2. अथ द्वितीयोऽध्यायः
अथ द्वितीयोऽध्यायः (part 1)
Verse १
ॐ॥दृप्तबालाकिर्हानूचानो गार्ग्य आस स होवाचाजातशत्रुं काश्यम् ब्रह्म ते ब्रवाणीति स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मो जनको जनक इति वै जना धावन्तीति॥
om||dṛptabālākirhānūcāno gārgya āsa sa hovācājātaśatruṁ kāśyam brahma te bravāṇīti sa hovācājātaśatruḥ sahasrametasyāṁ vāci dadmo janako janaka iti vai janā dhāvantīti||
Om. There lived of yore a man of the Garga family called proud Balaki, who was an eloquent speaker. He said to Ajatasatru, the king of Kasi: "I will tell you about Brahman." Ajatasatru said: "For this proposal I give you a thousand cows. People indeed rush, saying: 'Janaka, Janaka.' I too have some of his virtues." Om. There was a man of the Garga family called Proud Balaki, who was a speaker. He said to Ajatasatru, the king of Benares, 'I will tell you about Brahman'. Ajatasatru said, 'For this proposal I give you a thousand (cows). People indeed rush saying "Janaka, Janaka". (I too have some of his qualities.)'
Verse २
स होवाच गार्ग्यो य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति॥
sa hovāca gārgyo ya evāsāvāditye puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā atiṣṭhāḥ sarveṣāṁ bhūtānāṁ mūrdhā rājeti vā ahametamupāsa iti sa ya etamevamupāste'atiṣṭhāḥ sarveṣāṁ bhūtānāṁ mūrdhā rājā bhavati||
Gargya said: "That being (purusha) who is in the sun, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as all- surpassing, as the head of all beings and as resplendent." Whosoever thus meditates upon him becomes all-surpassing, the head of all beings and resplendent. Gargya said, 'That being who is in the sun, I meditate upon as Brahman'. Ajatasatru said, 'Please don't talk about him. I meditate upon him as all-surpassing, as the head of all beings and as resplendent. He who meditates upon him as such becomes all-surpassing, the head of all beings and resplendent.
Verse ३
स होवाच गार्ग्योः य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा बृहन्पाण्दरवासाः सोमो राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेहरहर्ह सुतः प्रसुतो भवति नास्यान्नं क्षीयते॥
sa hovāca gārgyoḥ ya evāsau candre puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā bṛhanpāṇdaravāsāḥ somo rājeti vā ahametamupāsa iti sa ya etamevamupāsteaharaharha sutaḥ prasuto bhavati nāsyānnaṁ kṣīyate||
Gargya said: "That being (purusha) who is in the moon, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as the great, white-robed, radiant Soma." Whosoever thus meditates upon him has, every day, abundant soma pressed for him in his principal and auxiliary sacrifices and his food never runs short. Gargya said, 'that being who is in the moon, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as the great, white-robed, radiant Soma.' He who meditates upon him as such has abundant Soma pressed in his principal and auxiliary sacrifices every day, and his food never gets short.
Verse ४
स होवाच गार्ग्यो य एवास्यौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः तेजस्वीति वा अहमेतमुपास इति स य एतमेवमुपास्ते तेजस्वी ह भवति तेजस्विनी हास्य प्रजा भवति॥
sa hovāca gārgyo ya evāsyau vidyuti puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ tejasvīti vā ahametamupāsa iti sa ya etamevamupāste tejasvī ha bhavati tejasvinī hāsya prajā bhavati||
Gargya said: "That being (purusha) who is in the lightning, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as luminous." Whosoever thus meditates upon him becomes luminous and his progeny too become luminous. Gargya said, 'That being who is in lightning, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as powerful'. He who meditates upon him as such becomes powerful, and his progeny too becomes powerful.
Verse ५
स होवाच गार्ग्यो य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः पूर्णमप्रवर्तीति वा अहमेतमुपास इति स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिः नास्यास्माल्लोकात्प्रजोद्वर्तते॥
sa hovāca gārgyo ya evāyamākāśe puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ pūrṇamapravartīti vā ahametamupāsa iti sa ya etamevamupāste pūryate prajayā paśubhiḥ nāsyāsmāllokātprajodvartate||
Gargya said: "This being (purusha) who is in the akasa, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as full and unmoving." Whosoever thus meditates upon him is filled withprogeny and cattle and his progeny is never extinct from this world. Gargya said, 'This being who is in the ether, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as full and unmoving'. He who meditates upon him as such is filled with progeny and cattle, and his progeny is never extinct from this world.
Verse ६
स होवाच गार्ग्यो य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी॥
sa hovāca gārgyo ya evāyaṁ vāyau puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā indro vaikuṇṭho'parājitā seneti vā ahametamupāsa iti sa ya etamevamupāste jiṣṇurhāparājiṣṇurbhavatyanyatastyajāyī||
Gargya said: "This being (purusha) who is in the air, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as the Lord (Indra), as irresistible and as the unvanquished army." Whosoever thus meditates upon him becomes ever victorious, invincible and a conqueror of enemies. Gargya said, 'This being who is in air, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as the Lord, as irresistible, and as the unvanquished army.' He who meditates upon him as such ever becomes victorious and invincible, and conquers his enemies.
Verse ७
स होवाच गार्ग्यो य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा विषासहिरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते विषासहिर्ह भवति विषासहिर्हास्य प्रजा भवति॥
sa hovāca gārgyo ya evāyamagnau puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā viṣāsahiriti vā ahametamupāsa iti sa ya etamevamupāste viṣāsahirha bhavati viṣāsahirhāsya prajā bhavati||
Gargya said: "This being (purusha) who is in fire, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as forbearing." Whosoever thus meditates upon him becomes forbearing and his progeny becomes forbearing. Gargya said, 'This being who is in fire, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as forbearing'. He who meditates upon him as such becomes forbearing, and his progeny too becomes forbearing.
Verse ८
स होवाच गार्ग्यो य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स य एतमेवमुपास्ते प्रतिरूप हैवैनमुपगच्छति नाप्रतिरूपमथो प्रतिरुपोऽस्माज्जायते॥
sa hovāca gārgyo ya evāyamapsu puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ pratirūpa iti vā ahametamupāsa iti sa ya etamevamupāste pratirūpa haivainamupagacchati nāpratirūpamatho pratirupo'smājjāyate||
Gargya said: "This being (purusha) who is in water, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as agreeable." Whosoever thus meditates upon him-to him comes what is agreeable, not what is disagreeable and to him are born children who are agreeable. Gargya said, 'This being who is in water, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as agreeable'. He who meditates upon him as such has only agreeable things coming to him, and not contrary ones; also from him are born children who are agreeable.
Verse ९
स होवाच गार्ग्यो य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा रोचिष्णुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते रोचिष्णुर्ह भवति रोचिष्णुर्हास्य प्रजा भवत्यथो यैः संनिगच्छति सर्वास्तानतिरोचते॥
sa hovāca gārgyo ya evāyamādarśe puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā rociṣṇuriti vā ahametamupāsa iti sa ya etamevamupāste rociṣṇurha bhavati rociṣṇurhāsya prajā bhavatyatho yaiḥ saṁnigacchati sarvāstānatirocate||
Gargya said: "This being (purusha) who is in the mirror, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as shining." Whosoever thus meditates upon him becomes shining and his progeny too becomes shining and he outshines all those with whom he comes in contact. Gargya said, 'This being who is in a looking-glass, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as shining'. He who meditates upon him as such becomes shining, and his progeny too becomes shining. He also outshines all those with whom he comes in contact.
Verse १०
स होवाच गार्ग्यो य एवायं यन्तं पश्चाच्छब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुमा मैतस्मिन्त्संवदिष्ठा असुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्व हैवास्मिल्लोक आयुरेति नैनं पुरा कालात्प्राणो जहाति॥
sa hovāca gārgyo ya evāyaṁ yantaṁ paścācchabdo'nūdetyetamevāhaṁ brahmopāsa iti sa hovācājātaśatrumā maitasmintsaṁvadiṣṭhā asuriti vā ahametamupāsa iti sa ya etamevamupāste sarva haivāsmilloka āyureti nainaṁ purā kālātprāṇo jahāti||
Gargya said: "The sound that arises behind a man while he walks, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as life." Whosoever thus meditates upon him reaches his full age on this earth and life does not depart from him before the completion of that time. Gargya said, 'This sound that issues behind a man as he walks, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as life'. He who meditates upon him as such attains his full term of life in this world, and life does not depart from him before the completion of that term.
Verse ११
स होवाच गार्ग्यो य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स य एतमेवमुपास्ते द्वितीयवान्ह भवति नास्माद्गणश्छिद्यते॥
sa hovāca gārgyo ya evāyaṁ dikṣu puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā dvitīyo'napaga iti vā ahametamupāsa iti sa ya etamevamupāste dvitīyavānha bhavati nāsmādgaṇaśchidyate||
Gargya said: "This being (purusha) who is in the quarters, I meditate upon as Brahman." Ajatasatru said: "No, no! Pleasedo not talk about him. I meditate upon him as second and as inseparable." Whosoever thus mediates upon him gets companions and his followers never part with him. Gargya said, 'This being who is in the quarters, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as second and as non-separating'. He who meditates upon him as such gets companions, and his followers never depart from him.
Verse १२
स होवाच गार्ग्यो य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा मृत्युरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्व हैवास्मिल्लोक आयुरेति नैनं पुरा कालान्मृत्युरागच्छति॥
sa hovāca gārgyo ya evāyaṁ chāyāmayaḥ puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā mṛtyuriti vā ahametamupāsa iti sa ya etamevamupāste sarva haivāsmilloka āyureti nainaṁ purā kālānmṛtyurāgacchati||
Gargya said: "This being (purusha) who consists of shadow, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as death." Whosoever thus meditates upon him reaches his full age on this earth and death does not overtake him before the completion of that time. Gargya said, 'This being who identifies himself with the shadow, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as death'. He who meditates upon him as such attains his full term of life in this world, and death does not overtake him before the completion of that term.
Verse १३
स होवाच गार्ग्यो य एवायमात्मनि पुरुषो एतमेवाहं ब्रह्मोपास इति स ह उवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा आत्मन्वीति वा अहमेतमुपास इति स य एतमेवमुपास्त आत्मन्वी ह भवत्यात्मन्विनी हास्य प्रजा भवति स ह तूष्णीमास गार्ग्यः॥
sa hovāca gārgyo ya evāyamātmani puruṣo etamevāhaṁ brahmopāsa iti sa ha uvācājātaśatrurmā maitasmintsaṁvadiṣṭhā ātmanvīti vā ahametamupāsa iti sa ya etamevamupāsta ātmanvī ha bhavatyātmanvinī hāsya prajā bhavati sa ha tūṣṇīmāsa gārgyaḥ||
Gargya said: "This being (purusha) who is in the self, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as self-possessed." Whosoever thus meditates upon him becomes self-possessed and his progeny too becomes self-possessed. Gargya remained silent. Gargya said, 'This being who is in the self, I meditate upon as Brahman'. Ajatasatru said, "Please don't talk about him. I meditate upon him as self-possessed.' He who meditates upon him as such becomes self-possessed, and his progeny too becomes self-possessed. Gargya remained silent.
Verse १४
स होवाचाजातशत्रुरेतावन्नू३ इत्येतावद्धीति नैतावता विदितं भवतीति स होवाच गार्ग्य उप त्वा यानीति॥
sa hovācājātaśatruretāvannū3 ityetāvaddhīti naitāvatā viditaṁ bhavatīti sa hovāca gārgya upa tvā yānīti||
Ajatasatru said: "Is this all?" "That is all." "By knowing that much one cannot know Brahman." "Let me approach you as a student," said Gargya. Ajatasatru said, 'is this all?' 'This is all'. 'By knowing this much one cannot know (Brahman)'. Gargya said, 'I approach you as a student'.
Verse १५
स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति व्येव त्वा ज्ञपयिष्यामीति तं पाणावादायोत्तस्थौ तौ ह पुरुष सुप्तमाजग्मतुस्तमेतैर्नामभिरामन्त्रयांचक्रे बृहन्पाण्डरवासः सोम राजन्निति स नोत्तस्थौ तं पाणिनापेषं बोधयांचकार स होत्तस्थौ॥
sa hovācājātaśatruḥ pratilomaṁ caitadyadbrāhmaṇaḥ kṣatriyamupeyādbrahma me vakṣyatīti vyeva tvā jñapayiṣyāmīti taṁ pāṇāvādāyottasthau tau ha puruṣa suptamājagmatustametairnāmabhirāmantrayāṁcakre bṛhanpāṇḍaravāsaḥ soma rājanniti sa nottasthau taṁ pāṇināpeṣaṁ bodhayāṁcakāra sa hottasthau||
Ajatasatru said: "It is contrary to usual practice that a brahmin should approach a xatriya, thinking: 'He will teach me about Brahman.' Nevertheless, I will instruct you." So saying, he took Gargya by the hand and rose. They came to a sleeping man. Ajatasatru addressed him by these names: Great, White- robed, Radiant, Soma. The man did not get up. The king pushed him again and again with his hand till he awoke. Then he got up. Ajatasatru said, 'It is contrary to usage that a Brahmana should approach a Kshatriya thinking, "he will teach me about Brahman". However I will instruct you'. Taking Gargya by the hand he rose. They came to a sleeping man. (Ajatasatru) addressed him by these names, Great, White-robed, radiant, Soma'. The man did not get up. (The King) pushed him with the hand till he awoke. Then he got up.
Verse १६
स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति। तदु ह न मेने गार्ग्यः॥
sa hovācājātaśatruryatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūtkuta etadāgāditi | tadu ha na mene gārgyaḥ||
Ajatasatru said: "When this being full of consciousness (identified with the intellect) was thus asleep, where was it then and whence did it thus come back?" Gargya did not know the answer. Ajatasatru said, 'When this being full of consciousness (identified with the mind) was thus asleep, where was it, and whence did it thus come?' Gargya did not know that.
Verse १७
स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्नानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते तानि यदा गृह्णाति अथ हैतत्पुरुषः स्वपिति नाम तद्गृहीत एव प्राणो भवति गृहीता वाग्गृहीतं चक्षुः गृहीत श्रोत्रं गृहीतं मनः॥
sa hovācājātaśatruryatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣastadeṣāṁ prāṇānāṁ vijñānena vijnānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete tāni yadā gṛhṇāti atha haitatpuruṣaḥ svapiti nāma tadgṛhīta eva prāṇo bhavati gṛhītā vāggṛhītaṁ cakṣuḥ gṛhīta śrotraṁ gṛhītaṁ manaḥ||
Ajatasatru said: "When this being full of consciousness (vijnana maya) is thus asleep, it absorbs, at that time, the functions of the organs through its own consciousness and rests in the Supreme Self (akasa) that is in the heart. When this being absorbs them, it is called svapiti. Then the organ of smell is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed and the mind is absorbed." Ajatasatru said, 'When this being full of consciousness is thus asleep, it absorbs at the time the functions of the organs through its own consciousness, and lies in the Akasa (Supreme Self) that is in the heart. When this being absorbs them, it is called Svapiti. Then the nose is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed'.
Verse १८
स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकास्तदुतेव महाराजो भवत्युतेव महाब्राह्मण उतेवोच्चावचं निगच्छति स यथा महाराजो जानपदान्गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान्गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते॥
sa yatraitatsvapnyayā carati te hāsya lokāstaduteva mahārājo bhavatyuteva mahābrāhmaṇa utevoccāvacaṁ nigacchati sa yathā mahārājo jānapadāngṛhītvā sve janapade yathākāmaṁ parivartetaivamevaiṣa etatprāṇāngṛhītvā sve śarīre yathākāmaṁ parivartate||
When the self remains in the dream state, these are its achievements (results of past action): It then becomes a great king, as it were; or a noble brahmin, as it were; or attains, as it were, high or low states. Even as a great king, taking with him his retinue of citizens, moves about, according to his pleasure, within his own domain, so does the self, taking with it the organs, move about according to its pleasure, in the body. When it thus remains in the dream state, these are its achievements: It then becomes an emperor, as it were, or a noble Brahmana, as it were, or attains states high or low, as it were. As an emperor, taking his citizens, moves about as he pleases in his own territory, so does it, thus taking the organs, move about as it pleases in its own body.
Verse १९
अथ यदा सुषुप्तो भवति यदा न कस्य चन वेद हिता नाम नाद्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ताभिः प्रत्यवसृप्य पुरीतति शेते स यथा कुमारो वा महाराजो वा महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीतैवमेवैष एतच्छेते॥
atha yadā suṣupto bhavati yadā na kasya cana veda hitā nāma nādyo dvāsaptatiḥ sahasrāṇi hṛdayātpurītatamabhipratiṣṭhante tābhiḥ pratyavasṛpya purītati śete sa yathā kumāro vā mahārājo vā mahābrāhmaṇo vā'tighnīmānandasya gatvā śayītaivamevaiṣa etacchete||
Next, when the self goes into deep sleep-when it does not know anything-it returns along the seventy-two thousand nerves called hita, which extend from the heart throughout the whole body and remains in the body. As a baby or an emperor or a noble brahmin lives, having reached the summit of happiness, so does the self rest. Again when it becomes fast asleep - when it does not know anything - it comes back along the seventy-two thousand nerves called Hita, which extend from the heart to the pericardium (the whole body), and remains in the body. As a baby, or an emperor, or a noble Brahmana lives, having attained the acme of bliss, so does it remain.
Verse २०
स यथोर्णवाभिस्तन्तुनोच्चरेद्यथाऽग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्॥
sa yathorṇavābhistantunoccaredyathā'gneḥ kṣudrā visphuliṅgā vyuccarantyevamevāsmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti tasyopaniṣatsatyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam||
As the spider moves along the thread it produces, or as from a fire tiny sparks fly in all directions, even so from this Atman come forth all organs, all worlds, all gods, all beings. Its secret name (Upanishad) is "the Truth of truth." The vital breaths are the truth and their truth is Atman. As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods and all beings. Its secret name (Upanishad) is 'the Truth of Truth'. The vital force is truth, and It is the Truth of that.
Verse १
यो ह वै शिशु साधान सप्रत्याधान सस्थूण सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि। अयं वाव शिशुर्योऽयं मध्यमः प्राणस्तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम॥
yo ha vai śiśu sādhāna sapratyādhāna sasthūṇa sadāmaṁ veda sapta ha dviṣato bhrātṛvyānavaruṇaddhi| ayaṁ vāva śiśuryo'yaṁ madhyamaḥ prāṇastasyedamevādhānamidaṁ pratyādhānaṁ prāṇaḥ sthūṇānnaṁ dāma||
He who knows the calf together with its abode, its special resort, its post and its rope, kills his seven hostile kinsmen. The vital breath in the body is indeed the calf; this body is its abode, the head its special resort, strength its post and food its rope. He who knows the calf with its abode, its special resort, its post and its tether kills his seven envions kinsmen: the vital force in the body is indeed the calf; this body is its abode, the head its special resort, strength its post, and food its tether.
Verse २
तमेताः सप्ताक्षितय उपतिष्ठन्ते तद्या इमा अक्षल्लोहिन्यो राजयस्ताभिरेन रुद्रोऽन्वायत्तोऽथ या अक्षन्नापस्ताभिः पर्जन्यो या कनीनका तयादित्यो यत्कृष्णं तेनाग्निर्यच्छुक्लं तेनेन्द्रोऽधरयैनं वर्तन्या पृथिव्यन्वायत्ता द्यौरुत्तरया नास्यान्नं क्षीयते य एवं वेद॥
tametāḥ saptākṣitaya upatiṣṭhante tadyā imā akṣallohinyo rājayastābhirena rudro'nvāyatto'tha yā akṣannāpastābhiḥ parjanyo yā kanīnakā tayādityo yatkṛṣṇaṁ tenāgniryacchuklaṁ tenendro'dharayainaṁ vartanyā pṛthivyanvāyattā dyauruttarayā nāsyānnaṁ kṣīyate ya evaṁ veda||
These seven gods that prevent decay worship it (the calf): through these pink lines in the eye, Rudra attends on it; through the water in the eye, Parjanya attends on it; through the pupil of the eye, the sun attends on it; through the black of the eye, fire attends on it; through the white portion, Indra; through thelower eyelid, the earth; and through the upper eyelid, heaven attends on it. He who knows this-his food does not diminish. These seven gods that prevent decay worship it: Through these pink lines in the eye Rudra attends on it; through the water that is in the eye, Parjanya; through the pupil, the sun; through the dark portion, fire; through the white portion, Indra; through the lower eye-lid the earth attends on it; and through the upper eye-lid, heaven. He who knows it as such never has any decrease of food.
Verse ३
तदेष श्लोको भवति। अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपं। तस्याऽऽसत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति। अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इतीदं तच्छरीर एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपमिति प्राणा वै यशो विश्वरूपं प्राणानेतदाह तस्याऽऽसत ऋषयः सप्त तीर इति प्राणा वा ऋषयः प्राणाणेतदाह वागष्टमी ब्रह्मणा संविदानेति वाग्घ्यष्टमी ब्रह्मणा संवित्ते॥
tadeṣa śloko bhavati| arvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṁ viśvarūpaṁ| tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṁvidāneti | arvāgbilaścamasa ūrdhvabudhna itīdaṁ taccharīra eṣa hyarvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṁ viśvarūpamiti prāṇā vai yaśo viśvarūpaṁ prāṇānetadāha tasyā''sata ṛṣayaḥ sapta tīra iti prāṇā vā ṛṣayaḥ prāṇāṇetadāha vāgaṣṭamī brahmaṇā saṁvidāneti vāgghyaṣṭamī brahmaṇā saṁvitte||
Regarding this there is the following mantra: "There is a bowl which has its mouth below and which bulges at the top. Manifold knowledge has been put into it; seven sages sit on its rim and the organ of speech, which has communication with the Vedas, is the eighth." What is called the "bowl which has its mouth below and which bulges at the top" is this head of ours, for it is a bowl which has its mouth below and which bulges at the top. When it is said: "Manifold knowledge has been put into it," this refers to the organs; these indeed represent manifold knowledge. When it is said: "Seven sages sit on its rim," this refers to the organs; they indeed are the sages. "The organ of speech, which has communication with the Vedas, is the eighth" because the organ of speech is the eighth and communicates with the Vedas. Regarding this there is the following pithy verse: 'there is a bowl that has its opening below and bulges at the top; various kinds of knowledge have been put in it; seven sages sit by its side, and the organ of speech, which has communication with the Vedas, is the eighth'. The 'bowl that has its opening below and bulges at the top' is the head of ours, for it is the bowl that has its opening below and bulges at the top. 'various kinds of knowledge have been put in it', refers to the organs; these indeed represent various kinds of knowledge. 'Seven sages sit by its side', refers to the organs; they indeed are the sages. 'The organ of speech, which has communication with the Vedas, is the eighth', because the organ of speech is the eighth and communicates with the Vedas.
Verse ४
इमावेव गोतमभरद्वाजावयमेव गोतमोऽयं भरद्वाज इमावेव विश्वामित्रजमदग्नी अयमेव विश्वामित्रोऽयं जमदग्निरिमावेव वसिष्ठकश्यपावयमेव वसिष्ठोऽयं कश्यपो वागेवात्रिर्वाचा ह्यन्नमद्यतेऽत्तिर्ह वै नामैतद्यदत्रिरिति सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवं वेद॥
imāveva gotamabharadvājāvayameva gotamo'yaṁ bharadvāja imāveva viśvāmitrajamadagnī ayameva viśvāmitro'yaṁ jamadagnirimāveva vasiṣṭhakaśyapāvayameva vasiṣṭho'yaṁ kaśyapo vāgevātrirvācā hyannamadyate'ttirha vai nāmaitadyadatririti sarvasyāttā bhavati sarvamasyānnaṁ bhavati ya evaṁ veda||
These two ears are Gotama and Bharadvaja: this one (the right) is Gotama and this one (the left), Bharadvaja. These two eyes are Visvamitra and Jamadagni: this one (the right) is Visvamitra and this one (the left), Jamadagni. These two nostrils are Vasishtha and Kasyapa: this one (the right) is Vasishtha and this one (the left), Kasyapa. The tongue is Atri, for through the tongue food is eaten. Atri is the same as atti (eating). He who knows this becomes the eater of everything and everything becomes his food. These two (ears) are Gotama and Bharadvaja: this one is Gotama, and this one is Bharadvaja: These two (eyes) are Visvamitra and Jamadagni: this one is Visvamitra, and this one Jamadagni. These two (nostrils) are Vasistha, and Kashyapa: this one is Vasistha, and this one Kashyapa: the tongue is Atri, for through the tongue food is eaten. 'Atri' is but this name 'Atti'. He who knows it as such becomes the eater of all, and everything becomes his food.
Verse १
द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यं च॥
dve vāva brahmaṇo rūpe mūrtaṁ caivāmūrtaṁ ca martyaṁ cāmṛtaṁ ca sthitaṁ ca yacca sacca tyaṁ ca||
Verily, there are two forms of Brahman: gross and subtle, mortal and immortal, limited and unlimited, definite and indefinite. Brahman has but two forms - gross and subtle, mortal and immortal, limited and unlimited, defined and undefined.
Verse २
तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्चैतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति सतो ह्येष रसः॥
tadetanmūrtaṁ yadanyadvāyoścāntarikṣāccaitanmartyametatsthitametatsattasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso ya eṣa tapati sato hyeṣa rasaḥ||
The gross form is that which is other than air and akasa. It is mortal, limited and definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the sun that shines, for it (the sun) is the essence of the three elements. The gross (form) is that which is other than air and the ether. It is mortal, it is limited, and it is defined. The essence of that which is gross, mortal, limited and defined is the sun that shines, for it is the essence of the defined.
Verse ३
अथामूर्तं वायुश्चान्तरिक्षं चैतदमृतमेतद्यदेतत्त्यं तस्यैतस्यामूर्तस्येतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषत्यस्य ह्येष रस इत्यधिदेवतम्॥
athāmūrtaṁ vāyuścāntarikṣaṁ caitadamṛtametadyadetattyaṁ tasyaitasyāmūrtasyetasyāmṛtasyaitasya yata etasya tyasyaiṣa raso ya eṣa etasminmaṇḍale puruṣatyasya hyeṣa rasa ityadhidevatam||
Now the subtle: It is air and akasa. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the Person (Purusha) in the solar orb, for that Person is the essence of the two elements. This is with reference to the gods. Now the subtle - it is air and the ether. It is immortal, it is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and undefined is the being that is in the sun, for that is the essence of the undefined. This is with reference to the gods.
Verse ४
अथाध्यात्ममिदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाश एतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः सत ह्येष रसः॥
athādhyātmamidameva mūrtaṁ yadanyatprāṇācca yaścāyamantarātmannākāśa etanmartyametatsthitametatsattasyaitasya mūrtasyaetasya martyasyaitasya sthitasyaitasya sata eṣa raso yaccakṣuḥ sata hyeṣa rasaḥ||
Now with reference to the body: The gross form is that which is other than the air and the akasa that is in the body. It is mortal, it is limited and it is definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the eye; for it (the eye) is the essence of the three elements. Now with reference to the body: the gross form is but this - what is other than (the corporeal) air and the ether that is in the body. It is mortal, it is limited and it is defined. The essence of that which is gross, mortal, limited and defined is the eye, for it is the essence of the defined.
Verse ५
अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाश एतदमृतमेतद्यदेतत्त्यं तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यत्यैष रसो योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य ह्यैष रसः॥
athāmūrtaṁ prāṇaśca yaścāyamantarātmannākāśa etadamṛtametadyadetattyaṁ tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyatyaiṣa raso yo'yaṁ dakṣiṇe'kṣanpuruṣastasya hyaiṣa rasaḥ||
Now the subtle: It is the air and the akasa that is in the body. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the person (purusha) that is in the right eye, for that person is the essence of the two elements. Now the subtle - it is (the corporeal) air and the ether that is in the body. It is immortal, it is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and undefined is this being that is in the right eye, for this is the essence of the undefined.
Verse ६
तस्य हैतस्य पुरुषस्य रूपं यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाऽग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्त सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेदाथात आदेशः नेति नेति न ह्येतस्मादिति नेत्यन्यत्परमस्तिथ नामधेय सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्॥
tasya haitasya puruṣasya rūpaṁ yathā māhārajanaṁ vāso yathā pāṇḍvāvikaṁ yathendragopo yathā'gnyarciryathā puṇḍarīkaṁ yathā sakṛdvidyutta sakṛdvidyutteva ha vā asya śrīrbhavati ya evaṁ vedāthāta ādeśaḥ neti neti na hyetasmāditi netyanyatparamastiatha nāmadheya satyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam||
The form of that person is like a cloth dyed with turmeric, or like grey sheep's wool, or like the scarlet insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows this-his splendour is like a flash of lightning. Now, therefore, the description of Brahman: "Not this, not this" (Neti, Neti); for there is no other and more appropriate description than this "Not this." Now the designation of Brahman: "The Truth of truth." The vital breath is truth and It (Brahman) is the Truth of that. he form of that 'being' is as follows: like a cloth dyed with turmeric, or like grey sheep's wool, or like the (scarlet) insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows it as such attains splendour like a flash of lightning. Now therefore the description (of Brahman): 'Not this, not this'. Because there is no other and more appropriate description than this 'Not this'. Now Its name: 'The Truth of truth'. The vital force is truth, and It is the Truth of that.
Verse १
मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति॥
maitreyīti hovāca yājñavalkya udyāsyanvā are'hamasmātsthānādasmi hanta te'nayā kātyāyanyāntaṁ karavāṇīti||
"Maitreyi, my dear," said Yajnavalkya, "I am going to renounce this life. Let me make a final settlement between you and Katyayani (his other wife)." Maitreyi, my dear', said Yajnavalkya, 'I am going to renounce this life. Allow me to finish between you and Katyayani'.
अथ द्वितीयोऽध्यायः (part 2)
Verse २
सा होवाच मैत्रेयी यन्म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवित स्यादमृतत्वस्य तु नाऽऽशास्ति वित्तेनेति॥
sā hovāca maitreyī yanma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātkathaṁ tenāmṛtā syāmiti neti hovāca yājñavalkyo yathaivopakaraṇavatāṁ jīvitaṁ tathaiva te jīvita syādamṛtatvasya tu nā''śāsti vitteneti||
Thereupon Maitreyi said: "Venerable Sir, if indeed the whole earth, full of wealth, belonged to me, would I be immortal through that?" "No," replied Yajnavalkya, "your life would bejust like that of people who have plenty. Of Immortality, however, there is no hope through wealth." Thereupon Maitreyi said, 'Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that?' 'No', replied Yajnavalkya, 'your life will be just like that of people who have plenty of things, but there is no hope of immortality through wealth.'
Verse ३
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति॥
sā hovāca maitreyī yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhīti||
Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality." Then Maitreyi said, 'What shall I do with that which will not make me immortal? Tell me, sir, of that alone which you know (to be the only means of immortality).'
Verse ४
स होवाच याज्ञवल्क्यः प्रिया वतारे नः सती प्रियं भाषस एह्यास्व व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति॥
sa hovāca yājñavalkyaḥ priyā vatāre naḥ satī priyaṁ bhāṣasa ehyāsva vyākhyāsyāmi te vyācakṣāṇasya tu me nididhyāsasveti||
Yajnavalkya replied: "My dear, you have been my beloved even before and now you say what is after my heart. Come, sit down; I will explain it to you. As I explain it, meditate on what I say." Yajnavalkya said, 'My dear, you have been my beloved (even before), and you say what is after my heart. Come, take your seat, I will explain it to you. As I explain it, meditate (on its meaning).
Verse ५
स होवाच याज्ञवल्क्यो न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस् तु कामाय जाया प्रिया भवति। न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्तियात्मनस्तु कामाय पुत्राः प्रिया भवन्ति। न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति। न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति। न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति। न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे देवानां कामाय देवाः प्रिया भवन्ति। आत्मनस्तु कामाय देवाः प्रिया भवन्ति। न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति आत्मनस् तु कामाय भूतानि प्रियाणि भवन्ति। न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति। आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेद सर्वं विदितम्॥
sa hovāca yājñavalkyo na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanas tu kāmāya jāyā priyā bhavati| na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantiyātmanastu kāmāya putrāḥ priyā bhavanti| na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati| na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati| na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati| na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti| na vā are devānāṁ kāmāya devāḥ priyā bhavanti| ātmanastu kāmāya devāḥ priyā bhavanti| na vā are bhūtānāṁ kāmāya bhūtāni priyāṇi bhavanti ātmanas tu kāmāya bhūtāni priyāṇi bhavanti| na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati| ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyyātmano vā are darśanena śravaṇena matyā vijñāneneda sarvaṁ viditam||
Then Yajnavalkya said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. "Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. "Verily, not for the sake of the sons, my dear, are the sons loved, hut they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. "Verily, not for the sake of the xatriya, my dear, is the xatriya loved, but he is loved for the sake of the self. "Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. "Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. "Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realization of the Self, my dear-through hearing, reflection and meditation-all this is known. He said: 'It is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one's own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one's own sake that it is loved. The Self, my dear Maitreyi, should be realised - should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.
Verse ६
ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीद सर्वं यदयमात्मा॥
brahma taṁ parādādyo'nyatrātmano brahma veda kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda lokāstaṁ parāduryo'nyatrātmano lokānveda devāstaṁ parāduryo'nyatrātmano devānveda bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ vededaṁ brahmedaṁ kṣatramime lokā ime devā imāni bhūtānīda sarvaṁ yadayamātmā||
"The brahmin rejects one who knows him as different from the Self. The xatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this xatriya, these worlds, these gods, these beings and this All-are that Self. The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these gods, these beings, and this all are this Self.
Verse ७
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥
sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ||
"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence. As, when a drum is beaten, one cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes.
Verse ८
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः॥
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ||
"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence. As, when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the conch or in the general sound produced by different kinds of playing. As, when a Vina is played, one cannot distinguish its various particular notes, but they are included in the general note of the Vina or in the general sound produced by different kinds of playing.
Verse ९
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः॥
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ||
"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence. As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations and explanations are (like) the breath of this infinite Reality. They are like the breath of this (Supreme Self).
Verse १०
स यथाऽऽर्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येव वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानन्यस्यैवैतानि सर्वाणि निश्वसितानि॥
sa yathā''rdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyeva vā are'sya mahato bhūtasya niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānanyasyaivaitāni sarvāṇi niśvasitāni||
"As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), the Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas) and explanations (vyakhyanas) are like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth. As the ocean is the one goal of all sorts of water, as the skin is the one goal of all kinds of touch, as the nostrils are the one goal of all odours, as the tongue is the one goal of all savours, as the eye is the one goal of all colours , as the ear is the one goal of all sounds, as the Manas is the one goal of all deliberations, as the intellect is the one goal of all kinds of knowledge, as the hands are the one goal of all sort of work, as the organ of generation is the one goal of all kinds of enjoyment, as the anus is the one goal of all excretions, as the feet are the one goal of all kinds of walking, as the organ of speech is the one goal of all Vedas.
Verse ११
स यथा सर्वासामपा समुद्र एकायनमेव सर्वेषा स्पर्शानां त्वगेकायनमेव सर्वेषां गन्धानां नासिके एकायनमेव सर्वेषा रसानां जिह्वैकायनमेव सर्वेषा रूपाणां चक्षुरेकायनमेव सर्वेषा शब्दाना श्रोत्रमेकायनमेव सर्वेषा सङ्कल्पानां मन एकायनमेव सर्वासां विद्यानां हृदयमेकायनमेव सर्वेषां कर्मणा हस्तावेकायनमेव सर्वेषामानन्दानामुपस्थकायनमेव सर्वेषां विसर्गाणां पायुरेकायनमेव सर्वेषामध्वनां पादावेकायनमेव सर्वेषां वेदानां वागेकायनम्॥
sa yathā sarvāsāmapā samudra ekāyanameva sarveṣā sparśānāṁ tvagekāyanameva sarveṣāṁ gandhānāṁ nāsike ekāyanameva sarveṣā rasānāṁ jihvaikāyanameva sarveṣā rūpāṇāṁ cakṣurekāyanameva sarveṣā śabdānā śrotramekāyanameva sarveṣā saṅkalpānāṁ mana ekāyanameva sarvāsāṁ vidyānāṁ hṛdayamekāyanameva sarveṣāṁ karmaṇā hastāvekāyanameva sarveṣāmānandānāmupasthaekāyanameva sarveṣāṁ visargāṇāṁ pāyurekāyanameva sarveṣāmadhvanāṁ pādāvekāyanameva sarveṣāṁ vedānāṁ vāgekāyanam||
"As the ocean is the one goal of all waters (i.e. the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas. As a lump of salt dropped into water dissolves with (its component) water, and no one is able to pick it up, but from wheresoever one takes it, it tastes salt, even so, my dear, this great, endless, infinite Reality is but Pure Intelligence. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya.
Verse १२
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायैव स्याद्यतोयतस्त्वाददीत लवणमेवैवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः॥
sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta na hāsyodgrahaṇāyaiva syādyatoyatastvādadīta lavaṇamevaivaṁ vā ara idaṁ mahadbhūtamanantamapāraṁ vijñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāstītyare bravīmīti hovāca yājñavalkyaḥ||
"As a lump of salt dropped into water becomes dissolved in water and cannot be taken out again, but wherever we taste the water it tastes salt, even so, my dear, this great, endless, infinite Reality is Pure Intelligence alone. This self comes out as a separate entity from these elements and with their destruction this separate existence also is destroyed. After attaining oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya. Maitreyi said, 'Just here you have thrown me into confusion, sir - by saying that after attaining (oneness) the self has no more consciousness'. Yajnavalkya said, 'Certainly, I am not saying anything confusing, my dear; this is quite sufficient for knowledge, O Maitreyi'.
Verse १३
सा होवाच मैत्रेयत्रैव मा भगवानमूमुहन्न प्रेत्य संज्ञाऽस्तीति स होवाच याज्ञवल्क्यो न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय॥
sā hovāca maitreyatraiva mā bhagavānamūmuhanna pretya saṁjñā'stīti sa hovāca yājñavalkyo na vā are'haṁ mohaṁ bravīmyalaṁ vā ara idaṁ vijñānāya||
Then Maitreyi said: "Just here you have bewildered me, venerable Sir, by saying that after attaining oneness the self has no more consciousness." Yajnavalkya replied: "Certainly I am not saying anything bewildering, my dear. This Reality is enough for knowledge, O Maitreyi." Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should one know That owing to which all this is known - through what, O Maitreyi, should one know the Knower?
Verse १४
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतर शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति यत्र वा अस्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन क शृणुयात्तत्केन कमभिवदेत्तत् केन कं मन्वीत तत् केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयाद्विज्ञातारमरे केन विजानीयादिति॥
yatra hi dvaitamiva bhavati taditara itaraṁ jighrati taditara itaraṁ paśyati taditara itara śṛṇoti taditara itaramabhivadati taditara itaraṁ manute taditara itaraṁ vijānāti yatra vā asya sarvamātmaivābhūttatkena kaṁ jighrettatkena kaṁ paśyettatkena ka śṛṇuyāttatkena kamabhivadettat kena kaṁ manvīta tat kena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyādvijñātāramare kena vijānīyāditi||
"For when there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But when everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should One know That owing to which all this is known-through what, my dear, should one know the Knower?" This earth is (like) honey to all beings, and all beings are (like) honey to this earth. (The same with) the shining immortal being who is in this earth, and the shining, immortal, corporeal being in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse १
इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यै सर्वाणि भूतानि मधु यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
iyaṁ pṛthivī sarveṣāṁ bhūtānāṁ madhvasyai pṛthivyai sarvāṇi bhūtāni madhu yaścāyamasyāṁ pṛthivyāṁ tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śārīrastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeida sarvam||
This Earth is the honey (effect) of all beings and all beings are the honey (effect) of this earth. Likewise, the bright, immortal being who is in this earth and the bright, immortal, corporeal being who is in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This water is (like) honey to all beings, and all beings are (like) honey to this water. (The same with) the shining immortal being who is in this water, and the shining, immortal being identified with the seed in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse २
इमा आपः सर्वेषां भूतानां मध्वासामपा सर्वाणि भूतानि मधु यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
imā āpaḥ sarveṣāṁ bhūtānāṁ madhvāsāmapā sarvāṇi bhūtāni madhu yaścāyamāsvapsu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma raitasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This water is the honey (effect) of all beings and all beings are the honey (effect) of this water. Likewise, the bright, immortalbeing who is in this water and the bright, immortal being existing as the semen in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This fire is (like) honey to all beings, and all beings are (like) honey to this fire. (The same with) the shining immortal being who is in this fire, and the shining, immortal being identified with the organ of speech in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ३
अयमग्निः सर्वेषां भूतानां मध्वस्याग्नेः सर्वाणि भूतानि मधु यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamagniḥ sarveṣāṁ bhūtānāṁ madhvasyāgneḥ sarvāṇi bhūtāni madhu yaścāyamasminnagnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ vāṅmayastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This fire is the honey (effect) of all beings and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being who is in this fire and the bright, immortal being identified with the organ of speech in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This air is (like) honey to all beings, and all beings are (like) honey to this air. (The same with) the shining immortal being who is in this air, and the shining, immortal being who is the vital force in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ४
अयं वायुः सर्वेषां भूतानां मधु अस्य वायोः सर्वाणि भूतानि मधु यश्चायमस्मिन्वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो अयमेव स योऽयमात्मेदं अमृतमिदं ब्रह्मेद सर्वम्॥
ayaṁ vāyuḥ sarveṣāṁ bhūtānāṁ madhu asya vāyoḥ sarvāṇi bhūtāni madhu yaścāyamasminvāyau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ prāṇastejomayo'mṛtamayaḥ puruṣo ayameva sa yo'yamātmedaṁ amṛtamidaṁ brahmeda sarvam||
This air is the honey (effect) of all beings and all beings are the honey (effect) of this air. Likewise, the bright, immortal being who is in this air and the bright, immortal being identified with the vital breath in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This sun is (like) honey to all beings, and all beings are (like) honey to this sun. (The same with) the shining immortal being who is in this sun, and the shining, immortal being identified with the eye in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ५
अयमादित्यः सर्वेषां भूतानां मध्वस्यादित्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamādityaḥ sarveṣāṁ bhūtānāṁ madhvasyādityasya sarvāṇi bhūtāni madhu yaścāyamasminnāditye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ cākṣuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This sun is the honey (effect) of all beings and all beings are the honey (effect) of this sun. Likewise, the bright, immortal being who is in this sun and the bright, immortal being identified with the eye in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. These quarters is (like) honey to all beings, and all beings are (like) honey to these quarters. (The same with) the shining immortal being who is these quarters, and the shining, immortal being identified with the ear and with the time of hearing in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ६
इमा दिशः सर्वेषां भूतानां मध्वासां दिशा सर्वाणि भूतानि मधु यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
imā diśaḥ sarveṣāṁ bhūtānāṁ madhvāsāṁ diśā sarvāṇi bhūtāni madhu yaścāyamāsu dikṣu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śrautraḥ prātiśrutkastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
These quarters are the honey (effect) of all beings and all beings are the honey (effect) of these quarters. Likewise, the bright, immortal being who is in these quarters and the bright, immortal being identified with the ear in the body and with the time of hearing are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This moon is (like) honey to all beings, and all beings are (like) honey to this moon. (The same with) the shining immortal being who is in this moon, and the shining, immortal being identified with the mind in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ७
अयं चन्द्रः सर्वेषां भूतानां मध्वस्य चन्द्रस्य सर्वाणि भूतानि मधु यश्चायमस्मिश्चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayaṁ candraḥ sarveṣāṁ bhūtānāṁ madhvasya candrasya sarvāṇi bhūtāni madhu yaścāyamasmiścandre tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ mānasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This moon is the honey (effect) of all beings and all beings are the honey (effect) of this moon. Likewise, the bright, immortal being who is in this moon and the bright, immortal being identified with the mind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This lightning is (like) honey to all beings, and all beings are (like) honey to this lightning. (The same with) the shining immortal being who is in this lightning, and the shining, immortal being identified with light in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ८
इयं विद्युत्सर्वेषां भूतानां मध्वस्यै विद्युतः सर्वाणि भूतानि मधु यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
iyaṁ vidyutsarveṣāṁ bhūtānāṁ madhvasyai vidyutaḥ sarvāṇi bhūtāni madhu yaścāyamasyāṁ vidyuti tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ taijasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This lightning is the honey (effect) of all beings and all beings are the honey (effect) of this lightning. Likewise, the bright, immortal being who is in this lightning and the bright, immortal being identified with the light in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying Unity is Brahman; this Knowledge of Brahman is the means of becoming all. This cloud is (like) honey to all beings, and all beings are (like) honey to this cloud. (The same with) the shining immortal being who is in this cloud, and the shining, immortal being identified with sound and voice in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse ९
अय स्तनयित्नुः सर्वेषां भुतानां मध्वस्य स्तनयित्नोः सर्वाणि भूतानि मधु यश्चायमस्मिन्त्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
aya stanayitnuḥ sarveṣāṁ bhutānāṁ madhvasya stanayitnoḥ sarvāṇi bhūtāni madhu yaścāyamasmintstanayitnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śābdaḥ sauvarastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This thunder-cloud is the honey (effect) of all beings and all beings are the honey (effect) of this thunder-cloud. Likewise, the bright, immortal being who is in this thunder-cloud and the bright, immortal being identified with sound and with the voice in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This ether is (like) honey to all beings, and all beings are (like) honey to this ether. (The same with) the shining immortal being who is in this ether, and the shining, immortal being identified with the ether in the heart, in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse १०
अयमाकाशः सर्वेषां भूतानां मध्वस्याकाशस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamākāśaḥ sarveṣāṁ bhūtānāṁ madhvasyākāśasya sarvāṇi bhūtāni madhu yaścāyamasminnākāśe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma hṛdyākāśastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This akasa is the honey (effect) of all beings and all beings are the honey (effect) of this akasa. Likewise, the bright, immortal being who is in this akasa and the bright, immortal being identified with the akasa in the heart in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This righteousness (Dharma) is (like) honey to all beings, and all beings are (like) honey to this righteousness. (The same with) the shining immortal being who is in this righteousness, and the shining, immortal being identified with righteousness in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
अथ द्वितीयोऽध्यायः (part 3)
Verse ११
अयं धर्मः सर्वेषां भूतानां मध्वस्य धर्मस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayaṁ dharmaḥ sarveṣāṁ bhūtānāṁ madhvasya dharmasya sarvāṇi bhūtāni madhu yaścāyamasmindharme tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ dhārmastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This dharma (righteousness) is the honey (effect) of all beings and all beings are the honey (effect) of this dharma. Likewise, the bright, immortal being who is in this dharma and the bright, immortal being identified with the dharma in the body are both honey. These four are but this self. This knowledge of this self is the means to Immortality; this underlying unity is Brahman; this knowledge of Brahman is the means of becoming all. This truth is (like) honey to all beings, and all beings are (like) honey to this truth. (The same with) the shining immortal being who is in this truth, and the shining, immortal being identified with truth in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse १२
इद सत्य सर्वेषां भूतानां मध्वस्य सत्यस्य सर्वाणि भूतानि मधु यश्चाऽयमस्मिन्त्सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चाऽयमध्यात्म सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ida satya sarveṣāṁ bhūtānāṁ madhvasya satyasya sarvāṇi bhūtāni madhu yaścā'yamasmintsatye tejomayo'mṛtamayaḥ puruṣo yaścā'yamadhyātma sātyastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This truth is the honey (effect) of all beings and all beings are the honey (effect) of this truth. Likewise, the bright, immortal being who is in this truth and the bright, immortal being identified with truth in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This human species is (like) honey to all beings, and all beings are (like) honey to this human species. (The same with) the shining immortal being who is in this human species, and the shining, immortal being identified with the human species in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse १३
इदं मानुष सर्वेषां भूतानां मध्वस्य मानुषस्य सर्वाणि भूतानि मधु यश्चाऽयमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषोऽयमेव यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषो अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
idaṁ mānuṣa sarveṣāṁ bhūtānāṁ madhvasya mānuṣasya sarvāṇi bhūtāni madhu yaścā'yamasminmānuṣe tejomayo'mṛtamayaḥ puruṣo'yameva yaścāyamadhyātmaṁ mānuṣastejomayo'mṛtamayaḥ puruṣo ayameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This mankind is the honey (effect) of all beings and all beings are the honey (effect) of this mankind. Likewise, the bright, immortal being who is in mankind and the bright, immortal being identified with mankind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This (cosmic) body is (like) honey to all beings, and all beings are (like) honey to this (cosmic) body. (The same with) the shining immortal being who is in this (cosmic) body, and the shining, immortal being who is this (individual) self. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Verse १४
अयमात्मा सर्वेषां भूतानां मध्वस्यात्मनः सर्वाणि भूतानि मधु यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamātmā sarveṣāṁ bhūtānāṁ madhvasyātmanaḥ sarvāṇi bhūtāni madhu yaścāyamasminnātmani tejomayo'mṛtamayaḥ puruṣo yaścāyamātmā tejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This cosmic body (atman) is the honey (effect) of all beings and all beings are the honey (effect) of this cosmic body. Likewise, the bright, immortal being who is in the cosmic body and the bright, immortal being identified with the individual self are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all. This Self, already mentioned, is the ruler of all beings, and the king of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot-wheel, so are all beings, all gods, all worlds, all organs and all these (individual) selves fixed in this Self.
Verse १५
स वा अयमात्मा सर्वेषां भूतानाम् अधिपतिः सर्वेषां भूताना राजा तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिता एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः॥
sa vā ayamātmā sarveṣāṁ bhūtānām adhipatiḥ sarveṣāṁ bhūtānā rājā tadyathā rathanābhau ca rathanemau cārāḥ sarve samarpitā evamevāsminnātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ sarva eta ātmānaḥ samarpitāḥ||
And verily this Self is the Ruler of all beings, the King of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot wheel, so are all beings, all gods, all worlds, all organs and all these individual creatures fixed in this Self. This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi (Mantra) said, 'O Asvins in human form, that terrible deed called Damsa which you committed out of greed, I will disclose as a cloud does rain - (how you learnt) the meditation on things mutually helpful that Dadhyac, versed in the Atharva-Veda, taught you through a horse's head.
Verse १६
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत्। तद्वां नरा सनये दस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम्। दध्यङ् ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocat| tadvāṁ narā sanaye dasa ugramāviṣkṛṇomi tanyaturna vṛṣṭim| dadhyaṅ ha yanmadhvātharvaṇo vāmaśvasya śīrṣṇā pra yadīmuvāceti||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins in human form, I will disclose that terrible deed of yours, called damsa, which you performed out of greed, as the thunder-cloud discloses the approaching rain. I will disclose the honey (madhu-doctrine), which Dadhyach, versed in the Atharva-Veda, taught you through the head of a horse." This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, 'O Asvins, you set a horse's head on (the shoulders of) Dadhyac, versed in the Atharva-Veda. O terrible ones, to keep his word, he taught you the (ritualistic) meditation on things mutually helpful connected with the sun, as also the secret (spiritual) meditation on them.'
Verse १७
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचदाथर्वणायाश्विना दधीचेऽश्व्य शिरः प्रत्यैरयतम्। स वां मधु प्र वोचदृतायन्त्वाष्ट्रं यद्दस्रावपि कक्ष्यं वामिति॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocadātharvaṇāyāśvinā dadhīce'śvya śiraḥ pratyairayatam| sa vāṁ madhu pra vocadṛtāyantvāṣṭraṁ yaddasrāvapi kakṣyaṁ vāmiti||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins, you fixed a horse's head on Dadhyach, versed in the Atharva-Veda, who, O terrible ones, wishing to be true to his promise, taught you the ritualistic meditation on the honey (madhu-doctrine) connected with the sun and also the secret (spiritual) meditation on it." This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, 'He made bodies with two feet and bodies with four feet. That supreme Being first entered the bodies as a bird (the subtle body).' On account of his dwelling in all bodies, He is called the Purusha. There is nothing that is not covered by Him, nothing that is not pervaded by Him.
Verse १८
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत्। पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः पुरः स पक्षी भुत्वा पुरः पुरुष आविशदिति। स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयो नैनेन किं चनानावृतं नैनेन किंचनासम्वृतम्॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocat| puraścakre dvipadaḥ puraścakre catuṣpadaḥ puraḥ sa pakṣī bhutvā puraḥ puruṣa āviśaditi| sa vā ayaṁ puruṣaḥ sarvāsu pūrṣu puriśayo nainena kiṁ canānāvṛtaṁ nainena kiṁcanāsamvṛtam||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (rishi) perceived this and said: "He (the Lord) made bodies with two feet; He made bodies with four feet. Having first become a bird (the subtle body), He, the Supreme Person, entered the bodies. On account of His dwelling in all bodies (pur), He is called the Person (Purusha). There is nothing that is not covered by Him, nothing that is not pervaded by Him." This is that meditation on things mutually helpful which Dadhyac, versed in the Atharva-Veda, taught the Asvins. Perceiving this the Rishi said, '(He) transformed Himself in accordance with each form; that form of His was for the sake of making Him known. The Lord on account of Maya (notions superimposed by ignorance) is perceived as manifold, for to Him are yoked ten organs, nay, hundreds of them. He is the organs; He is ten and thousands - many and infinite. That Brahman is without prior or posterior, without interior or exterior. This self, the perceiver of everything, is Brahman. This is the teaching.
Verse १९
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचद्रूपरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय। इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति। अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि चानन्तानि च तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम्॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocadrūparūpaṁ pratirūpo babhūva tadasya rūpaṁ praticakṣaṇāya| indro māyābhiḥ pururūpa īyate yuktā hyasya harayaḥ śatā daśeti| ayaṁ vai harayo'yaṁ vai daśa ca sahasrāṇi bahūni cānantāni ca tadetadbrahmāpūrvamanaparamanantaramabāhyamayamātmā brahma sarvānubhūrityanuśāsanam||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "He (the Lord) transformed Himself in accordance with each form and each form of His was for the sake of making Him known. The Lord (Indra), through His mayas, appears manifold; for to Him are yoked ten horses, nay, hundreds. "This Atman is the organs; It is ten and thousands-many and infinite. This Brahman is without antecedent or consequent, without interior or exterior. This self, the all-perceiving, is Brahman. This is the teaching of the Upanishads." Now the line of teachers: Pautimasya (received it) from Gaupavana. Gaupavana from another Pautimasya. This Pautimasya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama -
Verse १
अथ वशः पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात् पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥
atha vaśaḥ pautimāṣyo gaupavanādgaupavanaḥ pautimāṣyāt pautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ||
Now the line of teachers through whom the honey, or the madhu-doctrine, has been transmitted: Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhimlata from another of that name. He from a third Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Pracinayogya. They from Parasarya. Parasarya from Bharadvaja. He from Bharadvaja and Gautama. Gautama from another Bharadvaja. He from another Parasarya. Parasarya from Baijavapayana. He from Kausikayani. Kausikayani -
Verse २
अग्निवेश्यादग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्चानभिम्लात अनभिम्लातादानभिम्लात अनभिम्लातादानभिम्लातो गौतमाद्गौतमः सैतवप्राचीनयोग्याभ्या सैतवप्राचीनयोग्यौ पाराशर्यात्पाराशर्यो भारद्वाजाद्भारद्वाजो भारद्वाजाच्च गौतमाच्च गौतमो भारद्वाजाद्भारद्वाजः पाराशर्यात्पाराशर्यो वैजवापायनाद्वैजवापायनः कौशिकायनेः कौशिकायनिः॥
agniveśyādagniveśyaḥ śāṇḍilyāccānabhimlātāccānabhimlāta anabhimlātādānabhimlāta anabhimlātādānabhimlāto gautamādgautamaḥ saitavaprācīnayogyābhyā saitavaprācīnayogyau pārāśaryātpārāśaryo bhāradvājādbhāradvājo bhāradvājācca gautamācca gautamo bhāradvājādbhāradvājaḥ pārāśaryātpārāśaryo vaijavāpāyanādvaijavāpāyanaḥ kauśikāyaneḥ kauśikāyaniḥ||
From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhimlata from another Anabhimlata. This Anabhimlata from still another Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Prachinayogya. Saitava and Prachinayogya from Parasarya. Parasarya from Bharadvaja. Bharadvaja from another Bharadvaja and Gautama. Gautama from still another Bharadvaja. This Bharadvaja from Parasarya. Parasarya from Baijavapayana. Baijavapayana from Kausikayani. Kausikayani From Ghrtakausika. Ghrtakausika from Parasaryayana. He from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. He from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. He from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. He from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhi-kaundinya. He from Vatsanapat Babhrava. He from Pathin Saubhara. He from Ayasya Angirasa. He from Abhuti Tvastra. He from Visvarupa Tvastra. He from the Asvins. They from Dadhyac Atharvana. He from Atharvan Daiva. He from Mrtyu Pradhvamsana. He from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Viprachitti. Viprachitti from Vyasri. Vyasti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Paramesthin (Viraj). He from Brahman (Hiranyabarbha). Brahman is self born. Salutation to Brahman.
Verse ३
घृतकौशिकाद्घृतकौशिकः प्राशर्यायणात्पारशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरासुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादायास्य अङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽव्शिभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणोऽथर्वणो दैवाद्थर्वा दैवो मृत्योः प्राध्वसनान्मृत्युः प्राध्वसनः प्रध्वसनात्प्रध्वसन एकर्षेरेकर्षिर्विप्रचित्तेर्विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयंभु ब्रह्मणे नमः॥
ghṛtakauśikādghṛtakauśikaḥ prāśaryāyaṇātpāraśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirāsurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādāyāsya aṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'vśibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo'tharvaṇo daivādtharvā daivo mṛtyoḥ prādhvasanānmṛtyuḥ prādhvasanaḥ pradhvasanātpradhvasana ekarṣerekarṣirvipracittervipracittirvyaṣṭervyaṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇo brahma svayaṁbhu brahmaṇe namaḥ||
From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Minti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from Andilya. Andilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the Asyins. The Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahma (Hiranyagarbha). Brahman is self-born. Salutation to Brahman. Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed. Vedic scholars from Kuru and Panchala were assembled there. Emperor Janaka of Videha had a desire to know, 'Which is the most erudite of these Vedic scholars?' He had a thousand cows confined in a pen, and on the horns of each cow were fixed ten Padas (of gold).
Verse १
ॐ॥दृप्तबालाकिर्हानूचानो गार्ग्य आस स होवाचाजातशत्रुं काश्यम् ब्रह्म ते ब्रवाणीति स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मो जनको जनक इति वै जना धावन्तीति॥
om||dṛptabālākirhānūcāno gārgya āsa sa hovācājātaśatruṁ kāśyam brahma te bravāṇīti sa hovācājātaśatruḥ sahasrametasyāṁ vāci dadmo janako janaka iti vai janā dhāvantīti||
Om. There lived of yore a man of the Garga family called proud Balaki, who was an eloquent speaker. He said to Ajatasatru, the king of Kasi: "I will tell you about Brahman." Ajatasatru said: "For this proposal I give you a thousand cows. People indeed rush, saying: 'Janaka, Janaka.' I too have some of his virtues."
Verse २
स होवाच गार्ग्यो य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति॥
sa hovāca gārgyo ya evāsāvāditye puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā atiṣṭhāḥ sarveṣāṁ bhūtānāṁ mūrdhā rājeti vā ahametamupāsa iti sa ya etamevamupāste'atiṣṭhāḥ sarveṣāṁ bhūtānāṁ mūrdhā rājā bhavati||
Gargya said: "That being (purusha) who is in the sun, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as all- surpassing, as the head of all beings and as resplendent." Whosoever thus meditates upon him becomes all-surpassing, the head of all beings and resplendent.
Verse ३
स होवाच गार्ग्योः य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा बृहन्पाण्दरवासाः सोमो राजेति वा अहमेतमुपास इति स य एतमेवमुपास्तेहरहर्ह सुतः प्रसुतो भवति नास्यान्नं क्षीयते॥
sa hovāca gārgyoḥ ya evāsau candre puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā bṛhanpāṇdaravāsāḥ somo rājeti vā ahametamupāsa iti sa ya etamevamupāsteaharaharha sutaḥ prasuto bhavati nāsyānnaṁ kṣīyate||
Gargya said: "That being (purusha) who is in the moon, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as the great, white-robed, radiant Soma." Whosoever thus meditates upon him has, every day, abundant soma pressed for him in his principal and auxiliary sacrifices and his food never runs short.
Verse ४
स होवाच गार्ग्यो य एवास्यौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः तेजस्वीति वा अहमेतमुपास इति स य एतमेवमुपास्ते तेजस्वी ह भवति तेजस्विनी हास्य प्रजा भवति॥
sa hovāca gārgyo ya evāsyau vidyuti puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ tejasvīti vā ahametamupāsa iti sa ya etamevamupāste tejasvī ha bhavati tejasvinī hāsya prajā bhavati||
Gargya said: "That being (purusha) who is in the lightning, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me about him. I meditate upon him as luminous." Whosoever thus meditates upon him becomes luminous and his progeny too become luminous.
Verse ५
स होवाच गार्ग्यो य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः पूर्णमप्रवर्तीति वा अहमेतमुपास इति स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिः नास्यास्माल्लोकात्प्रजोद्वर्तते॥
sa hovāca gārgyo ya evāyamākāśe puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ pūrṇamapravartīti vā ahametamupāsa iti sa ya etamevamupāste pūryate prajayā paśubhiḥ nāsyāsmāllokātprajodvartate||
Gargya said: "This being (purusha) who is in the akasa, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as full and unmoving." Whosoever thus meditates upon him is filled withprogeny and cattle and his progeny is never extinct from this world.
Verse ६
स होवाच गार्ग्यो य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी॥
sa hovāca gārgyo ya evāyaṁ vāyau puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā indro vaikuṇṭho'parājitā seneti vā ahametamupāsa iti sa ya etamevamupāste jiṣṇurhāparājiṣṇurbhavatyanyatastyajāyī||
Gargya said: "This being (purusha) who is in the air, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as the Lord (Indra), as irresistible and as the unvanquished army." Whosoever thus meditates upon him becomes ever victorious, invincible and a conqueror of enemies.
Verse ७
स होवाच गार्ग्यो य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा विषासहिरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते विषासहिर्ह भवति विषासहिर्हास्य प्रजा भवति॥
sa hovāca gārgyo ya evāyamagnau puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā viṣāsahiriti vā ahametamupāsa iti sa ya etamevamupāste viṣāsahirha bhavati viṣāsahirhāsya prajā bhavati||
Gargya said: "This being (purusha) who is in fire, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as forbearing." Whosoever thus meditates upon him becomes forbearing and his progeny becomes forbearing.
Verse ८
स होवाच गार्ग्यो य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठाः प्रतिरूप इति वा अहमेतमुपास इति स य एतमेवमुपास्ते प्रतिरूप हैवैनमुपगच्छति नाप्रतिरूपमथो प्रतिरुपोऽस्माज्जायते॥
sa hovāca gārgyo ya evāyamapsu puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhāḥ pratirūpa iti vā ahametamupāsa iti sa ya etamevamupāste pratirūpa haivainamupagacchati nāpratirūpamatho pratirupo'smājjāyate||
Gargya said: "This being (purusha) who is in water, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as agreeable." Whosoever thus meditates upon him-to him comes what is agreeable, not what is disagreeable and to him are born children who are agreeable.
Verse ९
स होवाच गार्ग्यो य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा रोचिष्णुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते रोचिष्णुर्ह भवति रोचिष्णुर्हास्य प्रजा भवत्यथो यैः संनिगच्छति सर्वास्तानतिरोचते॥
sa hovāca gārgyo ya evāyamādarśe puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā rociṣṇuriti vā ahametamupāsa iti sa ya etamevamupāste rociṣṇurha bhavati rociṣṇurhāsya prajā bhavatyatho yaiḥ saṁnigacchati sarvāstānatirocate||
Gargya said: "This being (purusha) who is in the mirror, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as shining." Whosoever thus meditates upon him becomes shining and his progeny too becomes shining and he outshines all those with whom he comes in contact.
Verse १०
स होवाच गार्ग्यो य एवायं यन्तं पश्चाच्छब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुमा मैतस्मिन्त्संवदिष्ठा असुरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्व हैवास्मिल्लोक आयुरेति नैनं पुरा कालात्प्राणो जहाति॥
sa hovāca gārgyo ya evāyaṁ yantaṁ paścācchabdo'nūdetyetamevāhaṁ brahmopāsa iti sa hovācājātaśatrumā maitasmintsaṁvadiṣṭhā asuriti vā ahametamupāsa iti sa ya etamevamupāste sarva haivāsmilloka āyureti nainaṁ purā kālātprāṇo jahāti||
Gargya said: "The sound that arises behind a man while he walks, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as life." Whosoever thus meditates upon him reaches his full age on this earth and life does not depart from him before the completion of that time.
Verse ११
स होवाच गार्ग्यो य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा द्वितीयोऽनपग इति वा अहमेतमुपास इति स य एतमेवमुपास्ते द्वितीयवान्ह भवति नास्माद्गणश्छिद्यते॥
sa hovāca gārgyo ya evāyaṁ dikṣu puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā dvitīyo'napaga iti vā ahametamupāsa iti sa ya etamevamupāste dvitīyavānha bhavati nāsmādgaṇaśchidyate||
Gargya said: "This being (purusha) who is in the quarters, I meditate upon as Brahman." Ajatasatru said: "No, no! Pleasedo not talk about him. I meditate upon him as second and as inseparable." Whosoever thus mediates upon him gets companions and his followers never part with him.
Verse १२
स होवाच गार्ग्यो य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति स होवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा मृत्युरिति वा अहमेतमुपास इति स य एतमेवमुपास्ते सर्व हैवास्मिल्लोक आयुरेति नैनं पुरा कालान्मृत्युरागच्छति॥
sa hovāca gārgyo ya evāyaṁ chāyāmayaḥ puruṣa etamevāhaṁ brahmopāsa iti sa hovācājātaśatrurmā maitasmintsaṁvadiṣṭhā mṛtyuriti vā ahametamupāsa iti sa ya etamevamupāste sarva haivāsmilloka āyureti nainaṁ purā kālānmṛtyurāgacchati||
Gargya said: "This being (purusha) who consists of shadow, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as death." Whosoever thus meditates upon him reaches his full age on this earth and death does not overtake him before the completion of that time.
Verse १३
स होवाच गार्ग्यो य एवायमात्मनि पुरुषो एतमेवाहं ब्रह्मोपास इति स ह उवाचाजातशत्रुर्मा मैतस्मिन्त्संवदिष्ठा आत्मन्वीति वा अहमेतमुपास इति स य एतमेवमुपास्त आत्मन्वी ह भवत्यात्मन्विनी हास्य प्रजा भवति स ह तूष्णीमास गार्ग्यः॥
sa hovāca gārgyo ya evāyamātmani puruṣo etamevāhaṁ brahmopāsa iti sa ha uvācājātaśatrurmā maitasmintsaṁvadiṣṭhā ātmanvīti vā ahametamupāsa iti sa ya etamevamupāsta ātmanvī ha bhavatyātmanvinī hāsya prajā bhavati sa ha tūṣṇīmāsa gārgyaḥ||
Gargya said: "This being (purusha) who is in the self, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about him. I meditate upon him as self-possessed." Whosoever thus meditates upon him becomes self-possessed and his progeny too becomes self-possessed. Gargya remained silent.
Verse १४
स होवाचाजातशत्रुरेतावन्नू३ इत्येतावद्धीति नैतावता विदितं भवतीति स होवाच गार्ग्य उप त्वा यानीति॥
sa hovācājātaśatruretāvannū3 ityetāvaddhīti naitāvatā viditaṁ bhavatīti sa hovāca gārgya upa tvā yānīti||
Ajatasatru said: "Is this all?" "That is all." "By knowing that much one cannot know Brahman." "Let me approach you as a student," said Gargya.
Verse १५
स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति व्येव त्वा ज्ञपयिष्यामीति तं पाणावादायोत्तस्थौ तौ ह पुरुष सुप्तमाजग्मतुस्तमेतैर्नामभिरामन्त्रयांचक्रे बृहन्पाण्डरवासः सोम राजन्निति स नोत्तस्थौ तं पाणिनापेषं बोधयांचकार स होत्तस्थौ॥
sa hovācājātaśatruḥ pratilomaṁ caitadyadbrāhmaṇaḥ kṣatriyamupeyādbrahma me vakṣyatīti vyeva tvā jñapayiṣyāmīti taṁ pāṇāvādāyottasthau tau ha puruṣa suptamājagmatustametairnāmabhirāmantrayāṁcakre bṛhanpāṇḍaravāsaḥ soma rājanniti sa nottasthau taṁ pāṇināpeṣaṁ bodhayāṁcakāra sa hottasthau||
Ajatasatru said: "It is contrary to usual practice that a brahmin should approach a xatriya, thinking: 'He will teach me about Brahman.' Nevertheless, I will instruct you." So saying, he took Gargya by the hand and rose. They came to a sleeping man. Ajatasatru addressed him by these names: Great, White- robed, Radiant, Soma. The man did not get up. The king pushed him again and again with his hand till he awoke. Then he got up.
Verse १६
स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति। तदु ह न मेने गार्ग्यः॥
sa hovācājātaśatruryatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūtkuta etadāgāditi | tadu ha na mene gārgyaḥ||
Ajatasatru said: "When this being full of consciousness (identified with the intellect) was thus asleep, where was it then and whence did it thus come back?" Gargya did not know the answer.
Verse १७
स होवाचाजातशत्रुर्यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्नानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते तानि यदा गृह्णाति अथ हैतत्पुरुषः स्वपिति नाम तद्गृहीत एव प्राणो भवति गृहीता वाग्गृहीतं चक्षुः गृहीत श्रोत्रं गृहीतं मनः॥
sa hovācājātaśatruryatraiṣa etatsupto'bhūdya eṣa vijñānamayaḥ puruṣastadeṣāṁ prāṇānāṁ vijñānena vijnānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete tāni yadā gṛhṇāti atha haitatpuruṣaḥ svapiti nāma tadgṛhīta eva prāṇo bhavati gṛhītā vāggṛhītaṁ cakṣuḥ gṛhīta śrotraṁ gṛhītaṁ manaḥ||
Ajatasatru said: "When this being full of consciousness (vijnana maya) is thus asleep, it absorbs, at that time, the functions of the organs through its own consciousness and rests in the Supreme Self (akasa) that is in the heart. When this being absorbs them, it is called svapiti. Then the organ of smell is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed and the mind is absorbed."
Verse १८
स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकास्तदुतेव महाराजो भवत्युतेव महाब्राह्मण उतेवोच्चावचं निगच्छति स यथा महाराजो जानपदान्गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान्गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते॥
sa yatraitatsvapnyayā carati te hāsya lokāstaduteva mahārājo bhavatyuteva mahābrāhmaṇa utevoccāvacaṁ nigacchati sa yathā mahārājo jānapadāngṛhītvā sve janapade yathākāmaṁ parivartetaivamevaiṣa etatprāṇāngṛhītvā sve śarīre yathākāmaṁ parivartate||
When the self remains in the dream state, these are its achievements (results of past action): It then becomes a great king, as it were; or a noble brahmin, as it were; or attains, as it were, high or low states. Even as a great king, taking with him his retinue of citizens, moves about, according to his pleasure, within his own domain, so does the self, taking with it the organs, move about according to its pleasure, in the body.
Verse १९
अथ यदा सुषुप्तो भवति यदा न कस्य चन वेद हिता नाम नाद्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ताभिः प्रत्यवसृप्य पुरीतति शेते स यथा कुमारो वा महाराजो वा महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीतैवमेवैष एतच्छेते॥
atha yadā suṣupto bhavati yadā na kasya cana veda hitā nāma nādyo dvāsaptatiḥ sahasrāṇi hṛdayātpurītatamabhipratiṣṭhante tābhiḥ pratyavasṛpya purītati śete sa yathā kumāro vā mahārājo vā mahābrāhmaṇo vā'tighnīmānandasya gatvā śayītaivamevaiṣa etacchete||
Next, when the self goes into deep sleep-when it does not know anything-it returns along the seventy-two thousand nerves called hita, which extend from the heart throughout the whole body and remains in the body. As a baby or an emperor or a noble brahmin lives, having reached the summit of happiness, so does the self rest.
Verse २०
स यथोर्णवाभिस्तन्तुनोच्चरेद्यथाऽग्नेः क्षुद्रा विस्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्॥
sa yathorṇavābhistantunoccaredyathā'gneḥ kṣudrā visphuliṅgā vyuccarantyevamevāsmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti tasyopaniṣatsatyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam||
As the spider moves along the thread it produces, or as from a fire tiny sparks fly in all directions, even so from this Atman come forth all organs, all worlds, all gods, all beings. Its secret name (Upanishad) is "the Truth of truth." The vital breaths are the truth and their truth is Atman.
अथ द्वितीयोऽध्यायः (part 4)
Verse १
यो ह वै शिशु साधान सप्रत्याधान सस्थूण सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि। अयं वाव शिशुर्योऽयं मध्यमः प्राणस्तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम॥
yo ha vai śiśu sādhāna sapratyādhāna sasthūṇa sadāmaṁ veda sapta ha dviṣato bhrātṛvyānavaruṇaddhi| ayaṁ vāva śiśuryo'yaṁ madhyamaḥ prāṇastasyedamevādhānamidaṁ pratyādhānaṁ prāṇaḥ sthūṇānnaṁ dāma||
He who knows the calf together with its abode, its special resort, its post and its rope, kills his seven hostile kinsmen. The vital breath in the body is indeed the calf; this body is its abode, the head its special resort, strength its post and food its rope.
Verse २
तमेताः सप्ताक्षितय उपतिष्ठन्ते तद्या इमा अक्षल्लोहिन्यो राजयस्ताभिरेन रुद्रोऽन्वायत्तोऽथ या अक्षन्नापस्ताभिः पर्जन्यो या कनीनका तयादित्यो यत्कृष्णं तेनाग्निर्यच्छुक्लं तेनेन्द्रोऽधरयैनं वर्तन्या पृथिव्यन्वायत्ता द्यौरुत्तरया नास्यान्नं क्षीयते य एवं वेद॥
tametāḥ saptākṣitaya upatiṣṭhante tadyā imā akṣallohinyo rājayastābhirena rudro'nvāyatto'tha yā akṣannāpastābhiḥ parjanyo yā kanīnakā tayādityo yatkṛṣṇaṁ tenāgniryacchuklaṁ tenendro'dharayainaṁ vartanyā pṛthivyanvāyattā dyauruttarayā nāsyānnaṁ kṣīyate ya evaṁ veda||
These seven gods that prevent decay worship it (the calf): through these pink lines in the eye, Rudra attends on it; through the water in the eye, Parjanya attends on it; through the pupil of the eye, the sun attends on it; through the black of the eye, fire attends on it; through the white portion, Indra; through thelower eyelid, the earth; and through the upper eyelid, heaven attends on it. He who knows this-his food does not diminish.
Verse ३
तदेष श्लोको भवति। अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपं। तस्याऽऽसत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति। अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इतीदं तच्छरीर एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपमिति प्राणा वै यशो विश्वरूपं प्राणानेतदाह तस्याऽऽसत ऋषयः सप्त तीर इति प्राणा वा ऋषयः प्राणाणेतदाह वागष्टमी ब्रह्मणा संविदानेति वाग्घ्यष्टमी ब्रह्मणा संवित्ते॥
tadeṣa śloko bhavati| arvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṁ viśvarūpaṁ| tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṁvidāneti | arvāgbilaścamasa ūrdhvabudhna itīdaṁ taccharīra eṣa hyarvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṁ viśvarūpamiti prāṇā vai yaśo viśvarūpaṁ prāṇānetadāha tasyā''sata ṛṣayaḥ sapta tīra iti prāṇā vā ṛṣayaḥ prāṇāṇetadāha vāgaṣṭamī brahmaṇā saṁvidāneti vāgghyaṣṭamī brahmaṇā saṁvitte||
Regarding this there is the following mantra: "There is a bowl which has its mouth below and which bulges at the top. Manifold knowledge has been put into it; seven sages sit on its rim and the organ of speech, which has communication with the Vedas, is the eighth." What is called the "bowl which has its mouth below and which bulges at the top" is this head of ours, for it is a bowl which has its mouth below and which bulges at the top. When it is said: "Manifold knowledge has been put into it," this refers to the organs; these indeed represent manifold knowledge. When it is said: "Seven sages sit on its rim," this refers to the organs; they indeed are the sages. "The organ of speech, which has communication with the Vedas, is the eighth" because the organ of speech is the eighth and communicates with the Vedas.
Verse ४
इमावेव गोतमभरद्वाजावयमेव गोतमोऽयं भरद्वाज इमावेव विश्वामित्रजमदग्नी अयमेव विश्वामित्रोऽयं जमदग्निरिमावेव वसिष्ठकश्यपावयमेव वसिष्ठोऽयं कश्यपो वागेवात्रिर्वाचा ह्यन्नमद्यतेऽत्तिर्ह वै नामैतद्यदत्रिरिति सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवं वेद॥
imāveva gotamabharadvājāvayameva gotamo'yaṁ bharadvāja imāveva viśvāmitrajamadagnī ayameva viśvāmitro'yaṁ jamadagnirimāveva vasiṣṭhakaśyapāvayameva vasiṣṭho'yaṁ kaśyapo vāgevātrirvācā hyannamadyate'ttirha vai nāmaitadyadatririti sarvasyāttā bhavati sarvamasyānnaṁ bhavati ya evaṁ veda||
These two ears are Gotama and Bharadvaja: this one (the right) is Gotama and this one (the left), Bharadvaja. These two eyes are Visvamitra and Jamadagni: this one (the right) is Visvamitra and this one (the left), Jamadagni. These two nostrils are Vasishtha and Kasyapa: this one (the right) is Vasishtha and this one (the left), Kasyapa. The tongue is Atri, for through the tongue food is eaten. Atri is the same as atti (eating). He who knows this becomes the eater of everything and everything becomes his food.
Verse १
द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यं च॥
dve vāva brahmaṇo rūpe mūrtaṁ caivāmūrtaṁ ca martyaṁ cāmṛtaṁ ca sthitaṁ ca yacca sacca tyaṁ ca||
Verily, there are two forms of Brahman: gross and subtle, mortal and immortal, limited and unlimited, definite and indefinite.
Verse २
तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्चैतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति सतो ह्येष रसः॥
tadetanmūrtaṁ yadanyadvāyoścāntarikṣāccaitanmartyametatsthitametatsattasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso ya eṣa tapati sato hyeṣa rasaḥ||
The gross form is that which is other than air and akasa. It is mortal, limited and definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the sun that shines, for it (the sun) is the essence of the three elements.
Verse ३
अथामूर्तं वायुश्चान्तरिक्षं चैतदमृतमेतद्यदेतत्त्यं तस्यैतस्यामूर्तस्येतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषत्यस्य ह्येष रस इत्यधिदेवतम्॥
athāmūrtaṁ vāyuścāntarikṣaṁ caitadamṛtametadyadetattyaṁ tasyaitasyāmūrtasyetasyāmṛtasyaitasya yata etasya tyasyaiṣa raso ya eṣa etasminmaṇḍale puruṣatyasya hyeṣa rasa ityadhidevatam||
Now the subtle: It is air and akasa. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the Person (Purusha) in the solar orb, for that Person is the essence of the two elements. This is with reference to the gods.
Verse ४
अथाध्यात्ममिदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाश एतन्मर्त्यमेतत्स्थितमेतत्सत्तस्यैतस्य मूर्तस्यतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः सत ह्येष रसः॥
athādhyātmamidameva mūrtaṁ yadanyatprāṇācca yaścāyamantarātmannākāśa etanmartyametatsthitametatsattasyaitasya mūrtasyaetasya martyasyaitasya sthitasyaitasya sata eṣa raso yaccakṣuḥ sata hyeṣa rasaḥ||
Now with reference to the body: The gross form is that which is other than the air and the akasa that is in the body. It is mortal, it is limited and it is definite. The essence of that which is gross, which is mortal, which is limited and which is definite is the eye; for it (the eye) is the essence of the three elements.
Verse ५
अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाश एतदमृतमेतद्यदेतत्त्यं तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यत्यैष रसो योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य ह्यैष रसः॥
athāmūrtaṁ prāṇaśca yaścāyamantarātmannākāśa etadamṛtametadyadetattyaṁ tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyatyaiṣa raso yo'yaṁ dakṣiṇe'kṣanpuruṣastasya hyaiṣa rasaḥ||
Now the subtle: It is the air and the akasa that is in the body. It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which is indefinite is the person (purusha) that is in the right eye, for that person is the essence of the two elements.
Verse ६
तस्य हैतस्य पुरुषस्य रूपं यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाऽग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्त सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेदाथात आदेशः नेति नेति न ह्येतस्मादिति नेत्यन्यत्परमस्तिथ नामधेय सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम्॥
tasya haitasya puruṣasya rūpaṁ yathā māhārajanaṁ vāso yathā pāṇḍvāvikaṁ yathendragopo yathā'gnyarciryathā puṇḍarīkaṁ yathā sakṛdvidyutta sakṛdvidyutteva ha vā asya śrīrbhavati ya evaṁ vedāthāta ādeśaḥ neti neti na hyetasmāditi netyanyatparamastiatha nāmadheya satyasya satyamiti prāṇā vai satyaṁ teṣāmeṣa satyam||
The form of that person is like a cloth dyed with turmeric, or like grey sheep's wool, or like the scarlet insect called Indragopa, or like a tongue of fire, or like a white lotus, or like a flash of lightning. He who knows this-his splendour is like a flash of lightning. Now, therefore, the description of Brahman: "Not this, not this" (Neti, Neti); for there is no other and more appropriate description than this "Not this." Now the designation of Brahman: "The Truth of truth." The vital breath is truth and It (Brahman) is the Truth of that.
Verse १
मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति॥
maitreyīti hovāca yājñavalkya udyāsyanvā are'hamasmātsthānādasmi hanta te'nayā kātyāyanyāntaṁ karavāṇīti||
"Maitreyi, my dear," said Yajnavalkya, "I am going to renounce this life. Let me make a final settlement between you and Katyayani (his other wife)."
Verse २
सा होवाच मैत्रेयी यन्म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवित स्यादमृतत्वस्य तु नाऽऽशास्ति वित्तेनेति॥
sā hovāca maitreyī yanma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātkathaṁ tenāmṛtā syāmiti neti hovāca yājñavalkyo yathaivopakaraṇavatāṁ jīvitaṁ tathaiva te jīvita syādamṛtatvasya tu nā''śāsti vitteneti||
Thereupon Maitreyi said: "Venerable Sir, if indeed the whole earth, full of wealth, belonged to me, would I be immortal through that?" "No," replied Yajnavalkya, "your life would bejust like that of people who have plenty. Of Immortality, however, there is no hope through wealth."
Verse ३
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति॥
sā hovāca maitreyī yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhīti||
Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality."
Verse ४
स होवाच याज्ञवल्क्यः प्रिया वतारे नः सती प्रियं भाषस एह्यास्व व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति॥
sa hovāca yājñavalkyaḥ priyā vatāre naḥ satī priyaṁ bhāṣasa ehyāsva vyākhyāsyāmi te vyācakṣāṇasya tu me nididhyāsasveti||
Yajnavalkya replied: "My dear, you have been my beloved even before and now you say what is after my heart. Come, sit down; I will explain it to you. As I explain it, meditate on what I say."
Verse ५
स होवाच याज्ञवल्क्यो न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस् तु कामाय जाया प्रिया भवति। न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्तियात्मनस्तु कामाय पुत्राः प्रिया भवन्ति। न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति। न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति। न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति। न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे देवानां कामाय देवाः प्रिया भवन्ति। आत्मनस्तु कामाय देवाः प्रिया भवन्ति। न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति आत्मनस् तु कामाय भूतानि प्रियाणि भवन्ति। न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति। आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेद सर्वं विदितम्॥
sa hovāca yājñavalkyo na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanas tu kāmāya jāyā priyā bhavati| na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantiyātmanastu kāmāya putrāḥ priyā bhavanti| na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati| na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati| na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati| na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti| na vā are devānāṁ kāmāya devāḥ priyā bhavanti| ātmanastu kāmāya devāḥ priyā bhavanti| na vā are bhūtānāṁ kāmāya bhūtāni priyāṇi bhavanti ātmanas tu kāmāya bhūtāni priyāṇi bhavanti| na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati| ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyyātmano vā are darśanena śravaṇena matyā vijñāneneda sarvaṁ viditam||
Then Yajnavalkya said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. "Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. "Verily, not for the sake of the sons, my dear, are the sons loved, hut they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. "Verily, not for the sake of the xatriya, my dear, is the xatriya loved, but he is loved for the sake of the self. "Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. "Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. "Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realization of the Self, my dear-through hearing, reflection and meditation-all this is known.
Verse ६
ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीद सर्वं यदयमात्मा॥
brahma taṁ parādādyo'nyatrātmano brahma veda kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda lokāstaṁ parāduryo'nyatrātmano lokānveda devāstaṁ parāduryo'nyatrātmano devānveda bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ vededaṁ brahmedaṁ kṣatramime lokā ime devā imāni bhūtānīda sarvaṁ yadayamātmā||
"The brahmin rejects one who knows him as different from the Self. The xatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this xatriya, these worlds, these gods, these beings and this All-are that Self.
Verse ७
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥
sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ||
"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence.
Verse ८
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः॥
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ||
"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence.
Verse ९
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः॥
sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ||
"As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; "And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped Only when the general note of the vina or the general sound produced by different kinds of playing is grasped; Similarly, no particular objects are perceived in the waking and dream states apart from Pure Intelligence.
Verse १०
स यथाऽऽर्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येव वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानन्यस्यैवैतानि सर्वाणि निश्वसितानि॥
sa yathā''rdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyeva vā are'sya mahato bhūtasya niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānanyasyaivaitāni sarvāṇi niśvasitāni||
"As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), the Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas) and explanations (vyakhyanas) are like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth.
Verse ११
स यथा सर्वासामपा समुद्र एकायनमेव सर्वेषा स्पर्शानां त्वगेकायनमेव सर्वेषां गन्धानां नासिके एकायनमेव सर्वेषा रसानां जिह्वैकायनमेव सर्वेषा रूपाणां चक्षुरेकायनमेव सर्वेषा शब्दाना श्रोत्रमेकायनमेव सर्वेषा सङ्कल्पानां मन एकायनमेव सर्वासां विद्यानां हृदयमेकायनमेव सर्वेषां कर्मणा हस्तावेकायनमेव सर्वेषामानन्दानामुपस्थकायनमेव सर्वेषां विसर्गाणां पायुरेकायनमेव सर्वेषामध्वनां पादावेकायनमेव सर्वेषां वेदानां वागेकायनम्॥
sa yathā sarvāsāmapā samudra ekāyanameva sarveṣā sparśānāṁ tvagekāyanameva sarveṣāṁ gandhānāṁ nāsike ekāyanameva sarveṣā rasānāṁ jihvaikāyanameva sarveṣā rūpāṇāṁ cakṣurekāyanameva sarveṣā śabdānā śrotramekāyanameva sarveṣā saṅkalpānāṁ mana ekāyanameva sarvāsāṁ vidyānāṁ hṛdayamekāyanameva sarveṣāṁ karmaṇā hastāvekāyanameva sarveṣāmānandānāmupasthaekāyanameva sarveṣāṁ visargāṇāṁ pāyurekāyanameva sarveṣāmadhvanāṁ pādāvekāyanameva sarveṣāṁ vedānāṁ vāgekāyanam||
"As the ocean is the one goal of all waters (i.e. the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas.
Verse १२
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायैव स्याद्यतोयतस्त्वाददीत लवणमेवैवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः॥
sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta na hāsyodgrahaṇāyaiva syādyatoyatastvādadīta lavaṇamevaivaṁ vā ara idaṁ mahadbhūtamanantamapāraṁ vijñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāstītyare bravīmīti hovāca yājñavalkyaḥ||
"As a lump of salt dropped into water becomes dissolved in water and cannot be taken out again, but wherever we taste the water it tastes salt, even so, my dear, this great, endless, infinite Reality is Pure Intelligence alone. This self comes out as a separate entity from these elements and with their destruction this separate existence also is destroyed. After attaining oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya.
Verse १३
सा होवाच मैत्रेयत्रैव मा भगवानमूमुहन्न प्रेत्य संज्ञाऽस्तीति स होवाच याज्ञवल्क्यो न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय॥
sā hovāca maitreyatraiva mā bhagavānamūmuhanna pretya saṁjñā'stīti sa hovāca yājñavalkyo na vā are'haṁ mohaṁ bravīmyalaṁ vā ara idaṁ vijñānāya||
Then Maitreyi said: "Just here you have bewildered me, venerable Sir, by saying that after attaining oneness the self has no more consciousness." Yajnavalkya replied: "Certainly I am not saying anything bewildering, my dear. This Reality is enough for knowledge, O Maitreyi."
Verse १४
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतर शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति यत्र वा अस्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन क शृणुयात्तत्केन कमभिवदेत्तत् केन कं मन्वीत तत् केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयाद्विज्ञातारमरे केन विजानीयादिति॥
yatra hi dvaitamiva bhavati taditara itaraṁ jighrati taditara itaraṁ paśyati taditara itara śṛṇoti taditara itaramabhivadati taditara itaraṁ manute taditara itaraṁ vijānāti yatra vā asya sarvamātmaivābhūttatkena kaṁ jighrettatkena kaṁ paśyettatkena ka śṛṇuyāttatkena kamabhivadettat kena kaṁ manvīta tat kena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyādvijñātāramare kena vijānīyāditi||
"For when there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But when everything has become the Self, then what should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what? Through what should One know That owing to which all this is known-through what, my dear, should one know the Knower?"
Verse १
इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यै सर्वाणि भूतानि मधु यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
iyaṁ pṛthivī sarveṣāṁ bhūtānāṁ madhvasyai pṛthivyai sarvāṇi bhūtāni madhu yaścāyamasyāṁ pṛthivyāṁ tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śārīrastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeida sarvam||
This Earth is the honey (effect) of all beings and all beings are the honey (effect) of this earth. Likewise, the bright, immortal being who is in this earth and the bright, immortal, corporeal being who is in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse २
इमा आपः सर्वेषां भूतानां मध्वासामपा सर्वाणि भूतानि मधु यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
imā āpaḥ sarveṣāṁ bhūtānāṁ madhvāsāmapā sarvāṇi bhūtāni madhu yaścāyamāsvapsu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma raitasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This water is the honey (effect) of all beings and all beings are the honey (effect) of this water. Likewise, the bright, immortalbeing who is in this water and the bright, immortal being existing as the semen in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ३
अयमग्निः सर्वेषां भूतानां मध्वस्याग्नेः सर्वाणि भूतानि मधु यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamagniḥ sarveṣāṁ bhūtānāṁ madhvasyāgneḥ sarvāṇi bhūtāni madhu yaścāyamasminnagnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ vāṅmayastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This fire is the honey (effect) of all beings and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being who is in this fire and the bright, immortal being identified with the organ of speech in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ४
अयं वायुः सर्वेषां भूतानां मधु अस्य वायोः सर्वाणि भूतानि मधु यश्चायमस्मिन्वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो अयमेव स योऽयमात्मेदं अमृतमिदं ब्रह्मेद सर्वम्॥
ayaṁ vāyuḥ sarveṣāṁ bhūtānāṁ madhu asya vāyoḥ sarvāṇi bhūtāni madhu yaścāyamasminvāyau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ prāṇastejomayo'mṛtamayaḥ puruṣo ayameva sa yo'yamātmedaṁ amṛtamidaṁ brahmeda sarvam||
This air is the honey (effect) of all beings and all beings are the honey (effect) of this air. Likewise, the bright, immortal being who is in this air and the bright, immortal being identified with the vital breath in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ५
अयमादित्यः सर्वेषां भूतानां मध्वस्यादित्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamādityaḥ sarveṣāṁ bhūtānāṁ madhvasyādityasya sarvāṇi bhūtāni madhu yaścāyamasminnāditye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ cākṣuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This sun is the honey (effect) of all beings and all beings are the honey (effect) of this sun. Likewise, the bright, immortal being who is in this sun and the bright, immortal being identified with the eye in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ६
इमा दिशः सर्वेषां भूतानां मध्वासां दिशा सर्वाणि भूतानि मधु यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
imā diśaḥ sarveṣāṁ bhūtānāṁ madhvāsāṁ diśā sarvāṇi bhūtāni madhu yaścāyamāsu dikṣu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śrautraḥ prātiśrutkastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
These quarters are the honey (effect) of all beings and all beings are the honey (effect) of these quarters. Likewise, the bright, immortal being who is in these quarters and the bright, immortal being identified with the ear in the body and with the time of hearing are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ७
अयं चन्द्रः सर्वेषां भूतानां मध्वस्य चन्द्रस्य सर्वाणि भूतानि मधु यश्चायमस्मिश्चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayaṁ candraḥ sarveṣāṁ bhūtānāṁ madhvasya candrasya sarvāṇi bhūtāni madhu yaścāyamasmiścandre tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ mānasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This moon is the honey (effect) of all beings and all beings are the honey (effect) of this moon. Likewise, the bright, immortal being who is in this moon and the bright, immortal being identified with the mind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ८
इयं विद्युत्सर्वेषां भूतानां मध्वस्यै विद्युतः सर्वाणि भूतानि मधु यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
iyaṁ vidyutsarveṣāṁ bhūtānāṁ madhvasyai vidyutaḥ sarvāṇi bhūtāni madhu yaścāyamasyāṁ vidyuti tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ taijasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This lightning is the honey (effect) of all beings and all beings are the honey (effect) of this lightning. Likewise, the bright, immortal being who is in this lightning and the bright, immortal being identified with the light in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying Unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ९
अय स्तनयित्नुः सर्वेषां भुतानां मध्वस्य स्तनयित्नोः सर्वाणि भूतानि मधु यश्चायमस्मिन्त्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
aya stanayitnuḥ sarveṣāṁ bhutānāṁ madhvasya stanayitnoḥ sarvāṇi bhūtāni madhu yaścāyamasmintstanayitnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma śābdaḥ sauvarastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This thunder-cloud is the honey (effect) of all beings and all beings are the honey (effect) of this thunder-cloud. Likewise, the bright, immortal being who is in this thunder-cloud and the bright, immortal being identified with sound and with the voice in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse १०
अयमाकाशः सर्वेषां भूतानां मध्वस्याकाशस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्म हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamākāśaḥ sarveṣāṁ bhūtānāṁ madhvasyākāśasya sarvāṇi bhūtāni madhu yaścāyamasminnākāśe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātma hṛdyākāśastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This akasa is the honey (effect) of all beings and all beings are the honey (effect) of this akasa. Likewise, the bright, immortal being who is in this akasa and the bright, immortal being identified with the akasa in the heart in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse ११
अयं धर्मः सर्वेषां भूतानां मध्वस्य धर्मस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayaṁ dharmaḥ sarveṣāṁ bhūtānāṁ madhvasya dharmasya sarvāṇi bhūtāni madhu yaścāyamasmindharme tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṁ dhārmastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This dharma (righteousness) is the honey (effect) of all beings and all beings are the honey (effect) of this dharma. Likewise, the bright, immortal being who is in this dharma and the bright, immortal being identified with the dharma in the body are both honey. These four are but this self. This knowledge of this self is the means to Immortality; this underlying unity is Brahman; this knowledge of Brahman is the means of becoming all.
अथ द्वितीयोऽध्यायः (part 5)
Verse १२
इद सत्य सर्वेषां भूतानां मध्वस्य सत्यस्य सर्वाणि भूतानि मधु यश्चाऽयमस्मिन्त्सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चाऽयमध्यात्म सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ida satya sarveṣāṁ bhūtānāṁ madhvasya satyasya sarvāṇi bhūtāni madhu yaścā'yamasmintsatye tejomayo'mṛtamayaḥ puruṣo yaścā'yamadhyātma sātyastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This truth is the honey (effect) of all beings and all beings are the honey (effect) of this truth. Likewise, the bright, immortal being who is in this truth and the bright, immortal being identified with truth in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse १३
इदं मानुष सर्वेषां भूतानां मध्वस्य मानुषस्य सर्वाणि भूतानि मधु यश्चाऽयमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषोऽयमेव यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषो अयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
idaṁ mānuṣa sarveṣāṁ bhūtānāṁ madhvasya mānuṣasya sarvāṇi bhūtāni madhu yaścā'yamasminmānuṣe tejomayo'mṛtamayaḥ puruṣo'yameva yaścāyamadhyātmaṁ mānuṣastejomayo'mṛtamayaḥ puruṣo ayameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This mankind is the honey (effect) of all beings and all beings are the honey (effect) of this mankind. Likewise, the bright, immortal being who is in mankind and the bright, immortal being identified with mankind in the body are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse १४
अयमात्मा सर्वेषां भूतानां मध्वस्यात्मनः सर्वाणि भूतानि मधु यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेद सर्वम्॥
ayamātmā sarveṣāṁ bhūtānāṁ madhvasyātmanaḥ sarvāṇi bhūtāni madhu yaścāyamasminnātmani tejomayo'mṛtamayaḥ puruṣo yaścāyamātmā tejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṁ brahmeda sarvam||
This cosmic body (atman) is the honey (effect) of all beings and all beings are the honey (effect) of this cosmic body. Likewise, the bright, immortal being who is in the cosmic body and the bright, immortal being identified with the individual self are both honey. These four are but this Self. The Knowledge of this Self is the means to Immortality; this underlying unity is Brahman; this Knowledge of Brahman is the means of becoming all.
Verse १५
स वा अयमात्मा सर्वेषां भूतानाम् अधिपतिः सर्वेषां भूताना राजा तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिता एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः॥
sa vā ayamātmā sarveṣāṁ bhūtānām adhipatiḥ sarveṣāṁ bhūtānā rājā tadyathā rathanābhau ca rathanemau cārāḥ sarve samarpitā evamevāsminnātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ sarva eta ātmānaḥ samarpitāḥ||
And verily this Self is the Ruler of all beings, the King of all beings. Just as all the spokes are fixed in the nave and the felloe of a chariot wheel, so are all beings, all gods, all worlds, all organs and all these individual creatures fixed in this Self.
Verse १६
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत्। तद्वां नरा सनये दस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम्। दध्यङ् ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocat| tadvāṁ narā sanaye dasa ugramāviṣkṛṇomi tanyaturna vṛṣṭim| dadhyaṅ ha yanmadhvātharvaṇo vāmaśvasya śīrṣṇā pra yadīmuvāceti||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins in human form, I will disclose that terrible deed of yours, called damsa, which you performed out of greed, as the thunder-cloud discloses the approaching rain. I will disclose the honey (madhu-doctrine), which Dadhyach, versed in the Atharva-Veda, taught you through the head of a horse."
Verse १७
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचदाथर्वणायाश्विना दधीचेऽश्व्य शिरः प्रत्यैरयतम्। स वां मधु प्र वोचदृतायन्त्वाष्ट्रं यद्दस्रावपि कक्ष्यं वामिति॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocadātharvaṇāyāśvinā dadhīce'śvya śiraḥ pratyairayatam| sa vāṁ madhu pra vocadṛtāyantvāṣṭraṁ yaddasrāvapi kakṣyaṁ vāmiti||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "O Asvins, you fixed a horse's head on Dadhyach, versed in the Atharva-Veda, who, O terrible ones, wishing to be true to his promise, taught you the ritualistic meditation on the honey (madhu-doctrine) connected with the sun and also the secret (spiritual) meditation on it."
Verse १८
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचत्। पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः पुरः स पक्षी भुत्वा पुरः पुरुष आविशदिति। स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयो नैनेन किं चनानावृतं नैनेन किंचनासम्वृतम्॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocat| puraścakre dvipadaḥ puraścakre catuṣpadaḥ puraḥ sa pakṣī bhutvā puraḥ puruṣa āviśaditi| sa vā ayaṁ puruṣaḥ sarvāsu pūrṣu puriśayo nainena kiṁ canānāvṛtaṁ nainena kiṁcanāsamvṛtam||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (rishi) perceived this and said: "He (the Lord) made bodies with two feet; He made bodies with four feet. Having first become a bird (the subtle body), He, the Supreme Person, entered the bodies. On account of His dwelling in all bodies (pur), He is called the Person (Purusha). There is nothing that is not covered by Him, nothing that is not pervaded by Him."
Verse १९
इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच तदेतदृषिः पश्यन्नवोचद्रूपरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय। इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति। अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि चानन्तानि च तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम्॥
idaṁ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca tadetadṛṣiḥ paśyannavocadrūparūpaṁ pratirūpo babhūva tadasya rūpaṁ praticakṣaṇāya| indro māyābhiḥ pururūpa īyate yuktā hyasya harayaḥ śatā daśeti| ayaṁ vai harayo'yaṁ vai daśa ca sahasrāṇi bahūni cānantāni ca tadetadbrahmāpūrvamanaparamanantaramabāhyamayamātmā brahma sarvānubhūrityanuśāsanam||
This, verily, is the honey (madhu-doctrine) which Dadhyach, versed in the Atharva-Veda, taught the Asvins. The Mantra (the rishi) perceived this and said: "He (the Lord) transformed Himself in accordance with each form and each form of His was for the sake of making Him known. The Lord (Indra), through His mayas, appears manifold; for to Him are yoked ten horses, nay, hundreds. "This Atman is the organs; It is ten and thousands-many and infinite. This Brahman is without antecedent or consequent, without interior or exterior. This self, the all-perceiving, is Brahman. This is the teaching of the Upanishads."
Verse १
अथ वशः पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात् पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥
atha vaśaḥ pautimāṣyo gaupavanādgaupavanaḥ pautimāṣyāt pautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ||
Now the line of teachers through whom the honey, or the madhu-doctrine, has been transmitted: Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama
Verse २
अग्निवेश्यादग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्चानभिम्लात अनभिम्लातादानभिम्लात अनभिम्लातादानभिम्लातो गौतमाद्गौतमः सैतवप्राचीनयोग्याभ्या सैतवप्राचीनयोग्यौ पाराशर्यात्पाराशर्यो भारद्वाजाद्भारद्वाजो भारद्वाजाच्च गौतमाच्च गौतमो भारद्वाजाद्भारद्वाजः पाराशर्यात्पाराशर्यो वैजवापायनाद्वैजवापायनः कौशिकायनेः कौशिकायनिः॥
agniveśyādagniveśyaḥ śāṇḍilyāccānabhimlātāccānabhimlāta anabhimlātādānabhimlāta anabhimlātādānabhimlāto gautamādgautamaḥ saitavaprācīnayogyābhyā saitavaprācīnayogyau pārāśaryātpārāśaryo bhāradvājādbhāradvājo bhāradvājācca gautamācca gautamo bhāradvājādbhāradvājaḥ pārāśaryātpārāśaryo vaijavāpāyanādvaijavāpāyanaḥ kauśikāyaneḥ kauśikāyaniḥ||
From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhimlata from another Anabhimlata. This Anabhimlata from still another Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Prachinayogya. Saitava and Prachinayogya from Parasarya. Parasarya from Bharadvaja. Bharadvaja from another Bharadvaja and Gautama. Gautama from still another Bharadvaja. This Bharadvaja from Parasarya. Parasarya from Baijavapayana. Baijavapayana from Kausikayani. Kausikayani
Verse ३
घृतकौशिकाद्घृतकौशिकः प्राशर्यायणात्पारशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरासुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादायास्य अङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽव्शिभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणोऽथर्वणो दैवाद्थर्वा दैवो मृत्योः प्राध्वसनान्मृत्युः प्राध्वसनः प्रध्वसनात्प्रध्वसन एकर्षेरेकर्षिर्विप्रचित्तेर्विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयंभु ब्रह्मणे नमः॥
ghṛtakauśikādghṛtakauśikaḥ prāśaryāyaṇātpāraśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirāsurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādāyāsya aṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'vśibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo'tharvaṇo daivādtharvā daivo mṛtyoḥ prādhvasanānmṛtyuḥ prādhvasanaḥ pradhvasanātpradhvasana ekarṣerekarṣirvipracittervipracittirvyaṣṭervyaṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇo brahma svayaṁbhu brahmaṇe namaḥ||
From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Minti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from Andilya. Andilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the Asyins. The Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahma (Hiranyagarbha). Brahman is self-born. Salutation to Brahman.