ Sutra 4.3.1 ]

जनक ह वैदेहं याज्ञवल्क्यो जगाम स मेने न वदिष्य इत्यथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते तस्मै ह याज्ञवल्क्यो वरं ददौ स ह कामप्रश्नमेव वव्रे त हास्मै ददौ त ह सम्राडेव पूर्वं पप्रच्छ ॥4.3.1॥

janaka ha vaidehaṁ yājñavalkyo jagāma sa mene na vadiṣya ityatha ha yajjanakaśca vaideho yājñavalkyaścāgnihotre samūdāte tasmai ha yājñavalkyo varaṁ dadau sa ha kāmapraśnameva vavre ta hāsmai dadau ta ha samrāḍeva pūrvaṁ papraccha ॥4.3.1॥

— Translation from Aurovindo (English) — Yajnavalkya called on Janaka, Emperor of Videha. He said to himself: "I will not say anything." But once upon a time Janaka, Emperor of Videha and Yajnavalkya had had a talk about the Agnihotra sacrifice and Yajnavalkya had offered him a boon. Janaka had chosen the right to ask him any questions he wished and Yajnavalkya had granted him the boon. So it was the Emperor who first questioned him. ॥4.3.1॥

— Translation from Swami Madhavananda — Yajnavalkya went to Janaka, Emperor of Videha. He thought he would not say anything. Now Janaka and Yajnavalkya had once talked on the Agnihotra, and Yajnavalkya had offered him a boon. He had begged the liberty of asking any questions he liked; and Yajnavalkya had granted him the boon. So it was the e who first asked him. ॥4.3.1॥

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[ Sutra 4.3.2 ]

याज्ञवल्क्य किंज्योतिरयं पुरुष इति । आदित्यज्योतिः सम्राडिति होवाचादित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य ॥4.3.2॥

yājñavalkya kiṁjyotirayaṁ puruṣa iti | ādityajyotiḥ samrāḍiti hovācādityenaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya ॥4.3.2॥

— Translation from Aurovindo (English) — "Yajnavalkya, what serves as light for a man?" "The light of the sun, O Emperor," said Yajnavalkya, "for with the sun as light he sits, goes out, works and returns." "Just so, Yajnavalkya." ॥4.3.2॥

— Translation from Swami Madhavananda — Yajnavalkya, what serves as the light for a man?' 'The light of the sun, O Emperor', said Yajnavalkya; 'it is through the light of the sun that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya'. ॥4.3.2॥

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[ Sutra 4.3.3 ]

अस्तमित आदित्ये याज्ञवल्क्य किंज्योतिरेवायं पुरुष इति चन्द्रमा एवास्य ज्योतिर्भवतीति चन्द्रमसैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य ॥4.3.3॥

astamita āditye yājñavalkya kiṁjyotirevāyaṁ puruṣa iti candramā evāsya jyotirbhavatīti candramasaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya ॥4.3.3॥

— Translation from Aurovindo (English) — "When the sun has set, Yajnavalkya, what serves as light for a man?" "The moon serves as his light, for with the moon as light he sits, goes out, works and returns." "Just so, Yajnavalkya." ॥4.3.3॥

— Translation from Swami Madhavananda — When the sun has set, Yajnavalkya, what exactly serves as the light for a man?' 'The moon serves as his light. It is through the light of the moon that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya'. ॥4.3.3॥

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[ Sutra 4.3.4 ]

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इत्यग्निरेवास्य ज्योतिर्भवत्यग्निनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य ॥4.3.4॥

astamita āditye yājñavalkya candramasyastamite kiṁjyotirevāyaṁ puruṣa ityagnirevāsya jyotirbhavatyagninaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya ॥4.3.4॥

— Translation from Aurovindo (English) — "When the sun has set and the moon has set, Yajnavalkya, what serves as light for a man?" "Fire serves as his light, for with fire as light he sits, goes out, works and returns." "Just so, Yajnavalkya." ॥4.3.4॥

— Translation from Swami Madhavananda — When the sun and the moon have set, Yajnavalkya, what exactly serves as the light for a man?' 'The fire serves as his light. It is through the fire that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya' ॥4.3.4॥

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[ Sutra 4.3.5 ]

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किंज्योतिरेवायं पुरुष इति वागेवास्य ज्योतिर्भवतीति वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीत्येवमेवैतद्याज्ञवल्क्य ॥4.3.5॥

astamita āditye yājñavalkya candramasyastamite śānte'gnau kiṁjyotirevāyaṁ puruṣa iti vāgevāsya jyotirbhavatīti vācaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti tasmādvai samrāḍapi yatra svaḥ pāṇirna vinirjñāyate'tha yatra vāguccaratyupaiva tatra nyetītyevamevaitadyājñavalkya ॥4.3.5॥

— Translation from Aurovindo (English) — "When the sun has set, Yajnavalkya and the moon has set and the fire has gone out, what serves as light for a man?" "Speech (sound) serves as his light, for with speech as light he sits, goes out, works and returns. Therefore, Your Majesty, when one cannot see even one's own hand, yet when a sound is uttered, one can go there." "Just so, Yajnavalkya." ॥4.3.5॥

— Translation from Swami Madhavananda — When the sun and the moon have both set, and the fire has gone out, Yajnavalkya, what exactly serves as the light for a man?' 'Speech (sound) serves as his light. It is through the light of speech that he sits, goes out, works and returns. Therefore, O Emperor, even when one's own hand is not clearly visible, if a sound is uttered, one manages to go there.'. 'It is just so, Yajnavalkya'. ॥4.3.5॥

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[ Sutra 4.3.6 ]

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इत्यात्मैवास्य ज्योतिर्भवत्यात्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ॥4.3.6॥

astamita āditye yājñavalkya candramasyastamite śānte'gnau śāntāyāṁ vāci kiṁjyotirevāyaṁ puruṣa ityātmaivāsya jyotirbhavatyātmanaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti ॥4.3.6॥

— Translation from Aurovindo (English) — "When the sun has set, Yajnavalkya and the moon has set and the fire has gone out and speech has stopped, what serves as light for a man?" "The self, indeed, is his light, for with the self as light he sits, goes out, works and returns." ॥4.3.6॥

— Translation from Swami Madhavananda — When the sun and the moon have both set, the fire has gone out, and speech has stopped, Yajnavalkya, what exactly serves as the light for a man?' 'The self serves as his light. It is through the light of the self that he sits, goes out, works and returns.' 'It is just so, Yajnavalkya'. ॥4.3.6॥

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[ Sutra 4.3.7 ]

कतम आत्मेति योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः स समानः सन्नुभौ लोकावनुसंचरति ध्यायतीव लेलायतीव स हि स्वप्नो भूत्वेमं लोकमतिक्रामति मृत्यो रूपाणि ॥4.3.7॥

katama ātmeti yo'yaṁ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ sa samānaḥ sannubhau lokāvanusaṁcarati dhyāyatīva lelāyatīva sa hi svapno bhūtvemaṁ lokamatikrāmati mṛityo rūpāṇi ॥4.3.7॥

— Translation from Aurovindo (English) — "Which is the self?" "This puruSa which is identified with the intellect (vijnanamaya) and is in the midst of the orgams, the self- indulgent light within the heart (intellect). Assuming the likeness of the intellect, it wansers between the two worlds; it thinks, as it were and moves, as it were being indetified with dreasm, it trasncends this waking world, which represents the forms of death (ignorance and its effects). ॥4.3.7॥

— Translation from Swami Madhavananda — Which is the self?' 'This infinite entity (Purusha) that is identified with the intellect and is in the midst of the organs, the (self-effulgent) light within the heart (intellect). Assuming the likeness (of the intellect), it moves between the two worlds; it thinks, as it were, and shakes, as it were. Being identified with dream, it transcends this world - the forms of death (ignorance etc.).' ॥4.3.7॥

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[ Sutra 4.3.8 ]

स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः ससृज्यते स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति ॥4.3.8॥

sa vā ayaṁ puruṣo jāyamānaḥ śarīramabhisampadyamānaḥ pāpmabhiḥ sasṛjyate sa utkrāmanmriyamāṇaḥ pāpmano vijahāti ॥4.3.8॥

— Translation from Aurovindo (English) — "That person (the individual self), when he is born, that is to say, when he assumes a body, is joined with evils and when he dies, that is to say, leaves the body, he discards those evils. ॥4.3.8॥

— Translation from Swami Madhavananda — That man, when he is born, or attains a body, is connected with evils (the body and organs); and when he dies, or leaves the body, he discards those evils. ॥4.3.8॥

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[ Sutra 4.3.9 ]

तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदं च परलोकस्थानं च सन्ध्यं तृतीय स्वप्नस्थानं तस्मिन्त्सन्ध्ये स्थाने तिष्ठन्नेते उभे स्थाने पश्यतीदं च परलोकस्थानं च । अथ यथाक्रमोऽयं परलोकस्थाने भवति तमाक्रममाक्रम्योभयान् पाप्मन आनन्दाश्च पश्यति स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपित्यत्रायं पुरुषः स्वयंज्योतिर्भवति ॥4.3.9॥

tasya vā etasya puruṣasya dve eva sthāne bhavata idaṁ ca paralokasthānaṁ ca sandhyaṁ tṛtīya svapnasthānaṁ tasmintsandhye sthāne tiṣṭhannete ubhe sthāne paśyatīdaṁ ca paralokasthānaṁ ca| atha yathākramo'yaṁ paralokasthāne bhavati tamākramamākramyobhayān pāpmana ānandāśca paśyati sa yatra prasvapityasya lokasya sarvāvato mātrāmapādāya svayaṁ vihatya svayaṁ nirmāya svena bhāsā svena jyotiṣā prasvapityatrāyaṁ puruṣaḥ svayaṁjyotirbhavati ॥4.3.9॥

— Translation from Aurovindo (English) — "And there are only two states for that person: the one here in this world and the other in the next world. The third, the intermediate, is the dream state. When he is in that intermediate state, he surveys both states: the one here in this world and the other in the next world. Now, whatever support he may have for the next world, he provides himself with that and sees both evils (sufferings) and joys. "And when he dreams, he takes away a little of the impressions of this all-embracing world (the waking state), himself makes the body unconscious and creates a dream body in its place, revealing his own brightness by his own light-and he dreams. In this state the person becomes self-illumined. ॥4.3.9॥

— Translation from Swami Madhavananda — That man only two abodes, this and the next world. The dream state, which is the third, is at the junction (of the two). Staying at that junction, he surveys the two abodes, this and the next world. Whatever outfit he may have for the next world, providing himself with that he sees both evils (sufferings) and joys. When he dreams, he takes away a little of (the impressions of) this all-embracing world (the waking state), himself puts the body aside and himself creates (a dream body in its place), revealing his own lustre by his own light - and dreams. In this state the man himself becomes the light. ॥4.3.9॥

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[ Sutra 4.3.10 ]

न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान्रथयोगान्पथः सृजते न तत्रानन्दा मुदः प्रमुदो भवन्ताथानन्दान्मुदः प्रमुदः सृजते न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते स हि कर्ता ॥4.3.10॥

na tatra rathā na rathayogā na panthāno bhavantyatha rathānrathayogānpathaḥ sṛjate na tatrānandā mudaḥ pramudo bhavantāthānandānmudaḥ pramudaḥ sṛjate na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavantyatha veśāntān puṣkariṇīḥ sravantīḥ sṛjate sa hi kartā ॥4.3.10॥

— Translation from Aurovindo (English) — "There are no real chariots in that state, nor animals to be yoked to them, nor roads there, but he creates the chariots, animals and roads. There are no pleasures in that state, no joys, no rejoicings, but he creates the pleasures, joys and rejoicings. There are no pools in that state, no reservoirs, no rivers, but he creates the pools, reservoirs and rivers. He indeed is the agent. ॥4.3.10॥

— Translation from Swami Madhavananda — There are no chariots, nor animals to be yoked to them, nor roads there, but he creates the chariots, the animals and the roads. There are no pleasures, joys, or delights there, but he creates the pleasures, joys and delights. There are no pools, tanks, or rivers there, but he creates the pools, tanks and rivers. For he is the agent. ॥4.3.10॥

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[ Sutra 4.3.11 ]

तदेते श्लोका भवन्ति ॥ स्वप्नेन शारीरमभिप्रहत्याऽसुप्तः सुप्तानभिचाकशीति ॥ शुक्रमादाय पुनरैति स्थानं हिरण्मयः पुरुष एकहसः ॥4.3.11॥

tadete ślokā bhavanti || svapnena śārīramabhiprahatyā'suptaḥ suptānabhicākaśīti || śukramādāya punaraiti sthānaṁ hiraṇmayaḥ puruṣa ekahasaḥ ॥4.3.11॥

— Translation from Aurovindo (English) — "Regarding this there are the following verses: 'The effulgent infinite being (puruSa), who travels alone, makes the body insensible in sleep but himself remains awakeand taking with him the luminous particles of the organs, watches those which lie dormant. Again he comes to the waking state. ॥4.3.11॥

— Translation from Swami Madhavananda — Regarding this there are the following pithy verses: 'The radiant infinite being (Purusha) who moves alone, puts the body aside in the dream state, and remaining awake himself and taking the shining functions of the organs with him, watches those that are asleep. Again he comes to the waking state. ॥4.3.11॥

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[ Sutra 4.3.12 ]

राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा । स ईयतेऽमृतो यत्रकाम हिरण्मयः पुरुष एकहसः ॥4.3.12॥

prāṇena rakṣannavaraṁ kulāyaṁ bahiṣkulāyādamṛtaścaritvā| sa īyate'mṛto yatrakāma hiraṇmayaḥ puruṣa ekahasaḥ ॥4.3.12॥

— Translation from Aurovindo (English) — The effulgent infinite being (puruSa), who is immortal and travels alone, guards the unclean nest (body) with the help of the vital breath (prana) and himself moves out of the nest. That immortal entity wanders wherever he likes. ॥4.3.12॥

— Translation from Swami Madhavananda — The radiant infinite being who is immortal and moves alone, preserves the unclean nest (the body) with the help of the vital force, and roams out of the nest. Himself immortal, he goes wherever he likes. ॥4.3.12॥

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[ Sutra 4.3.13 ]

स्वप्नान्त उच्चावचमीयमानो रूपाणि देवः कुरुते बहूनि । उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन् ॥4.3.13॥

svapnānta uccāvacamīyamāno rūpāṇi devaḥ kurute bahūni | uteva strībhiḥ saha modamāno jakṣadutevāpi bhayāni paśyan ॥4.3.13॥

— Translation from Aurovindo (English) — In the dream world, the luminous one attains higher and lower states and creates many forms-now, as it were, enjoying himself in the company of women, now laughing, now even beholding frightful sights. ॥4.3.13॥

— Translation from Swami Madhavananda — In the dream world, the shining one, attaining higher and lower states, puts forth innumerable forms. He seems to be enjoying himself in the company of women, or laughing, or even seeing frightful things. ॥4.3.13॥

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[ Sutra 4.3.14 ]

आराममस्य पश्यन्ति न तं कश्चनेति । तं नायतं बोधयेदित्याहुः ॥ दुर्भिषज्य हास्मै भवति यमेष न प्रतिपद्यते । अथो खल्वाहुर्जागरितदेश एवास्यैष इति यानि ह्येव जाग्रत्पश्यति तानि सुप्त इत्यत्रायं पुरुषः स्वयंज्योतिर्भवति सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षाय ब्रूहीति ॥4.3.14॥

ārāmamasya paśyanti na taṁ kaścaneti | taṁ nāyataṁ bodhayedityāhuḥ || durbhiṣajya hāsmai bhavati yameṣa na pratipadyate | atho khalvāhurjāgaritadeśa evāsyaiṣa iti yāni hyeva jāgratpaśyati tāni supta ityatrāyaṁ puruṣaḥ svayaṁjyotirbhavati so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāya brūhīti ॥4.3.14॥

— Translation from Aurovindo (English) — Everyone sees his sport but him no one sees.' They say: 'Do not wake him suddenly.' If he does not find the right organ, the body becomes difficult to doctor. ॥4.3.14॥

— Translation from Swami Madhavananda — All see his sport, but none sees him'. They say, 'Do not wake him up suddenly'. If he does not find the right organ, the body becomes difficult to doctor. Others, however, say that the dream state of a man is nothing but the waking state, because he sees in dream only those things that he sees in the waking state. (This is wrong) In the dream state the man himself becomes the light. 'I give you a thousand (cows), sir. Please instruct me further about liberation'. ॥4.3.14॥

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[ Sutra 4.3.15 ]

स वा एष एतस्मिन्संप्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव स यत्तत्र किंचित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इत्येवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति ॥4.3.15॥

sa vā eṣa etasminsaṁprasāde ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati svapnāyaiva sa yattatra kiṁcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṁ puruṣa ityevamevaitadyājñavalkya so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhīti ॥4.3.15॥

— Translation from Aurovindo (English) — Yajnavalkya said: "Tha entity (puruSa), after enjoying himself and raoming in the dream state and merely witnessing the results of good and evil, remians in a state of profound sleep and then hastens back in the reverse way to his former condition, the dream state. He remains unaffected by whatever he sees in that dream state, for this infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please instruct me further about Liberation itself. ॥4.3.15॥

— Translation from Swami Madhavananda — After enjoying himself and roaming, and merely seeing (the result of) good and evil (in dream), he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state, for this infinite being is unattached. 'It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.' ॥4.3.15॥

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[ Sutra 4.3.16 ]

स वा एष एतस्मिन्स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव स यत्तत्र किंचित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इति एवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति ॥4.3.16॥

sa vā eṣa etasminsvapne ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva sa yattatra kiṁcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṁ puruṣa iti evamevaitadyājñavalkya so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhīti ॥4.3.16॥

— Translation from Aurovindo (English) — "Yajnavalkya said: "That entity (puruSa), after enjoying himself and roaming in the dream state and merely witnessing the results of good and evil, hastens back in the reverse way to his former condition, the waking state. He remains unaffected by whatever he sees in that state, for this infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please instruct me further about Liberation itself." ॥4.3.16॥

— Translation from Swami Madhavananda — After enjoying himself and roaming in the dream state, and merely seeing (the results of) good and evil, he comes back in the inverse order to his former condition, the waking state. He is untouched by whatever he sees in that state, for this infinite being is unattached. 'It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.' ॥4.3.16॥

· · ·

[ Sutra 4.3.17 ]

स वा एष एतस्मिन्बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नान्तायैव ॥4.3.17॥

sa vā eṣa etasminbuddhānte ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati svapnāntāyaiva ॥4.3.17॥

— Translation from

Aurovindo (English) — Yajnavalkya said: "That entity (puruSa), after enjoying himself and roaming in the waking state and merely witnessing the results of good and evil, hastens back in the reverse way to its former condition, the dream state or that of dreamless sleep. ॥4.3.17॥

— Translation from Swami Madhavananda — After enjoying himself and roaming in the waking state, and merely seeing (the result of) good and evil, he comes back in the inverse order to his former condition, the dream state (or that of profound sleep). ॥4.3.17॥

· · ·

[ Sutra 4.3.18 ]

तद्यथा महामत्स्य उभे कूलेऽनुसंचरति पूर्वं चापरं चैवमेवायं पुरुष एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च ॥4.3.18॥

tadyathā mahāmatsya ubhe kūle'nusaṁcarati pūrvaṁ cāparaṁ caivamevāyaṁ puruṣa etāvubhāvantāvanusaṁcarati svapnāntaṁ ca buddhāntaṁ ca ॥4.3.18॥

— Translation from Aurovindo (English) — "As a large fish swims alternately to both banks of a river-the east and the west-so does the infinite being move to both these states: dreaming and waking. ॥4.3.18॥

— Translation from Swami Madhavananda — As a great fish swims alternately to both the banks (of a river), eastern and western, so does this infinite being move to both these states, the dream and waking states. ॥4.3.18॥

· · ·

[ Sutra 4.3.19 ]

तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः सहत्य पक्षौ संलयायैव ध्रियत एवमेवायं पुरुष एतस्मा अन्ताय धावति यत्र सुप्तो न कंचन कामं कामयते न कंचन स्वप्नं पश्यति ॥4.3.19॥

tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ sahatya pakṣau saṁlayāyaiva dhriyata evamevāyaṁ puruṣa etasmā antāya dhāvati yatra supto na kaṁcana kāmaṁ kāmayate na kaṁcana svapnaṁ paśyati ॥4.3.19॥

— Translation from Aurovindo (English) — "As a hawk or a falcon roaming in the sky becomes tired, folds its wings and makes for its nest, so does this infinite entity (puruSa) hasten for this state, where, falling asleep, he cherishes no more desires and dreams no more dreams. ॥4.3.19॥

— Translation from Swami Madhavananda — As a hawk or a falcon flying in the sky becomes tired, and stretching its wings, is bound for its nest, so does this infinite being run for this state, where, falling asleep, he craves no desire and sees no dream. ॥4.3.19॥

· · ·

[ Sutra 4.3.20 ]

ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताऽणिम्ना तिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णा अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यतेऽथ यत्र देव इव राजेवाहमेवेद सर्वोऽस्मीति मन्यते सोऽस्य परमो लोकोः ॥4.3.20॥

tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatā'ṇimnā tiṣṭhanti śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇā atha yatrainaṁ ghnantīva jinantīva hastīva vicchāyayati gartamiva patati yadeva jāgradbhayaṁ paśyati tadatrāvidyayā manyate'tha yatra deva iva rājevāhameveda sarvo'smīti manyate so'sya paramo lokoaḥ ॥4.3.20॥

— Translation from Aurovindo (English) — "There are ni his body nerves (nadis) called hita, which are fine as a hair divided into a thousand parts and are filled with white, blue, brown, green and red fluids. Theyt are the seat of the suble body, which is the storehouse of impressions. Now, when he feels as if he were being killed or overpowered, or being chased by an elephant, or falling into a pit, in short, when he fancies at that time, thorough ignorance, whatever frightful thing he has expericned in the waking state, that is the dream state. So also, when he thinks he is a god, as it were, or a king, as it were, or thinks: "This universe is myself and I am all,: that is his highest state. ॥4.3.20॥

— Translation from Swami Madhavananda — In him are those nerves called Hita, which are as fine as a hair split into a thousand parts, and filled with white, blue, brown, green and red (serums). (They are the seat of the subtle body, in which impressions are stored). Now when (he feels) as if he were being killed or overpowered, or being pursued by an elephant, or falling into a pit, (in short) conjures up at the time through ignorance whatever terrible things he has experienced in the waking state, (that is the dream state). And when (he becomes) a god, as it were, or a king, as it were, thinks, 'This (universe) is myself, who am all', that is his highest state. ॥4.3.20॥

· · ·

[ Sutra 4.3.21 ]

तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माऽभय रूपम्। तद्यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरमेवमेवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरं तद्वा अस्यैतदाप्तकाममात्मकाममकाम रूपमशोकान्तर ॥4.3.21॥

tadvā asyaitadaticchandā apahatapāpmā'bhaya rūpam| tadyathā priyayā striyā saṁpariṣvakto na bāhyaṁ kiṁcana veda nāntaramevamevāyaṁ puruṣaḥ prājñenātmanā saṁpariṣvakto na bāhyaṁ kiṁcana veda nāntaraṁ tadvā asyaietadāptakāmamātmakāmamakāma rūpamaśokāntara ॥4.3.21॥

— Translation from Aurovindo (English) — "That indeed is his form-free from desires, free from evils, free from fear. As a man fully embraced by his beloved wife knows nothing that is without, nothing that is within, so does this infinite being (the self), when fully embraced by the Supreme Self, know nothing that is without, nothing that is within. "That indeed is his form, in which all his desires are fulfilled, in which all desires become the self and which is free from desires and devoid of grief. ॥4.3.21॥

— Translation from Swami Madhavananda — That is his form - beyond desires, free from evils and fearless. As a man, fully embraced by his beloved wife, does not know anything at all, either external or internal, so does this infinite being (self), fully embraced by the Supreme Self, not know anything at all, either external or internal. That is his form - in which all objects of desire have been attained and are but the self, and which is free from desire and devoid of grief. ॥4.3.21॥

· · ·

[ Sutra 4.3.22 ]

अत्र पिताऽपिता भवति माताऽमाता लोका अलोका देवा अदेवा वेदा अवेदा। अत्र स्तेनोऽस्तेनो भवति भ्रूणहाऽभ्रूणहा चाण्डालोऽचण्डालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसोऽनन्वागतं पुण्येनानन्वागतं पापेन तीर्णो हि तदा सर्वाञ्छोकान्हृदयस्य भवति ॥4.3.22॥

atra pitā'pitā bhavati mātā'mātā lokā alokā devā adevā vedā avedā| atra steno'steno bhavati bhrūṇahā'bhrūṇahā cāṇḍālo'caṇḍālaḥ paulkaso'paulkasaḥ śramaṇo'śramaṇastāpaso'tāpaso'nanvāgataṁ puṇyenānanvāgataṁ pāpena tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati ॥4.3.22॥

— Translation from Aurovindo (English) — "In this state a father is no more a father, a mother is no more a mother, the worlds are no more the worlds, the gods are no more the gods, the Vedas are no more the Vedas. In this state a thief is no more a thief, the killer of a noble brahmin is no more a killer, a chandala is no more a chandala, a paulkasa is no more a paulkasa, a monk is no more a monk, an ascetic is no more an ascetic. "This form of his is untouched by good deeds and untouched by evil deeds, for he is then beyond all the woes of his heart. ॥4.3.22॥

— Translation from Swami Madhavananda — In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect). ॥4.3.22॥

· · ·

[ Sutra 4.3.23 ]

यद्वै तन्न पश्यति पश्यन्वै तत्र पश्यति नहि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत् ॥4.3.23॥

yadvai tanna paśyati paśyanvai tatra paśyati nahi draṣṭurdṛṣṭerviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yatpaśyet ॥4.3.23॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not see, yet it is seeing though it does not see; for there is no cessation of the vision of the seer, because the seer is imperishable. There is then, however, no second thing separate from the seer that it could see. ॥4.3.23॥

— Translation from Swami Madhavananda — That it does not see in that state is because, though seeing then, it does not see; for the vision of the witness can never be lost, because it is imperishable. But there is not that second thing separate from it which it can see. ॥4.3.23॥

· · ·

[ Sutra 4.3.24 ]

यद्वै तन्न जिघ्रति जिघ्रन्वै तन्न जिघ्रति नहि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वान्नतु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत् ॥4.3.24॥

yadvai tanna jighrati jighranvai tanna jighrati nahi ghrāturghrāterviparilopo vidyate'vināśitvānnatu tad dvitīyamasti tato'nyadvibhaktaṁ yajjighret ॥4.3.24॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not smell, yet it is smelling though it does not smell; for there is no cessation of the smelling of the smeller, because the smeller is imperishable. There is then, however, no second thing separate from the smeller that it could smell. ॥4.3.24॥

— Translation from Swami Madhavananda — That it does not smell in that state is because, though smelling then, it does not smell; for the smeller's function of smelling can never be lost, because it is imperishable. But there is not that second thing separate from it which it can smell. ॥4.3.24॥

· · ·

[ Sutra 4.3.25 ]

यद्वै तन्न रसयति रसयन्वै तन्न रसयति नहि रसयितू रसयितेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत् ॥4.3.25॥

yadvai tanna rasayati rasayanvai tanna rasayati nahi rasayitū rasayiterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadrasayet ॥4.3.25॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not taste, yet it is tasting though it does not taste; for there is no cessation of the tasting of the taster, because the taster is imperishable. There is then, however, no second thing separate from the taster that it could taste. ॥4.3.25॥

— Translation from Swami Madhavananda — That it does not taste in that state is because, though tasting then, it does not taste; for the taster's function of tasting can never be lost, because it is imperishable. But there is not that second thing separate from it which it can taste. ॥4.3.25॥

· · ·

[ Sutra 4.3.26 ]

यद्वै तन्न वदति वदन्वै तन्न वदति नहि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत् ॥4.3.26॥

yadvai tanna vadati vadanvai tanna vadati nahi vakturvakterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadvadet ॥4.3.26॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not speak, yet it is speaking though it does not speak; for there is no cessation of the speaking of the speaker, because the speaker is imperishable. There is then, however, no second thing separate from the speaker that it could speak about. ॥4.3.26॥

— Translation from Swami Madhavananda — That it does not speak in that state is because, though speaking then, it does not speak; for the speaker's function of speaking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can speak. ॥4.3.26॥

· · ·

[ Sutra 4.3.27 ]

यद्वै तन्न शृणोति शृण्वन्वै तन्न शृणोति नहि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात् ॥4.3.27॥

yadvai tanna śṛṇoti śṛṇvanvai tanna śṛṇoti nahi śrotuḥ śruterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yacchṛṇuyāt ॥4.3.27॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not hear, yet it is hearing though it does not hear; for there is no cessation of the hearing of the hearer, because the hearer is imperishable. There is then, however, no second thing separate from the hearer that it could hear. ॥4.3.27॥

— Translation from Swami Madhavananda — That it does not hear in that state is because, though hearing then, it does not hear; for the listener's function of hearing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can hear. ॥4.3.27॥

· · ·

[ Sutra 4.3.28 ]

यद्वै तन्न मनुते मन्वानो वै तन्न मनुते नहि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत ॥4.3.28॥

yadvai tanna manute manvāno vai tanna manute nahi manturmaterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yanmanvīta ॥4.3.28॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not think, yet it is thinking though it does not think; for there is no cessation of the thinking of the thinker, because the thinker is imperishable. There is then, however, no second thing separate from the thinker that it could think of.॥4.3.28॥

— Translation from Swami Madhavananda — That it does not think in that state is because, though thinking then, it does not think; for the thinker's function of thinking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can think. ॥4.3.28॥

· · ·

[ Sutra 4.3.29 ]

यद्वै तन्न स्पृशति स्पृशन्वै तन्न स्पृशति नहि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत् ॥4.3.29॥

yadvai tanna spṛśati spṛśanvai tanna spṛśati nahi spraṣṭuḥ spṛṣṭerviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yatspṛśet ॥4.3.29॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not touch, yet it is touching though it does not touch; for there is no cessation of the touching of the toucher, because the toucher is imperishable. There is then, however, no second thing separate from the toucher that it could touch. ॥4.3.29॥

— Translation from Swami Madhavananda — That it does not touch in that state is because, though touching then, it does not touch; for the toucher's function of touching can never be lost, because it is imperishable. But there is not that second thing separate from it which it can touch. ॥4.3.29॥

· · ·

[ Sutra 4.3.30 ]

यद्वै तन्न विजानाति विजानन्वै तन्न विजानाति न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात् ॥4.3.30॥

yadvai tanna vijānāti vijānanvai tanna vijānāti na hi vijñāturvijñāterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadvijānīyāt ॥4.3.30॥

— Translation from Aurovindo (English) — "And when it appears that in deep sleep it does not know, yet it is knowing though it does not know; for there is no cessation of the knowing of the knower, because the knower is imperishable. There is then, however, no second thing separate from the knower that it could know. ॥4.3.30॥

— Translation from Swami Madhavananda — That it does not know in that state is because, though knowing then, it does not know; for the knower's function of knowing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can know. ॥4.3.30॥

· · ·

[ Sutra 4.3.31 ]

यत्र वान्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेदन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात् ॥4.3.31॥

yatra vāanyadiva syāttatrānyo'nyatpaśyedanyo'nyajjighredanyo'nyadrasayedanyo'nyadvadedanyo'nyacchṛṇuyādanyo'nyanmanvītānyo'nyatspṛśedanyo'nyadvijānīyāt ॥4.3.31॥

— Translation from Aurovindo (English) — "When in the waking and dream states there is, as it were, another, then one can see the other, then one can smell the other, then one can speak to the other, then one can hear the other, then one can think of the other, then one can touch the other, then one can know the other. ॥4.3.31॥

— Translation from Swami Madhavananda — When there is something else, as it were, then one can see something, one can smell something, one can taste something, one can speak something, one can hear something, one can think something, one can touch something, or one can know something. ॥4.3.31॥

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[ Sutra 4.3.32 ]

सलिल एको द्रष्टाद्वैतो भवत्येष ब्रह्मलोकः सम्राडिति हैनमनुशशास याज्ञवल्क्य एषास्य परमा गतिरेषास्य परमा संपदेषोऽस्य परमो लोक एषोऽस्य परम आनन्द एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ॥4.3.32॥

salila eko draṣṭādvaito bhavatyeṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkya eṣāsya paramā gatireṣāsya paramā saṁpadeṣo'sya paramo loka eṣo'sya parama ānanda etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti ॥4.3.32॥

— Translation from Aurovindo (English) — "In deep sleep it becomes transparent like water, the witness, one and without a second. This is the World of Brahman, Your Majesty. This is its supreme attainment, this is its supreme glory, this it its highest world, this is its supreme bliss. On aparticle of this bliss other creatures live." Thus did Yajnavalkya teach Janaka. ॥4.3.32॥

— Translation from Swami Madhavananda — It becomes (transparent) like water, one, the witness, and without a second. This is the sphere )(state) of Brahman, O Emperor. Thus did Yajnavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live. ॥4.3.32॥

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[ Sutra 4.3.33 ]

स यो मनुष्याणा राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दोऽथ ये शतं मनुष्याणामानन्दाः स एकः पितॄणां जितलोकानामानन्दोऽथ ये शतं पितॄणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दोऽथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसंपद्यन्तेऽथ ये शतं कर्मदेवानामनन्दाः स एक आजानदेवानामानन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतमाजानादेवानामानन्दाः स एकः प्रजापतिलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतं प्रजापतिलोकाः आनन्दाः स एको ब्रह्मलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथैष एव परम आनन्द एष ब्रह्मलोक सम्राडिति होवाच याज्ञवल्क्यः सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीत्यत्र ह याज्ञवल्क्यो बिभायांचकार मेधावी राजा सर्वेभ्यो माऽन्तेभ्य उदरौत्सीदिति ॥4.3.33॥

sa yo manuṣyāṇā rāddhaḥ samṛddho bhavatyanyeṣāmadhipatiḥ sarvairmānuṣyakairbhogaiḥ sampannatamaḥ sa manuṣyāṇāṁ parama ānando'tha ye śataṁ manuṣyāṇāmānandāḥ sa ekaḥ pitṝṇāṁ jitalokānāmānando'tha ye śataṁ pitṝṇāṁ jitalokānāmānandāḥ sa eko gandharvaloka ānando'tha ye śataṁ gandharvaloka ānandāḥ sa ekaḥ karmadevānāmānando ye karmaṇā devatvamabhisaṁpadyante'tha ye śataṁ karmadevānāmanandāḥ sa eka ājānadevānāmānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śatamājānādevānāmānandāḥ sa ekaḥ prajāpatiloka ānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śataṁ prajāpatilokāḥ ānandāḥ sa eko brahmaloka ānando yaśca śrotriyo'vṛjino'kāmahato'thaiṣa eva parama ānanda eṣa brahmaloka samrāḍiti hovāca yājñavalkyaḥ so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhītyatra ha yājñavalkyo bibhāyāṁcakāra medhāvī rājā sarvebhyo mā'ntebhya udarautsīditi ॥4.3.33॥

— Translation from Aurovindo (English) — "If a person is perfect of body and is prosperous, lord of others and most lavishly supplied with all human enjoyments, he represents the highest blessing among men. This human bliss multiplied a hundred times makes one measure of the bliss of the Manes who have won their own world. The bliss of these Manes who have won their world, multiplied a hundred times, makes one measure of bliss in the world of the gandharvas. Thebliss of the gandharvas, multiplied a hundred times, makes one measure of the bliss of the gods by action (those who attain godhood through sacrificial rites). The bliss of the gods by action, multiplied a hundred times, makes one measure of the bliss of the gods by birth, as also of one who is versed in the Vedas, sinless and free from desire. The bliss of the gods by birth, multiplied a hundred times, makes one measure of bliss in the World of Prajapan (Viraj), as also of one who is versed in the Vedas, sinless and free from desire. The bliss in the World of Prajapati, multiplied a hundred times, makes one measure of bliss in the World of Brahma (Hiranyagarbha), as also O£ one who is versed in the Vedas, sinless and free from desire. This, indeed, is the supreme bliss. This is the state of Brahman, O Emperor," said Yajnavalkya. Janaka said: I give you a thousand cows, venerable Sir. Please instruct me further about Liberation itself." At this Yajnavalkya was afraid that the intelligent emperor was driving him to give the solution of all his questions. ॥4.3.33॥

— Translation from Swami Madhavananda — He who is perfect of physique and prosperous among men, the ruler of others, and most lavishly supplied with all human enjoyments, represents greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the manes who have won that world of theirs. The joy of these manes who have won that world multiplied a hundred times makes one unit joy in the world of the celestial minstrels. This joy in the world of the celestial minstrels multiplied a hundred times makes one unit of joy for the gods by action - those who have attained their godhead by their actions. This joy of the gods by action multiplied a hundred times makes one unit of joy for the gods by birth, as also of one who is versed in the Vedas, sinless and free from desire. This joy of the gods by birth multiplied a hundred times makes one unit of joy in the world of Prajapati (Viraj), as well as one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman (Hiranyagarbha), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said Yajnavalkya. 'I give you a thousand (cows), sir. Please instruct me further about liberation itself'. At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions. ॥4.3.33॥

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[ Sutra 4.3.34 ]

स वा एष एतस्मिन्स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव ॥4.3.34॥

sa vā eṣa etasminsvapnānte ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva ॥4.3.34॥

— Translation from Aurovindo (English) — "That entity (the self), after enjoying himself and roaming in the dream state and merely witnessing the results of merits and demerits, hastens back in the reverse way to its former condition, the waking state. ॥4.3.34॥

— Translation from Swami Madhavananda — After enjoying himself and roaming in the dream state, and merely seeing the effects of merits and demerits, he comes back, in the inverse order, to his former condition, the waking state. ॥4.3.34॥

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[ Sutra 4.3.35 ]

तद्यथाऽनः सुसमाहितमुत्सर्जद्यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढमुत्सर्जंयाति यत्रैतदूर्ध्वोच्छ्वासी भवति ॥4.3.35॥

tadyathā'naḥ susamāhitamutsarjadyāyādevamevāyaṁ śārīra ātmā prājñenātmanānvārūḍhamutsarjaṁyāti yatraitadūrdhvocchvāsī bhavati ॥4.3.35॥

— Translation from Aurovindo (English) — "Just as a heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self which is all consciousness (the Supreme Self), moves along, groaning, when breathing becomes difficult at the approach of death. ॥4.3.35॥

— Translation from Swami Madhavananda — Just as a cart, heavily loaded, goes on rumbling, so does the self that is in the body, being presided over by the Supreme Self, go making noises, when breathing becomes difficult. ॥4.3.35॥

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[ Sutra 4.3.36 ]

स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यत एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव ॥4.3.36॥

sa yatrāyamaṇimānaṁ nyeti jarayā vopatapatā vāṇimānaṁ nigacchati tadyathāmraṁ vodumbaraṁ vā pippalaṁ vā bandhanātpramucyata evamevāyaṁ puruṣa ebhyo'ṅgebhyaḥ saṁpramucya punaḥ pratinyāyaṁ pratiyonyādravati prāṇāyaiva ॥4.3.36॥

— Translation from Aurovindo (English) — "When this body grows thin-becomes emaciated or disease- then, as a mango or a fig or a fruit of the peepul tree becomes detached from its stalk, so does this infinite being completdy detaching himself from the parts of the body, again move on, in the same way that he came, to another body for the remanisfestation of his vital breath (prana). ॥4.3.36॥

— Translation from Swami Madhavananda — When this (body) becomes thin - is emaciated through old age or disease - then, as a mango, or a fig, or a fruit of the Peepul tree is detached from its stalk, so does this infinite being, completely detaching himself from the parts of the body, again go, in the same way that he came, to particular bodies, for the unfoldment of his vital force. ॥4.3.36॥

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[ Sutra 4.3.37 ]

तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरावसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीत्येव हैवंविद सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति ॥4.3.37॥

tadyathā rājānamāyantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'nnaiḥ pānairāvasathaiḥ pratikalpante'yamāyātyayamāgacchatītyeva haivaṁvida sarvāṇi bhūtāni pratikalpanta idaṁ brahmāyātīdamāgacchatīti ॥4.3.37॥

— Translation from Aurovindo (English) — "Just as, when a king comes, the ugras appointed to deal with crimes; the sutas and the leaders of the village await him with food and drink and lodgings ready, saying: 'Here he comes, here he comes,' even so, for the person who knows about thefruits of his own work, there wait all the elements, saying: 'Here comes Brahman, here he comes.' ॥4.3.37॥

— Translation from Swami Madhavananda — Just as when a king is coming, the Ugras set against particular offences, the Sutas and the leaders of the village wait for him with varieties of food and drink and mansions ready, saying, 'Here he comes, here he comes', so for the person who knows about the results of his work, all the elements wait saying, 'Here comes Brahman, here he comes'. ॥4.3.37॥

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[ Sutra 4.3.38 ]

तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्त्येवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति यत्रैतदूर्ध्वोच्छ्वासी भवति ॥4.3.38॥

tadyathā rājānaṁ prayiyāsantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'bhisamāyantyevamevemamātmānamantakāle sarve prāṇā abhisamāyanti yatraitadūrdhvocchvāsī bhavati ॥4.3.38॥

— Translation from Aurovindo (English) — "Just as, when the king wishes to depart, the ugras appointed to deal with crimes, the sutas and the leaders of the village gather around him, even so do all the organs gather around the self, at the time of death, when it struggles for breath." ॥4.3.38॥

— Translation from Swami Madhavananda — Just as when the king wishes to depart, the Ugras set against particular offences, the Sutas and the leaders of the village approach him, so do all the organs approach the departing man at the time of death, when breathing becomes difficult. ॥4.3.38॥

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[ Sutra 4.4.1 ]

स यत्रायमात्माऽबल्यं न्येत्य संमोहमिव न्येतियथैनमेते प्राणा अभिसमायन्ति स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति स यत्रैष चाक्षुषः पुरुषः पराङ् पर्यावर्ततेऽथारूपज्ञो भवति ॥4.4.1॥

sa yatrāyamātmā'balyaṁ nyetya saṁmohamiva nyetiyathainamete prāṇā abhisamāyanti sa etāstejomātrāḥ samabhyādadāno hṛdayamevānvavakrāmati sa yatraiṣa cākṣuṣaḥ puruṣaḥ parāṅ paryāvartate'thārūpajño bhavati ॥4.4.1॥

— Translation from Aurovindo (English) — Yajnavalkya continued: "Now, when that self becomes weak and unconscious, as it were, the organs gather around it. Having wholly seized these particles of light, the self comes to the heart. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour. ॥4.4.1॥

— Translation from Swami Madhavananda — When this self becomes weak and senseless, as it were, the organs come to it. Completely withdrawing these particles of light, it comes to the heart. When the presiding deity of the eye turns back from all sides, the man fails to notice colour. ॥4.4.1॥

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[ Sutra 4.4.2 ]

एकीभवति न पश्यतीत्याहुरेकीभवति न जिघ्रतीत्याहुरेकीभवति न रसयत ईत्याहुरेकीभवति न वदतीत्याहुरेकीभवति न शृणोतीताहुरेकीभवति न मनुत इत्याहुरेकीभवति न स्पृशतीत्याहुरेकीभवति न विजानातीत्याहुतस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति चक्षुष्टो वा मूर्ध्नो वाऽन्येभ्यो वा शरीरदेशेभ्यस्तमुत्क्रामन्तं प्राणोऽनूत्क्रामति प्राणमनूत्क्रामन्त सर्वे प्राणा अनूत्क्रामन्ति स विज्ञानो भवति सविज्ञानमेवान्ववक्रामति। तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ॥4.4.2॥

ekībhavati na paśyatītyāhurekībhavati na jighratītyāhurekībhavati na rasayata ītyāhurekībhavati na vadatītyāhurekībhavati na śṛṇotītāhurekībhavati na manuta ityāhurekībhavati na spṛśatītyāhurekībhavati na vijānātītyāhutasya haitasya hṛdayasyāgraṁ pradyotate tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣṭo vā mūrdhno vā'nyebhyo vā śarīradeśebhyastamutkrāmantaṁ prāṇo'nūtkrāmati prāṇamanūtkrāmanta sarve prāṇā anūtkrāmanti sa vijñāno bhavati savijñānamevānvavakrāmati| taṁ vidyākarmaṇī samanvārabhete pūrvaprajñā ca ॥4.4.2॥

— Translation from Aurovindo (English) — "The eye becomes united with the subtle body; then people say: 'He does not see.' The nose becomes united with the subtle body; then they say: 'He does not smell.' The tongue becomes united with the subtle body; then they say: 'He does not taste.' The vocal organ becomes united with the subtle body; then they say: 'He does not speak.' The ear becomes united with the subtle body; then they say: 'He does not hear.' The mind becomes united with the subtle body; then they say: 'He does not think.' The skin becomes united with the subtle body; then they say: 'He does not touch.' The intellect becomes united with the subtle body; then they say: 'He does not know.' "The upper end of the heart lights up and by that light the self departs, either through the eye or through the head or through any other part (aperture) of the body. "And when the self departs, the vital breath follows and when the vital breath departs, all the organs follow. "Then the self becomes endowed with a particular consciousness and passes on to the body to be attained by that consciousness. "Knowledge, work and past experience follow the self. ॥4.4.2॥

— Translation from Swami Madhavananda — (The eye) becomes united (with the subtle body); then people say, 'He does not see'. (The nose) becomes united; then they say, 'He does not smell'. (The tongue) becomes united; then they say, 'He does not taste'. (The vocal Organ) becomes united; then they say, 'He does not speak'. (The ear) becomes united; then they say, 'He does not hear'. (The Manas) becomes united; then they say, 'He does not think'. (The skin) becomes united; then they say, 'He does not touch'. (The intellect) becomes united; then they say, 'He does not know'. The top of the heart brightens. Through that brightened top the self departs, either through the eye, or through the head, or through any other part of the body. When it departs, the vital force follows; when the vital force departs, all the organs follow. Then the self has particular consciousness, and goes to the body which is related to that consciousness. It is followed by knowledge, work and past experience. ॥4.4.2॥

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[ Sutra 4.4.3 ]

तद्यथा तृणजलायुका तृणस्यान्तं गत्वाऽन्यमाक्रममाक्रम्यात्मानमुपस हरत्येवमेवायमात्मेदं शरीरं निहत्याऽविद्यां गमयित्वाऽन्यमाक्रममाक्रम्यात्मानमुपसहरति ॥4.4.3॥

tadyathā tṛṇajalāyukā tṛṇasyāntaṁ gatvā'nyamākramamākramyātmānamupasa haratyevamevāyamātmedaṁ śarīraṁ nihatyā'vidyāṁ gamayitvā'nyamākramamākramyātmānamupasaharati ॥4.4.3॥

— Translation from Aurovindo (English) — "And just as a leech moving on a blade of grass reaches its end, takes hold of another and draws itself together towards it, so does the self, after throwing off this body, that is to say, after making it unconscious, take hold of another support and draw itself together towards it. ॥4.4.3॥

— Translation from Swami Madhavananda — Just as a leech supported on a straw goes to the end of it, takes hold of another support and contracts itself, so does the self throw this body aside - make it senseless - take hold of another support, and contract itself. ॥4.4.3॥

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[ Sutra 4.4.4 ]

तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतर रूपं तनुत एवमेवायमात्मेद शरीरं निहत्याऽविद्यां गमयित्वाऽन्यन्नवतरं कल्याणतर रूपं कुरुते पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वाऽन्येषां वा भूतानाम् ॥4.4.4॥

tadyathā peśaskārī peśaso mātrāmapādāyānyannavataraṁ kalyāṇatara rūpaṁ tanuta evamevāyamātmeda śarīraṁ nihatyā'vidyāṁ gamayitvā'nyannavataraṁ kalyāṇatara rūpaṁ kurute pitryaṁ vā gāndharvaṁ vā daivaṁ vā prājāpatyaṁ vā brāhmaṁ vā'nyeṣāṁ vā bhūtānām ॥4.4.4॥

— Translation from Aurovindo (English) — "And just as a goldsmith takes a small quantity of gold and fashions out of it another-a newer and better-form, so does the self, after throwing off this body, that is to say, after making it unconscious, fashion another-a newer and better-form, suited to the Manes, or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or other beings. ॥4.4.4॥

— Translation from Swami Madhavananda — Just as a goldsmith takes apart a little quantity of gold and fashions another - a newer and better - form, so does the self throw this body away, or make it senseless, and make another - a newer and better - form suited to the manes or the celestial minstrels, or the gods, or Viraj, or Hiranyagarbha, or other beings. ॥4.4.4॥

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[ Sutra 4.4.5 ]

स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयश्चक्षुर्मयः श्रोत्रमय पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयस्तद्यदेतदिदमयोऽदोमय इति यथाकारी यथाचारी तथा भवति साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन॥ अथो खल्वाहुः काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसंपद्यते ॥4.4.5॥

sa vā ayamātmā brahma vijñānamayo manomayaḥ prāṇamayaścakṣurmayaḥ śrotramaya pṛthivīmaya āpomayo vāyumaya ākāśamayastejomayo'tejomayaḥ kāmamayo'kāmamayaḥ krodhamayo'krodhamayo dharmamayo'dharmamayaḥ sarvamayastadyadetadidamayo'domaya iti yathākārī yathācārī tathā bhavati sādhukārī sādhurbhavati pāpakārī pāpo bhavati puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena|| atho khalvāhuḥ kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisaṁpadyate ॥4.4.5॥

— Translation from Aurovindo (English) — "That self is indeed Brahman; it is also identified with the intellect, the mind and the vital breath, with the eyes and ears, with earth, water, air and akasa, with fire and with what is other than fire, with desire and with absence of desire, with anger and with absence of anger, with righteousness and unrighteousness, with all-it is identified, as is well known, with this (i.e. what is perceived) and with that (i.e. what is inferred). According as it acts and according as it behaves, so it becomes: by doing good it becomes good and by doing evil it becomes evil. It becomes virtuous through virtuous action and evil through evil action. "Others, however, say that the self is identified with desire alone. As is its desire, so is its resolution; and as is its resolution, so is its deed; and whatever deed it does, that it reaps. ॥4.4.5॥

— Translation from Swami Madhavananda — That self is indeed Brahman, as also identified with the intellect, the Manas and the vital force, with the eyes and ears, with earth, water, air and the ether, with fire, and what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything --identified, in fact, with this (what is perceived) and with that (what is inferred). As it does and acts, so it becomes; by doing good it becomes good, and by doing evil it becomes evil - it becomes virtuous through good acts and vicious through evil acts. Others, however, say, 'The self is identified with desire alone. What it desires, it resolves; what it resolves, it works out; and what it works out, it attains.' ॥4.4.5॥

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[ Sutra 4.4.6 ]

तदेष श्लोको भवति॥ तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य॥ प्राप्यान्तं कर्मणस्तस्य यत्किंचेह करोत्ययम्॥ तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मण इति नु कामयमानोऽथाकामयमानोयोऽकामो निष्काम आप्तकामो आत्मकाम न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति ॥4.4.6॥

tadeṣa śloko bhavati|| tadeva saktaḥ saha karmaṇaiti liṅgaṁ mano yatra niṣaktamasya|| prāpyāntaṁ karmaṇastasya yatkiṁceha karotyayam|| tasmāllokātpunaraityasmai lokāya karmaṇa iti nu kāmayamāno'thākāmayamānoyo'kāmo niṣkāma āptakāmo ātmakāma na tasya prāṇā utkrāmanti brahmaiva sanbrahmāpyeti ॥4.4.6॥

— Translation from Aurovindo (English) — "Regarding this there is the following verse: "Because of attachment, the transmigrating self, together with its work, attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it returns from that world to this world for fresh work.' "Thus does the man who desires transmigrate. But as to the man who does not desire-who is without desire, who is freed from desire, whose desire is satisfied, whose only object of desire is the Self-his organs do not depart. Being Brahman, he merges in Brahman. ॥4.4.6॥

— Translation from Swami Madhavananda — Regarding this there is the following pithy verse: 'Being attached he, together with the work, attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life, he returns from that world to this for (fresh) work'. Thus does the man who desires (transmigrate). But the man who does not desire (never transmigrates). Of him who is without desires, who is free from desires, the objects of whose desire have been attained, and to whom all objects of desire are but the Self - the organs do not depart. Being but Brahman, he is merged in Brahman. ॥4.4.6॥

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[ Sutra 4.4.7 ]

तदेष श्लोको भवति । यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ॥ अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति ॥ तद्यथाऽहिनिर्ल्वनी वल्मीके मृता प्रत्यस्ता शयीतैवमेवेद शरीर शेतेऽथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव सोऽहं भगवते सहस्रानि ददामीति होवाच जनको वैदेहः ॥4.4.7॥

tadeṣa śloko bhavati | yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ|| atha martyo'mṛto bhavatyatra brahma samaśnuta iti || tadyathā'hinirlvanī valmīke mṛtā pratyastā śayītaivameveda śarīra śete'thāyamaśarīro'mṛitaḥ prāṇo brahmaiva teja eva so'haṁ bhagavate sahasrāni dadāmīti hovāca janako vaidehaḥ ॥4.4.7॥

— Translation from Aurovindo (English) — "Regarding this there are the following verses: "When all the desires that dwell in his heart are got rid of, then does the mortal man become immortal and attain Brahman in this very body.' "Just as the slough of a snake lies, dead and cast away, on an ant-hill, even so lies this body. Then the self becomes disembodied and immortal Spirit, the Supreme Self

(Prana), Brahman, the Light." Janaka, Emperor of Videha, said: "I give you, venerable Sir, a thousand cows." ॥4.4.7॥

— Translation from Swami Madhavananda — Regarding this there is this pithy verse: 'When all the desires that dwell in his heart (mind) are gone, then he, having been mortal, becomes immortal, and attains Brahman in this very body'. Just as the lifeless Slough of a snake is cast off and lies in the ant-hill, so does this body lie. Then the self becomes disembodied and immortal, (becomes) the Prana (Supreme Self), Brahman, the Light. 'I give you a thousand (cows), sir', said Janaka, Emperor of Videha. ॥4.4.7॥

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[ Sutra 4.4.8 ]

तदेते श्लोका भवन्ति ॥ अणुः पन्था विततः पुराणो मा स्पृष्टोऽनुवित्तो मयैव ॥ तेन धीरा अपियन्ति ब्रह्मविदःस्वर्गं लोकमित उर्ध्वं विमुक्ताः ॥4.4.8॥

tadete ślokā bhavanti|| aṇuḥ panthā vitataḥ purāṇo mā spṛṣṭo'nuvitto mayaiva || tena dhīrā apiyanti brahmavidaḥsvargaṁ lokamita urdhvaṁ vimuktāḥ ॥4.4.8॥

— Translation from Aurovindo (English) — "Regarding this there are the following verses: 'The subtle, ancient path stretching far away has been touched (reached) by me; nay, I have realized it myself. By this path the wise, the knowers of Brahman, move on to the celestial sphere (Liberation) after the fall of this body, having been freed even while living.' ॥4.4.8॥

— Translation from Swami Madhavananda — IV-iv-8: Regarding this there are the following pithy verses: the subtle, extensive, ancient way has touched (been reached by) me. (Nay) I have realised it myself. Through that sages - the knowers of Brahman - (also) go to the heavenly sphere (liberation) after the fall of this body, being freed (even while living). ॥4.4.8॥

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[ Sutra 4.4.9 ]

तस्मिञ्छुक्लमुत नीलमाहुः पिङ्गल हरितं लोहितं च ॥ एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च ॥4.4.9॥

tasmiñchuklamuta nīlamāhuḥ piṅgala haritaṁ lohitaṁ ca|| eṣa panthā brahmaṇā hānuvittastenaiti brahmavitpuṇyakṛittaijasaśca ॥4.4.9॥

— Translation from Aurovindo (English) — Some speak of it as white, others as blue, grey, green, or red. This path is realized by a knower of Brahman and is trod by whoever knows Brahman, has done good deeds and is identified with the Supreme Light.' ॥4.4.9॥

— Translation from Swami Madhavananda — Some speak of it as white, others as blue, grey, green, or red. This path is realised by a Brahmana (knower of Brahman). Any other knower of Brahman who has done good deeds and is identified with the Supreme Light, (also) treads this path. ॥4.4.9॥

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[ Sutra 4.4.10 ]

अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्याया रताः ॥4.4.10॥

andhaṁ tamaḥ praviśanti ye'vidyāmupāsate | tato bhūya iva te tamo ya u vidyāyā ratāḥ ॥4.4.10॥

— Translation from Aurovindo (English) — Into blinding darkness enter those who worship ignorance; into a greater darkness than that, as it were, enter those who are devoted to knowledge.' ॥4.4.10॥

— Translation from Swami Madhavananda — Into blinding darkness (ignorance) enter those who worship ignorance (rites). Into greater darkness, as it were, than that enter those who are devoted to knowledge (the ceremonial portion of the Vedas). ॥4.4.10॥

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[ Sutra 4.4.11 ]

अनन्दा नाम ते लोका अन्धेन तमसाऽऽवृताः तास्ते प्रेत्याभिगच्छन्त्यविद्वासोऽबुधो जनाः ॥4.4.11॥

anandā nāma te lokā andhena tamasā''vṛtāḥ tāste pretyābhigacchantyavidvāso'budho janāḥ ॥4.4.11॥

— Translation from Aurovindo (English) — Cheerless indeed are those worlds covered with blinding darkness. To them after death go those people who are ignorant and unwise.' ॥4.4.11॥

— Translation from Swami Madhavananda — Miserable are those worlds enveloped by (that) blinding darkness (ignorance). To them, after death, go those people who are ignorant and unwise. ॥4.4.11॥

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[ Sutra 4.4.12 ]

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥4.4.12॥

ātmānaṁ cedvijānīyādayamasmīti pūruṣaḥ kimicchankasya kāmāya śarīramanusaṁjvaret ॥4.4.12॥

— Translation from Aurovindo (English) — If a man knows the Self as I am this, then desiring what and for whose sake will he suffer in the wake of the body?' ॥4.4.12॥

— Translation from Swami Madhavananda — If a man knows the Self as 'I am this', then desiring what and for whose sake will he suffer in the wake of the body? ॥4.4.12॥

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[ Sutra 4.4.13 ]

यस्यानुवित्तः प्रतिबुद्ध आत्माऽस्मिन्त्संदेह्ये गहने प्रविष्टः ॥ स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव ॥4.4.13॥

yasyānuvittaḥ pratibuddha ātmā'smintsaṁdehye gahane praviṣṭaḥ|| sa viśvakṛtsa hi sarvasya kartā tasya lokaḥ sa u loka eva ॥4.4.13॥

— Translation from Aurovindo (English) — Whoever has realized and intimately known the Self, Which has entered this perilous and perplexing place (the body), is the maker of the universe; for he is the maker of all. All is his Self and he, again, is indeed the Self of all.' ॥4.4.13॥

— Translation from Swami Madhavananda — He who has realised and intimately known the Self that has entered this perilous and inaccessible place (the body), is the maker of the universe, for he is the maker of all, (all is) his Self, and he again is indeed the Self (of all). ॥4.4.13॥

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[ Sutra 4.4.14 ]

इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः ॥ ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति ॥4.4.14॥

ihaiva santo'tha vidmastadvayaṁ na cedavedirmahatī vinaṣṭiḥ || ye tadviduramṛtāste bhavantyathetare duḥkhamevāpiyanti ॥4.4.14॥

— Translation from Aurovindo (English) — Dwelling in this very body, we have somehow realized Brahman; otherwise we should have remained ignorant and great destruction would have overtaken us. Those who know Brahman become immortal, while others only suffer misery.' ॥4.4.14॥

— Translation from Swami Madhavananda — Being in this very body we have somehow known that (Brahman). If not, (I should have been) ignorant, (and) great destruction (would have taken place). Those who know It become immortal, while others attain misery alone. ॥4.4.14॥

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[ Sutra 4.4.15 ]

यदैतमनुपश्यत्यत्मानं देवमञ्जसे ॥ ईशानं भूतभव्यस्य न ततो विजुगुप्सते ॥4.4.15॥

yadaitamanupaśyatyatmānaṁ devamañjase || īśānaṁ bhūtabhavyasya na tato vijugupsate ॥4.4.15॥

— Translation from Aurovindo (English) — When a person following the instructions of a teacher directly beholds the effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from It.' ॥4.4.15॥

— Translation from Swami Madhavananda — When a man after (receiving instructions from a teacher) directly realises this effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from it. ॥4.4.15॥

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[ Sutra 4.4.16 ]

यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते ॥ तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् ॥4.4.16॥

yasmādarvāksaṁvatsaro'hobhiḥ parivartate || taddevā jyotiṣāṁ jyotirāyurhopāsate'mṛtam ॥4.4.16॥

— Translation from Aurovindo (English) — That under which the year with its days rolls on-upon that immortal Light of l lights the gods meditate as longevity.' ॥4.4.16॥

— Translation from Swami Madhavananda — Below which the year with its days rotates, upon that immortal Light of all lights the gods meditate as longevity. ॥4.4.16॥

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[ Sutra 4.4.17 ]

यस्मिन्पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः ॥ तमेव मन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृतम् ॥4.4.17॥

yasminpañca pañcajanā ākāśaśca pratiṣṭhitaḥ || tameva manya ātmānaṁ vidvānbrahmāmṛto'mṛtam ॥4.4.17॥

— Translation from Aurovindo (English) — That in which the five groups of five and the akasa rest, that very Atman I regard as the Immortal Brahman. Knowing that Brahman, I am immortal.' ॥4.4.17॥

— Translation from Swami Madhavananda — That in which the five groups of five and the (subtle) ether are placed, that very Atman I regard as the immortal Brahman. Knowing (Brahman) I am immortal. ॥4.4.17॥

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[ Sutra 4.4.18 ]

राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः ॥ ते निचिक्युर्ब्रह्म पुराणमग्र्यम् ॥4.4.18॥

prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṁ manaso ye mano viduḥ || te nicikyurbrahma purāṇamagryam ॥4.4.18॥

— Translation from Aurovindo (English) — They who know the Vital Breath (Prana) of the vital breath (prana), the Eye of the eye, the Ear of the ear, the Mind of the mind, have realized the ancient, primordial Brahman.' ॥4.4.18॥

— Translation from Swami Madhavananda — Those who have known the Vital Force of the vital force, the Eye of the eye, the Ear of the ear, and the Mind of the mind, have realised the ancient, primordial Brahman. ॥4.4.18॥

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[ Sutra 4.4.19 ]

मनसैवानुद्रष्टव्यं नेह नानास्ति किंचन॥ मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥4.4.19॥

manasaivāanudraṣṭavyaṁ neha nānāsti kiṁcana|| mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati ॥4.4.19॥

— Translation from Aurovindo (English) — Through the mind alone is Brahman to be realized. There is in It no diversity. He goes from death to death who sees in It, as it were, diversity.' ॥4.4.19॥

— Translation from Swami Madhavananda — Through the mind alone (It) is to be realised. There is no difference whatsoever in It. He goes from death to death, who sees difference, as it were, in It. ॥4.4.19॥

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[ Sutra 4.4.20 ]

एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम् ॥ विरजः पर आकाशादज आत्मा महान्ध्रुवः ॥4.4.20॥

ekadhaivānudraṣṭavyametadapramayaṁ dhruvam || virajaḥ para ākāśādaja ātmā mahāndhruvaḥ ॥4.4.20॥

— Translation from Aurovindo (English) — Unknowable and constant, It should be realized in one form only. The Self is free from taint, beyond the akasa, birthless, infinite and unchanging.' ॥4.4.20॥

— Translation from Swami Madhavananda — It should be realised in one form only, (for) It is unknowable and eternal. The Self is taintless, beyond the (subtle) ether, birthless, infinite and constant. ॥4.4.20॥

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[ Sutra 4.4.21 ]

तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः॥ नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापन हि तदिति ॥4.4.21॥

tameva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ|| nānudhyāyādbahūñchabdānvāco viglāpana hi taditi ॥4.4.21॥

— Translation from Aurovindo (English) — The intelligent seeker of Brahman, learning about the Self alone, should practise wisdom (prajna). Let him not think of too many words, for that is exhausting to the organ of speech.' ॥4.4.21॥

— Translation from Swami Madhavananda — The intelligent aspirant after Brahman, knowing about this alone, should attain intuitive knowledge. (He) should not think of too many words, for it is particularly fatiguing to the organ of speech. ॥4.4.21॥

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[ Sutra 4.4.22 ]

स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः स न साधुना कर्मणा भूयान्नो एवासाधुना कनीयानेष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसंभेदाय तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेनैतमेव विदित्वा मुनिर्भवति। एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति । एतद्ध स्म वैतत्पूर्वे विद्वासः प्रजां न कामयन्ते किं प्रजया करिष्यामो येषां नोऽयमात्माऽयं लोक इति ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः ॥ स एष नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यत्येतमु हैवेते न तरत इत्यतः पापमकरवमित्यतः कल्याणमकरवमित्युभे उ हैवैष एते तरति नैनं कृताकृते तपतः ॥4.4.22॥

sa vā eṣa mahānaja ātmā yo'yaṁ vijñānamayaḥ prāṇeṣu ya eṣo'ntarhṛdaya ākāśastasmiñchete sarvasya vaśī sarvasyeśānaḥ sarvasyādhipatiḥ sa na sādhunā karmaṇā bhūyānno evāsādhunā kanīyāneṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṁ lokānāmasaṁbhedāya tametaṁ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā'nāśakenaitameva viditvā munirbhavati | etameva pravrājino lokamicchantaḥ pravrajanti | etaddha sma vaitatpūrve vidvāsaḥ prajāṁ na kāmayante kiṁ prajayā kariṣyāmo yeṣāṁ no'yamātmā'yaṁ loka iti te ha sma putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavataḥ || sa eṣa neti netyātmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyatyetamu haivete na tarata ityataḥ pāpamakaravamityataḥ kalyāṇamakaravamityubhe u haivaiṣa ete tarati nainaṁ kṛtākṛte tapataḥ| ॥4.4.22॥

— Translation from Aurovindo (English) — "That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells in the midst of the organs, lies in the akasa within the heart. It is the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation. Knowing It alone one becomes a sage (muni). Wishing for this World (i.e. the Self) alone, monks renounce their homes. "The knowers of Brahman of olden times, it is said, did not wish for offspring because they thought: 'What shall we do with offspring-we who have attained this Self, this World?' They gave up, it is said, their desire for sons, for wealth and for the worlds and led the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these, indeed, are but desires. 'This Self is That which has been described as Not this, not this. It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. 'Him who knows this these two thoughts do not overcome: For this I did an evil deed and For this I did a good deed. He overcomes both. Things done or not done do not afflict ॥4.4.22॥

— Translation from Swami Madhavananda — That great, birthless Self which is identified with the intellect and is in the midst of the organs, lies in the ether that is within the heart. It is the controller of all, the lord of all, the ruler of all. It does not grow better through good work nor worse through bad work. It is the lord of all, It is the ruler of all beings, It is the protector of all beings. It is the bank that serves as the boundary to keep the different worlds apart. The Brahmanas seek to know It through the study of the Vedas, sacrifices, charity, and austerity consisting in a dispassionate enjoyment of sense-objects. Knowing It alone, one becomes a sage. Desiring this world (the Self) alone, monks renounce their homes. This is (the reason for it); The ancient sages, it is said, did not desire children (thinking), 'What shall we achieve through children, we who have attained this Self, this world (result).' They, it is said, renounced their desire for sons, for wealth and for the worlds, and lived a mendicant's life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for worlds, for both these are but desires. This self is That which has been described as 'Not this, Not this'. It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - It never feels pain, and never suffers injury. (it is but proper) that the sage is never overtaken by these two thoughts, 'I did an evil act for this', 'I did a good act for this'. He conquers both of them. Things done or not done do not trouble him. ॥4.4.22॥

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[ Sutra 4.4.23 ]

तदेतदृचाभ्युक्तम् । एष नित्यो महिमा ब्राह्मणस्य न वर्धते कर्मणा नो कनीयान् ॥ तस्यैव स्यात्पदवित्तं विदित्वा न लिप्यते कर्मणा पापकेनेति । तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वाऽऽत्मन्येवात्मानं पश्यति सर्वमात्मानं पश्यति नैनं पाप्मा तरति सर्वं पाप्मानं तरति नैनं पाप्मा तपति सर्वं पाप्मानं तपति विपापो विरजोऽविचिकित्सो ब्राह्मणो भवत्येष ब्रह्मलोकः सम्राडेनं प्रापितोऽसीति होवाच याज्ञवल्क्यः सोऽहं भगवते विदेहान् ददामि मां चापि सह दास्यायेति ॥4.4.23॥

tadetadṛcābhyuktam | eṣa nityo mahimā brāhmaṇasya na vardhate karmaṇā no kanīyān || tasyaiva syātpadavittaṁ viditvā na lipyate karmaṇā pāpakeneti | tasmādevaṁvicchānto dānta uparatastitikṣuḥ samāhito bhūtvā''tmanyevātmānaṁ paśyati sarvamātmānaṁ paśyati nainaṁ pāpmā tarati sarvaṁ pāpmānaṁ tarati nainaṁ pāpmā tapati sarvaṁ pāpmānaṁ tapati vipāpo virajo'vicikitso brāhmaṇo bhavatyeṣa brahmalokaḥ samrāḍenaṁ prāpito'sīti hovāca yājñavalkyaḥ so'haṁ bhagavate videhān dadāmi māṁ cāpi saha dāsyāyeti ॥4.4.23॥

— Translation from Aurovindo (English) — "This has been expressed by the following Rig verse: 'This is the eternal glory of Brahman: It neither increases nor decreases through work. Therefore one should know the nature of That alone. Knowing It one is not touched by evil action.' "Therefore he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own self (body); he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts and a true Brahmana (knower of Brahman). This is the World of Brahman, O Emperor and you have attained It." Thus said Yajnavalkya. Janaka said: 'Venerable Sir, I give you the empire of Videha and myself, too, with it, to wait upon you. ॥4.4.23॥

— Translation from Swami Madhavananda — This has been expressed by the following hymn: This is the eternal glory of a knower of Brahman: it neither increases nor decreases through work. (Therefore) one should know the nature of that alone. Knowing it one is not touched by evil action. Therefore he who knows it as such becomes self-controlled, calm, withdrawn into himself, enduring and concentrated, and sees the self in his own self (body); he sees all as the Self. Evil does not overtake him, but he transcends all evil. Evil does not trouble him, (but) he consumes all evil. He becomes sinless, taintless, free from doubts, and a Brahmana (knower of Brahman). This is the world of Brahman, O Emperor, and you have attained it - said Yajnavalkya. 'I give you sir, the empire of Videha, and myself too with it, to wait upon you'. ॥4.4.23॥

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[ Sutra 4.4.24 ]

स वा एष महानज आत्मान्नादो वसुदानः विन्दते वसु य एवं वेद ॥4.4.24॥

sa vā eṣa mahānaja ātmānnādo vasudānaḥ vindate vasu ya evaṁ veda ॥4.4.24॥

— Translation from Aurovindo (English) — That great, unborn Self is the eater of food and the giver of wealth. He who knows this obtains wealth. ॥4.4.24॥

— Translation from Swami Madhavananda — That great, birthless Self is the eater of food and the giver of wealth (the fruits of one's work). He who knows It as such receives wealth (those fruits). ॥4.4.24॥

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[ Sutra 4.4.25 ]

स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभय हि वै ब्रह्म भवति य एवं वेद ॥4.4.25॥

sa vā eṣa mahānaja ātmājaro'maro'mṛito'bhayo brahmābhayaṁ vai brahmābhaya hi vai brahma bhavati ya evaṁ veda ॥4.4.25॥

— Translation from Aurovindo (English) — That great, unborn Self is undecaying, immortal, undying, fearless; It is Brahman (infinite). Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman. ॥4.4.25॥

— Translation from Swami Madhavananda — That great, birthless Self is undecaying, immortal, undying, fearless and Brahman (infinite). Brahman is indeed fearless. He who knows It as such certainly becomes the fearless Brahman. ॥4.4.25॥

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[ Sutra 4.5.1 ]

अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव स्त्रीप्रज्ञैव तर्हि कात्यायन्यथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन् ॥4.5.1॥

atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca tayorha maitreyī brahmavādinī babhūva strīprajñaiva tarhi kātyāyanyatha ha yājñavalkyo'nyadvṛittamupākariṣyan ॥4.5.1॥

— Translation from Aurovindo (English) — Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahman, while Katyayani had an essentially feminine outlook. One day Yajnavalkya, when he wished to embrace another mode of life. ॥4.5.1॥

— Translation from Swami Madhavananda — Now Yajnavalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi used to discuss Brahman, (while) Katyayani had then only an essentially feminine outlook. One day Yajnavalkya, with a view to embracing life ॥4.5.1॥

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[ Sutra 4.5.2 ]

मैत्रेयीति होवाच याज्ञवल्क्यः प्रव्रजिष्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति ॥4.5.2॥

maitreyīti hovāca yājñavalkyaḥ pravrajiṣyanvā are'hamasmātsthānādasmi hanta te'nayā kātyāyanyāntaṁ karavāṇīti ॥4.5.2॥

— Translation from Aurovindo (English) — Said: "Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani." ॥4.5.2॥

— Translation from Swami Madhavananda — O Maitreyi, my dear', said Yajnavalkya, 'I am going to renounce this life for monasticism. Allow me to finish between you and Katyayani'. ॥4.5.2॥

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[ Sutra 4.5.3 ]

सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताऽऽहो नेति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवित स्याद्अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥4.5.3॥

sā hovāca maitreyī yannu ma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātsyāṁ nvahaṁ tenāmṛtā''ho neti neti hovāca yājñavalkyo yathaivopakaraṇavatāṁ jīvitaṁ tathaiva te jīvita syādamṛtatvasya tu nāśāsti vitteneti ॥4.5.3॥

— Translation from Aurovindo (English) — Maitreyi said: "Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not?" "No," replied Yajnavalkya, "your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth." ॥4.5.3॥

— Translation from Swami Madhavananda — Thereupon Maitreyi said, 'Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that, or not?' 'No', replied Yajnavalkya, 'your life will be just like that of people who possess plenty of things, but there is no hope of immortality through wealth.' ॥4.5.3॥

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[ Sutra 4.5.4 ]

सा होवाच मैत्रेयीः येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति ॥4.5.4॥

sā hovāca maitreyīḥ yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhīti ॥4.5.4॥

— Translation from Aurovindo (English) — Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality." ॥4.5.4॥

— Translation from Swami Madhavananda — Then Maitreyi said, 'What shall I do with that which will not make me immortal? Tell me, sir, of that alone which you know (to be the only means of immortality).' ॥4.5.4॥

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[ Sutra 4.5.5 ]

स होवाच याज्ञवल्क्यः प्रिया वै खलु नो भवती सती प्रियमवृधद्धन्त तर्हि भवत्येतद्व्याख्यास्यामि ते व्याचक्षाणस्य ते वाचं तु मे निदिध्यासस्वेति ॥4.5.5॥

sa hovāca yājñavalkyaḥ priyā vai khalu no bhavatī satī priyamavṛdhaddhanta tarhi bhavatyetadvyākhyāsyāmi te vyācakṣāṇasya te vācaṁ tu me nididhyāsasveti ॥4.5.5॥

— Translation from Aurovindo (English) — Yajnavalkya replied: "My dear, you have been my beloved even before and now you have resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate on what I say." ॥4.5.5॥

— Translation from Swami Madhavananda — Yajnavalkya said, 'My dear, you have been my beloved (even before), and you have magnified what is after my heart. If you wish, my dear, I will explain it to you. As I explain it, meditate (upon its meaning). ॥4.5.5॥

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[ Sutra 4.5.6 ]

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाता प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे पशूनां कामाय पशवः प्रिया भवन्त्यामनस्तु कामाया पशवः प्रिया भवन्ति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति । न वा अरे भुतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयात्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इद सर्वं विदितम् ॥4.5.6॥

sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jātā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati | na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati| na vā are paśūnāṁ kāmāya paśavaḥ priyā bhavantyāmanastu kāmāyā paśavaḥ priyā bhavanti| na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati | na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati| na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti| na vā are devānāṁ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti | na vā are vedānāṁ kāmāya vedāḥ priyā bhavantyātmanastu kāmāya vedāḥ priyā bhavanti | na vā are bhutānāṁ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyātmani khalvare dṛṣṭe śrute mate vijñāta ida sarvaṁ viditam ॥4.5.6॥

— Translation from Aurovindo (English) — And he said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. "Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. "Verily, not for the sake of the sons, my dear, are the sons loved, but they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. "Verily, not for the sake of the animals, my dear, are the animals loved, but they are loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. "Verily, not for the sake of the xatriya, my dear, is the xatriya loved, but he is loved for the sake of the self. "Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. "Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. "Verily, not for the sake of the Vedas, my dear, are the Vedas loved, but they are loved for the sake of the self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. "Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known. ॥4.5.6॥

— Translation from Swami Madhavananda — He said: 'It is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one's own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one's own sake that it is loved. The Self, my dear Maitreyi, should be realised - should be heard of, reflected on and meditated upon. When the Self, my dear, is realised by being heard of, reflected on and meditated upon, all this is known. ॥4.5.6॥

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[ Sutra 4.5.7 ]

ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीद सर्वं यदयमात्मा ॥4.5.7॥

brahma taṁ parādādyo'nyatrātmano brahma veda kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda lokāstaṁ parāduryo'nyatrātmano lokānveda devāstaṁ parāduryo'nyatrātmano devānveda vedāstaṁ parāduryo'nyatrātmano vedānveda bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ vededaṁ brahmedaṁ kṣatramime lokā ime devā ime vedā imāni bhūtānīda sarvaṁ yadayamātmā ॥4.5.7॥

— Translation from Aurovindo (English) — "The brahmin rejects one who knows him as different from the Self. The xatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The Vedas reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this xatriya, these worlds, these gods, these Vedas, these beings and this All-are that Self. ॥4.5.7॥

— Translation from Swami Madhavananda — The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. The Vedas oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these gods, these Vedas, these beings and these all -- are this Self. ॥4.5.7॥

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[ Sutra 4.5.8 ]

स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥4.5.8॥

sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ ॥4.5.8॥

— Translation from Aurovindo (English) — As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped. ॥4.5.8॥

— Translation from Swami Madhavananda — As, when a drum is beaten, one cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes. ॥4.5.8॥

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[ Sutra 4.5.9 ]

स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥4.5.9॥

sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ ॥4.5.9॥

— Translation from Aurovindo (English) — And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped. ॥4.5.9॥

— Translation from Swami Madhavananda — As, when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the conch or in the general sound produced by different kinds of playing. ॥4.5.9॥

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[ Sutra 4.5.10 ]

स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ॥4.5.10॥

sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ ॥4.5.10॥

— Translation from Aurovindo (English) — And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped only when the general note of the vina or the general sound produced by the different kinds of playing is grasped; ॥4.5.10॥

— Translation from Swami Madhavananda — As, when a Vina is played, one cannot distinguish its various particular notes, but they are included in the general note of the Vina or in the general sound produced by different kinds of playing. ॥4.5.10॥

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[ Sutra 4.5.11 ]

स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निश्वसितानि ॥5.11॥

sa yathārdraidhāgnerabhyāhitasya pṛthagdhūmā viniścarantyevaṁ vā are'sya mahato bhūtasya niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭa hutamāśitaṁ pāyitamayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtānyasyaivaitāni sarvāṇi niśvasitāni ॥5.11॥

— Translation from Aurovindo (English) — "As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas), explanations (vyakhyanas), sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are all like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth. ॥5.11॥

— Translation from Swami Madhavananda — As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations, explanations, sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are (like) the breath of this infinite Reality. They are like the breath of this (Supreme Self). ॥6.1॥

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[ Sutra 4.5.12 ]

स यथा सर्वासामपा समुद्र एकायनमेव सर्वेषा स्पर्शानां त्वगेकायनमेव सर्वेषां गन्धानां नासिके एकायनमेव सर्वेषा रसानां जिह्वैकायनमेव सर्वेषा रूपाणां चक्षुरेकायनमेव सर्वेषा शब्दाना श्रोत्रमेकायनमेव सर्वेषा सङ्कल्पानां मन एकायनमेव सर्वासां विद्याना हृदयमेकायनमेव सर्वेषां कर्मणा हस्तावेकायनमेव सर्वेषामानन्दानामुपस्थ एकायनमेव सर्वेषां विसर्गाणां पायुरेकायनमेव सर्वेषामध्वना पादावेकायनमेव सर्वेषां वेदाना वागेकायनम् ॥4.5.12॥

sa yathā sarvāsāmapā samudra ekāyanameva sarveṣā sparśānāṁ tvagekāyanameva sarveṣāṁ gandhānāṁ nāsike ekāyanameva sarveṣā rasānāṁ jihvaikāyanameva sarveṣā rūpāṇāṁ cakṣurekāyanameva sarveṣā śabdānā śrotramekāyanameva sarveṣā saṅkalpānāṁ mana ekāyanameva sarvāsāṁ vidyānā hṛdayamekāyanameva sarveṣāṁ karmaṇā hastāvekāyanameva sarveṣāmānandānāmupastha ekāyanameva sarveṣāṁ visargāṇāṁ pāyurekāyanameva sarveṣāmadhvanā pādāvekāyanameva sarveṣāṁ vedānā vāgekāyanam ॥4.5.12॥

— Translation from Aurovindo (English) — "As the ocean is the one goal of all waters (the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas. ॥4.5.12॥

— Translation from Swami Madhavananda — As the ocean is the one goal of all sorts of water, as the skin is the one goal of all kinds of touch, as the nostrils are the one goal of all odours, as the tongue is the one goal of all savours, as the eye is the one goal of all colours , as the ear is the one goal of all sounds, as the Manas is the one goal of all deliberations, as the intellect is the one goal of all kinds of knowledge, as the hands are the one goal of all sort of work, as the organ of generation is the one goal of all kinds of enjoyment, as the anus is the one goal of all excretions, as the feet are the one goal of all kinds of walking, as the organ of speech is the one goal of all Vedas. ॥4.5.12॥

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[ Sutra 4.5.13 ]

स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवेवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञास्तीत्यरे ब्रविमीति होवाच याज्ञव ॥4.5.13॥

sa yathā saindhavaghano'nantaro'bāhyaḥ kṛtsno rasaghana evevaṁ vā are'yamātmānantaro'bāhyaḥ kṛtsnaḥ prajñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāstītyare bravimīti hovāca yājñavalkyaḥ ॥4.5.13॥

— Translation from Aurovindo (English) — "As a lump of salt has neither inside nor outside and is altogether a homogeneous mass of taste, even so this Self, my dear, has neither inside nor outside and is altogether a homogeneous mass of Intelligence. This Self comes out as a separate entity from the elements and with their destruction this separate existence is also destroyed. After attaining this oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya. ॥4.5.13॥

— Translation from Swami Madhavananda — As a lump of salt is without interior or exterior, entire, and purely saline in taste, even so is the Self without interior or exterior, entire, and Pure Intelligence alone. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya. ॥4.5.13॥

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[ Sutra

4.5.14 ]

सा होवाच मैत्रेयत्रैव मा भगवान्मोहान्तमापीपिन्न वा अहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यविनाशी वाऽरेऽयमात्मानुच्छित्तिधर्मा ॥4.5.14॥

sā hovāca maitreyatraiva mā bhagavānmohāntamāpīpinna vā ahamimaṁ vijānāmīti sa hovāca na vā are'haṁ mohaṁ bravīmyavināśī vā're'yamātmānucchittidharmā ॥4.5.14॥

— Translation from Aurovindo (English) — Then Maitreyi said: "Just here you have completely bewildered me, venerable Sir. Indeed, I do not at all understand this." He replied: "Certainly I am not saying anything bewildering, my dear. Verily, this Self is immutable and indestructible. ॥4.5.14॥

— Translation from Swami Madhavananda — Maitreyi said, 'Just here you have led me into the midst of confusion, sir, I do not at all comprehend this'. He said, 'Certainly, I am not saying anything confusing. This self is indeed immutable and indestructible, my dear'. ॥4.5.14॥

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[ Sutra 4.5.15 ]

यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतर रसयते तदितर इतरमभिवदति तदितर इतर शृणोति तदितर इतरं मनुते तदितर इतर स्पृशति तदितर इतरं विजानाति यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन क रसयेत्तत्केन कमभिवदेत्तत्केन क शृणुयात्तत्केन कं मन्वीत तत्केन क स्पृशेत्तत्केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयात्स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयेतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार ॥4.5.15॥

yatra hi dvaitamiva bhavati taditara itaraṁ paśyati taditara itaraṁ jighrati taditara itara rasayate taditara itaramabhivadati taditara itara śṛṇoti taditara itaraṁ manute taditara itara spṛśati taditara itaraṁ vijānāti yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyettatkena kaṁ jighrettatkena ka rasayettatkena kamabhivadettatkena ka śṛṇuyāttatkena kaṁ manvīta tatkena ka spṛśettatkena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyātsa eṣa neti netyātmā'gṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyati vijñātāramare kena vijānīyādityuktānuśāsanāsi maitreyetāvadare khalvamṛtatvamiti hoktvā yājñavalkyo vijahāra ॥4.5.15॥

— Translation from Aurovindo (English) — "For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahmaneverything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known? "This Self is That which has been described as 'Not this, not this.' It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It never attaches Itself; unfettered, for It never feels pain and never suffers injury. Through what, O Maitreyi, should one know the Knower? "Thus you have the instruction given to you. This much, indeed, is the means to Immortality." Having said this, Yajnavalkya renounced home. ॥4.5.15॥

— Translation from Swami Madhavananda — Because when there is duality, as it were, then one sees something, one smells something, one tastes something, one speaks something, one hears something, one thinks something, one touches something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one see and through what, what should one smell and through what, what should one taste and through what, what should one speak and through what, what should one hear and through what, what should one think and through what, what should one touch and through what, what should one know and through what? Through what should one know that owing to which all this is known? This self is That which has been described as 'Not this, Not this'. It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - it never feels pain, and never suffers injury. Through what, O Maitreyi, should one know the Knower? So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left. ॥4.5.15॥

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[ Sutra 4.6.1 ]

अथ वशः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः ॥4.6.1॥

atha vaśaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ ॥4.6.1॥

— Translation from Aurovindo (English) — Now the line of teachers: We received the knowledge from Pautimashya. Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama. ॥4.6.1॥

— Translation from Swami Madhavananda — Now the line of teachers: Pautimasya (received it) from Gaupavana. Gaupavana from another Pautimasya. This Pautimasya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama - ॥4.6.1॥

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[ Sutra 4.6.2 ]

अग्निवेश्यादाग्निवेश्यो गार्ग्याद्गार्ग्यो गार्ग्याद्गार्ग्यो गौतमाद्गौतमः सैतवात्सैतवः पाराशर्यायणात्पाराशर्यायणो गार्ग्यायणादार्ग्यायणो उद्दालकायनादुद्दालकायनो जाबालायनात्जाबालायनो माध्यन्दिनायनान्माध्यन्दिनायनः सौकरायणात्सौकरायणः काषायणात्काषायणः सायकायनात्सायकायनः कौशिकायनेः कौशिकायनिः ॥4.6.2॥

agniveśyādāgniveśyo gārgyādgārgyo gārgyādgārgyo gautamādgautamaḥ saitavātsaitavaḥ pārāśaryāyaṇātpārāśaryāyaṇo gārgyāyaṇādārgyāyaṇo uddālakāyanāduddālakāyano jābālāyanātjābālāyano mādhyandināyanānmādhyandināyanaḥ saukarāyaṇātsaukarāyaṇaḥ kāṣāyaṇātkāṣāyaṇaḥ sāyakāyanātsāyakāyanaḥ kauśikāyaneḥ kauśikāyaniḥ ॥4.6.2॥

— Translation from Aurovindo (English) — From Agnivesya. Agnivesya from Gargya. Gargya from another Gargya. This Gargya from Gautama. Gautama from Saitava. Saitava from Pirasaryayana. Parasarayayana from Gargyayana. Gargyayana from Uddalakayana. Uddalakayana from Jabalayana. Jabalayana from Madhyandinayana. Madhyandinayana from Saukarayana. Saukarayana from Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani. Kausikayani ॥4.6.2॥

— Translation from Swami Madhavananda — From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhinlata from another of that name. He from a third Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Pracinayogya. They from Parasarya. Parasarya from Bharadvaja. He from Bharadvaja and Gautama. Gautama from another Bharatvaja. He from another Parasarya. Parasarya from Baijavapayana. He from Kausikayani. Kausikayani - ॥4.6.2॥

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[ Sutra 4.6.3 ]

घृतकौशिकाद्घृतकौशिकः पाराशर्यायणात्पाराशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरसुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणो दैवादथर्वादैवो मृत्योः प्राध्व सनान्मृत्युः प्राध्व सनः प्राध्व सनात्प्रध्व सन एकर्षेरेकर्षिर्विप्रचित्तिर्व्यष्टेर्वृष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणोब्रह्म स्वयंभु ब्रह्मणे नमः ॥4.6.3॥

ghṛtakauśikādghṛtakauśikaḥ pārāśaryāyaṇātpārāśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirasurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo gautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādayāsya āṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'śvibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo daivādatharvādaivo mṛtyoḥ prādhva sanānmṛtyuḥ prādhva sanaḥ prādhva sanātpradhva sana ekarṣerekarṣirvipracittirvyaṣṭervṛṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇobrahma svayaṁbhu brahmaṇe namaḥ ॥4.6.3॥

— Translation from Aurovindo (English) — From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yiska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from SandiIya. Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the two Asvins. The two Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanitana. Sanitana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahman (Hiranyagarbha). Brahman is self-born (eternal). Salutation to Brahman. ॥4.6.3॥

— Translation from Swami Madhavananda — From Ghrtakausika. Ghrtakausika from Parasaryayana. He from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. He from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. He from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. He from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhi-kaundinya. He from Vatsanapat Babhrava. He from Pathin Saubhara. He from Ayasya Angirasa. He from Abhuti Tvastra. He from Visvarupa Tvastra. He from the Asvins. They from Dadhyac Atharvana. He from Atharvan Daiva. He from Mrtyu Pradhvamsana. He from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Viprachitti. Viprachitti from Vyasri. Vyasti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Paramesthin (Viraj). He from Brahman (Hiranyabarbha). Brahman is self born. Salutation to Brahman. ॥4.6.3॥

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[ Sutra 5.1.1 ]

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते॥ पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ खं ब्रह्म खं पुराणं वायुरं खम्इति ह स्माह कौरव्यायणीपुत्रो वेदोऽयं ब्राह्मणा विदुर्वेदैनेन यद्वेदितव्यम् ॥5.1.1॥

om pūrṇamadaḥ pūrṇamidaṁ pūrṇātpūrṇamudacyate || pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate || om khaṁ brahma khaṁ purāṇaṁ vāyuraṁ kham iti ha smāha kauravyāyaṇīputro vedo'yaṁ brāhmaṇā vidurvedainena yadveditavyam ॥5.1.1॥

— Translation from Aurovindo (English) — Om. Infinite is That Brahman, infinite in this manifested universe. From the Infinite Brahman proceeds the infinite. After the realization of the Great Identity or after the cosmic dissolution, when the infinity of the infinite universe merges in the Infinite Brahman, there remains the Infinite Brahman alone. Om is the Akasa Brahman-the primeval akasa. It is the akasa containing air, says the son of Kauravayarn. It (Om) is the Veda-thus the knowers of Brahman know; for through it one knows what is to he known. ॥5.1.1॥

— Translation from Swami Madhavananda — Om. That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), it remains as the infinite (Brahman) alone. Om is the ether-Brahman - the eternal ether. 'The ether containing air,' says the son of Kauravyayani. It is the Veda, (so) the Brahmans (knowers of Brahman) know; (for) through it one knows what is to be known. ॥5.1.1॥

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[ Sutra 5.2.1 ]

त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुर्देवा मनुष्या असुरा उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दाम्यतेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति ॥5.2.1॥

trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryamūṣurdevā manuṣyā asurā uṣitvā brahmacaryaṁ devā ūcurbravītu no bhavāniti tebhyo haitadakṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdāmyateti na ātthetyomiti hovāca vyajñāsiṣṭeti ॥5.2.1॥

— Translation from Aurovindo (English) — Prajapati had three kinds of offspring: gods, men and demons (asuras). They lived with Prajapati, practising the vows of brahmacharins. After finishing their term, the gods said to him: "Please instruct us, Sir." To them he uttered the syllable da and asked: "Have you understood?" They replied: "We have. You said to us, 'Control yourselves (damyata).' He said: "Yes, you have understood." ॥5.2.1॥

— Translation from Swami Madhavananda — Three classes of Prajapati's sons lived a life of continence with their father, Prajapati (Viraj) - the gods, men and Asuras. The gods, on the completion of their term, said, 'Please instruct us'. He told them the syllable 'Da' (and asked), 'have you understood?' (They) said, 'We have. You tell us: Control yourselves'. (He) said, 'Yes, you have understood'. ॥5.2.1॥

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[ Sutra 5.2.2 ]

अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दत्तेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति ॥5.2.2॥

atha hainaṁ manuṣyā ūcurbravītu no bhavāniti tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdatteti na ātthetyomiti hovāca vyajñāsiṣṭeti ॥5.2.2॥

— Translation from Aurovindo (English) — Then the men said to him: "Please instruct us, Sir" To them he uttered the same syllable da and asked:"Have you understood?" They replied: "We have. You said to us, 'Give (datta).' He said: 'Yes, you have understood. ॥5.2.2॥

— Translation from Swami Madhavananda — Then the men said to him, 'Please instruct us'. He told them the same syllable 'Da' (and asked), 'Have you understood?' (They) said, 'We have. You tell us: Give'. (He) said, 'Yes, you have understood'. ॥5.2.2॥

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[ Sutra 5.2.3 ]

अथ हैनमसुरा ऊचुरवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दयध्वमिति न आत्थेतियोमिति होवाच व्यज्ञासिष्टेति तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति दाम्यत दत्त दयध्वमिति तदेतत्त्रय शिक्षेद्दमं दानं दयामिति ॥5.2.3॥

atha hainamasurā ūcuravītu no bhavāniti tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdayadhvamiti na ātthetiyomiti hovāca vyajñāsiṣṭeti tadetadevaiṣā daivī vāganuvadati stanayitnurda da da iti dāmyata datta dayadhvamiti tadetattraya śikṣeddamaṁ dānaṁ dayāmiti ॥5.2.3॥

— Translation from Aurovindo (English) — Then the demons said to him: "Please instruct us, Sir." To them he uttered the same syllable da and asked: "Have you understood?" They replied: "We have. You said to us: 'Be compassionate (dayadhvam).' He said: "Yes, you have understood." That very thing is repeated even today by the heavenly voice, in the form of thunder, as "Da," "Da," "Da," which means: "Control yourselves," "Give," and "Have compassion." Therefore one should learn these three: self-control, giving and mercy. ॥5.2.3॥

— Translation from Swami Madhavananda — Then the Asuras said to him, 'Please instruct us'. He told them the same syllable 'Da' (and asked), 'Have you understood?' (They) said, 'We have. You tell us: Have compassion'. (He) said, 'Yes, you have understood'. That very thing is repeated by the heavenly voice, the cloud, as 'Da', 'Da', 'Da': 'Control yourselves', 'Give', and 'have compassion'. Therefore one should learn these three - self-control, charity and compassion. ॥5.2.3॥

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[ Sutra 5.3.1 ]

एष प्रजापतिर्यद्धृदयमेतद्ब्रह्मैतत्सर्वं तदेतत्त्र्यक्षरहृदयमिति हृ इत्येकमक्षरम् अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद द इत्येकमक्षरं ददत्यस्मै स्वाश्चान्ये च य एवं वेद यमित्येकमारम् एति स्वर्गं लोकं य एवं वेद ॥5.3.1॥

eṣa prajāpatiryaddhṛdayametadbrahmaitatsarvaṁ tadetattryakṣarahṛdayamiti hṛ ityekamakṣaram abhiharantyasmai svāścānye ca ya evaṁ veda da ityekamakṣaraṁ dadatyasmai svāścānye ca ya evaṁ veda yamityekamāram eti svargaṁ lokaṁ ya evaṁ veda ॥5.3.1॥

— Translation from Aurovindo (English) — Prajapati is this-the heart (intellect). It (the heart) is Brahman. It is all. Hridayam (the heart) consists of three syllables. One syllable is hri; and to him who knows this, his own people and others bring presents. One syllable is da; and to him who knows this, his own people and others give their powers. One syllable is yam; and he who knows this goes to heaven. ॥5.3.1॥

— Translation from Swami Madhavananda — This is Prajapati - this heart (intellect). It is Brahman, it is everything. 'Hridaya' (heart) has three syllables. 'Hr' is one syllable. To him who knows as above, his own people and others bring (presents). 'Da' is another syllable. To him who knows as above, his own people and others give (their powers). 'Ya' is another syllable. He who knows as above goes to heaven. ॥5.3.1॥

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[ Sutra 5.4.1 ]

तद्वै तदेतदेव तदास सत्यमेव स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमाँल्लोकान् जित इन्न्वसावसद्य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति सत्य ह्येव ब्रह्म ॥5.4.1॥

tadvai tadetadeva tadāsa satyameva sa yo haietaṁ mahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti jayatīmāllokān jita innvasāvasadya evametanmahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti satya hyeva brahma ॥5.4.1॥

— Translation from Aurovindo (English) — That intellect Brahman was verily this-satya alone. And whosoever knows this great, glorious first-born one as the Satya Brahman conquers these worlds. And his enemy is thus conquered and becomes non-existent-yes, whosoever knows this great, glorious first-born one as the Satya Brahman; for Satya indeed is that Brahman. ॥5.4.1॥

— Translation from Swami Madhavananda — That (intellect-Brahman) was but this - Satya (gross and subtle) alone. He who knows this great, adorable, first-born (being) as the Satya-Brahman, conquers these worlds, and his (enemy) is thus conquered and becomes non-existent - he who knows this great, adorable, first-born (being) thus, as the Satya-Brahman, for Satya is indeed Brahman. ॥5.4.1॥

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[ Sutra 5.5.1 ]

आप एवेदमग्र आसुस्ता आपः सत्यमसृजन्त सत्यं ब्रह्म ब्रह्म प्रजापतिं प्रजापतिर्देवा ते देवाः सत्यमेवोपासते तदेतत्त्र्यक्षर सत्यमिति स इत्येकमक्षरं तीत्येकमक्षरं यमीत्येकमक्षरं प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतं तदेतदनृतमुभयतः सत्येन परिगृहीत सत्यभूयमेव भवति नैवंविद्वासमनृत हिनस्ति ॥5.5.1॥

āpa evedamagra āsustā āpaḥ satyamasṛjanta satyaṁ brahma brahma prajāpatiṁ prajāpatirdevā te devāḥ satyamevopāsate tadetattryakṣara satyamiti sa ityekamakṣaraṁ tītyekamakṣaraṁ yamītyekamakṣaraṁ prathamottame akṣare satyaṁ madhyato'nṛtaṁ tadetadanṛtamubhayataḥ satyena parigṛhīta satyabhūyameva bhavati naivaṁvidvāsamanṛta hinasti ॥5.5.1॥

— Translation from Aurovindo (English) — In the beginning this universe was water alone. That water produced Satya. Satya is Brahman. Brahman produced Prajapati and Prajapati the gods. Those gods meditate on Satya. This name Satya consists of three syllables. Sa is one syllable, ti is one syllable and ya is one syllable. The first and last syllables are the truth. In the middle is untruth. This untruth is enclosed on both sides by truth; thus truth preponderates. Untruth does not hurt him who knows this. ॥5.5.1॥

— Translation from Swami Madhavananda — This (universe) was but water (liquid oblations connected with sacrifices) in the beginning. That water produced Satya. Satya is Brahman. Brahman (produced) Prajapati, and Prajapati the gods. Those gods meditate upon Satya alone. This (name) 'Satya' consists of three syllables: 'Sacrifice' is one syllable, 'Ti' is another syllable, and "Ya' is the third syllable. The first and last syllables are truth. In the middle is untruth. This untruth is enclosed on either side by truth. (Hence) there is a preponderance of truth. One who knows as above is never hurt by untruth. ॥5.5.1॥

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[ Sutra 5.5.2 ]

तद्यत्तत्सत्यमसौ स आदित्यो य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन्पुरुषस्तावेतावन्योऽन्यस्मिन्प्रतिष्ठितौ रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः प्राणैरयममुष्मिन् स यदोत्क्रमिष्यन्भवति शुद्धमेवैतन्मण्डलं पश्यति नैनमेते रश्मयः प्रत्यायन्ति ॥5.5.2॥

tadyattatsatyamasau sa ādityo ya eṣa etasminmaṇḍale puruṣo yaścāyaṁ dakṣiṇe'kṣanpuruṣastāvetāvanyo'nyasminpratiṣṭhitau raśmibhireṣo'sminpratiṣṭhitaḥ prāṇairayamamuṣmin sa yadotkramiṣyanbhavati śuddhamevaitanmaṇḍalaṁ paśyati nainamete raśmayaḥ pratyāyanti ॥5.5.2॥

— Translation from Aurovindo (English) — Now, that which is Satya is the sun-the being who dwells in yonder orb and the being who is in the right eye. These two rest on each other. The former (the being in the sun) rests on the latter (the being in the right eye) through his rays and the latter rests on the former through his organs. When the individual self is about to leave the body, he sees the solar orb clearly (i.e. without rays). Those rays no longer come to him. ॥5.5.2॥

— Translation from Swami Madhavananda — That which is Satya is that sun - the being who is in that orb and the being who is in the right eye. These two rest on each other. The former rests on the latter through the rays, and the latter rests on the former through the function of the eyes. When a man is about to leave the body, he sees the solar orb as clear. The rays no more come to him. ॥5.5.2॥

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[ Sutra 5.5.3 ]

य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहरिति हन्ति पाप्मानं जहाति च य एवं वेद ॥5.5.3॥

ya eṣa etasminmaṇḍale puruṣastasya bhūriti śiraḥ eka śira ekametadakṣaraṁ bhuva iti bāhū dvau bāhū dve ete akṣare svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare tasyopaniṣadahariti hanti pāpmānaṁ jahāti ca ya evaṁ veda ॥5.5.3॥

— Translation from Aurovindo (English) — Of this being who is in the solar orb, the syllable Bhuh is the head, for there is one head and there is this one syllable; the word Bhuvah is the arms, for there are two arms and there are these two syllables; the word Svah is the legs, for there are two legs and there are these two syllables. His secret name is Ahar. He who knows this destroys evil and leaves it behind. ॥5.5.3॥

— Translation from Swami Madhavananda — Of this being who is in the solar orb, the syllable 'Bhur' is the head, for there is one head, and there is this one syllable; the word 'Bhuvar' is the arms, for there are two arms, and there are these two syllables; the word 'Svar' is the feet, for there are two feet, and there are these two syllables. His secret name is 'Ahar'. He who knows as above destroys and shuns ॥5.5.3॥

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[ Sutra 5.5.4 ]

योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदारं भुव इति बाहूः द्वौ बाहू द्वे एतेक्षरे स्वरिति प्रतिष्ठाः द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहमिति हन्ति पाप्मानं जहाति च य एवं वेद ॥5.5.4॥

yo'yaṁ dakṣiṇe'kṣanpuruṣastasya bhūriti śiraḥ eka śira ekametadāraṁ bhuva iti bāhūḥ dvau bāhū dve eteakṣare svariti pratiṣṭhāḥ dve pratiṣṭhe dve ete akṣare tasyopaniṣadahamiti hanti pāpmānaṁ jahāti ca ya evaṁ veda ॥5.5.4॥

— Translation from Aurovindo (English) — Of this being who is in the right eye, the syllable Bhur is the head, for there is one head and there is this one syllable; the word Bhuvar is the arms, for there are two arms and there are these two syllables; the word Svar is the legs, for there are two legs and there are these two syllables. His secret name is Aham. He who knows this destroys evil and leaves it behind. ॥5.5.4॥

— Translation from Swami Madhavananda — Of this being who is in the right eye, the syllable 'Bhur' is the head, for there is one head, and there is this one syllable; the word 'Bhuvar' is the arms, for there are two arms, and there are these two syllables; the word 'Svar' is the feet, for there are two feet, and there are these two syllables. His secret name is 'Aham'. He who knows as above destroys and shuns evil. ॥5.5.4॥

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[ Sutra 5.6.1 ]

मनोमयोऽयं पुरुषो भाःसत्यस्तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा स एषः सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किंच ॥5.6.1॥

manomayo'yaṁ puruṣo bhāḥsatyastasminnantarhṛdaye yathā vrīhirvā yavo vā sa eṣaḥ sarvasyeśānaḥ sarvasyādhipatiḥ sarvamidaṁ praśāsti yadidaṁ kiṁca ॥5.6.1॥

— Translation from Aurovindo (English) — This being identified with the mind and resplendent by nature is realized by yogis within the heart as of the size of a grain of rice or barley. He is the lord of all, the ruler of all and governs all this -whatever there is. ॥5.6.1॥

— Translation from Swami Madhavananda — This being identified with the mind and resplendent (is realised by the Yogins) within the heart like a grain of rice or barley. He is the lord of all, the ruler of all, and governs whatever there is. ॥5.6.1॥

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[ Sutra 5.7.1 ]

विद्युद्ब्रह्मेत्याहुर्विदानाद्विद्युद्विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति विद्युद्ध्येव ब्रह्म ॥5.7.1॥

vidyudbrahmetyāhurvidānādvidyudvidyatyenaṁ pāpmano ya evaṁ veda vidyudbrahmeti vidyuddhyeva brahma ॥5.7.1॥

— Translation from Aurovindo (English) — They say that lightning is Brahman. It is called lightning (vidyut) because it scatters (vidanat) darkness. Whosoever knows this-that lightning is Brahman-scatters the evils that are ranged against him; for lightning is indeed Brahman ॥5.7.1॥

— Translation from Swami Madhavananda — They say lightning is Brahman. It is called lightning (Vidyut) because it scatters (darkness). He who knows it as such - that lightning is Brahman - scatters evils (that are ranged against) him, for lightning is indeed Brahman. ॥5.7.1॥

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[ Sutra 5.8.1 ]

वाचं धेनुमुपासीत तस्याश्चत्वारः स्तनाः स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारः तस्यै द्वौ स्तनौ देवा उपजीवन्ति स्वाहाकारं च वषट्कारं च हन्तकारं मनुष्याः स्वधाकारं पितरस्तस्याः प्राण ऋषभो मनो वत्सः ॥5.8.1॥

vācaṁ dhenumupāsīta tasyāścatvāraḥ stanāḥ svāhākāro vaṣaṭkāro hantakāraḥ svadhākāraḥ tasyai dvau stanau devā upajīvanti svāhākāraṁ ca vaṣaṭkāraṁ ca hantakāraṁ manuṣyāḥ svadhākāraṁ pitarastasyāḥ prāṇa ṛṣabho mano vatsaḥ ॥5.8.1॥

— Translation from Aurovindo (English) — One should meditate upon speech (the Vedas) as a cow. She (speech) has four teats: the sounds Svaha; Vashat, Hanta and Svadha. The gods live on two of her teats, Svaha and Vashat; men, on Hanta; and the Manes on Svadha. Her bull is the vital breath (prana) and her calf, the mind. ॥5.8.1॥

— Translation from Swami Madhavananda — One should meditate upon speech (the Vedas) as a cow (as it were). She has four teats - the sounds "Svaha', 'Vasat', 'Hanta' and 'Svadha'. The gods live on two of her teats - the sounds 'Svaha' and 'Vasat', men on the sound 'Hanta', and the manes on the sound 'Svadha'. Her bull is the vital force, and her calf the mind. ॥5.8.1॥

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[ Sutra 5.9.1 ]

अयमाग्निर्वैश्वानरो योऽयमन्तः पुरुषे येनेदमन्नं पच्यते यदिदमद्यते तस्येष घोषो भवति यमेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोष शृणोति ॥5.9.1॥

ayamāgnirvaiśvānaro yo'yamantaḥ puruṣe yenedamannaṁ pacyate yadidamadyate tasyeṣa ghoṣo bhavati yametatkarṇāvapidhāya śṛṇoti sa yadotkramiṣyanbhavati nainaṁ ghoṣa śṛṇoti ॥5.9.1॥

— Translation from Aurovindo (English) — This fire which is within a man and digests food that is eaten is Vaisvanara. Its sound is that which one hears by stopping the ears. When a man is about to leave the body, he hears this sound no more. ॥5.9.1॥

— Translation from Swami Madhavananda — This fire that is within a man and digests the food that is eaten, is Vaisvanara. It emits this sound that one hears by stopping the ears thus. When a man is about to leave the body, he no more hears this sound. ॥5.9.1॥

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[ Sutra 5.10.1 ]

यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्व आक्रमते स आदित्यमागच्छति तस्मै स तत्र विजिहीते यथालम्बरस्य अलम्बरस्य खं तेन स ऊर्ध्व आक्रमते स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा दुन्दुभेः खं तेन स ऊर्ध्व आक्रमते स लोकमागच्छत्यशोकमहिमं तस्मिन्वसति शाश्वतीः समाः ॥5.10.1॥

yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati tasmai sa tatra vijihīte yathā rathacakrasya khaṁ tena sa ūrdhva ākramate sa ādityamāgacchati tasmai sa tatra vijihīte yathālambarasya alambarasya khaṁ tena sa ūrdhva ākramate sa candramasamāgacchati tasmai sa tatra vijihīte yathā dundubheḥ khaṁ tena sa ūrdhva ākramate sa lokamāgacchatyaśokamahimaṁ tasminvasati śāśvatīḥ samāḥ ॥5.10.1॥

— Translation from Aurovindo (English) — When a man departs from this world, he reaches the air. The air opens there for him as wide as the hole of a chariot wheel. Through this opening he ascends and reaches the sun. The sun opens there for him as wide as the hole of a lambara. By this opening he ascends and reaches the moon. The moon opens there for him as wide as the hole of a drum. By this opening he ascends and reaches a World free from grief and cold. There he dwells for endless years. ॥5.10.1॥

— Translation from Swami Madhavananda — When a man departs from this world, he reaches the air, which makes an opening there for him like the hole of a chariot-wheel. He goes upwards through that and reaches the sun, who makes an opening there for him like the hole of a tabor. He goes upwards through that and reaches the moon, who makes an opening there for him like the hole of a drum. He goes upwards through that and reaches a world free from grief and from cold. He lives there for eternal years. ॥5.10.1॥

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[ Sutra 5.11.1 ]

एतद्वै परमं तपो यद्व्याहितस्तप्यते परम हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमरण्य हरन्ति परम हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति परम हैवं लोकं जयति य एवं वेद ॥5.11.1॥

etadvai paramaṁ tapo yadvyāhitastapyate parama haiva lokaṁ jayati ya evaṁ vedaitadvai paramaṁ tapo yaṁ pretamaraṇya haranti parama haiva lokaṁ jayati ya evaṁ vedaitadvai paramaṁ tapo yaṁ pretamagnāvabhyādadhati parama haivaṁ lokaṁ jayati ya evaṁ veda ॥5.11.1॥

— Translation from Aurovindo (English) — The supreme austerity is indeed that a man suffers when he is ill. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is carried to the forest. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is laid on the fire. He who knows this wins the highest world. ॥5.11.1॥

— Translation from Swami Madhavananda — This indeed is excellent austerity that a man suffers when he is ill. He who knows as above wins an excellent world. This indeed is excellent austerity that a man after death is carried to the forest. He who knows as above wins an excellent world. This indeed is excellent austerity that a man after death is placed in the fire. He who knows as above wins an excellent world. ॥5.11.1॥

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[ Sutra 5.12.1 ]

अन्नं ब्रह्मेत्येक आहुस्तन्न तथा पूयति वा अन्नमृते प्राणात्प्राणो ब्रह्मेत्येक आहुस्तन्न तथा शुष्यति वै प्रण ऋतेऽन्नादेते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतस्तद्ध स्माह प्रातृदः पितरं कि स्विदेवैवंविदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति स ह स्माह पाणिना मा प्रातृद कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति तस्मा उ हैतदुवाच वीत्यन्नं वै वि अन्ने हीमानि सर्वाणि भूतानि विष्टानि रमिति प्राणो वै रं प्राणे हीमानि सर्वाणि भूतानि रमन्ते सर्वाणि ह वा अस्मिन्भूतानि विशन्ति सर्वाणि भूतानि रमन्ते य एवं वेद ॥5.12.1॥

annaṁ brahmetyeka āhustanna tathā pūyati vā annamṛte prāṇātprāṇo brahmetyeka āhustanna tathā śuṣyati vai praṇa ṛte'nnādete ha tveva devate ekadhābhūyaṁ bhūtvā paramatāṁ gacchatastaddha smāha prātṛdaḥ pitaraṁ ki svidevaivaṁviduṣe sādhu kuryāṁ kimevāsmā asādhu kuryāmiti sa ha smāha pāṇinā mā prātṛda kastvenayorekadhābhūyaṁ bhūtvā paramatāṁ gacchatīti tasmā u haitaduvāca vītyannaṁ vai vi anne hīmāni sarvāṇi bhūtāni viṣṭāni ramiti prāṇo vai raṁ prāṇe hīmāni sarvāṇi bhūtāni ramante sarvāṇi ha vā asminbhūtāni viśanti sarvāṇi bhūtāni ramante ya evaṁ veda ॥5.12.1॥

— Translation from Aurovindo (English) — Some say that food is Brahman; but this is not so, for food decays without the vital breath (prana). Others say that the vitalbreath is Brahman; but this is not so, for the vital breath dries up without food. These two deities (food and the vital breath), when they become united, attain the highest state (Brahmanhood). Thus reflecting, Pratrida said to his father: "What good, indeed, can I do him who knows this and what evil can I do him either?" His father answered, stopping him with a gesture of his hand: "Oh, no, Pratrida; for who would attain the highest merely by being identified with these two?" Further, he (the father) said to him this: "It is vi; food is verily vi, for all these creatures rest (visanti) on food. It is ram; the vital breath is ram, for all these creatures delight (ramante) in the vital breath." All creatures rest on him, all creatures delight in him, who knows this. ॥5.12.1॥

— Translation from Swami Madhavananda — Some say that food is Brahman. It is not so, for food rots without the vital force. Others say that the vital force is Brahman. It is not so, for the vital force dries up without food. But these two deities being united attain their highest. So Pratrda said to his father, 'What good indeed can I do to one who knows like this, and what evil indeed can I do to him either?' The father, with a gesture of the hand, said, 'Of, no, Pratrda, for who would attain his highest by being identified with them?' Then he said to him this: 'It is "Vi". Food is "vi", for all these creatures rest on food. It is "Ram". The vital force is "Ram", for all these creatures delight if there is the vital force'. On him who knows as above all creatures rest, and in him all creatures delight. ॥5.12.1॥

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[ Sutra 5.13.1 ]

उक्थं प्राणो वा उक्थं प्राणो हीद सर्वमुत्थापयत्युद्धास्मादुक्थविद्वीरस्तिष्ठतिक्थस्य सायुज्य सलोकतां जयति य एवं वेद ॥5.13.1॥

ukthaṁ prāṇo vā ukthaṁ prāṇo hīda sarvamutthāpayatyuddhāsmādukthavidvīrastiṣṭhatiukthasya sāyujya salokatāṁ jayati ya evaṁ veda ॥5.13.1॥

— Translation from Aurovindo (English) — One should meditate on the vital breath as the Uktha. The vital breath is the Uktha, for it raises up (utthapayati) all this universe. From him who knows this there is raised a son who is a knower of the vital breath and he wins union with and abode in the same world as the Uktha. ॥5.13.1॥

— Translation from Swami Madhavananda — (One should meditate upon the vital force as) the Uktha (a hymn of praise). The vital force is the Uktha, for it raises this universe. From him who knows as above rises a son who is a knower of the vital force, and he achieves union with and abode in the same world as the Uktha. ॥5.13.1॥

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[ Sutra 5.13.2 ]

यजुः प्राणो वै यजुः प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय यजुषः सायुज्य सलोकतां जयति य एवं वेद ॥5.13.2॥

yajuḥ prāṇo vai yajuḥ prāṇe hīmāni sarvāṇi bhūtāni yujyante yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya yajuṣaḥ sāyujya salokatāṁ jayati ya evaṁ veda ॥5.13.2॥

— Translation from Aurovindo (English) — One should meditate upon the vital breath as the Yajus. The vital breath is the Yajus, for all these beings are united (yujyante) with one another if the vital breath is present. All beings are united to give eminence to him who knows this and he wins union with and abode in the same world as the Yajus (vital breath). ॥5.13.2॥

— Translation from Swami Madhavananda — (One should meditate upon the vital force as) the Yajus. The vital force is the Yajus, for all these beings are joined with one another if there is the vital force. All beings are joined for the eminence of him who knows as above, and he achieves union with and abode in the same world as the Yajus (vital force). ॥5.13.2॥

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[ Sutra 5.13.3 ]

साम प्राणो वै साम प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते साम्नः सायुज्य सलोकतां जयति य एवं वेद ॥5.13.3॥

sāma prāṇo vai sāma prāṇe hīmāni sarvāṇi bhūtāni samyañci samyañci hāsmai sarvāṇi bhūtāni śraiṣṭhyāya kalpante sāmnaḥ sāyujya salokatāṁ jayati ya evaṁ veda ॥5.13.3॥

— Translation from Aurovindo (English) — One should meditate upon the vital breath as the Saman. The vital breath is the Saman, for all these beings meet (samyanchi) if the Saman (vital breath) is present. For the sake of him who knows this all beings are united and they succeed in giving him eminence; and he wins union with and abode in the same world as the Saman. ॥5.13.3॥

— Translation from Swami Madhavananda — (One should meditate upon the vital force as) the Saman. The vital force is the Saman, for all these beings are united if there is the vital force. For him who knows as above all beings are united, and they succeed in bringing about his eminence, and he achieves union with abode in the same world as the Saman. ॥5.13.3॥

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[ Sutra 5.13.4 ]

क्षत्रं प्राणो वै क्षत्रं प्राणो हि वै क्षत्रं त्रायते हैनं प्राणः क्षणितोः प्रक्षत्रमात्रमाप्नोति क्षत्रस्य सायुज्य सलोकतां जयति य एवं वेद ॥5.13.4॥

kṣatraṁ prāṇo vai kṣatraṁ prāṇo hi vai kṣatraṁ trāyate hainaṁ prāṇaḥ kṣaṇitoḥ prakṣatramātramāpnoti kṣatrasya sāyujya salokatāṁ jayati ya evaṁ veda ॥5.13.4॥

— Translation from Aurovindo (English) — One should meditate upon the vital breath as the atra. The vital breath is the atra, for the vital breath protects (trayate) the body from wounds (khanitoh). He who knows this attains the atra (vital breath) which needs no other protector and he wins union with and abode in the same world as the atra. ॥5.13.4॥

— Translation from Swami Madhavananda — (One should meditate upon the vital force as) the Ksatra. The vital force is the Ksatra, for it is indeed the Ksatra. The vital force protects the body from wounds. He who knows as above attains this Ksatra (vital force) that has no other protector, and achieves union with and abode in the same world as the Ksatra. ॥5.13.4॥

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[ Sutra 5.14.1 ]

भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥5.14.1॥

bhūmirantarikṣaṁ dyaurityaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā etadevaṁ padaṁ veda ॥5.14.1॥

— Translation from Aurovindo (English) — The words Bhumi

(earth), Antaria (sky) and Dyaus (heaven) form eight syllables and the first foot of the Gayatri consists of eight syllables. So the three worlds constitute the first foot of the Gayatri. Whosoever knows this about the first foot of the Gayatri wins all that is in the three worlds. ॥5.14.1॥

— Translation from Swami Madhavananda — Bhumi' (the earth), 'Antariksa' (sky) and 'Dyaus' (heaven) make eight syllables, and the first foot of the Gayatri has eight syllables. So the above three worlds constitute the first foot of the Gayatri. He who knows the first foot of the Gayatri to be such wins as much as there is in those three worlds. ॥5.14.1॥

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[ Sutra 5.14.2 ]

ऋचो यजूषि सामानीत्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद ॥5.14.2॥

ṛco yajūṣi sāmānītyaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvatīyaṁ trayī vidyā tāvaddha jayati yo'syā etadevaṁ padaṁ veda ॥5.14.2॥

— Translation from Aurovindo (English) — Richah, Yajumshi and Samani form eight syllables and the second foot of the Gayatri consists of eight syllables. So these three Vedas constitute the second foot of the Gayatri. Whosoever thus knows the second foot of the Gayatri wins as much as that treasury of knowledge, the three Vedas, has to confer. ॥5.14.2॥

— Translation from Swami Madhavananda — Reah', 'Yajumsi' and 'Samani' make eight syllables, and the second foot of the Gayatri has eight syllables. So the above three Vedas constitute the second foot of the Gayatri. He who knows the second foot of the Gayatri to be such wins as much as that treasury of knowledge, the three Vedas, has to confer ॥5.14.2॥

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[ Sutra 5.14.3 ]

प्राणोऽपानो व्यान इत्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेदाथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयं दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमुह्येवैष रज उपर्युपरि तपतिव हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद ॥5.14.3॥

prāṇo'pāno vyāna ityaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvadidaṁ prāṇi tāvaddha jayati yo'syā etadevaṁ padaṁ vedāthāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati yadvai caturthaṁ tatturīyaṁ darśataṁ padamiti dadṛśa iva hyeṣa parorajā iti sarvamuhyevaiṣa raja uparyupari tapatieva haiva śriyā yaśasā tapati yo'syā etadevaṁ padaṁ veda ॥5.14.3॥

— Translation from Aurovindo (English) — Prana, apana and vyana form eight syllables and the third foot of the Gayatri. consists of eight syllables. So these three forms of the vital breath constitute the third foot of the Gayatri. Whosoever knows this about the third foot of the Gayatri wins all the living beings that are in the universe. Now, its turiya, apparently visible (darsata) and supramundane (paroraja) foot is this-sun that glows yonder. That which is fourth is called turiya. He (the being in the solar orb) is apparently visible (darsata), because he is seen, as it were, by the yogis. He is supramundane (paroraja), because he shines alone on the whole universe as its overlord. He who thus knows the fourth foot of the Gayatri shines with splendour and glory. ॥5.14.3॥

— Translation from Swami Madhavananda — Prana', 'Apana' and 'Vyana' make eight syllables, and the third foot of the Gayatri has eight syllables. So the above three forms of vital force constitute the third foot of the Gayatri. He who knows the third foot of the Gayatri to be such wins all the living beings that are in the universe. Now its Turiya, apparently visible, supramundane foot is indeed this - the sun that shines. 'Turiya' means the fourth. 'Apparently visible foot', because he is seen, as it were. 'Supramundane', because he shines on the whole universe as its overlord. He who knows the fourth foot of the Gayatri to be such shines in the same way with splendour and fame ॥5.14.3॥

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[ Sutra 5.14.4 ]

सैषा गायत्र्येतस्मिस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता तद्वै तत्सत्ये प्रतिष्ठिता प्रतिष्ठितं चक्षुर्वै सत्यं चक्षुर्हि वै सत्यं तस्माद्यदिदानीं द्वौ विवदमानावेयातामहमदर्शमहमश्रौषमिति य एवं ब्रूयादहमदर्शमिति तस्मा एव श्रद्दध्याम तद्वै तत्सत्यं बले प्रतिष्ठितं प्राणो वै बलं तत्प्राणे प्रतिष्ठितं तस्मादाहुर्बल सत्यादोगीय इत्येवम्वैषा गायत्र्यध्यात्मं प्रतिष्ठिता सा हैषा गयास्तत्रे प्राणा वै गयास्तत्प्राणास्तत्रे तद्यद्गयास्तत्रे तस्माद्गायत्री नाम स यामेवामू सावित्रीमन्वाहैषैव सा स यस्मा अन्वाह तस्य प्राणास्त्रायते ॥5.14.4॥

saiṣā gāyatryetasmisturīye darśate pade parorajasi pratiṣṭhitā tadvai tatsatye pratiṣṭhitā pratiṣṭhitaṁ cakṣurvai satyaṁ cakṣurhi vai satyaṁ tasmādyadidānīṁ dvau vivadamānāveyātāmahamadarśamahamaśrauṣamiti ya evaṁ brūyādahamadarśamiti tasmā eva śraddadhyāma tadvai tatsatyaṁ bale pratiṣṭhitaṁ prāṇo vai balaṁ tatprāṇe pratiṣṭhitaṁ tasmādāhurbala satyādogīya ityevamvaiṣā gāyatryadhyātmaṁ pratiṣṭhitā sā haiṣā gayāstatre prāṇā vai gayāstatprāṇāstatre tadyadgayāstatre tasmādgāyatrī nāma sa yāmevāmū sāvitrīmanvāhaiṣaiva sā sa yasmā anvāha tasya prāṇāstrāyate ॥5.14.4॥

— Translation from Aurovindo (English) — That Gayatri rests on that fourth, apparently visible, supramundane foot. And that, again, rests on truth. The eye is truth, for the eye is indeed truth. Therefore, even today, if two persons come disputing, one saying: "I saw it," and another: "I heard of it," we should trust the one who says: "I saw it. That truth rests on strength. The vital breath (prana) is strength. Hence truth rests on the vital breath. Therefore they say that strength is more powerful than truth. Thus the Gayatri is based on the vital breath within the body. That Gayatri protected the gayas. The organs are the gayas; therefore the Gayatri protected (tatre) the organs. Because it protected the organs, it is called the Gayatri. The Savitri verse, which the teacher communicates to the pupil, is no other thanthis. It saves the organs of the pupil to whom it is imparted by the teacher. ॥5.14.4॥

— Translation from Swami Madhavananda — That Gayatri rests on this fourth, apparently visible, supramundane foot. That again rests on truth. The eye is truth, for the eye is indeed truth. Therefore if even today two persons come disputing, one saying, 'I saw it', and another, 'I heard of it', we believe him only who says, 'I saw it'. That truth rests on strength. The vital force is strength. (Hence) truth rests on the vital force. Therefore they say strength is more powerful than truth. Thus the Gayatri rests on the vital force within the body. That Gayatri saved the Gayas. The organs are the Gayas; so it saved the organs. Now, because it saved the organs, therefore it is called the Gayatri. The Savitri that the teacher communicates to the pupil is no other than this. It saves the organs of him to whom it is communicated. ॥5.14.4॥

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[ Sutra 5.14.5 ]

ता हैतामेके सावित्रीमनुष्टुभमन्वाहुर्वागनुष्टुबेतद्वाचमनुब्रूम इति न तथा कुर्याद्गायत्रीमेव सावित्रीमनुबृयाद्यदिह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकंचन पदं प्रति ॥5.14.5॥

tā haitāmeke sāvitrīmanuṣṭubhamanvāhurvāganuṣṭubetadvācamanubrūma iti na tathā kuryādgāyatrīmeva sāvitrīmanubṛyādyadiha vā apyevaṁvidbahviva pratigṛhṇāti na haiva tadgāyatryā ekaṁcana padaṁ prati ॥5.14.5॥

— Translation from Aurovindo (English) — Some impart to the pupil the Savitri which is in the Anushtubh metre, saying: "The goddess of speech is Anushtubh; so we shall impart it to him." But one should not do that. One should impart only that Savitri which is Gayatri. Verily, if one who knows this accepts too much as a gift, as it were, it is not enough for even one foot of the Gayatri. ॥5.14.5॥

— Translation from Swami Madhavananda — Some communicate (to the pupil) the Savitri that is Anustubh (saying), 'speech is Anustubh; we shall impart that to him'. One should not do like that. One should communicate that Savitri which is the Gayatri. Even if a man who knows as above accepts too much as gift, as it were, it is not (enough) for even one foot of the Gayatri. ॥5.14.5॥

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[ Sutra 5.14.6 ]

स य इमास्त्रींल्लोकान्पूर्णान्प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयादथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयादथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयादथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति नैव केन चनाप्यं कुत उ एतावत्प्रतिगृह्णीयात् ॥5.14.6॥

sa ya imāstrīṁllokānpūrṇānpratigṛhṇīyātso'syā etatprathamaṁ padamāpnuyādatha yāvatīyaṁ trayī vidyā yastāvatpratigṛhṇīyātso'syā etaddvitīyaṁ padamāpnuyādatha yāvadidaṁ prāṇi yastāvatpratigṛhṇīyātso'syā etattṛtīyaṁ padamāpnuyādathāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati naiva kena canāpyaṁ kuta u etāvatpratigṛhṇīyāt ॥5.14.6॥

— Translation from Aurovindo (English) — If he (the knower of the Gayatri) accepts as a gift the three worlds full of wealth, he will be receiving the fruit of knowing only the first foot of the Gayatri. If he accepts as a gift as much as this treasury of knowledge, the Vedas, has to confer, he will be receiving the fruit of knowing only the second foot of the Gayatri. And if he accepts as a gift as much as is covered by all living creatures in the world, he will be receiving the fruit of knowing only the third foot of the Gayatri. While the fruit of knowing its fourth, apparently visible, supramundane foot- yonder sun that glows-is not to be counterbalanced by any gift received. Indeed, how could anyone receive so much as a gift? ॥5.14.6॥

— Translation from Swami Madhavananda — He who accepts these three worlds replete (with wealth), will be receiving (the results of knowing) only the first foot of the Gayatri. He who accepts as much as this treasury of knowledge, the Vedas (has to confer), will receive (the results of knowing) only its second foot. And he who accepts as much as (is covered by) all living beings, will receive (the results of knowing) only its third foot. With its fourth, apparently visible, supramundane foot - the sun that shines - is not to be counter balanced by any gift received. Indeed how could any one accept so much as gift? ॥5.14.6॥

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[ Sutra 5.14.7 ]

तस्या उपस्थानं गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे। नमस्ते तुरीयाय दर्शताय पदाय परोरजसेऽसावदो मा प्रापदितियं द्विष्यादसावस्मै कामो मा समृद्धीति वा न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठतेऽहमदः प्रापमिति वा ॥5.14.6॥

tasyā upasthānaṁ gāyatryasyekapadī dvipadī tripadī catuṣpadyapadasi na hi padyase| namaste turīyāya darśatāya padāya parorajase'sāvado mā prāpaditiyaṁ dviṣyādasāvasmai kāmo mā samṛddhīti vā na haivāsmai sa kāmaḥ samṛddhyate yasmā evamupatiṣṭhate'hamadaḥ prāpamiti vā ॥5.14.6॥

— Translation from Aurovindo (English) — The salutation to the Gayatri: "O Gayatri, thou art one-footed, two-footed, three-footed and four-footed. And thou art without any feet, for thou art unattainable. Salutation to thee, fourth foot, apparently visible and supramundane! May the enemy never attain his object!" Should the knower of the Gayatri bear hatred towards anyone, he should either use this mantra: "May his desired object never flourish!"-in which case that object of the person against whom he thus salutes the Gayatri never flourishes-or he may say: "May I attain that cherished object of his!" ॥5.14.6॥

— Translation from Swami Madhavananda — Its salutation: 'O Gayatri, thou art one-footed, two-footed, there-footed and four-footed, and thou art without any feet, for thou art unattainable. Salutation to thee, the fourth, apparently visible, supramundane foot! May the enemy never attain his object!' (Should the knower of the Gayatri) bear hatred towards anybody, (he should) either (use this Mantra): 'Such and such - way his desired object never flourish!' - in which case that object of the person against whom he thus salutes the Gayatri, never flourishes - or (he may say), 'May I attain that (cherished object) of his!' ॥5.14.6॥

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[ Sutra 5.14.8 ]

एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथा अथ कथ हस्ती भूतो वहसीति मुख ह्यस्याः सम्राण्न विदांचकरेति होवाच तस्या अग्निरेव मुखं यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्संदहत्येव हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति ॥5.14.8॥

etaddha vai tajjanako vaideho buḍilamāśvatarāśvimuvāca yannu ho tadgāyatrīvidabrūthā atha katha hastī bhūto vahasīti mukha hyasyāḥ samrāṇna vidāṁcakareti hovāca tasyā agnireva mukhaṁ yadi ha vā api bahvivāgnāvabhyādadhati sarvameva tatsaṁdahatyeva haivaivaṁvidyadyapi bahviva pāpaṁ kurute sarvameva tatsaṁpsāya śuddhaḥ pūto'jaro'mṛtaḥ saṁbhavati ॥5.14.8॥

— Translation from Aurovindo (English) — On this subject Janaka, Emperor of Videha, said to Budila, the son of Asvatarasva: "Well, how is it that you, who called yourself a knower of the Gayatri, have come to he an elephant and are carrying me?" He replied: "Because, Your Majesty, I did not know its mouth." Janaka said: "Fire is its mouth. If people put a large quantity of fuel into the fire, it is all burnt up. Similarly, a man who knows this, even if he commits a great many sins, consumes them all and becomes pure, clean and free from decay and death." ॥5.14.8॥

— Translation from Swami Madhavananda — On this Janaka, Emperor of Videha, is said to have told Budila, the son of Asvatarasva, 'Well, you gave yourself out as a knower of the Gayatri; then why, alas, are you carrying (me) as an elephant?' He replied, 'Because I did not know its mouth, O Emperor'. 'Fire is its mouth. Even if they put a large quantity of fuel into the fire, it is all burnt up. Similarly, even if one who knows as above commits a great many sins, he consumes them all and becomes pure, cleansed, undecaying and immortal'. ॥5.14.8॥

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[ Sutra 5.15.1 ]

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये। पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि । योऽसावसौ पुरुषः सोऽहमस्मि । वायुरनिलममृतमथेदं भस्मान्त शरीरं । ॐ क्रतो स्मर कृत स्मर क्रतो स्मर कृत स्मर । अग्ने नय सुपथा रायेऽस्मान्विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम ॥5.15.1॥

hiraṇmayena pātreṇa satyasyāpihitaṁ mukham| tattvaṁ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye| pūṣannekarṣe yama sūrya prājāpatya vyūha raśmīnsamūha tejo yatte rūpaṁ kalyāṇatamaṁ tatte paśyāmi| yo'sāvasau puruṣaḥ so'hamasmi| vāyuranilamamṛtamathedaṁ bhasmānta śarīraṁ| om krato smara kṛta smara krato smara kṛta smara| agne naya supathā rāye'smānviśvāni deva vayunāni vidvān| yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṁ te namauktiṁ vidhema ॥5.15.1॥

— Translation from Aurovindo (English) — The door (real nature) of the truth (Satya Brahman) is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the truth may behold it. O Nourisher! O lone Traveller of the sky! O Controller! O Sun! O Offspring of Prajapati! Gather your rays. Withdraw your light. I would see through your grace that form of yours which is the most benign. I am indeed He, that puruSa who dwells in the sun. I am immortal. Now when my body falls may my breath return to the all- pervading Prana! May this body, reduced to ashes, return to the earth! Om. O Fire, who art the symbol Om, O god of deliberations, remember, remember all that I have done. O Fire, lead us by the good path towards the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer by words repeated salutations to you. ॥5.15.1॥

— Translation from Swami Madhavananda — The face (nature) of Satya (Brahman) is hidden (as it were) with a golden vessel. O Pusan (nourisher of the world - the sun), remove it, so that I, whose reality is Satya, may see (the face). O Pusan, O solitary Rishi (seer or traveller), O Yama (controller), O Surya (sun), O son of Prajapati (God or Hiranyagarbha), take away thy rays, curb thy brightness. I wish to behold that most benignant form of thine. I myself am that person; and I am immortal. (When my body falls) may my vital force return to the air (cosmic force), and this body too, reduced to ashes, (go to the earth)! O fire, who art the syllable 'Om', O Deity of deliberations, recollect, recollect all that I have done, O Deity of deliberations, recollect, recollect all that I have done. O Fire, lead us along the good way towards our riches (deserts). O Lord, thou knowest everybody's mental states; remove the wily evil from us. We utter repeated salutations to thee. ॥5.15.1॥

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[ Sutra 6.1.1 ]

ॐ॥ यो वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ज्येष्ठश्च श्रेष्ठश्च स्वानां भवतियपि च येषां बुभूषति य एवं वेद ॥6.1.1॥

om|| yo vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavati prāṇo vai jyeṣṭhaśca śreṣṭhaśca jyeṣṭhaśca śreṣṭhaśca svānāṁ bhavatiyapi ca yeṣāṁ bubhūṣati ya evaṁ veda ॥6.1.1॥

— Translation from Aurovindo (English) — Om. He who knows what is the oldest and greatest becomes the oldest and greatest among his kinsmen. The vital breath (prana) is indeed the oldest and greatest. He who knows this becomes the oldest and greatest among his kinsmen and also among those of whom he wishes to be so. ॥6.1.1॥

— Translation from Swami Madhavananda — Om. He who knows that which is the oldest and greatest, becomes the oldest and greatest among his relatives. The vital force is indeed the oldest and greatest. He who knows it to be such becomes the oldest and greatest among his relatives as well as among those of whom he wants to be such. ॥6.1.1॥

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[ Sutra 6.1.2 ]

यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति वाग्वै वसिष्ठा वसिष्ठः स्वानां भवत्यपि च येषां बुभूषति य एवं वेद ॥6.1.2॥

yo ha vai vasiṣṭhāṁ veda vasiṣṭhaḥ svānāṁ bhavati vāgvai vasiṣṭhā vasiṣṭhaḥ svānāṁ bhavatyapi ca yeṣāṁ bubhūṣati ya evaṁ veda ॥6.1.2॥

— Translation from Aurovindo (English) — He who knows what is the most excellent (vasishtha) becomes the most excellent among his kinsmen. The organ of speech is indeed the vasishtha. He who knows this becomes the most excellent among his kinsmen and also among those of whom he wishes to be so. ॥6.1.2॥

— Translation from Swami Madhavananda — He who knows the Vasistha (that which best helps to dwell or cover) becomes the Vasistha among his relatives. The organ of speech is indeed the Vasistha. He who knows it as such becomes the Vasistha among his relatives as well as among those of whom he wants to be such. ॥6.1.2॥

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[ Sutra 6.1.3 ]

यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे चक्षुर्वै प्रतिष्ठा चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे य एवं वेद ॥6.1.3॥

yo ha vai pratiṣṭhāṁ veda pratitiṣṭhati same pratitiṣṭhati durge cakṣurvai pratiṣṭhā cakṣuṣā hi same ca durge ca pratitiṣṭhati pratitiṣṭhati same pratitiṣṭhati durge ya evaṁ veda ॥6.1.3॥

— Translation from Aurovindo (English) — He who knows what has the attribute of steadiness (pratishtha) lives steadily in rough as well as smooth places and times. The eye indeed is endowed with steadiness, for with the help of the eye one remains steady in rough as well as smooth places and times. He who knows this lives steadily in rough as well as smooth places and times. ॥6.1.3॥

— Translation from Swami Madhavananda — He who knows Pratistha (that which has steadiness) lives steadily in difficult as well as smooth places and times. The eye indeed is Pratistha, for through the eye one lives steadily in difficult as well as smooth places and times. He who knows it as such lives steadily in difficult as well as smooth places and times. ॥6.1.3॥

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[ Sutra 6.1.4 ]

यो ह वै संपदं वेद स हास्मै पद्यते यं कामं कामयते श्रोत्रं वै संपच्छ्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः स हास्मै पद्यते यं कामं कामयते य एवं वेद ॥6.1.4॥

yo ha vai saṁpadaṁ veda sa hāsmai padyate yaṁ kāmaṁ kāmayate śrotraṁ vai saṁpacchrotre hīme sarve vedā abhisaṁpannāḥ sa hāsmai padyate yaṁ kāmaṁ kāmayate ya evaṁ veda ॥6.1.4॥

— Translation from Aurovindo (English) — He who knows prosperity (sampad) attains whatever object he desires. The ear indeed is prosperity, for when the ear is intact all the Vedas are acquired. He who knows this attains whatever object he desires. ॥6.1.4॥

— Translation from Swami Madhavananda — He who knows Sampad (prosperity) attains whatever object he desires. The ear indeed is Sampad, for all these Vedas are acquired when one has the ear (intact). He who knows it to be such attains whatever object he desires. ॥6.1.4॥

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[ Sutra 6.1.5 ]

यो ह वा आयतनं वेदायतन स्वानां भवत्यायतनं जनानां मनो वा आयतनमायतन स्वानां भवति आयतनं जनानां य एवं वेद ॥6.1.5॥

yo ha vā āyatanaṁ vedāyatana svānāṁ bhavatyāyatanaṁ janānāṁ mano vā āyatanamāyatana svānāṁ bhavati āyatanaṁ janānāṁ ya evaṁ veda ॥6.1.5॥

— Translation from Aurovindo (English) — He who knows the abode (ayatana) becomes the abode of his kinsmen and also of other people. The mind indeed is the abode. He who knows this becomes the abode of his kinsmen as well as of other people. ॥6.1.5॥

— Translation from Swami Madhavananda — He who knows the abode becomes the abode of his relatives as well as of (other) people. The Manas indeed is the abode. He who knows it to be such becomes the abode of his relatives as well as of (other) people. ॥6.1.5॥

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[ Sutra 6.1.6 ]

यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभी रेतो वै प्रजातिः प्रजायते ह प्रजया पशुभिर्य एवं वेद ॥6.1.6॥

yo ha vai prajātiṁ veda prajāyate ha prajayā paśubhī reto vai prajātiḥ prajāyate ha prajayā paśubhirya evaṁ veda ॥6.1.6॥

— Translation from Aurovindo (English) — He who knows what has the attribute of procreation (prajati) is enriched with children and animals. Semen verily has this attribute. He who knows this is enriched with children and animals. ॥6.1.6॥

— Translation from Swami Madhavananda — He who knows Prajati (that which has the attribute of generation) is enriched with children and animals. The seed (organ) has this attribute. He who knows it to be such is enriched with children and animals. ॥6.1.6॥

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[ Sutra 6.1.7 ]

ते हेमे प्राणा अहश्रेयसे विवदमाना ब्रह्म जग्मुस्तद्धोचुः को नो वसिष्ठ इति तद्धोवाच यस्मिन्व उत्क्रान्त इद शरीरं पापियो मन्यते स वो वसिष्ठ इति ॥6.1.7॥

te heme prāṇā ahaśreyase vivadamānā brahma jagmustaddhocuḥ ko no vasiṣṭha iti taddhovāca yasminva utkrānta ida śarīraṁ pāpiyo manyate sa vo vasiṣṭha iti ॥6.1.7॥

— Translation from Aurovindo (English) — These organs, disputing about who was superior among them, went to Prajapati and asked: "Which one among us is the most excellent (vasishtha)?" He said: "That one among you is the most excellent by whose departure this body is considered to suffer most." ॥6.1.7॥

— Translation from Swami Madhavananda — These organs, disputing over their respective greatness, went to Brahman and said to him, 'Which of us is the Vasistha?' He said, 'That one of you will be the Vasistha, who departing from among yourselves, people consider this body far more wretched'. ॥6.1.7॥

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[ Sutra 6.1.8 ]

वाग्घोच्चक्राम सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा कला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह वाक् ॥6.1.8॥

vāgghoccakrāma sā saṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā kalā avadanto vācā prāṇantaḥ prāṇena paśyantaścauṣā śṛṇvantaḥ śrotreṇa vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha vāk ॥6.1.8॥

— Translation from Aurovindo (English) — The organ of speech departed. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as dumb people live, without speaking through the tongue, but living through the vital breath, seeing through the eye, hearing through the ear, knowing through the mind and procreating through the organ of generation." Then the organ of speech entered the body. ॥6.1.8॥

— Translation from Swami Madhavananda — The organ of speech went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as dumb people do, without speaking through the organ of speech, but living through the vital force, seeing through the eye, hearing through the ear, knowing through the mind and having children through the organ of generation.' So the organ of speech entered. ॥6.1.8॥

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[ Sutra 6.1.9 ]

चौर्होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथाऽन्धा अपश्यन्तश्चौषाप्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह चौः ॥6.1.9॥

caurhoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā'ndhā apaśyantaścauṣāprāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha cauḥ ॥6.1.9॥

— Translation from Aurovindo (English) — The eye departed. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as blind people live, without seeing through the eye, but living through the vitalbreath, speaking through the organ of speech, hearing through the ear, knowing through the mind and procreating through the organ of generation." Then the eye entered the body. ॥6.1.9॥

— Translation from Swami Madhavananda — The eye went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as blind people do, without seeing through the eye, but living through the vital force, speaking through the organ of speech, hearing through the ear, knowing through the mind and having children through the organ of generation.' So the eye entered. ॥6.1.9॥

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[ Sutra 6.1.10 ]

रोत्र होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा विद्वासो मनसा प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह श्रोत्रम् ॥6.1.10॥

śrotra hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā vidvāso manasā prajāyamānā retasaivamajīviṣmeti praviveśa ha śrotram ॥6.1.10॥

— Translation from Aurovindo (English) — The ear went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as deaf people live, without hearing through the ear, but living through the vital breath, speaking through the organ of speech, seeing through the eye, knowing through the mind and procreating through the organ of generation." Then the ear entered the body. ॥6.1.10॥

— Translation from Swami Madhavananda — The ear went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as deaf people do, without hearing through the ear, but living through the vital force, speaking through the organ of speech, seeing through the eye, knowing through the mind and having children through the organ of generation.' So the ear entered. ॥6.1.10॥

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[ Sutra 6.1.11 ]

मनो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा मुग्धा अविद्वासो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति प्रविवेश ह मनः ॥6.1.11॥

mano hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā mugdhā avidvāso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivamajīviṣmeti praviveśa ha manaḥ ॥6.1.11॥

— Translation from Aurovindo (English) — The mind went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as idiots live, without knowing through the mind, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and procreating through the organ of generation." Then the mind entered the body. ॥6.1.11॥

— Translation from Swami Madhavananda — The mind went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as idiots do, without knowing through the mind, but living through the vital force, speaking through the organ of speech, seeing through the eye, hearing through the ear and having children through the organ of generation.' So the mind entered. ॥6.1.11॥

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[ Sutra 6.1.12 ]

रेतो होच्चक्राम तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति ते होचुर्यथा क्लीबा अप्रजायमाना रेतसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चौषा शृण्वन्तः श्रोत्रेण विद्वासो मनसैवमजीविष्मेति प्रविवेश ह रेतः ॥6.1.12॥

reto hoccakrāma tatsaṁvatsaraṁ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti te hocuryathā klībā aprajāyamānā retasā prāṇantaḥ prāṇena vadanto vācā paśyantaścauṣā śṛṇvantaḥ śrotreṇa vidvāso manasaivamajīviṣmeti praviveśa ha retaḥ ॥6.1.12॥

— Translation from Aurovindo (English) — Then the organ of generation went out. After being absent for a whole year it came back and said: "How have you been able to live without me?" The other organs said: "We lived just as impotent people live, without procreating children through the organ of generation, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and knowing through the mind." Then the organ of generation entered the body. ॥6.1.12॥

— Translation from Swami Madhavananda — The organ of generation went out. After staying a whole year out it came back and said, 'How did you manage to live without me?' They said, 'We lived just as eunuchs do, without having children through the organ of generation, but living through the vital force, speaking through the organ of speech, seeing through the eye, hearing through the ear and knowing through the mind.' So the organ of generation entered. ॥6.1.12॥

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[ Sutra 6.1.13 ]

अथ ह प्राण उत्क्रमिष्यन्यथा महासुहयः सैन्धवः पड्वीशशङ्कून्संवृहेदेव हैवेमान्प्राणान्त्संववर्ह ते होचुर्मा भगव उत्क्रमीर्न वै शयामस्त्वदृते जीवितुमिति तस्यो मे बलिं कुरुतेति अथेति ॥6.1.13॥

atha ha prāṇa utkramiṣyanyathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkūnsaṁvṛhedeva haivemānprāṇāntsaṁvavarha te hocurmā bhagava utkramīrna vai śayāmastvadṛte jīvitumiti tasyo me baliṁ kuruteti atheti ॥6.1.13॥

— Translation from Aurovindo (English) — Then as the vital breath was about to depart, it uprooted the organs from their places just as a great, noble horse of the Sindhu country tears up the pegs to which his feet are tied. They said: "Venerable Sir, please do not go out. We shall not be able to live without you." "If I am such, then give me an offering." "So be it." ॥6.1.13॥

— Translation from Swami Madhavananda — Then as the vital force was about to go out, it uprooted those organs just as a great, fine horse from Sind pulls out the pegs to which his feet are tied. They said, 'Please do not go out, sir, we cannot live without you'. 'Then give me tribute.' 'All right'. ॥6.1.13॥

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[ Sutra 6.1.14 ]

सा ह वागुवाचः यद्वा अहं वसिष्ठाऽस्मि त्वं तद्वसिष्ठोऽसीति यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुर्यद्वा अह संपदस्मि त्वं तत्संपदसीति श्रोत्रं यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनो यद्वा अह प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतस्तयो मे किमन्नं किं वास इति यदिदं किंचा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नमापो वास इति न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं यवमेतदनस्यान्नं वेद तद्विद्वासः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्त्येतमेव तदन्नमनग्नं कुर्वन्तो मन्यन्ते ॥6.1.14॥

sā ha vāguvācaḥ yadvā ahaṁ vasiṣṭhā'smi tvaṁ tadvasiṣṭho'sīti yadvā ahaṁ pratiṣṭhāsmi tvaṁ tatpratiṣṭho'sīti cakṣuryadvā aha saṁpadasmi tvaṁ tatsaṁpadasīti śrotraṁ yadvā ahamāyatanamasmi tvaṁ tadāyatanamasīti mano yadvā aha prajātirasmi tvaṁ tatprajātirasīti retastayo me kimannaṁ kiṁ vāsa iti yadidaṁ kiṁcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnamāpo vāsa iti na ha vā asyānannaṁ jagdhaṁ bhavati nānannaṁ pratigṛhītaṁ yaevametadanasyānnaṁ veda tadvidvāsaḥ śrotriyā aśiṣyanta ācāmantyaśitvācāmantyetameva tadannamanagnaṁ kurvanto manyante ॥6.1.14॥

— Translation from Aurovindo (English) — The organ of speech said: "That attribute of being most excellent which I possess is yours." The eye said: "That attribute of steadiness which I possess isyours." The ear said: "That attribute of prosperity which I possess is yours." The mind said: "That attribute of being an abode which I possess is yours. The organ of generation said: "That attribute of procreation which I possess is yours." Then the vital breath said: "If I am such, then what will be my food and what will be my dress?" They replied: "Whatever food there is-including that of dogs, worms, insects and moths-will be your food and water will be your dress." He who knows the food of the vital breath to be such never happens to eat anything or accept anything that is not food. Wise men who are versed in the Vedas therefore take a sip of water Just before and after eating; they think that thereby they remove the nakedness of the vital breath. ॥6.1.14॥

— Translation from Swami Madhavananda — The organ of speech said, 'That attribute of the Vasistha which I have is yours'. The eye: 'That attribute of steadiness which I have is yours'. The ear: 'That attribute of prosperity which I have is yours'. The mind: 'That attribute of abode which I have is yours'. The organ of generation: 'That attribute of generation which I have is yours'. (The vital force said:) 'Then what will be my food and my dress?' (The organs said:) 'Whatever is (known as) food, including dogs, worms, insects and moths, is your food, and water your dress'. He who knows the food of the vital force to be such, never happens to eat anything that is not food, or to accept anything that is not food. Therefore wise men who are versed in the Vedas sip a little water just before and after eating. They regard it as removing the nakedness of the vital force. ॥6.1.14॥

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[ Sutra 6.2.1 ]

वेतकेतुर्ह वा आरुणेयः पञ्चालानां परिषदमाजगाम स आजगाम जैवलिं प्रवाहणं परिचारयमाणं तमुदीयाभ्युवाद कुमारा ३ इति स भो ३ इति प्रतिशुश्रावानुशिष्टोऽन्वसि पित्रेत्योमिति होवाच ॥6.2.1॥

śvetaketurha vā āruṇeyaḥ pañcālānāṁ pariṣadamājagāma sa ājagāma jaivaliṁ pravāhaṇaṁ paricārayamāṇaṁ tamudīyābhyuvāda kumārā 3 iti sa bho 3 iti pratiśuśrāvānuśiṣṭo'nvasi pitretyomiti hovāca ॥6.2.1॥

— Translation from Aurovindo (English) — Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited upon by his courtiers. As soon as the king saw him, he said: "Is it you, boy?" He replied: "Yes, Sir." Then the king asked: "Have you been taught by your father?" "Yes," he replied. ॥6.2.1॥

— Translation from Swami Madhavananda — Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited on (by his servants). Seeing him the King addressed him, 'Boy!' He replied, 'Yes, sir'. 'Have you been taught by your father?' He said, 'Yes'. ॥6.2.1॥

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[ Sutra 6.2.2 ]

वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता ३ इति नेति होवाच वेत्थो यथेमं लोकं पुनरापद्यन्ता ३ इति नेति हैवोवाच वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता ३ इति नेति हैवोवाच वेत्थो यतिथ्यामाहुत्या हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति नेति हैवोवाच वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वापि हि न ऋषेर्वचः श्रुतम्। द्वे सृती अशृणवं पितृणामहं देवानामुत मर्त्यानाम्। ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति नाहमत एकंचन वेदेति होवाच ॥6.2.2॥

vettha yathemāḥ prajāḥ prayatyo vipratipadyantā 3 iti neti hovāca vettho yathemaṁ lokaṁ punarāpadyantā 3 iti neti haivovāca vettho yathāsau loka evaṁ bahubhiḥ punaḥ punaḥ prayadbhirna saṁpūryatā 3 iti neti haivovāca vettho yatithyāmāhutyā hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti neti haivovāca vettho devayānasya vā pathaḥ pratipadaṁ pitṛyāṇasya vā yatkṛtvā devayānaṁ vā panthānaṁ pratipadyante pitṛyāṇaṁ vāpi hi na ṛṣervacaḥ śrutam| dve sṛtī aśṛṇavaṁ pitṛṇāmahaṁ devānāmuta martyānām| tābhyāmidaṁ viśvamejatsameti yadantarā pitaraṁ mātaraṁ ceti nāhamata ekaṁcana vedeti hovāca ॥6.2.2॥

— Translation from Aurovindo (English) — The king said: "Do you know how people, after departing from this life, proceed on different paths?" "No," he replied. "Do you know how they return to this world?" "No," he replied. "Do you know why the other world is never filled up even though so many people go there again and again?" "No," he replied. "Do you know after how many offerings of oblations the water (the liquid oblation) becomes endowed with a human voice, rises up and speaks?" "No," he replied. "Do you know the means of access to the path leading to the gods or to that leading to the Manes, that is to say, through what deeds men attain the path leading to the gods or that leading to the Manes? We have heard the following words of the Mantra: 'I have heard of the two paths for men, one leading to the Manes and the other to the gods. Going along them they (departed souls) are united with their destination. They (the paths) lie between the father (heaven) and the mother (earth).' Svetaketu said: "I do not know even one of these." ॥6.2.2॥

— Translation from Swami Madhavananda — Do you know how these people diverge after death?' 'No', said he. 'Do you know how they return to this world?' 'No', said he. 'Do you know how the other world is never filled by so many people dying thus again and again?' 'No', said he. 'Do you know after how many oblations are offered water (the liquid offerings) rises up possessed of a human voice (or under the name of man) and speaks?' 'No', said he. 'Do you know the means of access to the way of the gods, or that to the way of the manes - doing which people attain either the way of the gods or the way of the manes? We have heard the words of the Mantra: 'I have heard of two routes for men, leading to the manes and the gods. Going along them all this is united. They lie between the father and the mother (earth and heaven)."' He said, 'I know not one of them'. ॥6.2.2॥

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[ Sutra 6.2.3 ]

अथैनं वसत्योपमन्त्रयांचक्रेऽनादृत्य वसतिं कुमारः प्रदुद्राव स आजगाम पितरं त होवाचेति वाव किल नो भवान्पुरानुशिष्टानवोच इति कथ सुमेध इति पञ्च मा प्रश्नान् राजन्यबन्धुरप्रात्ततो नैकंचन वेदेति कतमे त इतीम इति ह प्रतीकान्युदाजहार ॥6.2.3॥

athainaṁ vasatyopamantrayāṁcakre'nādṛtya vasatiṁ kumāraḥ pradudrāva sa ājagāma pitaraṁ ta hovāceti vāva kila no bhavānpurānuśiṣṭānavoca iti katha sumedha iti pañca mā praśnān rājanyabandhuraprāīttato naikaṁcana vedeti katame ta itīma iti ha pratīkānyudājahāra ॥6.2.3॥

— Translation from Aurovindo (English) — Then the king invited him to stay. But the boy, disregarding the invitation, hurried away. He went to his father and said: "Did you not tell me

before that you had fully instructed me?" "What then, my intelligent child?" "That fellow of a atriya asked me five questions and I did not know one of them." "What were they?" "These," said Svetaketu and he recited them. ॥6.2.3॥

— Translation from Swami Madhavananda — Then the King invited him to stay. The boy, disregarding the invitation to stay, hurried away. He came to his father and said to him, 'Well, did you not tell me before that you had (fully) instructed me?' 'How (did you get hurt), my sagacious child?' 'That wretch of a Kshatriya asked me five questions, and I knew not one of them.' 'Which are they?' 'These', and he quoted their first words. ॥6.2.3॥

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[ Sutra 6.2.4 ]

स होवाच तथा नस्त्वं तात जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभ्यमवोचं प्रेहि तु तत्र प्रतीत्य ब्रह्मचर्यं वत्स्याव इति भवानेव गच्छत्विति स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास तस्मा आसनमाहृत्योदकमाहारयांचकाराथ हास्मा अर्घ्यं चकार त होवाच वरं भगवते गौतमाय दद्म इति ॥6.2.4॥

sa hovāca tathā nastvaṁ tāta jānīthā yathā yadahaṁ kiṁca veda sarvamahaṁ tattubhyamavocaṁ prehi tu tatra pratītya brahmacaryaṁ vatsyāva iti bhavāneva gacchatviti sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa tasmā āsanamāhṛityodakamāhārayāṁcakārātha hāsmā arghyaṁ cakāra ta hovāca varaṁ bhagavate gautamāya dadma iti ॥6.2.4॥

— Translation from Aurovindo (English) — The father said: "My child, believe me, whatever I myself knew, I told you. But come, let us go there and live as religious students (brahmachirins)." "You may go, Sir," the son replied. Then Gautama went to where King Pravahana, the son of Jivala, was giving audience. The king offered him a seat, ordered water for him and made him the reverential offering. Then he said: "Revered Gautama, we will give you a boon." ॥6.2.4॥

— Translation from Swami Madhavananda — The father said, 'My child, believe me, whatever I knew I told you every bit of it. But come, let us go there and live as students'. 'You go alone, please'. At this Gautama came to where King Pravahana, the son of Jivala, was giving audience. The King gave him a seat, had water brought for him, and made him the reverential offering. Then he said, 'We will give revered Gautama, a boon'. ॥6.2.4॥

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[ Sutra 6.2.5 ]

स होवाच प्रतिज्ञातो म एष वरो यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति ॥6.2.5॥

sa hovāca pratijñāto ma eṣa varo yāṁ tu kumārasyānte vācamabhāṣathāstāṁ me brūhīti ॥6.2.5॥

— Translation from Aurovindo (English) — Gautama said: "You have promised me this boon. Now please tell me what you spoke about to my boy." ॥6.2.5॥

— Translation from Swami Madhavananda — Aruni said, 'You have promised me this boon. Please tell me what you spoke to my boy about'. ॥6.2.5॥

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[ Sutra 6.2.6 ]

स होवाच दैवेषु वै गौतम तद्वरेषु मानुषाणां ब्रूहीति ॥6.2.6॥

sa hovāca daiveṣu vai gautama tadvareṣu mānuṣāṇāṁ brūhīti ॥6.2.6॥

— Translation from Aurovindo (English) — The king said: "Ah, those are divine boons, Gautama. Please ask a human boon." ॥6.2.6॥

— Translation from Swami Madhavananda — The King said, 'This comes under heavenly boons, Gautama. Please ask some human boon'. ॥6.2.6॥

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[ Sutra 6.2.7 ]

स होवाच विज्ञायते हास्ति हिरण्यस्यापात्तं गो अश्वानां दासीनां प्रवाराणां परिधानस्य मा नो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्योभूदिति स वै गौतम तीर्थेनेच्छासा इत्युपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति स होपायनकीर्त्यौवास ॥6.2.7॥

sa hovāca vijñāyate hāsti hiraṇyasyāpāttaṁ go aśvānāṁ dāsīnāṁ pravārāṇāṁ paridhānasya mā no bhavānbahoranantasyāparyantasyābhyavadānyobhūditi sa vai gautama tīrthenecchāsā ityupaimyahaṁ bhavantamiti vācā ha smaiva pūrva upayanti sa hopāyanakīrtyauvāsa ॥6.2.7॥

— Translation from Aurovindo (English) — Gautama said: "You know well that I have gold, cows, horses, maidservants, retinue and apparel. Please do not be ungenerous towards me in regard to that gift which is plentiful, infinite and in-exhaustible." The king said: "Then, verily, O Gautama, you should ask it in the prescribed way." Gautama replied: "I approach you as a disciple." The ancients used to approach a teacher through mere declaration. So Gautama lived with the king by merely announcing that he was a student. ॥6.2.7॥

— Translation from Swami Madhavananda — Aruni said, 'You know that I already have gold, cattle and horses, maid-servants, retinue, and dress. Be not ungenerous towards me alone regarding this plentiful, infinite and inexhaustible (wealth).' 'Then you must seek it according to form, Gautama'. 'I approach you (as a student)'. The ancients used to approach a teacher simply through declaration. Aruni lived as a student by merely announcing that he was at his service. ॥6.2.7॥

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[ Sutra 6.2.8 ]

स होवाच तथा नस्त्वं गौतम माऽपराधास्तव च पितामहा यथेयं विद्येतः पूर्वं न कस्मिश्चन ब्राह्मण उवास तां त्वहं तुभ्यं वयामि को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति ॥6.2.8॥

sa hovāca tathā nastvaṁ gautama mā'parādhāstava ca pitāmahā yatheyaṁ vidyetaḥ pūrvaṁ na kasmiścana brāhmaṇa uvāsa tāṁ tvahaṁ tubhyaṁ vayāmi ko hi tvaivaṁ bruvantamarhati pratyākhyātumiti ॥6.2.8॥

— Translation from Aurovindo (English) — The king said: "Please do not be offended with us even as your paternal grandfather was not offended with ours. Before now this knowledge never rested with a brahmin. But I shall teach it to you, for who can refuse you when you speak like this? ॥6.2.8॥

— Translation from Swami Madhavananda — The King said: Please do not take offence with us, Gautama, as your paternal grandfathers did not (with ours). Before this, this learning never rested with a Brahmana. But I shall teach it to you; for who can refuse you when you speak like this? ॥6.2.8॥

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[ Sutra 6.2.9 ]

असौ वै लोकोऽग्निर्गौतम तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुत्यै सोमो राजा संभवति ॥6.2.9॥

asau vai loko'gnirgautama tasyāditya eva samidraśmayo dhūmo'harardiśo'ṅgārā avāntaradiśo visphuliṅgāstasminnetasminnagnau devāḥ śraddhāṁ juhvati tasyā āhutyai somo rājā saṁbhavati ॥6.2.9॥

— Translation from Aurovindo (English) — "Yonder world is the sacrificial fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinders and the intermediate quarters its sparks. In this fire the gods offer faith as libation. Out of that offering King Moon is born. ॥6.2.9॥

— Translation from Swami Madhavananda — That word (heaven), O Gautama, is fire, the sun is its fuel, the rays its smoke, the day its flame, the four quarters its cinder, and the intermediate quarters its sparks. In this fire the gods offer faith (liquid oblations in subtle form). Out of that offering King Moon is born (a body is made in the moon for the sacrificer). ॥6.2.9॥

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[ Sutra 6.2.10 ]

पर्जन्यो वाग्निर्गौतम तस्य संवत्सर एव समिदभ्राणि धूमो विद्युदर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुतेर्वृष्टिः संभवति ॥6.2.10॥

parjanyo vāgnirgautama tasya saṁvatsara eva samidabhrāṇi dhūmo vidyudarciraśaniraṅgārā hrādunayo visphuliṅgāstasminnetasminnagnau devāḥ somaṁ rājānaṁ juhvati tasyā āhutervṛṣṭiḥ saṁbhavati ॥6.2.10॥

— Translation from Aurovindo (English) — "Parjanya (the god of rain), O Gautama, is the fire, the year is its fuel, the clouds its smoke, lightning its flame, the thunderbolt its cinders, the rumbling its sparks. In this fire the gods offer King Moon as libation. Out of that offering rain is produced. ॥6.2.10॥

— Translation from Swami Madhavananda — Parjanya (the god of the rain), O Gautama, is fire, the year is its fuel, the clouds its smoke, lightning its flame, thunder its cinder, and the rumblings its sparks. In this fire the gods offer King Moon. Out of that offering rain is produced. ॥6.2.10॥

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[ Sutra 6.2.11 ]

अयं वै लोकोऽग्निर्गौतम तस्य पृथिव्येव समिदग्निर्धूमो रात्रिरर्चिश्चन्द्रमा अङ्गारा नात्राणि विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति तस्या आहुत्या आन्न संभवति ॥6.2.11॥

ayaṁ vai loko'gnirgautama tasya pṛthivyeva samidagnirdhūmo rātrirarciścandramā aṅgārā nātrāṇi visphuliṅgāstasminnetasminnagnau devā vṛṣṭiṁ juhvati tasyā āhutyā ānna saṁbhavati ॥6.2.11॥

— Translation from Aurovindo (English) — "This world, O Gautama, is the fire, the earth is its fuel, fire its smoke, the night its flame, the moon its cinders, the stars its sparks. In this fire the gods offer rain as libation. Out of that offering food is produced. ॥6.2.11॥

— Translation from Swami Madhavananda — This world, O Gautama, is fire, the earth is its fuel, fire its smoke, the night its flame, the moon its cinder, and stars its sparks. In this fire the gods offer rain. Out of that offering food is produced. ॥6.2.11॥

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[ Sutra 6.2.12 ]

पुरुषो वाऽग्निर्गौतम तस्य व्यात्तमेव समित्प्राणो धूमो वागर्चिश्चौरङ्गाराः श्रोत्रं विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुत्यै रेतः संभवति ॥6.2.12॥

puruṣo vā'gnirgautama tasya vyāttameva samitprāṇo dhūmo vāgarciścauraṅgārāḥ śrotraṁ visphuliṅgāstasminnetasminnagnau devā annaṁ juhvati tasyā āhutyai retaḥ saṁbhavati ॥6.2.12॥

— Translation from Aurovindo (English) — "Man, O Gautama, is the fire, the open mouth is its fuel, the vital breath its smoke, speech its flame, the eye its cinders and the ear its sparks. In this fire the gods offer food as libation. Out of that offering semen is produced. ॥6.2.12॥

— Translation from Swami Madhavananda — Man, O Gautama, is fire, the open mouth is its fuel, the vital force its smoke, speech its flame, the eye its cinder, and the ear its sparks. In this fire the gods offer food. Out of that offering the seed is produced. ॥6.2.12॥

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[ Sutra 6.2.13 ]

योषा वा अग्निर्गौतम तस्या उपस्थ एव समिल्लोमानि धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः संभवति स जीवति यावज्जीवत्यथ यदा म्रियते ॥6.2.13॥

yoṣā vā agnirgautama tasyā upastha eva samillomāni dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāstasminnetasminnagnau devā reto juhvati tasyā āhutyai puruṣaḥ saṁbhavati sa jīvati yāvajjīvatyatha yadā mriyate ॥6.2.13॥

— Translation from Aurovindo (English) — "Woman, O Gautama, is the fire, her sexual organ is the fuel, the hairs the smoke, the vulva the flame, sexual intercourse the cinders, enjoyment the sparks. In this fire the gods offer semen as libation. Out of this offering a man is born. He lives as long as he is to live. Then, when he dies. ॥6.2.13॥

— Translation from Swami Madhavananda — Woman, O Gautama, is fire. In this fire the gods offer the seed. Out of that offering a man is born. He lives as long as he is destined to live. Then, when he dies -- ॥6.2.13॥

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[ Sutra 6.2.14 ]

अथैनमग्नये हरन्ति तस्याग्निरेवाग्निर्भवति समित्समिद्धूमो धूमोऽर्चिरर्चिरङ्गारा अङ्गारा विस्फुलिङ्गा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति ॥6.2.14॥

athainamagnaye haranti tasyāgnirevāgnirbhavati samitsamiddhūmo dhūmo'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgāstasminnetasminnagnau devāḥ puruṣaṁ juhvati tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṁbhavati ॥6.2.14॥

— Translation from Aurovindo (English) — "They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinders his cinders and the sparks his sparks. In this fire the gods offer the man as libation. Out of this offering the man emerges in radiant splendour. ॥6.2.14॥

— Translation from Swami Madhavananda — They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinder his cinder, and the sparks his sparks. In this fire the gods offer the man. Out of that offering the man emerges radiant. ॥6.2.14॥

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[ Sutra 6.2.15 ]

ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धा सत्यमुपासते तेऽर्चिरभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपामापूर्यमाणपआद्यान्षण्मासानुदङ्ङादित्य एति मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतंतान्वैद्युतात्वैद्युतान्पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति तेषां न पुनरावृत्तिः ॥6.2.15॥

te ya evametadvidurye cāmī araṇye śraddhā satyamupāsate te'rcirabhisaṁbhavantyarciṣo'harahna āpūryamāṇapāmāpūryamāṇapaādyānṣaṇmāsānudaṅṅāditya eti māsebhyo devalokaṁ devalokādādityamādityādvaidyutaṁtānvaidyutātvaidyutānpuruṣo mānasa etya brahmalokān gamayati te teṣu brahmalokeṣu parāḥ parāvato vasanti teṣāṁ na punarāvṛttiḥ ॥6.2.15॥

— Translation from Aurovindo (English) — "Those even among householders who know this, as described and those too who, living in the forest, meditate with faith upon the Satya Brahman (Hiranyagarbha), reach the deity identifiedwith flame, from him the deity of the day, from him the deity of) the fortnight in which the moon waxes, from him the deities of the six months during which the sun travels northward, from them the deity identified with the world of the gods (devaloka), from him the sun, from the sun the deity of lightning. Then a being created from the mind of Hiranyagarbha comes and leads them to the worlds of Brahmin. In those worlds of Brahma they become exalted and live for many years. They no more return to this world. ॥6.2.15॥

— Translation from Swami Madhavananda — Those who know this as such, and those others who meditate with faith upon the Satya-Brahman in the forest, reach the deity identified with the flame, from him the deity of the day, from him the deity of the fortnight in which the moon waxes, from him the deities of the six months in which the sun travels northward, from them the deity identified with the world of the gods, from him the sun, and from the sun the deity of lightning. (Then) a being created from the mind (of Hiranyagarbha) comes and conducts them to the worlds of Hiranyagarbha. They attain perfection and live in those worlds of Hiranyagarbha for a great many superfine years. They no more return to this world. ॥6.2.15॥

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[ Sutra 6.2.16 ]

अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति धूमाद्रात्रि रात्रेरपयमाणपामपयमाणपआद्यान्षण्मासान्दैणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रं प्राप्यान्नं भवन्ति तास्तत्र देवा यथा सोम राजानमाप्यायस्वापयस्वेत्येवमेनास्तत्र भायन्ति तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्त आकाशाद्वायुं वायोर्वृष्टिं वृष्टेः पृथिवीं ते पृथिवीं प्राप्यान्नं भवन्ति ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते लोकान्प्रत्युथायिनस्त एवमेवानुपरिवर्तन्तेऽथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम् ॥6.2.16॥

atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisaṁbhavanti dhūmādrātri rātrerapaīyamāṇapāmapaīyamāṇapaādyānṣaṇmāsāndaiṇāditya eti māsebhyaḥ pitṛlokaṁ pitṛlokāccandraṁ te candraṁ prāpyānnaṁ bhavanti tāstatra devā yathā soma rājānamāpyāyasvāpaīyasvetyevamenāstatra bhāyanti teṣāṁ yadā tatparyavaityathemamevākāśamabhiniṣpadyanta ākāśādvāyuṁ vāyorvṛṣṭiṁ vṛṣṭeḥ pṛthivīṁ te pṛthivīṁ prāpyānnaṁ bhavanti te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante lokānpratyuthāyinasta evamevānuparivartante'tha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṁ dandaśūkam ॥6.2.16॥

— Translation from Aurovindo (English) — "But those who conquer the worlds through sacrifices, charity and austerity reach the deity of smoke, from smoke, the deity of the night, from night the deity of the fortnight in which the moon wanes, from the decreasing half of the moon the deities of the six months during which the sun travels southward, from these months the deity of the world of the Manes and from the world of the Manes, the moon. Reaching the moon they become food. There the gods enjoy them, just as here the priests drink the shining soma juice-saying as it were: "Flourish, dwindle." And when their past work is exhausted they reach this very akasa, from the akasa they reach the air, from the air rain, from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man and thence in the fire of woman. Out of the fire of woman they are born and perform rites with a view to going to other worlds. Thus do they rotate. "Those, however, who do not know these two ways become insects and moths and those creatures which often bite (i.e. mosquitoes and gnats)." ॥6.2.16॥

— Translation from Swami Madhavananda — While those who conquer the worlds through sacrifices, charity and austerity, reach the deity of smoke, from him the deity of the night, from him the deity of the fortnight in which the moon wanes, from him the deities of the six months in which the sun travels southward, from them the deity of the world of the manes, and from him the moon. Reaching the moon they become food. There the gods enjoy them as the priests drink the shining Soma juice (gradually, saying, as it were), 'Flourish, dwindle'. And when their past work is exhausted, they reach (become like) this ether, from the ether air, from air rain, and from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man, thence in the fire of woman, whence they are born (and perform rites) with a view to going to other worlds. Thus do they rotate. While those others who do not know these two ways become insects and moths, and these frequently biting things (gnats and mosquitoes). ॥6.2.16॥

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[ Sutra 6.3.1 ]

स यः कामयेत महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्य सस्कृत्य पुसा नक्षत्रेण मन्थ संनीय जुहोति। यावन्तो देवास्त्वयि जातवेदस्तिर्यण्ण्चो घ्नन्ति पुरुषस्य कामान्। तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा। या तिरश्ची निपद्यतेऽहं विधरणी इति। तां त्वा घृतस्य धारया यजे सराधनीमह स्वाहा ॥6.3.1॥

sa yaḥ kāmayeta mahatprāpnuyāmityudagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāhamupasadvratī bhūtvaudumbare kase camase vā sarvauṣadhaṁ phalānīti saṁbhṛtya parisamuhya parilipyāgnimupasamādhāya paristīryāvṛitājya saskṛtya pusā nakṣatreṇa mantha saṁnīya juhoti| yāvanto devāstvayi jātavedastiryaṇṇco ghnanti puruṣasya kāmān| tebhyo'haṁ bhāgadheyaṁ juhomi te mā tṛptāḥ sarvaiḥ kāmaistarpayantu svāhā| yā tiraścī nipadyate'haṁ vidharaṇī iti| tāṁ tvā ghṛtasya dhārayā yaje sarādhanīmaha svāhā ॥6.3.1॥

— Translation from Aurovindo (English) — Whoever wishes to attain greatness (i.e. wealth for performing sacrificial rites) should act as follows: On an auspicious day of the fortnight in which the moon waxes, under a constellation bearing a masculine name, during the northward journey of the sun, he should undertake for twelve days a vow connected with the Upasads, gather in a cup or a bowl made of fig wood all the herbs and their grains, sweep and plaster the ground, lay the fire, spread the kusa grass, purify the offering (clarified butter) according to the rules, place between himself and the fire the mantha (the paste made of those herbs etc.) and offer oblations with the following mantras: "O Fire, to all those gods under you who spitefully slay men's desires, I offer their share. May they be satisfied and satisfy me with all the objects of my desire! Svaha! "To that deity who turns out to be spiteful under your protection, thinking that she is the support of all, I offer this stream of clarified butter. Svaha!" ॥6.3.1॥

— Translation from Swami Madhavananda — He who wishes to attain greatness (should perform) on an auspicious day in a fortnight in which the moon waxes, and under a male constellation, during the northward march of the sun, (a sacrifice in the following manner): He should undertake for twelve days a vow connected with the Upasads (i.e. live on milk), collect in a cup of bowl made of fig wood all herbs and their grains, sweep and plaster (the ground), purify the offerings in the prescribed manner, interpose the Mantha (paste made of those things), and offer oblations with the following Mantras: 'O Fire, to all those gods under you, who spitefully frustrate men's desires, I offer their share. May they, being satisfied, satisfy me with all objects of desire! Svaha. To that all-procuring deity who turns out spiteful under your protection, thinking she is the support of all, I offer this stream of clarified butter. Svaha'. ॥6.3.1॥

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[ Sutra 6.3.2 ]

ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति श्रोत्राय स्वाहाऽऽयतनाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति मनसे स्वाहा प्रजात्यै स्वाहेतियग्नौ हुत्वा मन्थे सस्रवमवनयति रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति ॥6.3.2॥

jyeṣṭhāya svāhā śreṣṭhāya svāhetyagnau hutvā manthe sasravamavanayati prāṇāya svāhā vasiṣṭhāyai svāhetyagnau hutvā manthe sasravamavanayati vāce svāhā pratiṣṭhāyai svāhetyagnau hutvā manthe sasravamavanayati cakṣuṣe svāhā saṁpade svāhetyagnau hutvā manthe sasravamavanayati śrotrāya svāhā''yatanāya svāhetyagnau hutvā manthe sasravamavanayati manase svāhā prajātyai svāhetiyagnau hutvā manthe sasravamavanayati retase svāhetyagnau hutvā manthe sasravamavanayati ॥6.3.2॥

— Translation from Aurovindo (English) — "Svaha to the oldest, svaha to the greatest!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the vital breath (prana), svaha to the vasishtha (the most excellent)!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the organ of speech, svaha to that which has steadiness!" -uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the eye, svaha to prosperity!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the ear, svaha to the abode!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the mind, svaha to procreation (prajati)!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the organ of generation!"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). ॥6.3.2॥

— Translation from Swami Madhavananda — Offering oblations in the fire saying, 'Svaha to the oldest, Svaha to the greatest', he dips the remnant adhering to the ladle into the paste. Offering oblations in the fire saying, 'Svaha to the vital force, Svaha to the Vasistha', he drips the remnant, etc. Offering oblations saying, 'Svaha to the organ of speech, Svaha to that which has steadiness', he drips, etc. Offering oblations saying, Svaha to the eye, Svaha to prosperity', he drips etc. Offering oblations saying, 'Svaha to the ear, Svaha to the abode', he drips, etc. Offering oblations saying, 'Svaha to the Manas, Svaha to Prajati', he drips, etc. Offering oblations saying, 'Svaha to the organ of generation', he drips, etc. ॥6.3.2॥

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[ Sutra 6.3.3 ]

अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भुवः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति स्वः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भूताय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे सस्रवमवनयति ॥6.3.3॥

agnaye svāhetyagnau hutvā manthe sasravamavanayati somāya svāhetyagnau hutvā manthe sasravamavanayati bhūḥ svāhetyagnau hutvā manthe sasravamavanayati bhuvaḥ svāhetyagnau hutvā manthe sasravamavanayati svaḥ svāhetyagnau hutvā manthe sasravamavanayati bhūrbhuvaḥ svaḥ svāhetyagnau hutvā manthe sasravamavanayati brahmaṇe svāhetyagnau hutvā manthe sasravamavanayati kṣatrāya svāhetyagnau hutvā manthe sasravamavanayati bhūtāya svāhetyagnau hutvā manthe sasravamavanayati bhaviṣyate svāhetyagnau hutvā manthe sasravamavanayati viśvāya svāhetyagnau hutvā manthe sasravamavanayati sarvāya svāhetyagnau hutvā manthe sasravamavanayati prajāpataye svāhetyagnau hutvā manthe sasravamavanayati ॥6.3.3॥

— Translation from Aurovindo (English) — "Svaha to fire"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the moon"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the earth"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the sky"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to heaven"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to earth, sky and heaven"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the brahmin"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the xatriya"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the past"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the future"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the universe"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to all"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to Prajapati"-uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. ॥6.3.3॥

— Translation from Swami Madhavananda — Offering an oblation in the fire saying, 'Svaha to fire', he drips the remnant adhering to the ladle into the paste. Offering and oblation saying, 'Svaha to the moon,' he drips, etc. Offering an oblation saying, 'Svaha to the earth', he drips, etc. Offering an oblation saying, 'Svaha to the sky', he drips, etc. Offering an oblation saying, 'Svaha to heaven', he drips, etc. Offering an oblation saying, 'Svaha to the earth, sky and heaven', he drips, etc. Offering an oblation saying, 'Svaha to the Brahmana', he drips, etc. Offering an oblation saying, 'Svaha to the Kshatriya', he drips, etc. Offering an oblation saying, 'Svaha to the past', he drips, etc. Offering an oblation saying, 'Svaha to the future', he drips, etc. Offering an oblation saying, 'Svaha to the whole', he drips, etc. Offering an oblation saying, 'Svaha to all', he drips, etc. Offering an oblation saying, 'Svaha to Prajapati', he drips, etc. ॥6.3.3॥

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[ Sutra 6.3.4 ]

अथैनमभिमृशति भ्रमदसि ज्वलदसि पूर्णमसि प्रस्तब्धमस्यैकसभमसि हिंकृतमसि हिंक्रियमानमस्युद्गीथमस्युद्गीयमानमसि श्रावितमसि प्रत्याश्रावितमस्यार्द्रे संदीप्तमसि विभूरसि प्रभूरस्यन्नमसि ज्योतिरसि निधनमसि संवर्गोऽसीति ॥6.3.4॥

athainamabhimṛśati bhramadasi jvaladasi pūrṇamasi prastabdhamasyaikasabhamasi hiṁkṛtamasi hiṁkriyamānamasyudgīthamasyudgīyamānamasi śrāvitamasi pratyāśrāvitamasyārdre saṁdīptamasi vibhūrasi prabhūrasyannamasi jyotirasi nidhanamasi saṁvargo'sīti ॥6.3.4॥

— Translation from Aurovindo (English) — Then he touches the paste, uttering the mantra: "You move as the vital breath; you bum as fire; you are infinite as Brahman; you are unshaken as the sky. You are the meeting-place of all. You are the sound hing and are uttered as hing in the sacrifice by the prastotri. You are the Udgitha and are chanted by the udgatri. You are recited by the adhvaryu and recited back by the agnidhra. You are fully ablaze in the moist cloud. You are omnipresent and the ruler. You are food as the moon and light as fire. You are death and you are that in which all things merge." ॥6.3.4॥

— Translation from Swami Madhavananda — Then he touches the paste saying, 'You move (as the vital force), you burn (as fire), you are infinite (as Brahman), you are still (as the sky). You combine everything in yourself. You are the sound 'Him', and are uttered as 'Him' (in the sacrifice by the Prastotr). You are the Udgitha and are chanted (by the Udgatr). You are recited (by the Adhvaryu) and recited back (by the Agnidhra). You are fully ablaze in a humid (cloud). You are omnipresent, and master. You are food (as the moon), and light (as fire). You are death, and you are that in which all things merge'. ॥6.3.4॥

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[ Sutra 6.3.5 ]

अथैनमुद्यच्छत्यामस्याम हि ते महि स हि राजेशानोऽधिपतिः स मा राजेशानोऽधिपतिं करोत्विति ॥6.3.5॥

athainamudyacchatyāmasyāma hi te mahi sa hi rājeśāno'dhipatiḥ sa mā rājeśāno'dhipatiṁ karotviti ॥6.3.5॥

— Translation from Aurovindo (English) — Then he raises the paste, saying: "As the vital breath you know all; we too are aware of your greatness as the vital breath. The vital breath is the king, the ruler, the sovereign. May it make me king, ruler and sovereign." ॥6.3.5॥

— Translation from Swami Madhavananda — Then he takes it up saying, 'You know all (as the vital force); we too are aware of your greatness. The vital force is the king, the lord, the ruler. May it make me king, lord and ruler!' ॥6.3.5॥

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[ Sutra 6.3.6 ]

अथैनमाचामति तत्सवितुर्वरेण्यम् । मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः। माध्वीर्नः सन्त्वोषधीः । भूः स्वाहा। भर्गो देवस्य धीमहि । मधु नक्तमुतोषसो मधुमत्पार्थिव रजः । मधु द्यौरस्तु नः पिता। भुवः स्वाहा। धियो यो नः प्रचोदयात् । मधुमान्नो वनस्पतिर्मधुमा३ अस्तु सूर्यः । माध्वीर्गावो भवन्तु नः । स्वः स्वाहेति । सर्वां च सावित्रीमन्वाह सर्वाश्च मधुमतीरहमेवेद सर्वं भूयासं भूर्भुवः स्वः स्वाहेत्यन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक् शिराः संविशति प्रातरादित्यमुपतिष्ठते दिशामेकपुण्डरीकमस्यहं मनुष्याणामेकपुण्डरीकं भूयासमिति यथेतमेत्य जघनेनाग्निमासीनो वशं जपति ॥6.3.6॥

athainamācāmati tatsaviturvareṇyam | madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ | mādhvīrnaḥ santvoṣadhīḥ | bhūḥ svāhā| bhargo devasya dhīmahi | madhu naktamutoṣaso madhumatpārthiva rajaḥ | madhu dyaurastu naḥ pitā | bhuvaḥ svāhā | dhiyo yo naḥ pracodayāt | madhumānno vanaspatirmadhumā3 astu sūryaḥ | mādhvīrgāvo bhavantu naḥ | svaḥ svāheti | sarvāṁ ca sāvitrīmanvāha sarvāśca madhumatīrahameveda sarvaṁ bhūyāsaṁ bhūrbhuvaḥ svaḥ svāhetyantata ācamya pāṇī prakṣālya jaghanenāgniṁ prāk śirāḥ saṁviśati prātarādityamupatiṣṭhate diśāmekapuṇḍarīkamasyahaṁ manuṣyāṇāmekapuṇḍarīkaṁ bhūyāsamiti yathetametya jaghanenāgnimāsīno vaśaṁ japati ॥6.3.6॥

— Translation from Aurovindo (English) — Then he eats the paste, saying: 'Tat saviturvarenyam' ('That adorable light')-'The winds blow sweetly (madhu), the rivers pour forth sweetness (madhu); may the herbs be sweet (madhu) unto us!' 'Svaha to the earth (Bhuh). 'Bhargo devasya dhimahi'-('Of the radiant sun, We meditate upon' )-'May the nights and days be sweet (madhu), may thedust of the earth be sweet (madhu), may heaven, our father, be sweet (madhu)!' 'Svaha to the sky (Bhuvah).' 'Dhiyo yo nah prachodayit' ('May He stimulate our intellect')- 'May the soma creeper be sweet (madhu) unto us, may the sun be sweet (madhu), may the quarters be filled with sweetness (madhu) for us!' 'Svaha to heaven (Svah).' Then he repeats the whole Gayatri and all the verses about sweetness (madhumati) and says at the end: "May I be all this! Svaha to earth, sky and heaven. Then he eats all that is left of the paste, washes his hands and lies down behind the fire with his head to the east. In the morning he salutes the sun saying: "You are the one non-dual and best lotus of the quarters; may I be the one lotus among men. Then he returns the way he went, sits behind the fire and repeats the line of teachers. ॥6.3.6॥

— Translation from Swami Madhavananda — Then he drinks it saying, 'The radiant sun is adorable --; The winds are blowing sweetly, the rivers are shedding honey, may the herbs be sweet unto us! Svaha to the earth. Glory we meditate upon; May the nights and days be charming, and the dust of the earth be sweet, may heaven, our father, be gracious! Svaha to the sky. May he direct our intellect; May the Soma creeper be sweet unto us, may the sun be kind, may the quarters be helpful to us! Svaha to heaven'. Then he repeats the whole Gayatri and the whole Madhumati, and says at the end, 'May I be all this! Svaha to the earth, sky and heaven.' Then he drinks the whole remnant, washes his hands, and lies behind the fire with his head to the east. In the morning he salutes the sun saying, 'Thou art the one lotus of the quarters; may I be the one lotus of men!' Then he returns the way he went, sits behind the fire, and repeats the line of teachers. ॥6.3.6॥

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[ Sutra 6.3.7 ]

त हैतमूद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥6.3.7॥

ta haitamūddālaka āruṇirvājasaneyāya yājñavalkyāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti ॥6.3.7॥

— Translation from Aurovindo (English) — Uddalaka, the son of Aruna, taught this to his pupil Vijasaneya Yajnavalkya and said: "Should One pour it (the paste) even On a dry stump, branches would grow and leaves spring forth." ॥6.3.7॥

— Translation from Swami Madhavananda — Uddalaka, the son of Aruni, taught this to his pupil Yajnavalkya, the Vajasaneya, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. ॥6.3.7॥

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[ Sutra 6.3.8 ]

एतमु हैव वाजसनेयो याज्ञवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥6.3.8॥

etamu haiva vājasaneyo yājñavalkyo madhukāya paiṅgyāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti ॥6.3.8॥

— Translation from Aurovindo (English) — Then Vajasaneya Yajnavalkya taught this to his pupil Madhuka, the son of Paingi and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." ॥6.3.8॥

— Translation from Swami Madhavananda — The Yajnavalkya, the Vajasaneya, taught this to his pupil Madhuka, the son of Paingi and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. ॥6.3.8॥

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[ Sutra 6.3.9 ]

एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥6.3.9॥

etamu haiva madhukaḥ paiṅgyaścūlāya bhāgavittaye'ntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti ॥6.3.9॥

— Translation from Aurovindo (English) — Then Madhuka, the son of Paingi, taught this to his pupil Chula, the son of Bhagavitta and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." ॥6.3.9॥

— Translation from Swami Madhavananda — Madhuka, the son of Paingi, again taught this to his pupil Cula, the son of Bhagavitta, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. ॥6.3.9॥

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[ Sutra 6.3.10 ]

एतमु हैव चूलो भागवित्तिर्जानकय आयस्थूणायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥6.3.10॥

etamu haiva cūlo bhāgavittirjānakaya āyasthūṇāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti ॥6.3.10॥

— Translation from Aurovindo (English) — Then Chula, the son of Bhagavitta, taught this to his disciple Janaki, the son of Ayasthuna and said: "Should One pour it even on a dry stump, branches would grow and leaves spring forth." ॥6.3.10॥

— Translation from Swami Madhavananda — Then Cula, the son of Bhagavitta, taught this to his pupil Janaki, the son of Ayasthuna, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. ॥6.3.10॥

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[ Sutra 6.3.11 ]

एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ॥6.3.11॥

etamu haiva jānakirāyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti ॥6.3.11॥

— Translation from Aurovindo (English) — Then Janaki, the son of Ayasthuna, taught this to his pupil Satyakama, the son of Jabala and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." ॥6.3.11॥

— Translation from Swami Madhavananda — Janaki, the son of Ayasthuna, again taught this to Satyakama, the son of Jabala, and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. ॥6.3.11॥

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[ Sutra 6.3.12 ]

एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोवाचापि य एन शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात् ॥6.3.12॥

etamu haiva satyakāmo jābālo'ntevāsibhya uktvovācāpi ya ena śuṣke sthāṇau niṣiñcejjāyerañchākhāḥ praroheyuḥ palāśānīti tametaṁ nāputrāya vānantevāsine vā brūyāt ॥6.3.12॥

— Translation from Aurovindo (English) — And Satyakama, the son of Jabala, taught this to his pupils and said: "Should one pour it even on a dry stump, branches would grow and leaves spring forth." One must not teach this to anyone but a son or a pupil. ॥6.3.12॥

— Translation from Swami Madhavananda — And Satyakama, the son of Jabala, in his turn, taught this to his pupils and said, 'Should one sprinkle it even on a dry stump, branches would grow and leaves sprout'. One must not teach this to anyone but a son or a pupil. ॥6.3.12॥

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[ Sutra 6.3.13 ]

चतुरौदुम्बरो भवत्युदुम्बर स्रुव औदम्बरश्चमसः औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ दश ग्राम्याणि धान्यानि भवन्ति व्रीहियवास्तिलमाषा अणुप्रियङ्गवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च तान्पिष्टान्दधनि मधुनि घृत उपसिञ्चत्याज्यस्य जुहोति ॥6.3.13॥

caturaudumbaro bhavatyudumbara sruva audambaraścamasaḥ audumbara idhma audumbaryā upamanthanyau daśa grāmyāṇi dhānyāni bhavanti vrīhiyavāstilamāṣā aṇupriyaṅgavo godhūmāśca masūrāśca khalvāśca khalakulāśca tānpiṣṭāndadhani madhuni ghṛita upasiñcatyājyasya juhoti ॥6.3.13॥

— Translation from Aurovindo (English) — Four articles are made of fig wood: the sacrificial ladle, the bowl, the fuel and the two mixing-rods. The cultivated grains are ten in number: Rice, barley, sesamum, beans, millet (anu), panic seeds (priyangu), wheat, lentils, pulse and vetch. They should be crushed and soaked in curds, honey and clarified butter and offered as an oblation. ॥6.3.13॥

— Translation from

Swami Madhavananda — Four things are made of fig wood: the ladle, the bowl, the fuel and the two mixing rods. The cultivated grains are ten in number: Rice, barley, sesame, beans, Anu, Priyangu, wheat, lentils, pulse and vetches. They should be crushed and soaked in curds, honey and clarified butter, and offered as an oblation. ॥6.3.13॥

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[ Sutra 6.4.1 ]

एवं वै भूतानां पृथिवी रसः पृथिव्या आपो अपामोषधय ओषधीनां पुष्पाणि पुष्पाणां फलानि फलानां पुरुषः पुरुषस्य रेतः ॥6.4.1॥

evaṁ vai bhūtānāṁ pṛthivī rasaḥ pṛthivyā āpo apāmoṣadhaya oṣadhīnāṁ puṣpāṇi puṣpāṇāṁ phalāni phalānāṁ puruṣaḥ puruṣasya retaḥ ॥6.4.1॥

— Translation from Aurovindo (English) — The earth is verily the essence of all these beings, water is the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits and semen is the essence of man. ॥6.4.1॥

— Translation from Swami Madhavananda — The earth is the essence of all these beings, water the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits, and the seed of man. ॥6.4.1॥

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[ Sutra 6.4.2 ]

स ह प्रजापतिरीक्षांचक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रिय ससृजे ता सृष्ट्वाऽध उपास्त तस्मात्स्त्रियमध उपासीत स एतं प्राञ्चं ग्रावाणमात्मन् एव समुदपारयत्तेनैनामभ्यसृजत् ॥6.4.2॥

sa ha prajāpatirīkṣāṁcakre hantāsmai pratiṣṭhāṁ kalpayānīti sa striya sasṛje tā sṛṣṭvā'dha upāsta tasmātstriyamadha upāsīta sa etaṁ prāñcaṁ grāvāṇamātman eva samudapārayattenaināmabhyasṛjat ॥6.4.2॥

— Translation from Aurovindo (English) — Prajapati said to Himself: "Well, let Me make a firm basis for it (semen)." So He created woman. Having created her, He placed her below and worshipped her. Therefore one should worship a woman, placing her below. He (Prajapati) extended His organ that projects and with it impregnated her. ॥6.4.2॥

— Translation from Swami Madhavananda — Prajapati thought, 'Well, let me make an abode for it', and he created woman. ॥6.4.2॥

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[ Sutra 6.4.3 ]

तस्या वेदिरुपस्थो लोमानि बर्हिश्चर्माधिषवणे समिद्धो मध्यतस्तौ मुष्कौ स यावान् ह वै वाजपेयेन यजमानस्य लोको भवति तावानस्य लोको भवति य एवं विद्वानधोपहासं चरत्यासा स्त्रीणा सुकृतं वृङ्क्तेऽथ य इदमविद्वानधोपहासं चरत्याऽस्य स्त्रियः सुकृतं वृञ्जते ॥6.4.3॥

tasyā vedirupastho lomāni barhiścarmādhiṣavaṇe samiddho madhyatastau muṣkau sa yāvān ha vai vājapeyena yajamānasya loko bhavati tāvānasya loko bhavati ya evaṁ vidvānadhopahāsaṁ caratyāsā strīṇā sukṛtaṁ vṛṅkte'tha ya idamavidvānadhopahāsaṁ caratyā'sya striyaḥ sukṛtaṁ vṛñjate ॥6.4.3॥

— Translation from Aurovindo (English) — Her lap is the sacrificial altar, her hair the sacrificial grass, her skin within the organ the lighted fire; the two labia of the vulva are the two stones of the soma-press. He who, knowing this, practises sexual intercourse wins as great a world as is won through the Vijapeya sacrifice; he acquires for himself the fruit of the good deeds of the woman. But he who, without knowing this, practises sexual intercourse turns over to the woman his own good deeds. ॥6.4.3॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.4 ]

एतद्ध स्म वै तद्विद्वानूद्दालक आरुनिराहैतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आहैतद्ध स्म वै तद्विद्वान्कुमारहारित आह बहवो मर्या ब्राह्मणायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वासोऽधोपहासं चरन्तीति बहु वा इद सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति ॥6.4.4॥

etaddha sma vai tadvidvānūddālaka ārunirāhaitaddha sma vai tadvidvānnāko maudgalya āhaitaddha sma vai tadvidvānkumārahārita āha bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti ya idamavidvāso'dhopahāsaṁ carantīti bahu vā ida suptasya vā jāgrato vā retaḥ skandati ॥6.4.4॥

— Translation from Aurovindo (English) — Having known this, Uddalaka the son of Aruna, Naka the son of Mudgala and Kumara-harita said: "Many mortals, brahmins only in name, perform the sexual act withoutknowledge of what has been said and depart from this world impotent and without merit." Even if this much semen-of one asleep or of one awake-is spilled. ॥6.4.4॥

— Translation from Swami Madhavananda — VI-iv-4: Knowing verily this, Uddalaka, the son of Aruna, Naka, the son of Mudgala, and Kumaraharita said, 'Many men -Brahmanas only in name - who have union without knowing as above, depart from this world impotent and bereft of merits'. ॥6.4.4॥

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[ Sutra 6.4.5 ]

तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदप। इदमहं तद्रेत आददे पुनर्मामैतुविन्द्रियं पुनस्तेजः पुनर्भगः । पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्तामित्यानामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात् ॥6.4.5॥

tadabhimṛśedanu vā mantrayeta yanme'dya retaḥ pṛthivīmaskāntsīdyadoṣadhīrapyasaradyadapa | idamahaṁ tadreta ādade punarmāmaituvindriyaṁ punastejaḥ punarbhagaḥ | punaragnirdhiṣṇyā yathāsthānaṁ kalpantāmityānāmikāṅguṣṭhābhyāmādāyāntareṇastanau vā bhruvau vā nimṛjyāt ॥6.4.5॥

— Translation from Aurovindo (English) — He should touch it and repeat the following mantra: "Whatever semen of mine has spilt on earth, whatever has flowed to plants, whatever to water, I reclaim it." With these words he should take the semen with his ring finger and thumb and rub it between his breasts or eyebrows, repeating the following mantra: "Let the semen return to me, let Vigour come to me again, let glow and good fortune come to me again. May the deities who dwell in the sacrificial fire put the semen back in its proper place." ॥6.4.5॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.6 ]

अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविण सुकृतमिति श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासास्तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत ॥6.4.6॥

atha yadyudaka ātmānaṁ paśyettadabhimantrayeta mayi teja indriyaṁ yaśo draviṇa sukṛtamiti śrīrha vā eṣā strīṇāṁ yanmalodvāsāstasmānmalodvāsasaṁ yaśasvinīmabhikramyopamantrayeta ॥6.4.6॥

— Translation from Aurovindo (English) — Now, if a man sees himself (his reflection) in water, he should recite the following mantra: "May the gods bestow on me vigour, manhood, fame, wealth and merit." In praise of the wife who will bear him a son: She (his wife) has put on the soiled clothes of impurity; she is, verily, loveliness among women. Therefore when she has removed the clothes of impurity and appears beautiful, he should approach her and speak to her. ॥6.4.6॥

— Translation from Swami Madhavananda — If man sees his reflection in water, he should recite the following Mantra: '(May the gods grant) me lustre, manhood, reputation, wealth and merits'. She (his wife) is indeed the goddess of beauty among women. Therefore he should approach this handsome woman and speak to her. ॥6.4.6॥

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[ Sutra 6.4.7 ]

सा चेदस्मै न दद्यात्काममेनामपक्रिणीयात् सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेदिन्द्रियेन ते यशसा यश आदद इत्ययशा एव भवति ॥6.4.7॥

sā cedasmai na dadyātkāmamenāmapakriṇīyāt sā cedasmai naiva dadyātkāmamenāṁ yaṣṭyā vā pāṇinā vopahatyātikrāmedindriyena te yaśasā yaśa ādada ityayaśā eva bhavati ॥6.4.7॥

— Translation from Aurovindo (English) — If she does not willingly yield her body to him, he should buy her with presents. If she is still unyielding, he should strike her with a stick or with his hand and overcome her, repeating the following mantra: "With power and glory I take away your glory." Thus she becomes discredited. ॥6.4.7॥

— Translation from Swami Madhavananda — If she is not willing, he should buy her over; and if she is still unyielding, he should strike her with a stick or with the hand and proceed, uttering the following Mantra, 'I take away your reputation', etc. She is then actually discarded. ॥6.4.7॥

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[ Sutra 6.4.8 ]

सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति यशस्विनावेव भवतः ॥6.4.8॥

sā cedasmai dadyādindriyeṇa te yaśasā yaśa ādadhāmīti yaśasvināveva bhavataḥ ॥6.4.8॥

— Translation from Aurovindo (English) — If she grants his desire, he should repeat the following mantra: "With power and glory I give you glory." Thus they both become glorious. ॥6.4.8॥

— Translation from Swami Madhavananda — If she is willing, he should proceed, uttering the following Mantra: 'I transmit reputation into you', and they both become reputed. ॥6.4.8॥

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[ Sutra 6.4.9 ]

स यामिच्छेत्कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुख संधायोपस्थमस्या अभिमृश्य जपेदङ्गादङ्गात्संभवसि हृदयादधिजायसे । स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति ॥6.4.9॥

sa yāmicchetkāmayeta meti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyopasthamasyā abhimṛśya japedaṅgādaṅgātsaṁbhavasi hṛdayādadhijāyase | sa tvamaṅgakaṣāyo'si digdhaviddhāmiva mādayemāmamūṁ mayīti ॥6.4.9॥

— Translation from Aurovindo (English) — If a man desires his wife with the thought: "May she enjoy love with me," then, after inserting the member in her, joining mouth to mouth and stroking her organ, he should utter thefollowing mantra: "O semen, you have been produced from my every limb, especially from my heart through the essence of food you are the essence of the limbs. Bring this woman under my control, like a deer pierced by a poisoned arrow." ॥6.4.9॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.10 ]

अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुख संधायाभिप्राण्यापान्यादिन्द्रियेण ते रेतसा रेत आदद इत्यरेता एव भवति ॥6.4.10॥

atha yāmicchenna garbhaṁ dadhīteti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyābhiprāṇyāpānyādindriyeṇa te retasā reta ādada ityaretā eva bhavati ॥6.4.10॥

— Translation from Aurovindo (English) — Now, the wife whom he desires with the thought: "May she not conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen,I reclaim the semen from you." Thus she comes to be without semen. ॥6.4.10॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.11 ]

अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुख संधायापान्याभिप्राण्यादिन्द्रियेण ते रेतसा रेत आदधामीति गर्भिण्येव भवति ॥6.4.11॥

atha yāmiccheddadhīteti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāyāpānyābhiprāṇyādindriyeṇa te retasā reta ādadhāmīti garbhiṇyeva bhavati ॥6.4.11॥

— Translation from Aurovindo (English) — Now, the wife whom he desires with the thought: "May she conceive"-after inserting the member in her and joining mouth to mouth, he should inhale and then exhale, repeating the following mantra: "With power, with semen, I deposit semen in you." Thus she verily becomes pregnant. ॥6.4.11॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.12 ]

अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोम शरबर्हिर्स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाऽक्ता जुहुयान्मम समिद्धेऽहौषीः प्राणापानौ त आददेऽसाविति मम समिद्धेऽहौषिः पुत्रपशूस्त आददेऽसाविति मम समिद्धेऽहौसीरिष्टासुकृते त आददेऽसाविति मम समिद्धेऽहौषीराशपराकाशौ त आददेऽसाविति स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति यमेवंविद्ब्राह्मणः शपति तस्मादेवंविच्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत ह्येवंवित्परो भवति ॥6.4.12॥

atha yasya jāyāyai jāraḥ syāttaṁ ceddviṣyādāmapātre'gnimupasamādhāya pratiloma śarabarhirstīrtvā tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣā'ktā juhuyānmama samiddhe'hauṣīḥ prāṇāpānau ta ādade'sāviti mama samiddhe'hauṣiḥ putrapaśūsta ādade'sāviti mama samiddhe'hausīriṣṭāsukṛte ta ādade'sāviti mama samiddhe'hauṣīrāśaparākāśau ta ādade'sāviti sa vā eṣa nirindriyo visukṛto'smāllokātpraiti yamevaṁvidbrāhmaṇaḥ śapati tasmādevaṁvicchrotriyasya dāreṇa nopahāsamiccheduta hyevaṁvitparo bhavati ॥6.4.12॥

— Translation from Aurovindo (English) — Now, if a man's wife has a paramour whom he detests, he should perform the following rite in order to cast an evil spell upon him: Let him put fire in an unbaked earthen vessel, spread stalks of reed and kusa grass inversely and offer in the sacrificial fire the reed tips, soaked in clarified butter, inversely, repeating the following mantra: "You have made a libation in my kindled fire! I take away your prana and apana, you, _______! Here the name of the evil-doer should be uttered. You have made a libation in my kindled fire! I take away your sons and cattle, you, _______! You have made a libation in my kindled fire! I take away your Vedic rites and those done according to the Smritis, you, _______! You have made a libation in my kindled fire! I take away your hopes and expectations, you, _______ He whom a brahmin who knows this rite curses, departs from this world impotent and shorn of merit. Therefore let no one even joke with the wife of a Vedic scholar who knows this rite; for he who has this knowledge is a dangerous enemy. ॥6.4.12॥

— Translation from Swami Madhavananda — If a man's wife has a lover whom he wishes to injure, he should put the fire in an unbaked earthen vessel, spread stalks of reed and Kusa grass in an inverse way, and offer the reed tips, soaked in clarified butter, in the fire in an inverse way, saying, 'Thou hast sacrificed in my kindled fire, I take away thy Prana and Apana - such and such. Thou hast sacrificed in my kindled fire, I take away thy sons and animals - such and such. Thou hast sacrificed in my kindled fire, I take away thy Vedic rites and those done according to the Smriti - such and such. Thou hast sacrificed in my kindled fire, I take away thy hopes and expectations - such and such'. The man whom a Brahmana with knowledge of this ceremony curses, departs from this world emasculated and shorn of his merits. Therefore one should not wish even to cut jokes with the wife of a Vedic scholar who knows this ceremony, for he who has such knowledge becomes an enemy. ॥6.4.12॥

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[ Sutra 6.4.13 ]

अथ यस्य जायामार्तवं विन्देत्त्र्यहं कसेन पिबेदहतवासा नैनां वृषलो न वृषल्युपहन्यास्त्रिरात्रान्त आप्लूत्य व्रीहीनवघातयेत् ॥6.4.13॥

atha yasya jāyāmārtavaṁ vindettryahaṁ kasena pibedahatavāsā naināṁ vṛṣalo na vṛṣalyupahanyāstrirātrānta āplūtya vrīhīnavaghātayet ॥6.4.13॥

— Translation from Aurovindo (English) — If a man's wife has the monthly sickness, she should for three days drink water from a cup made of bell metal. Let no sudraman or woman touch her. After three nights she should bathe, put on a new cloth and her husband should make her thresh rice. ॥6.4.13॥

— Translation from Swami Madhavananda — If anybody's wife has the monthly sickness, she should drink of three days out of a cup (Kamsa). No Sudra man or woman should touch her. After three nights she should bathe, put on a new cloth, and be put to thresh rice. ॥6.4.13॥

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[ Sutra 6.4.14 ]

स य इच्छेत्पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ॥6.4.14॥

sa ya icchetputro me śuklo jāyeta vedamanubruvīta sarvamāyuriyāditi kṣīraudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai ॥6.4.14॥

— Translation from Aurovindo (English) — If a man wishes that a son with a fair complexion should be born to him, that he should study one Veda and that he should attain a full term of life, then they (husband and wife) should have rice cooked in milk and eat it with clarified butter. Thus they should be able to beget such a son. ॥6.4.14॥

— Translation from Swami Madhavananda — He who wishes that his son should be born fair, study one Veda and attain a full term of life, should have rice cooked in milk, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son. ॥6.4.14॥

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[ Sutra 6.4.15 ]

अथ य इच्छेत्पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ॥6.4.15॥

atha ya icchetputro me kapilaḥ piṅgalo jāyeta dvau vedāvanubruvīta sarvamāyuriyāditi dadhyodanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai ॥6.4.15॥

— Translation from Aurovindo (English) — If a man wishes that a son with a tawny or brown complexion should be born to him, that he should study two Vedas and that he should attain a full term of life, then they should have rice cooked in curds and eat it with clarified butter. Thus they should be able to beget such a son. ॥6.4.15॥

— Translation from Swami Madhavananda — He who wishes that his son should be born tawny or brown, study two Vedas and attain a full term of life, should have rice cooked in curd, and he and his wife should eat it with clarified butter. Then they would be able to produce such a son. ॥6.4.15॥

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[ Sutra 6.4.16 ]

अथ य इच्छेत्पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन्वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ॥6.4.16॥

atha ya icchetputro me śyāmo lohitākṣo jāyeta trīnvedānanubruvīta sarvamāyuriyāditi udaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai ॥6.4.16॥

— Translation from Aurovindo (English) — If a man wishes that a son with a dark complexion and red eyes should be born to him, that he should study three Vedas and that he should attain a full term of life, then they should have rice cooked in water and eat it with clarified butter. Thus they should be able to beget such a son. ॥6.4.16॥

— Translation from Swami Madhavananda — He who wishes that his son should be born dark with red eyes, study three Vedas and attain a full term of life, should have rice cooked in water and he and his wife should eat with clarified butter. Then they would be able to produce such a son. ॥6.4.16॥

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[ Sutra 6.4.17 ]

अथ य इच्छेद्दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ॥6.4.17॥

atha ya icchedduhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai ॥6.4.17॥

— Translation from Aurovindo (English) — If a man wishes that a daughter should be born to him who will be a scholar and attain a full term of life, then they should have rice cooked with sesamum and eat it with clarified butter. Thus they should be able to beget such a daughter. ॥6.4.17॥

— Translation from Swami Madhavananda — He who wishes that a daughter should be born to him who would be a scholar and attain a full term of life, should have rice cooked with sesame, and he and his wife should eat it with clarified butter. Then they would be able to produce such a daughter. ॥6.4.17॥

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[ Sutra 6.4.18 ]

अथ य इच्छेत्पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान्वेदाननुब्रुवीत सर्वमायुरियादिति मासौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवा औक्षेण वार्षभेण वा ॥6.4.18॥

atha ya icchetputro me paṇḍito vigītaḥ samitiṁgamaḥ śuśrūṣitāṁ vācaṁ bhāṣitā jāyeta sarvānvedānanubruvīta sarvamāyuriyāditi māsaudanaṁ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavāi aukṣeṇa vārṣabheṇa vā ॥6.4.18॥

— Translation from Aurovindo (English) — If a man wishes that a son should be born to him who will be a famous scholar, frequenting assemblies and speaking delightful words, a student of all the Vedas and an enjoyer of the full term of life, he should have rice cooked with the meat of a young bull or of one more advanced in years and he and his wife should eat it with clarified butter. Then they should be able to beget such a son. ॥6.4.18॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.19 ]

अथाभिप्रातरेव स्थालीपाकावृताज्य चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहाऽनुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति हुत्वोद्धृत्य प्राश्नाति प्राश्येतरस्याः प्रयच्छति प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षत्युत्तिष्ठातो विश्वावसौऽन्यामिच्छ प्रपूर्व्यां सं जायां पत्या सहेति ॥6.4.19॥

athābhiprātareva sthālīpākāvṛtājya ceṣṭitvā sthālīpākasyopaghātaṁ juhotyagnaye svāhā'numataye svāhā devāya savitre satyaprasavāya svāheti hutvoddhṛtya prāśnāti prāśyetarasyāḥ prayacchati prakṣālya pāṇī udapātraṁ pūrayitvā tenaināṁ trirabhyukṣatyuttiṣṭhāto viśvāvasau'nyāmiccha prapūrvyāṁ saṁ jāyāṁ patyā saheti ॥6.4.19॥

— Translation from Aurovindo (English) — Now, towards morning he purifies the clarified butter according to the rules of Sthalipaka and offers Sthalipaka oblations repeatedly, saying: "Svaha to fire! Svaha to Anumati! Svaha to the radiant sun, who produces infallible results!" Having made the offering, he takes up the remnant of the cooked food, eats part of it and gives the rest to his wife. Then he washes his hands, fills the water-vessel and sprinkles her thrice with water, uttering once this mantra: "Get up from here, O Visvavasu! Seek another young woman, a wife with her husband." ॥6.4.19॥

— Translation from Swami Madhavananda — In the very morning he purifies the clarified butter according to the mode of Sthalipaka, and offers Sthalipaka oblations again and again, saying, 'Svaha to fire, Svaha to Anumati, Svaha to the radiant sun who produces infallible results'. After offering, he takes up (the remnant of the cooked food), eats part of it and gives the rest to his wife. Then he washes his hands, fills the water-vessel and sprinkles her thrice with that water, saying. 'Get up from here, Visvavasu, and find out another young woman (who is) with her husband.' ॥6.4.19॥

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[ Sutra 6.4.20 ]

अथैनामभिपद्यतेऽमोऽहमस्मि सा त्व सा त्वमस्यमोऽह सामाहमस्मि ऋक्त्वं द्यौरहं पृथिवी त्वं तावेहि सरभावहै सह रेतो दधावहै पुसे पुत्राय वित्तय इति ॥6.4.20॥

athaināmabhipadyate'mo'hamasmi sā tva sā tvamasyamo'ha sāmāhamasmi ṛktvaṁ dyaurahaṁ pṛthivī tvaṁ tāvehi sarabhāvahai saha reto dadhāvahai puse putrāya vittaya iti ॥6.4.20॥

— Translation from Aurovindo (English) — Then he embraces her, repeating the following mantra: I am the vital breath and you are speech. You are speech and I am the vital breath. I am Saman and you are Rig; I am heaven and you are earth. Come, let us strive together so that we may have a male child." ॥6.4.20॥

— Translation from Swami Madhavananda — He embraces her saying, 'I am the vital force, and you are speech; you are speech, and I am the vital force; I am Saman, and you are Rik; I am heaven, and you are the earth; come, let us strive together so that we may have a male child.' ॥6.4.20॥

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[ Sutra 6.4.21 ]

अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति तस्यामर्थं निष्ठाय मुखेन मुख संधाय त्रिरेनामनुलोमामनुमार्ष्टिः विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिशतु । आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते । गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके । गर्भं ते श्विनौ देवावाधत्तां पुष्करस्रजौ ॥6.4.21॥

athāsyā ūrū vihāpayati vijihīthāṁ dyāvāpṛthivī iti tasyāmarthaṁ niṣṭhāya mukhena mukha saṁdhāya trirenāmanulomāmanumārṣṭiḥ viṣṇuryoniṁ kalpayatu tvaṣṭā rūpāṇi piśatu | āsiñcatu prajāpatirdhātā garbhaṁ dadhātu te | garbhaṁ dhehi sinīvāli garbhaṁ dhehi pṛthuṣṭuke | garbhaṁ te śvinau devāvādhattāṁ puṣkarasrajau ॥6.4.21॥

— Translation from Aurovindo (English) — Then he spreads apart her thighs, repeating the following mantra: "Spread yourselves apart, Heaven and Earth." Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra: "Let Vishnu make the womb capable of bearing a son! Let Tvashtra shape the various limbs of the child! Let Prajapati pour in the semen! Let Dhatra support the embryo! O Sinivali, make her conceive; O goddess whose glory is widespread, make her conceive! May the two Atvins, garlanded with lotuses, support the embryo! ॥6.4.21॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.22 ]

हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ । तं ते गर्भं हवामहे दशमे मासि सूतये । यथाऽग्निगर्भा पृथिवी यथा द्यौरिन्द्रेण गर्भिणी । वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति ॥6.4.22॥

hiraṇmayī araṇī yābhyāṁ nirmanthatāmaśvinau | taṁ te garbhaṁ havāmahe daśame māsi sūtaye |
yathā'gnigarbhā pṛthivī yathā dyaurindreṇa garbhiṇī| vāyurdiśāṁ yathā garbha evaṁ garbhaṁ dadhāmi te'sāviti ॥6.4.22॥

— Translation from Aurovindo (English) — "Let the two Atvins chum the womb with the two golden arani sticks! I am placing a seed in your womb to be delivered in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters are impregnated by air, so I am impregnating you by placing this seed in your womb." After the reciting of the mantra, he utters his own name and that of his wife and places the seed. ॥6.4.22॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.23 ]

सोष्यन्तीमद्भिरभ्युक्षति। यथा वायुः पुष्करिणी समिङ्गयति सर्वतः । एवा ते गर्भ एजतु सहावैतु जरायुणा । इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः । तमीन्द्र निर्जहि गर्भेण सावरा सहेति ॥6.4.23॥

soṣyantīmadbhirabhyukṣati | yathā vāyuḥ puṣkariṇī samiṅgayati sarvataḥ | evā te garbha ejatu sahāvaitu jarāyuṇā | indrasyāyaṁ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ| tamīndra nirjahi garbheṇa sāvarā saheti ॥6.4.23॥

— Translation from Aurovindo (English) — When she is about to deliver the child, he sprinkles her with water, repeating the following mantra: "As the wind agitates a pond on every side, even so let your foetus stir and come out along with the chorion. Indra (prana) made a path when the seed entered the womb. O Indra, follow 200 that path and come out with the foetus and the covering and cause also the after birth to come forth with the babe." ॥6.4.23॥

— Translation from Swami Madhavananda — Not Available

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[ Sutra 6.4.24 ]

जातेऽग्निमुपसमाधायाङ्क आधाय कसे पृषदाज्य संनीय पृषदाज्यस्योपघातं जुहोत्यस्मिन्त्सहस्रं पुष्यासमेधमानः स्वे गृहे । अस्योपसन्द्यां मा छैत्सीत् प्रजया च पशुभिश्च स्वाहा । मयि प्राणास्त्वयि मनसा जुहोमि स्वाहा । यत्कर्मणाऽत्यरीरिचं यद्वा न्यूनमिहाकरम् । अग्निष्टत्स्विष्टकृद्विद्वान्स्विष्टं सुहुतं करोतु नः स्वाहेति ॥6.4.24॥

jāte'gnimupasamādhāyāṅka ādhāya kase pṛṣadājya saṁnīya pṛṣadājyasyopaghātaṁ juhotyasmintsahasraṁ puṣyāsamedhamānaḥ sve gṛhe | asyopasandyāṁ mā chaitsīt prajayā ca paśubhiśca svāhā | mayi prāṇāstvayi manasā juhomi svāhā | yatkarmaṇā'tyarīricaṁ yadvā nyūnamihākaram | agniṣṭatsviṣṭakṛdvidvānsviṣṭaṁ suhutaṁ karotu naḥ svāheti ॥6.4.24॥

— Translation from Aurovindo (English) — When the son is born, he should light a fire, take the child on his lap, put a mixture of curds and clarified butter in a bell- metal cup and offer oblations in the fire repeatedly, uttering the mantra: "May I increase as the son in my own home and support a thousand people! May the Goddess of Fortune never depart, with children and cattle, from his line! Svaha! The vital breath that is in me, I mentally offer to you. Svaha! If I have done anything too much or too little in this ceremony, may the all- knowing and highly beneficent fire make it just right and proper for me. Svaha!" ॥6.4.24॥

— Translation from Swami Madhavananda — When (the son) is born, he should bring in the fire, take him in his lap, put a mixture of curd and clarified butter in a cup, and offer oblations again and again with that, saying, 'Growing in this home of mine (as the son), may I maintain a thousand people! May (the goddess of fortune) never depart with children and animals from his line! Svaha. The vital force that is in me, I mentally transfer to you. Svaha. If I have done anything too much or to little in this ceremony, may the all-knowing beneficent fire make it just right for me - neither too much nor too little! Svaha.' ॥6.4.24॥

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[ Sutra 6.4.25 ]

अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिरथ दधि मधु घृत सन्नीयानन्तर्हितेन जातरूपेण प्राशयति । भूस्त्वे दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति ॥6.4.25॥

athāsya dakṣiṇaṁ karṇamabhinidhāya vāgvāgiti triratha dadhi madhu ghṛta sannīyānantarhitena jātarūpeṇa prāśayati | bhūstve dadhāmi bhuvaste dadhāmi svaste dadhāmi bhūrbhuvaḥ svaḥ sarvaṁ tvayi dadhāmīti ॥6.4.25॥

— Translation from Aurovindo (English) — The, putting his month to the child's right ear, he should say thrice: "Speech! Speech!" Next he would mix together curds, honey and clarified butter and feed the child with a golden stick which is not placed inside the month, saying these mantras: "I put the earth (Bhuh) into you; I put the sky (Bhuvah) into you; I put heaven (Svah) into you. The whole of earth, sky and heaven I put into you." ॥6.4.25॥

— Translation from Swami Madhavananda — Then putting (his mouth) to the child's right ear, he should thrice repeat, 'Speech, speech'. Next mixing curd, honey and clarified butter, he feeds him with (a strip of) gold not obstructed (by anything), saying, 'I put the earth into you, I put the sky into you, I put heaven into you, I put the whole of the earth, sky and heaven into you ॥6.4.25॥

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[ Sutra 6.4.26 ]

अथास्य नाम करोति वेदोऽसीति तदस्य तद्गुह्यमेव नाम भवति ॥6.4.26॥

athāsya nāma karoti vedo'sīti tadasya tadguhyameva nāma bhavati ॥6.4.26॥

— Translation from Aurovindo (English) — Then he (the father) gives him (the son) a name: 'You are the Veda (knowledge)." That is his secret name. ॥6.4.26॥

— Translation from Swami Madhavananda — The he gives him a name, 'You are Veda (knowledge)'. That is his secret name. ॥6.4.26॥

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[ Sutra 6.4.27 ]

अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः। येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति ॥6.4.27॥

athainaṁ mātre pradāya stanaṁ prayacchati yaste stanaḥ śaśayo yo mayobhūryo ratnadhā vasuvidyaḥ sudatraḥ| yena viśvā puṣyasi vāryāṇi sarasvati tamiha dhātave kariti ॥6.4.27॥

— Translation from Aurovindo (English) — Then he presents him to the mother to give him her breast, uttering the mantra: "O Sarasvati, that breast of thine which is fruitful, the sustainer of all, full of milk, the bestower of wealth and generous and by which thou nourishest all who are worthy-transfer that breast here to my wife, for my child to suck. ॥6.4.27॥

— Translation from Swami Madhavananda — Then he hands him to his mother to be suckled, saying, 'Offering Sarasvati, that breast of thine which is stored with results, is the sustainer of all, full of milk, the obtainer of wealth (one's deserts) and generous, and through which thou nourishest all who are worthy of it (the gods etc.) - transfer that here (to my wife, for my babe) to suck'. ॥6.4.27॥

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[ Sutra 6.4.28 ]

अथास्य मातरमभिमन्त्रयते। ईलाऽसि मैत्रावरुणी वीरे वीरमजीजनत्। सा त्वं वीरवती भव याऽस्मान्वीरवतोऽकरदिति तं वा एतमाहुरतिपिता बताभूरतिपितामहो बताभूः परमां बत काष्ठां प्रापच्छ्रिया यशसा ब्रह्मवर्चसेन य एवंविदो ब्राह्मणस्य पुत्रो जायत इति ॥6.4.28॥

athāsya mātaramabhimantrayate| īlā'si maitrāvaruṇī vīre vīramajījanat| sā tvaṁ vīravatī bhava yā'smānvīravato'karaditi taṁ vā etamāhuratipitā batābhūratipitāmaho batābhūḥ paramāṁ bata kāṣṭhāṁ prāpacchriyā yaśasā brahmavarcasena ya evaṁvido brāhmaṇasya putro jāyata iti ॥6.4.28॥

— Translation from Aurovindo (English) — Then he addresses the mother of the child thus: 'You are the adorable Arundhati, the wife of Vasishtha and with me, who am a man, as your partner you have brought forth a male child. Be the mother of many male children, for you have given us a son. ॥6.4.28॥

— Translation from Swami Madhavananda — Then he addressed the mother: 'You are the adorable Arundhati, the wife of Vasistha; you have brought forth a male child with the help of me, who am a man. Be the mother of many sons, for you have given us a son'. Of him who is born as the child of a Brahmana with this particular knowledge, they say, 'You have exceeded your father, and you have exceeded your grandfather. You have reached the extreme limit of attainment through your splendour, fame and Brahmanical power ॥6.4.28॥

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[ Sutra 6.5.1 ]

अथ वशः। पौतिमाषीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्र औपस्वस्तीपुत्रादौपस्वस्तीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रः कात्यायनीपुत्रात्कात्यायनीपुत्रः कौशिकीपुत्रात्कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च वैयाघ्रपदीपुत्रः काण्वीपुत्राच्च कापीपुत्राच्च कापीपुत्रः ॥6.5.1॥

atha vaśaḥ| pautimāṣīputraḥ kātyāyanīputrāt kātyāyanīputro gautamīputrādgautamīputro bhāradvājīputrādbhāradvājīputraḥ pārāśarīputrātpārāśarīputra aupasvastīputrādaupasvastīputraḥ pārāśarīputrātpārāśarīputraḥ kātyāyanīputrātkātyāyanīputraḥ kauśikīputrātkauśikīputra ālambīputrācca vaiyāghrapadīputrācca vaiyāghrapadīputraḥ kāṇvīputrācca kāpīputrācca kāpīputraḥ ॥6.5.1॥

— Translation from Aurovindo (English) — Now the line of teachers: The son of Pautimashi received this knowledge from the son of Katyayani. The son of Katyayani from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Aupasvasti. The son of Aupasvasti from the son of another Parasari. The son of this Parasari from the son of Katyayani. The son of Katyayani from the son of Kausiki. The son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi. The son of Kapi. ॥6.5.1॥

— Translation from Swami Madhavananda — Now the line of teachers: The son of Pautimsa (received it) from the son of Katyayani. He from the son of gautami. The son of Gautami from the son of Bharadvaji. He from the son of Parasari. The son of Parasari from the son of Aupasvasti. He from the son of another Parasari. He from the son of Katyayani. The son of katyayani from the son of Kausiki. The son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi. The son of Kapi - ॥6.5.1॥

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[ Sutra 6.5.2 ]

आत्रेयीपुत्रादात्रेयीपुत्रो गौतमीपुत्राद्गौतमीपुत्रो भारद्वाजीपुत्राद्भारद्वाजीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वात्सीपुत्राद्वात्सीपुत्रः पाराशरीपुत्रात्पाराशरीपुत्रो वार्कारुणीपुत्राद्वार्कारुणीपुत्रो वार्कारुणीपुत्रादार्कारुणीपुत्रआर्तभागीपुत्रादार्तभागीपुत्रः शौङ्गीपुत्राच्छौङ्गीपुत्रः सांकृतीपुत्रात्सांकृतीपुत्र आलम्बायनीपुत्रादालम्बायनीपुत्र आलम्बीपुत्रादालम्बीपुत्रो जायन्तीपुत्राज्जायन्तीपुत्रो माण्डूकायनीपुत्रान्माण्डूकायनीपुत्रो माण्डूकीपुत्रान्माण्डूकीपुत्रः शाण्डिलीपुत्राच्छाण्डिलीपुत्रो राथीतरीपुत्राद्राथीतरीपुत्रो भालुकीपुत्राद्भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्यां क्रौञ्चिकीपुत्रौ वैदभृतीपुत्राद्वैदभृतीपुत्रः कार्शकेयीपुत्रात्कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात्प्राचीनयोगीपुत्रः सांजीवीपुत्रात्सांजीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः प्राश्नीपुत्र आसुरायणादासुरायण आसुरेरासुरिः ॥6.5.2॥

ātreyīputrādātreyīputro gautamīputrādgautamīputro bhāradvājīputrādbhāradvājīputraḥ pārāśarīputrātpārāśarīputro vātsīputrādvātsīputraḥ pārāśarīputrātpārāśarīputro vārkāruṇīputrādvārkāruṇīputro vārkāruṇīputrādārkāruṇīputra ārtabhāgīputrādārtabhāgīputraḥ śauṅgīputrācchauṅgīputraḥ sāṁkṛtīputrātsāṁkṛtīputra ālambāyanīputrādālambāyanīputra ālambīputrādālambīputro jāyantīputrājjāyantīputro māṇḍūkāyanīputrānmāṇḍūkāyanīputro māṇḍūkīputrānmāṇḍūkīputraḥ śāṇḍilīputrācchāṇḍilīputro rāthītarīputrādrāthītarīputro bhālukīputrādbhālukīputraḥ krauñcikīputrābhyāṁ krauñcikīputrau vaidabhṛtīputrādvaidabhṛtīputraḥ kārśakeyīputrātkārśakeyīputraḥ prācīnayogīputrātprācīnayogīputraḥ sāṁjīvīputrātsāṁjīvīputraḥ prāśnīputrādāsurivāsinaḥ prāśnīputra āsurāyaṇādāsurāyaṇa āsurerāsuriḥ ॥6.5.2॥

— Translation from Aurovindo (English) — From the son of Atreyi. The son of Atreyi from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Vatsi. The son of Vatsi from the son of another Parasan.. The son of this Parasan from the son of Varkaruni. The son of Varkaruni from the son of another Varkaruni. The son of this Varkaruni from the son of Artabbagi. The son of Artabbagi from the son of Saungi. The son of Saungi from the son of Sankriti. The son of Sankriti from the son of Alambayani. The son of Alambayani from the son of Alambi. The son of Alambi from the son of Jayanti. The son of Jayanti from the son of Mandukayani. The son of Mandukayani from the son of Manduki. The son of Manduki from the son of Sandili. The son of Sandili from the son of Rathitari. The son of Rathitari from the son of Bhaluki. The son of Bhaluki from the two sons of Kraunchiki. The two sons of Kraunchiki from the son of Vaidabhriti. The son of Vaidabhriti from the son of Karsakeyi. The son of Karsakeyi from the son of Prachinayogi. The son of Prachinayogi from the son of Sanjivi. The son of Sanjivi from Asurivasin, who was the son of Prasni. The son of Prasni from Asurayana. Asurayana from Asuri. Asuri ॥6.5.2॥

— Translation from Swami Madhavananda — From the son of Atreyi. The son of Atreyi from the son of gautami. The son of Gautami from the son of Bharadvaji. He from the son of parasari. The son of Parasari from the son of Vatsi. The son of Vatsi from the son of another Parasari. The son of Parasari from the son of Varkaruni. He from the son of another Varkaruni. This one from the son of Artabhagi. He from the son of Saungi. The son of Saungi from the son of Samkrti. He from the son of Alambayani. He again from the son of Alambi. The son of Alambi from the son of jayanti. He from the son of Mandukayani. He in his turn from the son of Manduki. The son of manduki from the son of Sandili. The son of Sandili from the son of Rathitari. He from the son of Bhaluki. The son of Bhaluki from the two sons of Kraunciki. They from the son of Vaidabhrti. He from the son of Karsakeyi. He again from the son of Pracinayogi. He from the son of Samjivi. The son of Samjivi from Asurivasin, the son of Prasni. The son of Prasni from Asurayana. He from Asuri. Asuri - ॥6.5.2॥

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[ Sutra 6.5.3 ]

याज्ञवल्क्याद्याज्ञवल्क्य ऊद्दालकादूद्दालकोऽरुणादरुण ऊपवेशेरूपवेशिः कुश्रेः कुश्रिर्वाजश्रवसो वाजश्रवा जिह्वावतो बाध्योगाज्जिह्वावान्बाध्योगोऽसिताद्वार्षगणादसितो वार्षगणो हरितात्कश्यपाधरितः कश्यपः शिल्पात्कश्यपाच्छिल्पः कश्यपः कश्यपान्नैध्रुवेः कश्यपो नैध्रुविर्वाचो वागम्भिण्या अम्भिण्यादित्यादादित्यानीमानि शुक्लानि यजूषि वाजसनेयेन याज्ञवल्क्येनाख्यायन्ते ॥6.5.3॥

yājñavalkyādyājñavalkya ūddālakādūddālako'ruṇādaruṇa ūpaveśerūpaveśiḥ kuśreḥ kuśrirvājaśravaso vājaśravā jihvāvato bādhyogājjihvāvānbādhyogo'sitādvārṣagaṇādasito vārṣagaṇo haritātkaśyapādharitaḥ kaśyapaḥ śilpātkaśyapācchilpaḥ kaśyapaḥ kaśyapānnaidhruveḥ kaśyapo naidhruvirvāco vāgambhiṇyā ambhiṇyādityādādityānīmāni śuklāni yajūṣi vājasaneyena yājñavalkyenākhyāyante ॥6.5.3॥

— Translation from Aurovindo (English) — From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. Vajasravas from Jihvavat, the son of Badhyoga. Jihvavat, the son of Badhyoga, from Asita, the son of Varshagana. Asita, the son of Varshagana, from Harita Kasyapa. Harita Kasyapa from Silpa Kasyapa. Silpa Kasyapa from Kasyapa, the son of Nidhruva. Kasyapa, the son of Nidhruva, from Vach. Vach from Ambhini. Ambhini from thesun. These white Yajuses (sacrificial formulas not vitiated by human blemishes) are explained by Yajnavalkya, belonging to the Vajasaneyi school. ॥6.5.3॥

— Translation from Swami Madhavananda — From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. He from Jihvavat, the son of Badhyoga. He from Asita, the son of Varsagana. He from Harita Kasyapa. He from Silpa Kasyapa. This one from Kasyana, the son of Nidhruva. He from Vac. She from Ambhini. She from

the sun. These white Yajuses received from the sun are explained by Yajnavalkya Vajasaneya. ॥6.5.3॥

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[ Sutra 6.5.4 ]

समानमा सांजीवीपुत्रात्सांजीवीपुत्रो माण्डूकायनेर्माण्डूकायनिर्माण्डव्यान्माण्डव्यः कौत्सात्कौत्सो माहित्थेर्माहित्थिर्वामकक्षायणाद्वामकक्षायणः शाण्डिल्याच्छाण्डिल्यो वात्स्याद्वात्स्यः कुश्रेः कुश्रिर्यज्ञवचसो राजस्तम्बायनाद्यज्ञवचा राजस्तम्बायनस्तुरात्कावषेयात्तुरः कावषेयः प्रजापतेः प्रजापतिर्ब्रह्मणो ब्रह्म स्वयंभु ब्रह्मणे नमः ॥6.5.4॥

samānamā sāṁjīvīputrātsāṁjīvīputro māṇḍūkāyanermāṇḍūkāyanirmāṇḍavyānmāṇḍavyaḥ kautsātkautso māhitthermāhitthirvāmakakṣāyaṇādvāmakakṣāyaṇaḥ śāṇḍilyācchāṇḍilyo vātsyādvātsyaḥ kuśreḥ kuśriryajñavacaso rājastambāyanādyajñavacā rājastambāyanasturātkāvaṣeyātturaḥ kāvaṣeyaḥ prajāpateḥ prajāpatirbrahmaṇo brahma svayaṁbhu brahmaṇe namaḥ ॥6.5.4॥

— Translation from Aurovindo (English) — The line of teachers is the same up to the son of Sanjivi. The son of Sanjivi received this knowledge from Mandukayani. Mandukayani from Mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. Mahitthi from Vamakaxiyana. Vamakaxiyana from Sandilya. Sandilya from Vatsya. Vatsya from Kusri. Kusri from Yajnavachas, the son of Rajastamba. Yajnavachas, the son of Rajastamba, from Tura, the son of Kavashi. Tura, the son of Kavashi, from Prajapati (Hiranyagarbha). Prajapati received this knowledge from his relationship to Brahman (the Vedas). Brahman is self- existent. Salutation to Brahman. ॥6.5.4॥

— Translation from Swami Madhavananda — The same up to the son of Samjivi. The son of Samjivi from Mandukayani. Mandukayani from mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. He from Vamakaksayana. He from Sandilya. Sandilya from Vatsya. Vatsya from Kusri. Kusri from Yajnavacas, the son of rajastamba. He from Tura, the son of Kavasi. He from Prajapati (Hiranyagarbha). Prajapati through his relation to Brahman (the Vedas). Brahman is self-born. Salutation to Brahman. ॥6.5.4॥ Here ends the Brihadaranyopanishad, as contained in the Sukla-Yajur-Veda.