1. अथ प्रथमोऽध्यायः
अथ प्रथमोऽध्यायः (part 1)
Verse १
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॥
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||
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. अग्ने - agne - in the beginning | आत्मा - ātmā - the Spirit | एकः एव - ekaḥ eva - One | आसीत् - āsīt - was | इदम् वै - idam vai - and all this (universe was the Spirit) | न अन्यत् किञ्चन - na anyat kiñcana - there was nought else | मिषत् - miṣat - that saw | सः ईक्षत - saḥ īkṣata - the Spirit thought | लोकान् नु सृजै इति - lokān nu sṛjai iti - I will make me worlds from out my being | 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.
Verse २
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॥
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||
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. 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.
Verse १
नैवेह किंचनाग्र आसीन्मृत्युनैवेदमावृतमासीत्। अशनाययाऽशनाया हि मृत्युस्तन्मनोऽकुरुतात्मन्वी स्यामिति। सोऽर्चन्नचरत्तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति। तदवार्क्यस्यार्कत्वं क ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद॥
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||
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. 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.
Verse २
आपो वा अर्कस्तद्यदपा शर आसीत्तत्समहन्यत सा पृथिव्यभवत्तस्यामश्राम्यत्तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्तताग्निः॥
āpo vā arkastadyadapā śara āsīttatsamahanyata sā pṛthivyabhavattasyāmaśrāmyattasya śrāntasya taptasya tejo raso niravartatāgniḥ||
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. 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.
Verse ३
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॥
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||
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. 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.
Verse ४
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॥
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||
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. 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.
Verse ५
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॥
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||
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. 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.
Verse ६
सोऽकामयतः भूयसा यज्ञेन भूयो यजेयेति। सोऽश्राम्यत्स तपोऽतप्यत तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत्। प्राणा वै यशो वीर्यं तत्प्राणेषूत्क्रान्तेषु शरीर श्वयितुमध्रियत तस्य शरीर एव मन आसीत्॥
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||
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. 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.
Verse ७
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॥
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||
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. 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.
Verse १
द्वया ह प्राजापत्या देवाश्चासुराश्च। ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त। ते ह देवा ऊचुर्हन्तासुरान्यज्ञ उद्गीथेनात्ययामेति॥
dvayā ha prājāpatyā devāścāsurāśca | tataḥ kānīyasā eva devā jyāyasā asurāsta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti||
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." 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'.
Verse २
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॥
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||
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. 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.
Verse ३
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॥
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||
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. 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.
Verse ४
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॥
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||
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. 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.
Verse ५
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॥
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||
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. 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.
Verse ६
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॥
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||
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. 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.
Verse ७
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॥
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||
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. 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.
Verse ८
ते होचुः क्व नु सोऽभूद्यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य आङ्गिरसोऽङ्गाना हि रसः॥
te hocuḥ kva nu so'bhūdyo na itthamasaktetyayamāsye'ntariti so'yāsya āṅgiraso'ṅgānā hi rasaḥ||
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. 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).
Verse ९
सा वा एषा देवता दूर्नाम दूर ह्यस्या मृत्युः दूर ह वा अस्मान्मृत्युर्भवति य एवं वेद॥
sā vā eṣā devatā dūrnāma dūra hyasyā mṛtyuḥ dūra ha vā asmānmṛtyurbhavati ya evaṁ veda||
That deity is called "dur," because death is far (dur) from it. From him who knows this, death is far away. This deity is called Dur, because death is far from it. Death is far from one who knows thus.
Verse १०
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयां चकार तदासां पाप्मनो विन्यदधात्तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति॥
sā vā eṣā devataitāsāṁ devatānāṁ pāpmānaṁ mṛtyumapahatya yatrāsāṁ diśāmantastadgamayāṁ cakāra tadāsāṁ pāpmano vinyadadhāttasmānna janamiyānnāntamiyānnetpāpmānaṁ mṛtyumanvavāyānīti||
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. 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.
Verse ११
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत्॥
sā vā eṣā devataitāsāṁ devatānāṁ pāpmānaṁ mṛtyumapahatyāthainā mṛtyumatyavahat||
That deity, after taking away the death-the evil-of the gods, carried them beyond death. This deity after taking away death, the evil of these gods, next carried them beyond death.
Verse १२
स वै वाचमेव प्रथमामत्यवहत्सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत्सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते॥
sa vai vācameva prathamāmatyavahatsā yadā mṛtyumatyamucyata so'gnirabhavatso'yamagniḥ pareṇa mṛtyumatikrānto dīpyate||
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. 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.
Verse १३
अथ प्राणमत्यवहत्स यदा मृत्युमत्यमुच्यत स वायुरभवत्सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते॥
atha prāṇamatyavahatsa yadā mṛtyumatyamucyata sa vāyurabhavatso'yaṁ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate||
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. Then it carried the nose. When it got rid of death, it became air. That air, having transcended death, blows beyond its reach.
Verse १४
अथ चक्षुरत्यवहत्तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत्सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति॥
atha cakṣuratyavahattadyadā mṛtyumatyamucyata sa ādityo'bhavatso'sāvādityaḥ pareṇa mṛtyumatikrāntastapati||
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. Then it carried the eye. When the eye got rid of death, it became sun. That sun, having transcended death, shines beyond its reach.
Verse १५
अथ श्रोत्रमत्यवहत्तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः॥
atha śrotramatyavahattadyadā mṛtyumatyamucyata tā diśo'bhavastā imā diśaḥ pareṇa mṛtyumatikrāntāḥ||
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. 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.
Verse १६
अथ मनोऽत्यवहत्तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत्सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येव ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद॥
atha mano'tyavahattadyadā mṛtyumatyamucyata sa candramā abhavatso'sau candraḥ pareṇa mṛtyumatikrānto bhātyeva ha vā enameṣā devatā mṛtyumativahati ya evaṁ veda||
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. 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.
Verse १७
अथात्मनेऽन्नाद्यमागायद्यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत इह प्रतितिष्ठति॥
athātmane'nnādyamāgāyadyaddhi kiñcānnamadyate'nenaiva tadadyata iha pratitiṣṭhati||
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). 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.
अथ प्रथमोऽध्यायः (part 2)
Verse १८
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॥
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||
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. 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.
Verse १९
सोऽयास्य आङ्गिरसोऽङ्गाना हि रसः प्राणो वा अङ्गाना रसः प्राणो हि वा अङ्गाना रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यतिष हि वा अङ्गाना रसः॥
so'yāsya āṅgiraso'ṅgānā hi rasaḥ prāṇo vā aṅgānā rasaḥ prāṇo hi vā aṅgānā rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyatieṣa hi vā aṅgānā rasaḥ||
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. 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.
Verse २०
एष उ एव बृहस्पतिर्वाग् वै बृहती तस्या एष पतिस्तस्मादु बृहस्पतिः॥
eṣa u eva bṛhaspatirvāg vai bṛhatī tasyā eṣa patistasmādu bṛhaspatiḥ||
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. This alone is also Brihaspati (lord of the Rik). Speech is indeed Brihati (Rik) and this is its lord. Therefore this is also Brihaspati.
Verse २१
एष उ एव ब्रह्मणस्पतिर्वाग् वै ब्रह्म तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः॥
eṣa u eva brahmaṇaspatirvāg vai brahma tasyā eṣa patistasmādu brahmaṇaspatiḥ||
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. This alone is also Brahmanaspati (lord of the Yajus). Speech is indeed Brahman (yajus), and this is its lord. Therefore this is also Brahmanaspati.
Verse २२
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॥
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||
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. 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.
Verse २३
एष उ वा उद्गीथः प्राणो वा उत्प्राणेन हीद सर्वमुत्तब्धं वागेव गीथोच्च गीथा चेति स उद्गीथः॥
eṣa u vā udgīthaḥ prāṇo vā utprāṇena hīda sarvamuttabdhaṁ vāgeva gīthocca gīthā ceti sa udgīthaḥ||
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. 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.
Verse २४
तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति वाचा च ह्येव स प्राणेन चोदगायदिति॥
taddhāpi brahmadattaścaikitāneyo rājānaṁ bhakṣayannuvācāyaṁ tyasya rājā mūrdhānaṁ vipātayatādyadito'yāsya āṅgiraso'nyenodagāyaditi vācā ca hyeva sa prāṇena codagāyaditi||
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. 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.
Verse २५
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॥
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||
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. 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.
Verse २६
तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णं तस्य वै स्वर एव सुवर्णं भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद॥
tasya haitasya sāmno yaḥ suvarṇaṁ veda bhavati hāsya suvarṇaṁ tasya vai svara eva suvarṇaṁ bhavati hāsya suvarṇaṁ ya evametatsāmnaḥ suvarṇaṁ veda||
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. 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.
Verse २७
तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति तस्य वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयतेऽन्न इत्यु हैक आहुः॥
tasya haitasya sāmno yaḥ pratiṣṭhāṁ veda prati ha tiṣṭhati tasya vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate'nna ityu haika āhuḥ||
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). 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).
Verse २८
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॥
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||
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. 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.
Verse १
आत्मैवेदमग्र आसीत्पुरुषविधः सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् सोऽहमस्मीत्यग्रे व्याहरत्ततोऽहंनामाभवत्तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत्तस्मात्पुरुष ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद॥
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||
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. 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.
Verse २
सोऽबिभेत्तस्मादेकाकी बिभेति स हायमीक्षांचक्रेः यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति तत एवास्य भयं वीयाय कस्माद्ध्यभेष्यद्द्वितीयाद्वै भयं भवति॥
so'bibhettasmādekākī bibheti sa hāyamīkṣāṁcakreḥ yanmadanyannāsti kasmānnu bibhemīti tata evāsya bhayaṁ vīyāya kasmāddhyabheṣyaddvitīyādvai bhayaṁ bhavati||
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. 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.
Verse ३
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॥
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||
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. 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.
Verse ४
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॥
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||
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. 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.
Verse ५
सोऽवेदहं वाव सृष्टिरस्म्यह हीद सर्वमसृक्षीति ततः सृष्टिरभवत्सृष्ट्या हास्यैतस्यां भवति य एवं वेद॥
so'vedahaṁ vāva sṛṣṭirasmyaha hīda sarvamasṛkṣīti tataḥ sṛṣṭirabhavatsṛṣṭyā hāsyaitasyāṁ bhavati ya evaṁ veda||
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. 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.
Verse ६
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॥
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||
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. 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.
Verse ७
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॥
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||
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. 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).
Verse ८
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॥
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||
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. 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.
Verse ९
तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु तद्ब्रह्माऽवेद्यस्मात्तत्सर्वमभवदिति॥
tadāhuryadbrahmavidyayā sarvaṁ bhaviṣyanto manuṣyā manyante kimu tadbrahmā'vedyasmāttatsarvamabhavaditi||
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?" They say: Men think, 'Through the knowledge of Brahman we shall become all'. Well, what did that Brahman know by which It became all?
Verse १०
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॥
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 ||
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. 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.
Verse ११
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॥
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||
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. 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.
अथ प्रथमोऽध्यायः (part 3)
Verse १२
स नैव व्यभवत् स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति॥
sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti||
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. 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.
Verse १३
स नैव व्यभवत् स शौद्रं वर्णमसृजत पूषणमियं वै पूषेय हीद सर्वं पुष्यति यदिदं किंच॥
sa naiva vyabhavat sa śaudraṁ varṇamasṛjata pūṣaṇamiyaṁ vai pūṣeya hīda sarvaṁ puṣyati yadidaṁ kiṁca||
Still He did not flourish. He projected the sudra caste-Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all that exists. He did not still flourish. He projected the Sudra caste - Pusan. This (earth) is Pusan. For it nourishes all this that exists.
Verse १४
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॥
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||
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. 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.
Verse १५
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॥
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||
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. (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.
Verse १६
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॥
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||
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. 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.
Verse १७
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॥
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||
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. 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.
Verse १
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॥
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||
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." 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.
Verse २
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 प्रशसा॥
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||
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. 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.
Verse ३
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॥
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||
"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. 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.
Verse ४
त्रयो लोका एत एवः वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः॥
trayo lokā eta evaḥ vāgevāyaṁ loko mano'ntarikṣalokaḥ prāṇo'sau lokaḥ||
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). 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).
Verse ५
त्रयो वेदा एत एवः वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः॥
trayo vedā eta evaḥ vāgevargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ||
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. 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.
Verse ६
देवाः पितरो मनुष्या एत एवः वागेव देवा मनः पितरः प्राणो मनुष्याः॥
devāḥ pitaro manuṣyā eta evaḥ vāgeva devā manaḥ pitaraḥ prāṇo manuṣyāḥ||
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. These are the gods, the Manes and men. The organ of speech is the gods, the mind the Manes, and the vital force men.
Verse ७
पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा॥
pitā mātā prajaita eva mana eva pitā vāṅmātā prāṇaḥ prajā||
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. These are the father, mother and child. The mind is the father, the organ of speech the mother, and the vital force the child.
Verse ८
विज्ञातं विजिज्ञास्यमविज्ञातमेत एव यत्किंच विज्ञातं वाचस्तद्रूपम् वाग्घि विज्ञाता वागेनं तद्भूत्वाऽवति॥
vijñātaṁ vijijñāsyamavijñātameta eva yatkiṁca vijñātaṁ vācastadrūpam vāgghi vijñātā vāgenaṁ tadbhūtvā'vati||
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. 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).
Verse ९
यत्किंच विजिज्ञास्यं मनसस्तद्रूपम् मनो हि विजिज्ञास्यं मन एनं तद्भूत्वाऽवति॥
yatkiṁca vijijñāsyaṁ manasastadrūpam mano hi vijijñāsyaṁ mana enaṁ tadbhūtvā'vati||
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. 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).
Verse १०
यत्किंचाविज्ञातं प्राणस्य तद्रूपम् प्राणो ह्यविज्ञातः प्राण एनं तद्भूत्वाऽवति॥
yatkiṁcāvijñātaṁ prāṇasya tadrūpam prāṇo hyavijñātaḥ prāṇa enaṁ tadbhūtvā'vati||
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. 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).
Verse ११
तस्यै वाचः पृथिवी शरीरं ज्योतीरूपमयमग्निस्तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः॥
tasyai vācaḥ pṛthivī śarīraṁ jyotīrūpamayamagnistadyāvatyeva vāktāvatī pṛthivī tāvānayamagniḥ||
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. 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.
Verse १२
अथैतस्य मनसो द्यौः शरीरं ज्योतीरूपमसावादित्यस्तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यस्तौ मिथुन समैतां ततः प्राणोऽजायत स इन्द्रः स एषोऽसपत्नो द्वितीयो वै सपत्नो नास्य सपत्नो भवति य एवं वेद॥
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||
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. 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.
Verse १३
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॥
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||
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. 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.
Verse १४
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॥
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||
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. 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.
Verse १५
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॥
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||
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. 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.
Verse १६
अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा कर्मणा पितृलोको विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस्तस्माद्विद्यां प्रशसन्ति॥
atha trayo vāva lokā manuṣyalokaḥ pitṛloko devaloka iti so'yaṁ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā karmaṇā pitṛloko vidyayā devaloko devaloko vai lokānā śreṣṭhastasmādvidyāṁ praśasanti||
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. 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.
अथ प्रथमोऽध्यायः (part 4)
Verse १७
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॥
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||
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). 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.
Verse १८
पृथिव्यै चैनमग्नेश्च दैवी वागाविशति सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति॥
pṛthivyai cainamagneśca daivī vāgāviśati sā vai daivī vāgyayā yadyadeva vadati tattadbhavati||
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. 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.
Verse १९
दिवश्चैनमादित्याच्च दैवं मन आविशति तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति॥
divaścainamādityācca daivaṁ mana āviśati tadvai daivaṁ mano yenānandyeva bhavatyatho na śocati||
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. The divine mind from heaven and the sun permeates him. That is the divine mind through which he only becomes happy and never mourns.
Verse २०
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॥
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||
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. 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.
Verse २१
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॥
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||
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. 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.
Verse २२
अथाधिदैवतम् ज्वलिष्याम्येवाहमित्यग्निर्दध्रे तप्स्याम्यहमित्यादित्यो भास्याम्यहमिति चन्द्रमा एवमन्या देवता यथादैवत स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः म्लोचन्ति ह्यन्या देवता न वायुः सैषानस्तमिता देवता यद्वायुः॥
athādhidaivatam jvaliṣyāmyevāhamityagnirdadhre tapsyāmyahamityādityo bhāsyāmyahamiti candramā evamanyā devatā yathādaivata sa yathaiṣāṁ prāṇānāṁ madhyamaḥ prāṇa evametāsāṁ devatānāṁ vāyuḥ mlocanti hyanyā devatā na vāyuḥ saiṣānastamitā devatā yadvāyuḥ||
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. 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.
Verse २३
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॥
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||
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. 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.
Verse १
त्रयं वा इदं नाम रूपं कर्म तेषां नाम्नां वागित्येतदेषामुक्थमतो हि सर्वाणि नामान्युत्तिष्ठन्ति। एतदेषा सामैतद्धि सर्वैर्नामभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि नामानि बिभर्ति॥
trayaṁ vā idaṁ nāma rūpaṁ karma teṣāṁ nāmnāṁ vāgityetadeṣāmukthamato hi sarvāṇi nāmānyuttiṣṭhanti | etadeṣā sāmaitaddhi sarvairnāmabhiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi nāmāni bibharti||
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. 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.
Verse २
अथ रूपाणां चक्षुरित्येतदेषामुक्थमतो हि सर्वाणि रूपाण्युत्तिष्ठन्त्यतदेषा सामैतद्धि सर्वै रूपैः सममेतदेषां ब्रह्मैतद्धि सर्वाणि रूपाणि बिभर्ति॥
atha rūpāṇāṁ cakṣurityetadeṣāmukthamato hi sarvāṇi rūpāṇyuttiṣṭhantyatadeṣā sāmaitaddhi sarvai rūpaiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi rūpāṇi bibharti||
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. 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.
Verse ३
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॥
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||
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. 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.
Verse १
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॥
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||
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.
Verse २
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॥
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||
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.
Verse १
नैवेह किंचनाग्र आसीन्मृत्युनैवेदमावृतमासीत्। अशनाययाऽशनाया हि मृत्युस्तन्मनोऽकुरुतात्मन्वी स्यामिति। सोऽर्चन्नचरत्तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति। तदवार्क्यस्यार्कत्वं क ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद॥
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||
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.
Verse २
आपो वा अर्कस्तद्यदपा शर आसीत्तत्समहन्यत सा पृथिव्यभवत्तस्यामश्राम्यत्तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्तताग्निः॥
āpo vā arkastadyadapā śara āsīttatsamahanyata sā pṛthivyabhavattasyāmaśrāmyattasya śrāntasya taptasya tejo raso niravartatāgniḥ||
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.
Verse ३
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॥
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||
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.
Verse ४
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॥
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||
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.
Verse ५
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॥
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||
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.
Verse ६
सोऽकामयतः भूयसा यज्ञेन भूयो यजेयेति। सोऽश्राम्यत्स तपोऽतप्यत तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत्। प्राणा वै यशो वीर्यं तत्प्राणेषूत्क्रान्तेषु शरीर श्वयितुमध्रियत तस्य शरीर एव मन आसीत्॥
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||
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.
Verse ७
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॥
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||
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.
Verse १
द्वया ह प्राजापत्या देवाश्चासुराश्च। ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त। ते ह देवा ऊचुर्हन्तासुरान्यज्ञ उद्गीथेनात्ययामेति॥
dvayā ha prājāpatyā devāścāsurāśca | tataḥ kānīyasā eva devā jyāyasā asurāsta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti||
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."
Verse २
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॥
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||
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.
Verse ३
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॥
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||
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.
Verse ४
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॥
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||
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.
Verse ५
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॥
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||
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.
Verse ६
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॥
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||
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.
Verse ७
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॥
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||
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.
Verse ८
ते होचुः क्व नु सोऽभूद्यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य आङ्गिरसोऽङ्गाना हि रसः॥
te hocuḥ kva nu so'bhūdyo na itthamasaktetyayamāsye'ntariti so'yāsya āṅgiraso'ṅgānā hi rasaḥ||
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.
अथ प्रथमोऽध्यायः (part 5)
Verse ९
सा वा एषा देवता दूर्नाम दूर ह्यस्या मृत्युः दूर ह वा अस्मान्मृत्युर्भवति य एवं वेद॥
sā vā eṣā devatā dūrnāma dūra hyasyā mṛtyuḥ dūra ha vā asmānmṛtyurbhavati ya evaṁ veda||
That deity is called "dur," because death is far (dur) from it. From him who knows this, death is far away.
Verse १०
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयां चकार तदासां पाप्मनो विन्यदधात्तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति॥
sā vā eṣā devataitāsāṁ devatānāṁ pāpmānaṁ mṛtyumapahatya yatrāsāṁ diśāmantastadgamayāṁ cakāra tadāsāṁ pāpmano vinyadadhāttasmānna janamiyānnāntamiyānnetpāpmānaṁ mṛtyumanvavāyānīti||
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.
Verse ११
सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत्॥
sā vā eṣā devataitāsāṁ devatānāṁ pāpmānaṁ mṛtyumapahatyāthainā mṛtyumatyavahat||
That deity, after taking away the death-the evil-of the gods, carried them beyond death.
Verse १२
स वै वाचमेव प्रथमामत्यवहत्सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत्सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते॥
sa vai vācameva prathamāmatyavahatsā yadā mṛtyumatyamucyata so'gnirabhavatso'yamagniḥ pareṇa mṛtyumatikrānto dīpyate||
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.
Verse १३
अथ प्राणमत्यवहत्स यदा मृत्युमत्यमुच्यत स वायुरभवत्सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते॥
atha prāṇamatyavahatsa yadā mṛtyumatyamucyata sa vāyurabhavatso'yaṁ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate||
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.
Verse १४
अथ चक्षुरत्यवहत्तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत्सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति॥
atha cakṣuratyavahattadyadā mṛtyumatyamucyata sa ādityo'bhavatso'sāvādityaḥ pareṇa mṛtyumatikrāntastapati||
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.
Verse १५
अथ श्रोत्रमत्यवहत्तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः॥
atha śrotramatyavahattadyadā mṛtyumatyamucyata tā diśo'bhavastā imā diśaḥ pareṇa mṛtyumatikrāntāḥ||
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.
Verse १६
अथ मनोऽत्यवहत्तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत्सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येव ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद॥
atha mano'tyavahattadyadā mṛtyumatyamucyata sa candramā abhavatso'sau candraḥ pareṇa mṛtyumatikrānto bhātyeva ha vā enameṣā devatā mṛtyumativahati ya evaṁ veda||
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.
Verse १७
अथात्मनेऽन्नाद्यमागायद्यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत इह प्रतितिष्ठति॥
athātmane'nnādyamāgāyadyaddhi kiñcānnamadyate'nenaiva tadadyata iha pratitiṣṭhati||
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).
Verse १८
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॥
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||
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.
Verse १९
सोऽयास्य आङ्गिरसोऽङ्गाना हि रसः प्राणो वा अङ्गाना रसः प्राणो हि वा अङ्गाना रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यतिष हि वा अङ्गाना रसः॥
so'yāsya āṅgiraso'ṅgānā hi rasaḥ prāṇo vā aṅgānā rasaḥ prāṇo hi vā aṅgānā rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyatieṣa hi vā aṅgānā rasaḥ||
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.
Verse २०
एष उ एव बृहस्पतिर्वाग् वै बृहती तस्या एष पतिस्तस्मादु बृहस्पतिः॥
eṣa u eva bṛhaspatirvāg vai bṛhatī tasyā eṣa patistasmādu bṛhaspatiḥ||
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.
Verse २१
एष उ एव ब्रह्मणस्पतिर्वाग् वै ब्रह्म तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः॥
eṣa u eva brahmaṇaspatirvāg vai brahma tasyā eṣa patistasmādu brahmaṇaspatiḥ||
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.
Verse २२
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॥
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||
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.
Verse २३
एष उ वा उद्गीथः प्राणो वा उत्प्राणेन हीद सर्वमुत्तब्धं वागेव गीथोच्च गीथा चेति स उद्गीथः॥
eṣa u vā udgīthaḥ prāṇo vā utprāṇena hīda sarvamuttabdhaṁ vāgeva gīthocca gīthā ceti sa udgīthaḥ||
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.
Verse २४
तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति वाचा च ह्येव स प्राणेन चोदगायदिति॥
taddhāpi brahmadattaścaikitāneyo rājānaṁ bhakṣayannuvācāyaṁ tyasya rājā mūrdhānaṁ vipātayatādyadito'yāsya āṅgiraso'nyenodagāyaditi vācā ca hyeva sa prāṇena codagāyaditi||
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.
Verse २५
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॥
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||
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.
Verse २६
तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णं तस्य वै स्वर एव सुवर्णं भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद॥
tasya haitasya sāmno yaḥ suvarṇaṁ veda bhavati hāsya suvarṇaṁ tasya vai svara eva suvarṇaṁ bhavati hāsya suvarṇaṁ ya evametatsāmnaḥ suvarṇaṁ veda||
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.
Verse २७
तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति तस्य वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयतेऽन्न इत्यु हैक आहुः॥
tasya haitasya sāmno yaḥ pratiṣṭhāṁ veda prati ha tiṣṭhati tasya vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate'nna ityu haika āhuḥ||
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).
Verse २८
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॥
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||
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.
Verse १
आत्मैवेदमग्र आसीत्पुरुषविधः सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् सोऽहमस्मीत्यग्रे व्याहरत्ततोऽहंनामाभवत्तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत्तस्मात्पुरुष ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद॥
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||
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.
Verse २
सोऽबिभेत्तस्मादेकाकी बिभेति स हायमीक्षांचक्रेः यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति तत एवास्य भयं वीयाय कस्माद्ध्यभेष्यद्द्वितीयाद्वै भयं भवति॥
so'bibhettasmādekākī bibheti sa hāyamīkṣāṁcakreḥ yanmadanyannāsti kasmānnu bibhemīti tata evāsya bhayaṁ vīyāya kasmāddhyabheṣyaddvitīyādvai bhayaṁ bhavati||
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.
Verse ३
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॥
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||
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.
Verse ४
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॥
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||
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.
Verse ५
सोऽवेदहं वाव सृष्टिरस्म्यह हीद सर्वमसृक्षीति ततः सृष्टिरभवत्सृष्ट्या हास्यैतस्यां भवति य एवं वेद॥
so'vedahaṁ vāva sṛṣṭirasmyaha hīda sarvamasṛkṣīti tataḥ sṛṣṭirabhavatsṛṣṭyā hāsyaitasyāṁ bhavati ya evaṁ veda||
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.
Verse ६
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॥
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||
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.
Verse ७
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॥
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||
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.
Verse ८
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॥
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||
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.
Verse ९
तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु तद्ब्रह्माऽवेद्यस्मात्तत्सर्वमभवदिति॥
tadāhuryadbrahmavidyayā sarvaṁ bhaviṣyanto manuṣyā manyante kimu tadbrahmā'vedyasmāttatsarvamabhavaditi||
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?"
Verse १०
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॥
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 ||
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.
Verse ११
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॥
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||
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.
Verse १२
स नैव व्यभवत् स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति॥
sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti||
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.
Verse १३
स नैव व्यभवत् स शौद्रं वर्णमसृजत पूषणमियं वै पूषेय हीद सर्वं पुष्यति यदिदं किंच॥
sa naiva vyabhavat sa śaudraṁ varṇamasṛjata pūṣaṇamiyaṁ vai pūṣeya hīda sarvaṁ puṣyati yadidaṁ kiṁca||
Still He did not flourish. He projected the sudra caste-Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all that exists.
Verse १४
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॥
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||
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.
Verse १५
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॥
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||
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.
Verse १६
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॥
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||
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.
अथ प्रथमोऽध्यायः (part 6)
Verse १७
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॥
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||
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.
Verse १
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॥
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||
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."
Verse २
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 प्रशसा॥
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||
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.
Verse ३
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॥
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||
"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.
Verse ४
त्रयो लोका एत एवः वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः॥
trayo lokā eta evaḥ vāgevāyaṁ loko mano'ntarikṣalokaḥ prāṇo'sau lokaḥ||
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).
Verse ५
त्रयो वेदा एत एवः वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः॥
trayo vedā eta evaḥ vāgevargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ||
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.
Verse ६
देवाः पितरो मनुष्या एत एवः वागेव देवा मनः पितरः प्राणो मनुष्याः॥
devāḥ pitaro manuṣyā eta evaḥ vāgeva devā manaḥ pitaraḥ prāṇo manuṣyāḥ||
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.
Verse ७
पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा॥
pitā mātā prajaita eva mana eva pitā vāṅmātā prāṇaḥ prajā||
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.
Verse ८
विज्ञातं विजिज्ञास्यमविज्ञातमेत एव यत्किंच विज्ञातं वाचस्तद्रूपम् वाग्घि विज्ञाता वागेनं तद्भूत्वाऽवति॥
vijñātaṁ vijijñāsyamavijñātameta eva yatkiṁca vijñātaṁ vācastadrūpam vāgghi vijñātā vāgenaṁ tadbhūtvā'vati||
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.
Verse ९
यत्किंच विजिज्ञास्यं मनसस्तद्रूपम् मनो हि विजिज्ञास्यं मन एनं तद्भूत्वाऽवति॥
yatkiṁca vijijñāsyaṁ manasastadrūpam mano hi vijijñāsyaṁ mana enaṁ tadbhūtvā'vati||
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.
Verse १०
यत्किंचाविज्ञातं प्राणस्य तद्रूपम् प्राणो ह्यविज्ञातः प्राण एनं तद्भूत्वाऽवति॥
yatkiṁcāvijñātaṁ prāṇasya tadrūpam prāṇo hyavijñātaḥ prāṇa enaṁ tadbhūtvā'vati||
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.
Verse ११
तस्यै वाचः पृथिवी शरीरं ज्योतीरूपमयमग्निस्तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः॥
tasyai vācaḥ pṛthivī śarīraṁ jyotīrūpamayamagnistadyāvatyeva vāktāvatī pṛthivī tāvānayamagniḥ||
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.
Verse १२
अथैतस्य मनसो द्यौः शरीरं ज्योतीरूपमसावादित्यस्तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यस्तौ मिथुन समैतां ततः प्राणोऽजायत स इन्द्रः स एषोऽसपत्नो द्वितीयो वै सपत्नो नास्य सपत्नो भवति य एवं वेद॥
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||
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.
Verse १३
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॥
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||
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.
Verse १४
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॥
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||
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.
Verse १५
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॥
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||
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.
Verse १६
अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा कर्मणा पितृलोको विद्यया देवलोको देवलोको वै लोकाना श्रेष्ठस्तस्माद्विद्यां प्रशसन्ति॥
atha trayo vāva lokā manuṣyalokaḥ pitṛloko devaloka iti so'yaṁ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā karmaṇā pitṛloko vidyayā devaloko devaloko vai lokānā śreṣṭhastasmādvidyāṁ praśasanti||
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.
Verse १७
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॥
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||
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).
Verse १८
पृथिव्यै चैनमग्नेश्च दैवी वागाविशति सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति॥
pṛthivyai cainamagneśca daivī vāgāviśati sā vai daivī vāgyayā yadyadeva vadati tattadbhavati||
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.
Verse १९
दिवश्चैनमादित्याच्च दैवं मन आविशति तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति॥
divaścainamādityācca daivaṁ mana āviśati tadvai daivaṁ mano yenānandyeva bhavatyatho na śocati||
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.
Verse २०
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॥
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||
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.
Verse २१
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॥
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||
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.
Verse २२
अथाधिदैवतम् ज्वलिष्याम्येवाहमित्यग्निर्दध्रे तप्स्याम्यहमित्यादित्यो भास्याम्यहमिति चन्द्रमा एवमन्या देवता यथादैवत स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः म्लोचन्ति ह्यन्या देवता न वायुः सैषानस्तमिता देवता यद्वायुः॥
athādhidaivatam jvaliṣyāmyevāhamityagnirdadhre tapsyāmyahamityādityo bhāsyāmyahamiti candramā evamanyā devatā yathādaivata sa yathaiṣāṁ prāṇānāṁ madhyamaḥ prāṇa evametāsāṁ devatānāṁ vāyuḥ mlocanti hyanyā devatā na vāyuḥ saiṣānastamitā devatā yadvāyuḥ||
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.
Verse २३
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॥
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||
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.
Verse १
त्रयं वा इदं नाम रूपं कर्म तेषां नाम्नां वागित्येतदेषामुक्थमतो हि सर्वाणि नामान्युत्तिष्ठन्ति। एतदेषा सामैतद्धि सर्वैर्नामभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि नामानि बिभर्ति॥
trayaṁ vā idaṁ nāma rūpaṁ karma teṣāṁ nāmnāṁ vāgityetadeṣāmukthamato hi sarvāṇi nāmānyuttiṣṭhanti | etadeṣā sāmaitaddhi sarvairnāmabhiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi nāmāni bibharti||
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.
Verse २
अथ रूपाणां चक्षुरित्येतदेषामुक्थमतो हि सर्वाणि रूपाण्युत्तिष्ठन्त्यतदेषा सामैतद्धि सर्वै रूपैः सममेतदेषां ब्रह्मैतद्धि सर्वाणि रूपाणि बिभर्ति॥
atha rūpāṇāṁ cakṣurityetadeṣāmukthamato hi sarvāṇi rūpāṇyuttiṣṭhantyatadeṣā sāmaitaddhi sarvai rūpaiḥ samametadeṣāṁ brahmaitaddhi sarvāṇi rūpāṇi bibharti||
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.
Verse ३
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॥
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||
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.