5. अथ पञ्चमोऽध्यायः
अथ पञ्चमोऽध्यायः (part 1)
Verse १
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते॥ पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥ ॐ खं ब्रह्म खं पुराणं वायुरं खम्इति ह स्माह कौरव्यायणीपुत्रो वेदोऽयं ब्राह्मणा विदुर्वेदैनेन यद्वेदितव्यम्॥
om pūrṇamadaḥ pūrṇamidaṁ pūrṇātpūrṇamudacyate|| pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate|| om khaṁ brahma khaṁ purāṇaṁ vāyuraṁ kham iti ha smāha kauravyāyaṇīputro vedo'yaṁ brāhmaṇā vidurvedainena yadveditavyam||
Om. Infinite is That Brahman, infinite in this manifested universe. From the Infinite Brahman proceeds the infinite. After the realization of the Great Identity or after the cosmic dissolution, when the infinity of the infinite universe merges in the Infinite Brahman, there remains the Infinite Brahman alone. Om is the Akasa Brahman-the primeval akasa. It is the akasa containing air, says the son of Kauravayarn. It (Om) is the Veda-thus the knowers of Brahman know; for through it one knows what is to he known. V-i-1: Om. That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), it remains as the infinite (Brahman) alone. Om is the ether-Brahman - the eternal ether. 'The ether containing air,' says the son of Kauravyayani. It is the Veda, (so) the Brahmans (knowers of Brahman) know; (for) through it one knows what is to be known.
Verse १
त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुर्देवा मनुष्या असुरा उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दाम्यतेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति॥
trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryamūṣurdevā manuṣyā asurā uṣitvā brahmacaryaṁ devā ūcurbravītu no bhavāniti tebhyo haitadakṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdāmyateti na ātthetyomiti hovāca vyajñāsiṣṭeti||
Prajapati had three kinds of offspring: gods, men and demons (asuras). They lived with Prajapati, practising the vows of brahmacharins. After finishing their term, the gods said to him: "Please instruct us, Sir." To them he uttered the syllable da and asked: "Have you understood?" They replied: "We have. You said to us, 'Control yourselves (damyata).' He said: "Yes, you have understood." V-ii-1: Three classes of Prajapati's sons lived a life of continence with their father, Prajapati (Viraj) - the gods, men and Asuras. The gods, on the completion of their term, said, 'Please instruct us'. He told them the syllable 'Da' (and asked), 'have you understood?' (They) said, 'We have. You tell us: Control yourselves'. (He) said, 'Yes, you have understood'.
Verse २
अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दत्तेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति॥
atha hainaṁ manuṣyā ūcurbravītu no bhavāniti tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdatteti na ātthetyomiti hovāca vyajñāsiṣṭeti||
Then the men said to him: "Please instruct us, Sir" To them he uttered the same syllable da and asked:"Have you understood?" They replied: "We have. You said to us, 'Give (datta).' He said: 'Yes, you have understood. V-ii-2: Then the men said to him, 'Please instruct us'. He told them the same syllable 'Da' (and asked), 'Have you understood?' (They) said, 'We have. You tell us: Give'. (He) said, 'Yes, you have understood'.
Verse ३
अथ हैनमसुरा ऊचुरवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दयध्वमिति न आत्थेतियोमिति होवाच व्यज्ञासिष्टेति तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति दाम्यत दत्त दयध्वमिति तदेतत्त्रय शिक्षेद्दमं दानं दयामिति।
atha hainamasurā ūcuravītu no bhavāniti tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdayadhvamiti na ātthetiyomiti hovāca vyajñāsiṣṭeti tadetadevaiṣā daivī vāganuvadati stanayitnurda da da iti dāmyata datta dayadhvamiti tadetattraya śikṣeddamaṁ dānaṁ dayāmiti|
Then the demons said to him: "Please instruct us, Sir." To them he uttered the same syllable da and asked: "Have you understood?" They replied: "We have. You said to us: 'Be compassionate (dayadhvam).' He said: "Yes, you have understood." That very thing is repeated even today by the heavenly voice, in the form of thunder, as "Da," "Da," "Da," which means: "Control yourselves," "Give," and "Have compassion." Therefore one should learn these three: self-control, giving and mercy. V-ii-3: Then the Asuras said to him, 'Please instruct us'. He told them the same syllable 'Da' (and asked), 'Have you understood?' (They) said, 'We have. You tell us: Have compassion'. (He) said, 'Yes, you have understood'. That very thing is repeated by the heavenly voice, the cloud, as 'Da', 'Da', 'Da': 'Control yourselves', 'Give', and 'have compassion'. Therefore one should learn these three - self-control, charity and compassion.
Verse १
एष प्रजापतिर्यद्धृदयमेतद्ब्रह्मैतत्सर्वं तदेतत्त्र्यक्षरहृदयमिति हृ इत्येकमक्षरम् अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद द इत्येकमक्षरं ददत्यस्मै स्वाश्चान्ये च य एवं वेद यमित्येकमारम् एति स्वर्गं लोकं य एवं वेद॥
eṣa prajāpatiryaddhṛdayametadbrahmaitatsarvaṁ tadetattryakṣarahṛdayamiti hṛ ityekamakṣaram abhiharantyasmai svāścānye ca ya evaṁ veda da ityekamakṣaraṁ dadatyasmai svāścānye ca ya evaṁ veda yamityekamāram eti svargaṁ lokaṁ ya evaṁ veda||
Prajapati is this-the heart (intellect). It (the heart) is Brahman. It is all. Hridayam (the heart) consists of three syllables. One syllable is hri; and to him who knows this, his own people and others bring presents. One syllable is da; and to him who knows this, his own people and others give their powers. One syllable is yam; and he who knows this goes to heaven. V-iii-1: This is Prajapati - this heart (intellect). It is Brahman, it is everything. 'Hridaya' (heart) has three syllables. 'Hr' is one syllable. To him who knows as above, his own people and others bring (presents). 'Da' is another syllable. To him who knows as above, his own people and others give (their powers). 'Ya' is another syllable. He who knows as above goes to heaven.
Verse १
तद्वै तदेतदेव तदास सत्यमेव स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमाँल्लोकान् जित इन्न्वसावसद्य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति सत्य ह्येव ब्रह्म॥
tadvai tadetadeva tadāsa satyameva sa yo haietaṁ mahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti jayatīmāllokān jita innvasāvasadya evametanmahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti satya hyeva brahma||
That intellect Brahman was verily this-satya alone. And whosoever knows this great, glorious first-born one as the Satya Brahman conquers these worlds. And his enemy is thus conquered and becomes non-existent-yes, whosoever knows this great, glorious first-born one as the Satya Brahman; for Satya indeed is that Brahman. V-iv-1: That (intellect-Brahman) was but this - Satya (gross and subtle) alone. He who knows this great, adorable, first-born (being) as the Satya-Brahman, conquers these worlds, and his (enemy) is thus conquered and becomes non-existent - he who knows this great, adorable, first-born (being) thus, as the Satya-Brahman, for Satya is indeed Brahman.
Verse १
आप एवेदमग्र आसुस्ता आपः सत्यमसृजन्त सत्यं ब्रह्म ब्रह्म प्रजापतिं प्रजापतिर्देवा ते देवाः सत्यमेवोपासते तदेतत्त्र्यक्षर सत्यमिति स इत्येकमक्षरं तीत्येकमक्षरं यमीत्येकमक्षरं प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतं तदेतदनृतमुभयतः सत्येन परिगृहीत सत्यभूयमेव भवति नैवंविद्वासमनृत हिनस्ति॥
āpa evedamagra āsustā āpaḥ satyamasṛjanta satyaṁ brahma brahma prajāpatiṁ prajāpatirdevā te devāḥ satyamevopāsate tadetattryakṣara satyamiti sa ityekamakṣaraṁ tītyekamakṣaraṁ yamītyekamakṣaraṁ prathamottame akṣare satyaṁ madhyato'nṛtaṁ tadetadanṛtamubhayataḥ satyena parigṛhīta satyabhūyameva bhavati naivaṁvidvāsamanṛta hinasti||
In the beginning this universe was water alone. That water produced Satya. Satya is Brahman. Brahman produced Prajapati and Prajapati the gods. Those gods meditate on Satya. This name Satya consists of three syllables. Sa is one syllable, ti is one syllable and ya is one syllable. The first and last syllables are the truth. In the middle is untruth. This untruth is enclosed on both sides by truth; thus truth preponderates. Untruth does not hurt him who knows this. V-v-1: This (universe) was but water (liquid oblations connected with sacrifices) in the beginning. That water produced Satya. Satya is Brahman. Brahman (produced) Prajapati, and Prajapati the gods. Those gods meditate upon Satya alone. This (name) 'Satya' consists of three syllables: 'Sacrifice' is one syllable, 'Ti' is another syllable, and "Ya' is the third syllable. The first and last syllables are truth. In the middle is untruth. This untruth is enclosed on either side by truth. (Hence) there is a preponderance of truth. One who knows as above is never hurt by untruth.
Verse २
तद्यत्तत्सत्यमसौ स आदित्यो य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन्पुरुषस्तावेतावन्योऽन्यस्मिन्प्रतिष्ठितौ रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः प्राणैरयममुष्मिन् स यदोत्क्रमिष्यन्भवति शुद्धमेवैतन्मण्डलं पश्यति नैनमेते रश्मयः प्रत्यायन्ति॥
tadyattatsatyamasau sa ādityo ya eṣa etasminmaṇḍale puruṣo yaścāyaṁ dakṣiṇe'kṣanpuruṣastāvetāvanyo'nyasminpratiṣṭhitau raśmibhireṣo'sminpratiṣṭhitaḥ prāṇairayamamuṣmin sa yadotkramiṣyanbhavati śuddhamevaitanmaṇḍalaṁ paśyati nainamete raśmayaḥ pratyāyanti||
Now, that which is Satya is the sun-the being who dwells in yonder orb and the being who is in the right eye. These two rest on each other. The former (the being in the sun) rests on the latter (the being in the right eye) through his rays and the latter rests on the former through his organs. When the individual self is about to leave the body, he sees the solar orb clearly (i.e. without rays). Those rays no longer come to him. -v-2: That which is Satya is that sun - the being who is in that orb and the being who is in the right eye. These two rest on each other. The former rests on the latter through the rays, and the latter rests on the former through the function of the eyes. When a man is about to leave the body, he sees the solar orb as clear. The rays no more come to him.
Verse ३
य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहरिति हन्ति पाप्मानं जहाति च य एवं वेद॥
ya eṣa etasminmaṇḍale puruṣastasya bhūriti śiraḥ eka śira ekametadakṣaraṁ bhuva iti bāhū dvau bāhū dve ete akṣare svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare tasyopaniṣadahariti hanti pāpmānaṁ jahāti ca ya evaṁ veda||
Of this being who is in the solar orb, the syllable Bhuh is the head, for there is one head and there is this one syllable; the word Bhuvah is the arms, for there are two arms and there are these two syllables; the word Svah is the legs, for there are two legs and there are these two syllables. His secret name is Ahar. He who knows this destroys evil and leaves it behind. V-v-3: Of this being who is in the solar orb, the syllable 'Bhur' is the head, for there is one head, and there is this one syllable; the word 'Bhuvar' is the arms, for there are two arms, and there are these two syllables; the word 'Svar' is the feet, for there are two feet, and there are these two syllables. His secret name is 'Ahar'. He who knows as above destroys and shuns evil.
Verse ४
योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदारं भुव इति बाहूः द्वौ बाहू द्वे एतेक्षरे स्वरिति प्रतिष्ठाः द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहमिति हन्ति पाप्मानं जहाति च य एवं वेद॥
yo'yaṁ dakṣiṇe'kṣanpuruṣastasya bhūriti śiraḥ eka śira ekametadāraṁ bhuva iti bāhūḥ dvau bāhū dve eteakṣare svariti pratiṣṭhāḥ dve pratiṣṭhe dve ete akṣare tasyopaniṣadahamiti hanti pāpmānaṁ jahāti ca ya evaṁ veda||
Of this being who is in the right eye, the syllable Bhur is the head, for there is one head and there is this one syllable; the word Bhuvar is the arms, for there are two arms and there are these two syllables; the word Svar is the legs, for there are two legs and there are these two syllables. His secret name is Aham. He who knows this destroys evil and leaves it behind. V-v-4: Of this being who is in the right eye, the syllable 'Bhur' is the head, for there is one head, and there is this one syllable; the word 'Bhuvar' is the arms, for there are two arms, and there are these two syllables; the word 'Svar' is the feet, for there are two feet, and there are these two syllables. His secret name is 'Aham'. He who knows as above destroys and shuns evil.
Verse १
मनोमयोऽयं पुरुषो भाःसत्यस्तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा स एषः सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किंच॥
manomayo'yaṁ puruṣo bhāḥsatyastasminnantarhṛdaye yathā vrīhirvā yavo vā sa eṣaḥ sarvasyeśānaḥ sarvasyādhipatiḥ sarvamidaṁ praśāsti yadidaṁ kiṁca||
This being identified with the mind and resplendent by nature is realized by yogis within the heart as of the size of a grain of rice or barley. He is the lord of all, the ruler of all and governs all this -whatever there is. V-vi-1: This being identified with the mind and resplendent (is realised by the Yogins) within the heart like a grain of rice or barley. He is the lord of all, the ruler of all, and governs whatever there is.
Verse १
विद्युद्ब्रह्मेत्याहुर्विदानाद्विद्युद्विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति विद्युद्ध्येव ब्रह्म॥
vidyudbrahmetyāhurvidānādvidyudvidyatyenaṁ pāpmano ya evaṁ veda vidyudbrahmeti vidyuddhyeva brahma||
They say that lightning is Brahman. It is called lightning (vidyut) because it scatters (vidanat) darkness. Whosoever knows this-that lightning is Brahman-scatters the evils that are ranged against him; for lightning is indeed Brahman. V-vii-1: They say lightning is Brahman. It is called lightning (Vidyut) because it scatters (darkness). He who knows it as such - that lightning is Brahman - scatters evils (that are ranged against) him, for lightning is indeed Brahman.
Verse १
वाचं धेनुमुपासीत तस्याश्चत्वारः स्तनाः स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारः तस्यै द्वौ स्तनौ देवा उपजीवन्ति स्वाहाकारं च वषट्कारं च हन्तकारं मनुष्याः स्वधाकारं पितरस्तस्याः प्राण ऋषभो मनो वत्सः॥
vācaṁ dhenumupāsīta tasyāścatvāraḥ stanāḥ svāhākāro vaṣaṭkāro hantakāraḥ svadhākāraḥ tasyai dvau stanau devā upajīvanti svāhākāraṁ ca vaṣaṭkāraṁ ca hantakāraṁ manuṣyāḥ svadhākāraṁ pitarastasyāḥ prāṇa ṛṣabho mano vatsaḥ||
One should meditate upon speech (the Vedas) as a cow. She (speech) has four teats: the sounds Svaha; Vashat, Hanta and Svadha. The gods live on two of her teats, Svaha and Vashat; men, on Hanta; and the Manes on Svadha. Her bull is the vital breath (prana) and her calf, the mind. V-viii-1: One should meditate upon speech (the Vedas) as a cow (as it were). She has four teats - the sounds "Svaha', 'Vasat', 'Hanta' and 'Svadha'. The gods live on two of her teats - the sounds 'Svaha' and 'Vasat', men on the sound 'Hanta', and the manes on the sound 'Svadha'. Her bull is the vital force, and her calf the mind.
Verse १
अयमाग्निर्वैश्वानरो योऽयमन्तः पुरुषे येनेदमन्नं पच्यते यदिदमद्यते तस्येष घोषो भवति यमेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोष शृणोति॥
ayamāgnirvaiśvānaro yo'yamantaḥ puruṣe yenedamannaṁ pacyate yadidamadyate tasyeṣa ghoṣo bhavati yametatkarṇāvapidhāya śṛṇoti sa yadotkramiṣyanbhavati nainaṁ ghoṣa śṛṇoti||
This fire which is within a man and digests food that is eaten is Vaisvanara. Its sound is that which one hears by stopping the ears. When a man is about to leave the body, he hears this sound no more. V-ix-1: This fire that is within a man and digests the food that is eaten, is Vaisvanara. It emits this sound that one hears by stopping the ears thus. When a man is about to leave the body, he no more hears this sound.
Verse १
यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्व आक्रमते स आदित्यमागच्छति तस्मै स तत्र विजिहीते यथालम्बरस्य अलम्बरस्य खं तेन स ऊर्ध्व आक्रमते स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा दुन्दुभेः खं तेन स ऊर्ध्व आक्रमते स लोकमागच्छत्यशोकमहिमं तस्मिन्वसति शाश्वतीः समाः॥
yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati tasmai sa tatra vijihīte yathā rathacakrasya khaṁ tena sa ūrdhva ākramate sa ādityamāgacchati tasmai sa tatra vijihīte yathālambarasya alambarasya khaṁ tena sa ūrdhva ākramate sa candramasamāgacchati tasmai sa tatra vijihīte yathā dundubheḥ khaṁ tena sa ūrdhva ākramate sa lokamāgacchatyaśokamahimaṁ tasminvasati śāśvatīḥ samāḥ||
When a man departs from this world, he reaches the air. The air opens there for him as wide as the hole of a chariot wheel. Through this opening he ascends and reaches the sun. The sun opens there for him as wide as the hole of a lambara. By this opening he ascends and reaches the moon. The moon opens there for him as wide as the hole of a drum. By this opening he ascends and reaches a World free from grief and cold. There he dwells for endless years. V-x-1: When a man departs from this world, he reaches the air, which makes an opening there for him like the hole of a chariot-wheel. He goes upwards through that and reaches the sun, who makes an opening there for him like the hole of a tabor. He goes upwards through that and reaches the moon, who makes an opening there for him like the hole of a drum. He goes upwards through that and reaches a world free from grief and from cold. He lives there for eternal years.
Verse १
एतद्वै परमं तपो यद्व्याहितस्तप्यते परम हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमरण्य हरन्ति परम हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति परम हैवं लोकं जयति य एवं वेद॥
etadvai paramaṁ tapo yadvyāhitastapyate parama haiva lokaṁ jayati ya evaṁ vedaitadvai paramaṁ tapo yaṁ pretamaraṇya haranti parama haiva lokaṁ jayati ya evaṁ vedaitadvai paramaṁ tapo yaṁ pretamagnāvabhyādadhati parama haivaṁ lokaṁ jayati ya evaṁ veda||
The supreme austerity is indeed that a man suffers when he is ill. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is carried to the forest. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is laid on the fire. He who knows this wins the highest world. V-xi-1: This indeed is excellent austerity that a man suffers when he is ill. He who knows as above wins an excellent world. This indeed is excellent austerity that a man after death is carried to the forest. He who knows as above wins an excellent world. This indeed is excellent austerity that a man after death is placed in the fire. He who knows as above wins an excellent world.
Verse १
अन्नं ब्रह्मेत्येक आहुस्तन्न तथा पूयति वा अन्नमृते प्राणात्प्राणो ब्रह्मेत्येक आहुस्तन्न तथा शुष्यति वै प्रण ऋतेऽन्नादेते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतस्तद्ध स्माह प्रातृदः पितरं कि स्विदेवैवंविदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति स ह स्माह पाणिना मा प्रातृद कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति तस्मा उ हैतदुवाच वीत्यन्नं वै वि अन्ने हीमानि सर्वाणि भूतानि विष्टानि रमिति प्राणो वै रं प्राणे हीमानि सर्वाणि भूतानि रमन्ते सर्वाणि ह वा अस्मिन्भूतानि विशन्ति सर्वाणि भूतानि रमन्ते य एवं वेद॥
annaṁ brahmetyeka āhustanna tathā pūyati vā annamṛte prāṇātprāṇo brahmetyeka āhustanna tathā śuṣyati vai praṇa ṛte'nnādete ha tveva devate ekadhābhūyaṁ bhūtvā paramatāṁ gacchatastaddha smāha prātṛdaḥ pitaraṁ ki svidevaivaṁviduṣe sādhu kuryāṁ kimevāsmā asādhu kuryāmiti sa ha smāha pāṇinā mā prātṛda kastvenayorekadhābhūyaṁ bhūtvā paramatāṁ gacchatīti tasmā u haitaduvāca vītyannaṁ vai vi anne hīmāni sarvāṇi bhūtāni viṣṭāni ramiti prāṇo vai raṁ prāṇe hīmāni sarvāṇi bhūtāni ramante sarvāṇi ha vā asminbhūtāni viśanti sarvāṇi bhūtāni ramante ya evaṁ veda||
Some say that food is Brahman; but this is not so, for food decays without the vital breath (prana). Others say that the vitalbreath is Brahman; but this is not so, for the vital breath dries up without food. These two deities (food and the vital breath), when they become united, attain the highest state (Brahmanhood). Thus reflecting, Pratrida said to his father: "What good, indeed, can I do him who knows this and what evil can I do him either?" His father answered, stopping him with a gesture of his hand: "Oh, no, Pratrida; for who would attain the highest merely by being identified with these two?" Further, he (the father) said to him this: "It is vi; food is verily vi, for all these creatures rest (visanti) on food. It is ram; the vital breath is ram, for all these creatures delight (ramante) in the vital breath." All creatures rest on him, all creatures delight in him, who knows this. V-xii-1: Some say that food is Brahman. It is not so, for food rots without the vital force. Others say that the vital force is Brahman. It is not so, for the vital force dries up without food. But these two deities being united attain their highest. So Pratrda said to his father, 'What good indeed can I do to one who knows like this, and what evil indeed can I do to him either?' The father, with a gesture of the hand, said, 'Of, no, Pratrda, for who would attain his highest by being identified with them?' Then he said to him this: 'It is "Vi". Food is "vi", for all these creatures rest on food. It is "Ram". The vital force is "Ram", for all these creatures delight if there is the vital force'. On him who knows as above all creatures rest, and in him all creatures delight.
Verse १
उक्थं प्राणो वा उक्थं प्राणो हीद सर्वमुत्थापयत्युद्धास्मादुक्थविद्वीरस्तिष्ठतिक्थस्य सायुज्य सलोकतां जयति य एवं वेद॥
ukthaṁ prāṇo vā ukthaṁ prāṇo hīda sarvamutthāpayatyuddhāsmādukthavidvīrastiṣṭhatiukthasya sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate on the vital breath as the Uktha. The vital breath is the Uktha, for it raises up (utthapayati) all this universe. From him who knows this there is raised a son who is a knower of the vital breath and he wins union with and abode in the same world as the Uktha. V-xiii-1: (One should meditate upon the vital force as) the Uktha (a hymn of praise). The vital force is the Uktha, for it raises this universe. From him who knows as above rises a son who is a knower of the vital force, and he achieves union with and abode in the same world as the Uktha.
Verse २
यजुः प्राणो वै यजुः प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय यजुषः सायुज्य सलोकतां जयति य एवं वेद॥
yajuḥ prāṇo vai yajuḥ prāṇe hīmāni sarvāṇi bhūtāni yujyante yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya yajuṣaḥ sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate upon the vital breath as the Yajus. The vital breath is the Yajus, for all these beings are united (yujyante) with one another if the vital breath is present. All beings are united to give eminence to him who knows this and he wins union with and abode in the same world as the Yajus (vital breath). V-xiii-2: (One should meditate upon the vital force as) the Yajus. The vital force is the Yajus, for all these beings are joined with one another if there is the vital force. All beings are joined for the eminence of him who knows as above, and he achieves union with and abode in the same world as the Yajus (vital force).
Verse ३
साम प्राणो वै साम प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते साम्नः सायुज्य सलोकतां जयति य एवं वेद॥
sāma prāṇo vai sāma prāṇe hīmāni sarvāṇi bhūtāni samyañci samyañci hāsmai sarvāṇi bhūtāni śraiṣṭhyāya kalpante sāmnaḥ sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate upon the vital breath as the Saman. The vital breath is the Saman, for all these beings meet (samyanchi) if the Saman (vital breath) is present. For the sake of him who knows this all beings are united and they succeed in giving him eminence; and he wins union with and abode in the same world as the Saman. V-xiii-3: (One should meditate upon the vital force as) the Saman. The vital force is the Saman, for all these beings are united if there is the vital force. For him who knows as above all beings are united, and they succeed in bringing about his eminence, and he achieves union with abode in the same world as the Saman.
Verse ४
क्षत्रं प्राणो वै क्षत्रं प्राणो हि वै क्षत्रं त्रायते हैनं प्राणः क्षणितोः प्रक्षत्रमात्रमाप्नोति क्षत्रस्य सायुज्य सलोकतां जयति य एवं वेद॥
kṣatraṁ prāṇo vai kṣatraṁ prāṇo hi vai kṣatraṁ trāyate hainaṁ prāṇaḥ kṣaṇitoḥ prakṣatramātramāpnoti kṣatrasya sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate upon the vital breath as the atra. The vital breath is the atra, for the vital breath protects (trayate) the body from wounds (khanitoh). He who knows this attains the atra (vital breath) which needs no other protector and he wins union with and abode in the same world as the atra. V-xiii-4: (One should meditate upon the vital force as) the Ksatra. The vital force is the Ksatra, for it is indeed the Ksatra. The vital force protects the body from wounds. He who knows as above attains this Ksatra (vital force) that has no other protector, and achieves union with and abode in the same world as the Ksatra.
Verse १
भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद॥
bhūmirantarikṣaṁ dyaurityaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā etadevaṁ padaṁ veda||
The words Bhumi (earth), Antaria (sky) and Dyaus (heaven) form eight syllables and the first foot of the Gayatri consists of eight syllables. So the three worlds constitute the first foot of the Gayatri. Whosoever knows this about the first foot of the Gayatri wins all that is in the three worlds. V-xiv-1: 'Bhumi' (the earth), 'Antariksa' (sky) and 'Dyaus' (heaven) make eight syllables, and the first foot of the Gayatri has eight syllables. So the above three worlds constitute the first foot of the Gayatri. He who knows the first foot of the Gayatri to be such wins as much as there is in those three worlds.
Verse २
ऋचो यजूषि सामानीत्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद॥
ṛco yajūṣi sāmānītyaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvatīyaṁ trayī vidyā tāvaddha jayati yo'syā etadevaṁ padaṁ veda||
Richah, Yajumshi and Samani form eight syllables and the second foot of the Gayatri consists of eight syllables. So these three Vedas constitute the second foot of the Gayatri. Whosoever thus knows the second foot of the Gayatri wins as much as that treasury of knowledge, the three Vedas, has to confer. V-xiv-2: 'Reah', 'Yajumsi' and 'Samani' make eight syllables, and the second foot of the Gayatri has eight syllables. So the above three Vedas constitute the second foot of the Gayatri. He who knows the second foot of the Gayatri to be such wins as much as that treasury of knowledge, the three Vedas, has to confer
Verse ३
प्राणोऽपानो व्यान इत्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेदाथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयं दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमुह्येवैष रज उपर्युपरि तपतिव हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद॥
prāṇo'pāno vyāna ityaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvadidaṁ prāṇi tāvaddha jayati yo'syā etadevaṁ padaṁ vedāthāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati yadvai caturthaṁ tatturīyaṁ darśataṁ padamiti dadṛśa iva hyeṣa parorajā iti sarvamuhyevaiṣa raja uparyupari tapatieva haiva śriyā yaśasā tapati yo'syā etadevaṁ padaṁ veda||
Prana, apana and vyana form eight syllables and the third foot of the Gayatri. consists of eight syllables. So these three forms of the vital breath constitute the third foot of the Gayatri. Whosoever knows this about the third foot of the Gayatri wins all the living beings that are in the universe. Now, its turiya, apparently visible (darsata) and supramundane (paroraja) foot is this-sun that glows yonder. That which is fourth is called turiya. He (the being in the solar orb) is apparently visible (darsata), because he is seen, as it were, by the yogis. He is supramundane (paroraja), because he shines alone on the whole universe as its overlord. He who thus knows the fourth foot of the Gayatri shines with splendour and glory. V-xiv-3: 'Prana', 'Apana' and 'Vyana' make eight syllables, and the third foot of the Gayatri has eight syllables. So the above three forms of vital force constitute the third foot of the Gayatri. He who knows the third foot of the Gayatri to be such wins all the living beings that are in the universe. Now its Turiya, apparently visible, supramundane foot is indeed this - the sun that shines. 'Turiya' means the fourth. 'Apparently visible foot', because he is seen, as it were. 'Supramundane', because he shines on the whole universe as its overlord. He who knows the fourth foot of the Gayatri to be such shines in the same way with splendour and fame
Verse ४
सैषा गायत्र्येतस्मिस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता तद्वै तत्सत्ये प्रतिष्ठिता प्रतिष्ठितं चक्षुर्वै सत्यं चक्षुर्हि वै सत्यं तस्माद्यदिदानीं द्वौ विवदमानावेयातामहमदर्शमहमश्रौषमिति य एवं ब्रूयादहमदर्शमिति तस्मा एव श्रद्दध्याम तद्वै तत्सत्यं बले प्रतिष्ठितं प्राणो वै बलं तत्प्राणे प्रतिष्ठितं तस्मादाहुर्बल सत्यादोगीय इत्येवम्वैषा गायत्र्यध्यात्मं प्रतिष्ठिता सा हैषा गयास्तत्रे प्राणा वै गयास्तत्प्राणास्तत्रे तद्यद्गयास्तत्रे तस्माद्गायत्री नाम स यामेवामू सावित्रीमन्वाहैषैव सा स यस्मा अन्वाह तस्य प्राणास्त्रायते॥
saiṣā gāyatryetasmisturīye darśate pade parorajasi pratiṣṭhitā tadvai tatsatye pratiṣṭhitā pratiṣṭhitaṁ cakṣurvai satyaṁ cakṣurhi vai satyaṁ tasmādyadidānīṁ dvau vivadamānāveyātāmahamadarśamahamaśrauṣamiti ya evaṁ brūyādahamadarśamiti tasmā eva śraddadhyāma tadvai tatsatyaṁ bale pratiṣṭhitaṁ prāṇo vai balaṁ tatprāṇe pratiṣṭhitaṁ tasmādāhurbala satyādogīya ityevamvaiṣā gāyatryadhyātmaṁ pratiṣṭhitā sā haiṣā gayāstatre prāṇā vai gayāstatprāṇāstatre tadyadgayāstatre tasmādgāyatrī nāma sa yāmevāmū sāvitrīmanvāhaiṣaiva sā sa yasmā anvāha tasya prāṇāstrāyate||
That Gayatri rests on that fourth, apparently visible, supramundane foot. And that, again, rests on truth. The eye is truth, for the eye is indeed truth. Therefore, even today, if two persons come disputing, one saying: "I saw it," and another: "I heard of it," we should trust the one who says: "I saw it. That truth rests on strength. The vital breath (prana) is strength. Hence truth rests on the vital breath. Therefore they say that strength is more powerful than truth. Thus the Gayatri is based on the vital breath within the body. That Gayatri protected the gayas. The organs are the gayas; therefore the Gayatri protected (tatre) the organs. Because it protected the organs, it is called the Gayatri. The Savitri verse, which the teacher communicates to the pupil, is no other thanthis. It saves the organs of the pupil to whom it is imparted by the teacher. V-xiv-4: That Gayatri rests on this fourth, apparently visible, supramundane foot. That again rests on truth. The eye is truth, for the eye is indeed truth. Therefore if even today two persons come disputing, one saying, 'I saw it', and another, 'I heard of it', we believe him only who says, 'I saw it'. That truth rests on strength. The vital force is strength. (Hence) truth rests on the vital force. Therefore they say strength is more powerful than truth. Thus the Gayatri rests on the vital force within the body. That Gayatri saved the Gayas. The organs are the Gayas; so it saved the organs. Now, because it saved the organs, therefore it is called the Gayatri. The Savitri that the teacher communicates to the pupil is no other than this. It saves the organs of him to whom it is communicated.
Verse ५
ता हैतामेके सावित्रीमनुष्टुभमन्वाहुर्वागनुष्टुबेतद्वाचमनुब्रूम इति न तथा कुर्याद्गायत्रीमेव सावित्रीमनुबृयाद्यदिह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकंचन पदं प्रति॥
tā haitāmeke sāvitrīmanuṣṭubhamanvāhurvāganuṣṭubetadvācamanubrūma iti na tathā kuryādgāyatrīmeva sāvitrīmanubṛyādyadiha vā apyevaṁvidbahviva pratigṛhṇāti na haiva tadgāyatryā ekaṁcana padaṁ prati||
Some impart to the pupil the Savitri which is in the Anushtubh metre, saying: "The goddess of speech is Anushtubh; so we shall impart it to him." But one should not do that. One should impart only that Savitri which is Gayatri. Verily, if one who knows this accepts too much as a gift, as it were, it is not enough for even one foot of the Gayatri. V-xiv-5: Some communicate (to the pupil) the Savitri that is Anustubh (saying), 'speech is Anustubh; we shall impart that to him'. One should not do like that. One should communicate that Savitri which is the Gayatri. Even if a man who knows as above accepts too much as gift, as it were, it is not (enough) for even one foot of the Gayatri.
अथ पञ्चमोऽध्यायः (part 2)
Verse ६
स य इमास्त्रींल्लोकान्पूर्णान्प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयादथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयादथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयादथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति नैव केन चनाप्यं कुत उ एतावत्प्रतिगृह्णीयात्॥
sa ya imāstrīṁllokānpūrṇānpratigṛhṇīyātso'syā etatprathamaṁ padamāpnuyādatha yāvatīyaṁ trayī vidyā yastāvatpratigṛhṇīyātso'syā etaddvitīyaṁ padamāpnuyādatha yāvadidaṁ prāṇi yastāvatpratigṛhṇīyātso'syā etattṛtīyaṁ padamāpnuyādathāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati naiva kena canāpyaṁ kuta u etāvatpratigṛhṇīyāt||
If he (the knower of the Gayatri) accepts as a gift the three worlds full of wealth, he will be receiving the fruit of knowing only the first foot of the Gayatri. If he accepts as a gift as much as this treasury of knowledge, the Vedas, has to confer, he will be receiving the fruit of knowing only the second foot of the Gayatri. And if he accepts as a gift as much as is covered by all living creatures in the world, he will be receiving the fruit of knowing only the third foot of the Gayatri. While the fruit of knowing its fourth, apparently visible, supramundane foot- yonder sun that glows-is not to be counterbalanced by any gift received. Indeed, how could anyone receive so much as a gift? V-xiv-6: He who accepts these three worlds replete (with wealth), will be receiving (the results of knowing) only the first foot of the Gayatri. He who accepts as much as this treasury of knowledge, the Vedas (has to confer), will receive (the results of knowing) only its second foot. And he who accepts as much as (is covered by) all living beings, will receive (the results of knowing) only its third foot. With its fourth, apparently visible, supramundane foot - the sun that shines - is not to be counter balanced by any gift received. Indeed how could any one accept so much as gift?
Verse ७
तस्या उपस्थानं गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे। नमस्ते तुरीयाय दर्शताय पदाय परोरजसेऽसावदो मा प्रापदितियं द्विष्यादसावस्मै कामो मा समृद्धीति वा न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठतेऽहमदः प्रापमिति वा॥
tasyā upasthānaṁ gāyatryasyekapadī dvipadī tripadī catuṣpadyapadasi na hi padyase| namaste turīyāya darśatāya padāya parorajase'sāvado mā prāpaditiyaṁ dviṣyādasāvasmai kāmo mā samṛddhīti vā na haivāsmai sa kāmaḥ samṛddhyate yasmā evamupatiṣṭhate'hamadaḥ prāpamiti vā||
The salutation to the Gayatri: "O Gayatri, thou art one-footed, two-footed, three-footed and four-footed. And thou art without any feet, for thou art unattainable. Salutation to thee, fourth foot, apparently visible and supramundane! May the enemy never attain his object!" Should the knower of the Gayatri bear hatred towards anyone, he should either use this mantra: "May his desired object never flourish!"-in which case that object of the person against whom he thus salutes the Gayatri never flourishes-or he may say: "May I attain that cherished object of his!" V-xiv-7: Its salutation: 'O Gayatri, thou art one-footed, two-footed, there-footed and four-footed, and thou art without any feet, for thou art unattainable. Salutation to thee, the fourth, apparently visible, supramundane foot! May the enemy never attain his object!' (Should the knower of the Gayatri) bear hatred towards anybody, (he should) either (use this Mantra): 'Such and such - way his desired object never flourish!' - in which case that object of the person against whom he thus salutes the Gayatri, never flourishes - or (he may say), 'May I attain that (cherished object) of his!'
Verse ८
एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथा अथ कथ हस्ती भूतो वहसीति मुख ह्यस्याः सम्राण्न विदांचकरेति होवाच तस्या अग्निरेव मुखं यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्संदहत्येव हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति॥
etaddha vai tajjanako vaideho buḍilamāśvatarāśvimuvāca yannu ho tadgāyatrīvidabrūthā atha katha hastī bhūto vahasīti mukha hyasyāḥ samrāṇna vidāṁcakareti hovāca tasyā agnireva mukhaṁ yadi ha vā api bahvivāgnāvabhyādadhati sarvameva tatsaṁdahatyeva haivaivaṁvidyadyapi bahviva pāpaṁ kurute sarvameva tatsaṁpsāya śuddhaḥ pūto'jaro'mṛtaḥ saṁbhavati||
On this subject Janaka, Emperor of Videha, said to Budila, the son of Asvatarasva: "Well, how is it that you, who called yourself a knower of the Gayatri, have come to he an elephant and are carrying me?" He replied: "Because, Your Majesty, I did not know its mouth." Janaka said: "Fire is its mouth. If people put a large quantity of fuel into the fire, it is all burnt up. Similarly, a man who knows this, even if he commits a great many sins, consumes them all and becomes pure, clean and free from decay and death." V-xiv-8: On this Janaka, Emperor of Videha, is said to have told Budila, the son of Asvatarasva, 'Well, you gave yourself out as a knower of the Gayatri; then why, alas, are you carrying (me) as an elephant?' He replied, 'Because I did not know its mouth, O Emperor'. 'Fire is its mouth. Even if they put a large quantity of fuel into the fire, it is all burnt up. Similarly, even if one who knows as above commits a great many sins, he consumes them all and becomes pure, cleansed, undecaying and immortal'.
Verse १
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये। पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि। योऽसावसौ पुरुषः सोऽहमस्मि। वायुरनिलममृतमथेदं भस्मान्त शरीरं। ॐ क्रतो स्मर कृत स्मर क्रतो स्मर कृत स्मर। अग्ने नय सुपथा रायेऽस्मान्विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम॥
hiraṇmayena pātreṇa satyasyāpihitaṁ mukham| tattvaṁ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye| pūṣannekarṣe yama sūrya prājāpatya vyūha raśmīnsamūha tejo yatte rūpaṁ kalyāṇatamaṁ tatte paśyāmi| yo'sāvasau puruṣaḥ so'hamasmi| vāyuranilamamṛtamathedaṁ bhasmānta śarīraṁ| om krato smara kṛta smara krato smara kṛta smara| agne naya supathā rāye'smānviśvāni deva vayunāni vidvān| yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṁ te namauktiṁ vidhema||
The door (real nature) of the truth (Satya Brahman) is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the truth may behold it. O Nourisher! O lone Traveller of the sky! O Controller! O Sun! O Offspring of Prajapati! Gather your rays. Withdraw your light. I would see through your grace that form of yours which is the most benign. I am indeed He, that puruSa who dwells in the sun. I am immortal. Now when my body falls may my breath return to the all- pervading Prana! May this body, reduced to ashes, return to the earth! Om. O Fire, who art the symbol Om, O god of deliberations, remember, remember all that I have done. O Fire, lead us by the good path towards the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer by words repeated salutations to you. V-xv-1: The face (nature) of Satya (Brahman) is hidden (as it were) with a golden vessel. O Pusan (nourisher of the world - the sun), remove it, so that I, whose reality is Satya, may see (the face). O Pusan, O solitary Rishi (seer or traveller), O Yama (controller), O Surya (sun), O son of Prajapati (God or Hiranyagarbha), take away thy rays, curb thy brightness. I wish to behold that most benignant form of thine. I myself am that person; and I am immortal. (When my body falls) may my vital force return to the air (cosmic force), and this body too, reduced to ashes, (go to the earth)! O fire, who art the syllable 'Om', O Deity of deliberations, recollect, recollect all that I have done, O Deity of deliberations, recollect, recollect all that I have done. O Fire, lead us along the good way towards our riches (deserts). O Lord, thou knowest everybody's mental states; remove the wily evil from us. We utter repeated salutations to thee.
Verse १
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते॥ पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते॥ ॐ खं ब्रह्म खं पुराणं वायुरं खम्इति ह स्माह कौरव्यायणीपुत्रो वेदोऽयं ब्राह्मणा विदुर्वेदैनेन यद्वेदितव्यम्॥
om pūrṇamadaḥ pūrṇamidaṁ pūrṇātpūrṇamudacyate|| pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate|| om khaṁ brahma khaṁ purāṇaṁ vāyuraṁ kham iti ha smāha kauravyāyaṇīputro vedo'yaṁ brāhmaṇā vidurvedainena yadveditavyam||
Om. Infinite is That Brahman, infinite in this manifested universe. From the Infinite Brahman proceeds the infinite. After the realization of the Great Identity or after the cosmic dissolution, when the infinity of the infinite universe merges in the Infinite Brahman, there remains the Infinite Brahman alone. Om is the Akasa Brahman-the primeval akasa. It is the akasa containing air, says the son of Kauravayarn. It (Om) is the Veda-thus the knowers of Brahman know; for through it one knows what is to he known.
Verse १
त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुर्देवा मनुष्या असुरा उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दाम्यतेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति॥
trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryamūṣurdevā manuṣyā asurā uṣitvā brahmacaryaṁ devā ūcurbravītu no bhavāniti tebhyo haitadakṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdāmyateti na ātthetyomiti hovāca vyajñāsiṣṭeti||
Prajapati had three kinds of offspring: gods, men and demons (asuras). They lived with Prajapati, practising the vows of brahmacharins. After finishing their term, the gods said to him: "Please instruct us, Sir." To them he uttered the syllable da and asked: "Have you understood?" They replied: "We have. You said to us, 'Control yourselves (damyata).' He said: "Yes, you have understood."
Verse २
अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दत्तेति न आत्थेत्योमिति होवाच व्यज्ञासिष्टेति॥
atha hainaṁ manuṣyā ūcurbravītu no bhavāniti tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdatteti na ātthetyomiti hovāca vyajñāsiṣṭeti||
Then the men said to him: "Please instruct us, Sir" To them he uttered the same syllable da and asked:"Have you understood?" They replied: "We have. You said to us, 'Give (datta).' He said: 'Yes, you have understood.
Verse ३
अथ हैनमसुरा ऊचुरवीतु नो भवानिति तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति व्यज्ञासिष्मेति होचुर्दयध्वमिति न आत्थेतियोमिति होवाच व्यज्ञासिष्टेति तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति दाम्यत दत्त दयध्वमिति तदेतत्त्रय शिक्षेद्दमं दानं दयामिति।
atha hainamasurā ūcuravītu no bhavāniti tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti vyajñāsiṣmeti hocurdayadhvamiti na ātthetiyomiti hovāca vyajñāsiṣṭeti tadetadevaiṣā daivī vāganuvadati stanayitnurda da da iti dāmyata datta dayadhvamiti tadetattraya śikṣeddamaṁ dānaṁ dayāmiti|
Then the demons said to him: "Please instruct us, Sir." To them he uttered the same syllable da and asked: "Have you understood?" They replied: "We have. You said to us: 'Be compassionate (dayadhvam).' He said: "Yes, you have understood." That very thing is repeated even today by the heavenly voice, in the form of thunder, as "Da," "Da," "Da," which means: "Control yourselves," "Give," and "Have compassion." Therefore one should learn these three: self-control, giving and mercy.
Verse १
एष प्रजापतिर्यद्धृदयमेतद्ब्रह्मैतत्सर्वं तदेतत्त्र्यक्षरहृदयमिति हृ इत्येकमक्षरम् अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद द इत्येकमक्षरं ददत्यस्मै स्वाश्चान्ये च य एवं वेद यमित्येकमारम् एति स्वर्गं लोकं य एवं वेद॥
eṣa prajāpatiryaddhṛdayametadbrahmaitatsarvaṁ tadetattryakṣarahṛdayamiti hṛ ityekamakṣaram abhiharantyasmai svāścānye ca ya evaṁ veda da ityekamakṣaraṁ dadatyasmai svāścānye ca ya evaṁ veda yamityekamāram eti svargaṁ lokaṁ ya evaṁ veda||
Prajapati is this-the heart (intellect). It (the heart) is Brahman. It is all. Hridayam (the heart) consists of three syllables. One syllable is hri; and to him who knows this, his own people and others bring presents. One syllable is da; and to him who knows this, his own people and others give their powers. One syllable is yam; and he who knows this goes to heaven.
Verse १
तद्वै तदेतदेव तदास सत्यमेव स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमाँल्लोकान् जित इन्न्वसावसद्य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति सत्य ह्येव ब्रह्म॥
tadvai tadetadeva tadāsa satyameva sa yo haietaṁ mahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti jayatīmāllokān jita innvasāvasadya evametanmahadyakṣaṁ prathamajaṁ veda satyaṁ brahmeti satya hyeva brahma||
That intellect Brahman was verily this-satya alone. And whosoever knows this great, glorious first-born one as the Satya Brahman conquers these worlds. And his enemy is thus conquered and becomes non-existent-yes, whosoever knows this great, glorious first-born one as the Satya Brahman; for Satya indeed is that Brahman.
Verse १
आप एवेदमग्र आसुस्ता आपः सत्यमसृजन्त सत्यं ब्रह्म ब्रह्म प्रजापतिं प्रजापतिर्देवा ते देवाः सत्यमेवोपासते तदेतत्त्र्यक्षर सत्यमिति स इत्येकमक्षरं तीत्येकमक्षरं यमीत्येकमक्षरं प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतं तदेतदनृतमुभयतः सत्येन परिगृहीत सत्यभूयमेव भवति नैवंविद्वासमनृत हिनस्ति॥
āpa evedamagra āsustā āpaḥ satyamasṛjanta satyaṁ brahma brahma prajāpatiṁ prajāpatirdevā te devāḥ satyamevopāsate tadetattryakṣara satyamiti sa ityekamakṣaraṁ tītyekamakṣaraṁ yamītyekamakṣaraṁ prathamottame akṣare satyaṁ madhyato'nṛtaṁ tadetadanṛtamubhayataḥ satyena parigṛhīta satyabhūyameva bhavati naivaṁvidvāsamanṛta hinasti||
In the beginning this universe was water alone. That water produced Satya. Satya is Brahman. Brahman produced Prajapati and Prajapati the gods. Those gods meditate on Satya. This name Satya consists of three syllables. Sa is one syllable, ti is one syllable and ya is one syllable. The first and last syllables are the truth. In the middle is untruth. This untruth is enclosed on both sides by truth; thus truth preponderates. Untruth does not hurt him who knows this.
Verse २
तद्यत्तत्सत्यमसौ स आदित्यो य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन्पुरुषस्तावेतावन्योऽन्यस्मिन्प्रतिष्ठितौ रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः प्राणैरयममुष्मिन् स यदोत्क्रमिष्यन्भवति शुद्धमेवैतन्मण्डलं पश्यति नैनमेते रश्मयः प्रत्यायन्ति॥
tadyattatsatyamasau sa ādityo ya eṣa etasminmaṇḍale puruṣo yaścāyaṁ dakṣiṇe'kṣanpuruṣastāvetāvanyo'nyasminpratiṣṭhitau raśmibhireṣo'sminpratiṣṭhitaḥ prāṇairayamamuṣmin sa yadotkramiṣyanbhavati śuddhamevaitanmaṇḍalaṁ paśyati nainamete raśmayaḥ pratyāyanti||
Now, that which is Satya is the sun-the being who dwells in yonder orb and the being who is in the right eye. These two rest on each other. The former (the being in the sun) rests on the latter (the being in the right eye) through his rays and the latter rests on the former through his organs. When the individual self is about to leave the body, he sees the solar orb clearly (i.e. without rays). Those rays no longer come to him.
Verse ३
य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहरिति हन्ति पाप्मानं जहाति च य एवं वेद॥
ya eṣa etasminmaṇḍale puruṣastasya bhūriti śiraḥ eka śira ekametadakṣaraṁ bhuva iti bāhū dvau bāhū dve ete akṣare svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare tasyopaniṣadahariti hanti pāpmānaṁ jahāti ca ya evaṁ veda||
Of this being who is in the solar orb, the syllable Bhuh is the head, for there is one head and there is this one syllable; the word Bhuvah is the arms, for there are two arms and there are these two syllables; the word Svah is the legs, for there are two legs and there are these two syllables. His secret name is Ahar. He who knows this destroys evil and leaves it behind.
Verse ४
योऽयं दक्षिणेऽक्षन्पुरुषस्तस्य भूरिति शिरः एक शिर एकमेतदारं भुव इति बाहूः द्वौ बाहू द्वे एतेक्षरे स्वरिति प्रतिष्ठाः द्वे प्रतिष्ठे द्वे एते अक्षरे तस्योपनिषदहमिति हन्ति पाप्मानं जहाति च य एवं वेद॥
yo'yaṁ dakṣiṇe'kṣanpuruṣastasya bhūriti śiraḥ eka śira ekametadāraṁ bhuva iti bāhūḥ dvau bāhū dve eteakṣare svariti pratiṣṭhāḥ dve pratiṣṭhe dve ete akṣare tasyopaniṣadahamiti hanti pāpmānaṁ jahāti ca ya evaṁ veda||
Of this being who is in the right eye, the syllable Bhur is the head, for there is one head and there is this one syllable; the word Bhuvar is the arms, for there are two arms and there are these two syllables; the word Svar is the legs, for there are two legs and there are these two syllables. His secret name is Aham. He who knows this destroys evil and leaves it behind.
Verse १
मनोमयोऽयं पुरुषो भाःसत्यस्तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा स एषः सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किंच॥
manomayo'yaṁ puruṣo bhāḥsatyastasminnantarhṛdaye yathā vrīhirvā yavo vā sa eṣaḥ sarvasyeśānaḥ sarvasyādhipatiḥ sarvamidaṁ praśāsti yadidaṁ kiṁca||
This being identified with the mind and resplendent by nature is realized by yogis within the heart as of the size of a grain of rice or barley. He is the lord of all, the ruler of all and governs all this -whatever there is.
Verse १
विद्युद्ब्रह्मेत्याहुर्विदानाद्विद्युद्विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति विद्युद्ध्येव ब्रह्म॥
vidyudbrahmetyāhurvidānādvidyudvidyatyenaṁ pāpmano ya evaṁ veda vidyudbrahmeti vidyuddhyeva brahma||
They say that lightning is Brahman. It is called lightning (vidyut) because it scatters (vidanat) darkness. Whosoever knows this-that lightning is Brahman-scatters the evils that are ranged against him; for lightning is indeed Brahman.
Verse १
वाचं धेनुमुपासीत तस्याश्चत्वारः स्तनाः स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारः तस्यै द्वौ स्तनौ देवा उपजीवन्ति स्वाहाकारं च वषट्कारं च हन्तकारं मनुष्याः स्वधाकारं पितरस्तस्याः प्राण ऋषभो मनो वत्सः॥
vācaṁ dhenumupāsīta tasyāścatvāraḥ stanāḥ svāhākāro vaṣaṭkāro hantakāraḥ svadhākāraḥ tasyai dvau stanau devā upajīvanti svāhākāraṁ ca vaṣaṭkāraṁ ca hantakāraṁ manuṣyāḥ svadhākāraṁ pitarastasyāḥ prāṇa ṛṣabho mano vatsaḥ||
One should meditate upon speech (the Vedas) as a cow. She (speech) has four teats: the sounds Svaha; Vashat, Hanta and Svadha. The gods live on two of her teats, Svaha and Vashat; men, on Hanta; and the Manes on Svadha. Her bull is the vital breath (prana) and her calf, the mind.
Verse १
अयमाग्निर्वैश्वानरो योऽयमन्तः पुरुषे येनेदमन्नं पच्यते यदिदमद्यते तस्येष घोषो भवति यमेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोष शृणोति॥
ayamāgnirvaiśvānaro yo'yamantaḥ puruṣe yenedamannaṁ pacyate yadidamadyate tasyeṣa ghoṣo bhavati yametatkarṇāvapidhāya śṛṇoti sa yadotkramiṣyanbhavati nainaṁ ghoṣa śṛṇoti||
This fire which is within a man and digests food that is eaten is Vaisvanara. Its sound is that which one hears by stopping the ears. When a man is about to leave the body, he hears this sound no more.
Verse १
यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्व आक्रमते स आदित्यमागच्छति तस्मै स तत्र विजिहीते यथालम्बरस्य अलम्बरस्य खं तेन स ऊर्ध्व आक्रमते स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा दुन्दुभेः खं तेन स ऊर्ध्व आक्रमते स लोकमागच्छत्यशोकमहिमं तस्मिन्वसति शाश्वतीः समाः॥
yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati tasmai sa tatra vijihīte yathā rathacakrasya khaṁ tena sa ūrdhva ākramate sa ādityamāgacchati tasmai sa tatra vijihīte yathālambarasya alambarasya khaṁ tena sa ūrdhva ākramate sa candramasamāgacchati tasmai sa tatra vijihīte yathā dundubheḥ khaṁ tena sa ūrdhva ākramate sa lokamāgacchatyaśokamahimaṁ tasminvasati śāśvatīḥ samāḥ||
When a man departs from this world, he reaches the air. The air opens there for him as wide as the hole of a chariot wheel. Through this opening he ascends and reaches the sun. The sun opens there for him as wide as the hole of a lambara. By this opening he ascends and reaches the moon. The moon opens there for him as wide as the hole of a drum. By this opening he ascends and reaches a World free from grief and cold. There he dwells for endless years.
Verse १
एतद्वै परमं तपो यद्व्याहितस्तप्यते परम हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमरण्य हरन्ति परम हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति परम हैवं लोकं जयति य एवं वेद॥
etadvai paramaṁ tapo yadvyāhitastapyate parama haiva lokaṁ jayati ya evaṁ vedaitadvai paramaṁ tapo yaṁ pretamaraṇya haranti parama haiva lokaṁ jayati ya evaṁ vedaitadvai paramaṁ tapo yaṁ pretamagnāvabhyādadhati parama haivaṁ lokaṁ jayati ya evaṁ veda||
The supreme austerity is indeed that a man suffers when he is ill. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is carried to the forest. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is laid on the fire. He who knows this wins the highest world.
Verse १
अन्नं ब्रह्मेत्येक आहुस्तन्न तथा पूयति वा अन्नमृते प्राणात्प्राणो ब्रह्मेत्येक आहुस्तन्न तथा शुष्यति वै प्रण ऋतेऽन्नादेते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतस्तद्ध स्माह प्रातृदः पितरं कि स्विदेवैवंविदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति स ह स्माह पाणिना मा प्रातृद कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति तस्मा उ हैतदुवाच वीत्यन्नं वै वि अन्ने हीमानि सर्वाणि भूतानि विष्टानि रमिति प्राणो वै रं प्राणे हीमानि सर्वाणि भूतानि रमन्ते सर्वाणि ह वा अस्मिन्भूतानि विशन्ति सर्वाणि भूतानि रमन्ते य एवं वेद॥
annaṁ brahmetyeka āhustanna tathā pūyati vā annamṛte prāṇātprāṇo brahmetyeka āhustanna tathā śuṣyati vai praṇa ṛte'nnādete ha tveva devate ekadhābhūyaṁ bhūtvā paramatāṁ gacchatastaddha smāha prātṛdaḥ pitaraṁ ki svidevaivaṁviduṣe sādhu kuryāṁ kimevāsmā asādhu kuryāmiti sa ha smāha pāṇinā mā prātṛda kastvenayorekadhābhūyaṁ bhūtvā paramatāṁ gacchatīti tasmā u haitaduvāca vītyannaṁ vai vi anne hīmāni sarvāṇi bhūtāni viṣṭāni ramiti prāṇo vai raṁ prāṇe hīmāni sarvāṇi bhūtāni ramante sarvāṇi ha vā asminbhūtāni viśanti sarvāṇi bhūtāni ramante ya evaṁ veda||
Some say that food is Brahman; but this is not so, for food decays without the vital breath (prana). Others say that the vitalbreath is Brahman; but this is not so, for the vital breath dries up without food. These two deities (food and the vital breath), when they become united, attain the highest state (Brahmanhood). Thus reflecting, Pratrida said to his father: "What good, indeed, can I do him who knows this and what evil can I do him either?" His father answered, stopping him with a gesture of his hand: "Oh, no, Pratrida; for who would attain the highest merely by being identified with these two?" Further, he (the father) said to him this: "It is vi; food is verily vi, for all these creatures rest (visanti) on food. It is ram; the vital breath is ram, for all these creatures delight (ramante) in the vital breath." All creatures rest on him, all creatures delight in him, who knows this.
Verse १
उक्थं प्राणो वा उक्थं प्राणो हीद सर्वमुत्थापयत्युद्धास्मादुक्थविद्वीरस्तिष्ठतिक्थस्य सायुज्य सलोकतां जयति य एवं वेद॥
ukthaṁ prāṇo vā ukthaṁ prāṇo hīda sarvamutthāpayatyuddhāsmādukthavidvīrastiṣṭhatiukthasya sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate on the vital breath as the Uktha. The vital breath is the Uktha, for it raises up (utthapayati) all this universe. From him who knows this there is raised a son who is a knower of the vital breath and he wins union with and abode in the same world as the Uktha.
Verse २
यजुः प्राणो वै यजुः प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय यजुषः सायुज्य सलोकतां जयति य एवं वेद॥
yajuḥ prāṇo vai yajuḥ prāṇe hīmāni sarvāṇi bhūtāni yujyante yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya yajuṣaḥ sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate upon the vital breath as the Yajus. The vital breath is the Yajus, for all these beings are united (yujyante) with one another if the vital breath is present. All beings are united to give eminence to him who knows this and he wins union with and abode in the same world as the Yajus (vital breath).
Verse ३
साम प्राणो वै साम प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते साम्नः सायुज्य सलोकतां जयति य एवं वेद॥
sāma prāṇo vai sāma prāṇe hīmāni sarvāṇi bhūtāni samyañci samyañci hāsmai sarvāṇi bhūtāni śraiṣṭhyāya kalpante sāmnaḥ sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate upon the vital breath as the Saman. The vital breath is the Saman, for all these beings meet (samyanchi) if the Saman (vital breath) is present. For the sake of him who knows this all beings are united and they succeed in giving him eminence; and he wins union with and abode in the same world as the Saman.
Verse ४
क्षत्रं प्राणो वै क्षत्रं प्राणो हि वै क्षत्रं त्रायते हैनं प्राणः क्षणितोः प्रक्षत्रमात्रमाप्नोति क्षत्रस्य सायुज्य सलोकतां जयति य एवं वेद॥
kṣatraṁ prāṇo vai kṣatraṁ prāṇo hi vai kṣatraṁ trāyate hainaṁ prāṇaḥ kṣaṇitoḥ prakṣatramātramāpnoti kṣatrasya sāyujya salokatāṁ jayati ya evaṁ veda||
One should meditate upon the vital breath as the atra. The vital breath is the atra, for the vital breath protects (trayate) the body from wounds (khanitoh). He who knows this attains the atra (vital breath) which needs no other protector and he wins union with and abode in the same world as the atra.
Verse १
भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद॥
bhūmirantarikṣaṁ dyaurityaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā etadevaṁ padaṁ veda||
The words Bhumi (earth), Antaria (sky) and Dyaus (heaven) form eight syllables and the first foot of the Gayatri consists of eight syllables. So the three worlds constitute the first foot of the Gayatri. Whosoever knows this about the first foot of the Gayatri wins all that is in the three worlds.
Verse २
ऋचो यजूषि सामानीत्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद॥
ṛco yajūṣi sāmānītyaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvatīyaṁ trayī vidyā tāvaddha jayati yo'syā etadevaṁ padaṁ veda||
Richah, Yajumshi and Samani form eight syllables and the second foot of the Gayatri consists of eight syllables. So these three Vedas constitute the second foot of the Gayatri. Whosoever thus knows the second foot of the Gayatri wins as much as that treasury of knowledge, the three Vedas, has to confer.
Verse ३
प्राणोऽपानो व्यान इत्यष्टावक्षराण्यष्टाक्षर ह वा एकं गायत्र्यै पदमेतदु हैवास्या एतत्स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेदाथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयं दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमुह्येवैष रज उपर्युपरि तपतिव हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद॥
prāṇo'pāno vyāna ityaṣṭāvakṣarāṇyaṣṭākṣara ha vā ekaṁ gāyatryai padametadu haivāsyā etatsa yāvadidaṁ prāṇi tāvaddha jayati yo'syā etadevaṁ padaṁ vedāthāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati yadvai caturthaṁ tatturīyaṁ darśataṁ padamiti dadṛśa iva hyeṣa parorajā iti sarvamuhyevaiṣa raja uparyupari tapatieva haiva śriyā yaśasā tapati yo'syā etadevaṁ padaṁ veda||
Prana, apana and vyana form eight syllables and the third foot of the Gayatri. consists of eight syllables. So these three forms of the vital breath constitute the third foot of the Gayatri. Whosoever knows this about the third foot of the Gayatri wins all the living beings that are in the universe. Now, its turiya, apparently visible (darsata) and supramundane (paroraja) foot is this-sun that glows yonder. That which is fourth is called turiya. He (the being in the solar orb) is apparently visible (darsata), because he is seen, as it were, by the yogis. He is supramundane (paroraja), because he shines alone on the whole universe as its overlord. He who thus knows the fourth foot of the Gayatri shines with splendour and glory.
Verse ४
सैषा गायत्र्येतस्मिस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता तद्वै तत्सत्ये प्रतिष्ठिता प्रतिष्ठितं चक्षुर्वै सत्यं चक्षुर्हि वै सत्यं तस्माद्यदिदानीं द्वौ विवदमानावेयातामहमदर्शमहमश्रौषमिति य एवं ब्रूयादहमदर्शमिति तस्मा एव श्रद्दध्याम तद्वै तत्सत्यं बले प्रतिष्ठितं प्राणो वै बलं तत्प्राणे प्रतिष्ठितं तस्मादाहुर्बल सत्यादोगीय इत्येवम्वैषा गायत्र्यध्यात्मं प्रतिष्ठिता सा हैषा गयास्तत्रे प्राणा वै गयास्तत्प्राणास्तत्रे तद्यद्गयास्तत्रे तस्माद्गायत्री नाम स यामेवामू सावित्रीमन्वाहैषैव सा स यस्मा अन्वाह तस्य प्राणास्त्रायते॥
saiṣā gāyatryetasmisturīye darśate pade parorajasi pratiṣṭhitā tadvai tatsatye pratiṣṭhitā pratiṣṭhitaṁ cakṣurvai satyaṁ cakṣurhi vai satyaṁ tasmādyadidānīṁ dvau vivadamānāveyātāmahamadarśamahamaśrauṣamiti ya evaṁ brūyādahamadarśamiti tasmā eva śraddadhyāma tadvai tatsatyaṁ bale pratiṣṭhitaṁ prāṇo vai balaṁ tatprāṇe pratiṣṭhitaṁ tasmādāhurbala satyādogīya ityevamvaiṣā gāyatryadhyātmaṁ pratiṣṭhitā sā haiṣā gayāstatre prāṇā vai gayāstatprāṇāstatre tadyadgayāstatre tasmādgāyatrī nāma sa yāmevāmū sāvitrīmanvāhaiṣaiva sā sa yasmā anvāha tasya prāṇāstrāyate||
That Gayatri rests on that fourth, apparently visible, supramundane foot. And that, again, rests on truth. The eye is truth, for the eye is indeed truth. Therefore, even today, if two persons come disputing, one saying: "I saw it," and another: "I heard of it," we should trust the one who says: "I saw it. That truth rests on strength. The vital breath (prana) is strength. Hence truth rests on the vital breath. Therefore they say that strength is more powerful than truth. Thus the Gayatri is based on the vital breath within the body. That Gayatri protected the gayas. The organs are the gayas; therefore the Gayatri protected (tatre) the organs. Because it protected the organs, it is called the Gayatri. The Savitri verse, which the teacher communicates to the pupil, is no other thanthis. It saves the organs of the pupil to whom it is imparted by the teacher.
Verse ५
ता हैतामेके सावित्रीमनुष्टुभमन्वाहुर्वागनुष्टुबेतद्वाचमनुब्रूम इति न तथा कुर्याद्गायत्रीमेव सावित्रीमनुबृयाद्यदिह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकंचन पदं प्रति॥
tā haitāmeke sāvitrīmanuṣṭubhamanvāhurvāganuṣṭubetadvācamanubrūma iti na tathā kuryādgāyatrīmeva sāvitrīmanubṛyādyadiha vā apyevaṁvidbahviva pratigṛhṇāti na haiva tadgāyatryā ekaṁcana padaṁ prati||
Some impart to the pupil the Savitri which is in the Anushtubh metre, saying: "The goddess of speech is Anushtubh; so we shall impart it to him." But one should not do that. One should impart only that Savitri which is Gayatri. Verily, if one who knows this accepts too much as a gift, as it were, it is not enough for even one foot of the Gayatri.
Verse ६
स य इमास्त्रींल्लोकान्पूर्णान्प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयादथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयादथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयादथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति नैव केन चनाप्यं कुत उ एतावत्प्रतिगृह्णीयात्॥
sa ya imāstrīṁllokānpūrṇānpratigṛhṇīyātso'syā etatprathamaṁ padamāpnuyādatha yāvatīyaṁ trayī vidyā yastāvatpratigṛhṇīyātso'syā etaddvitīyaṁ padamāpnuyādatha yāvadidaṁ prāṇi yastāvatpratigṛhṇīyātso'syā etattṛtīyaṁ padamāpnuyādathāsyā etadeva turīyaṁ darśataṁ padaṁ parorajā ya eṣa tapati naiva kena canāpyaṁ kuta u etāvatpratigṛhṇīyāt||
If he (the knower of the Gayatri) accepts as a gift the three worlds full of wealth, he will be receiving the fruit of knowing only the first foot of the Gayatri. If he accepts as a gift as much as this treasury of knowledge, the Vedas, has to confer, he will be receiving the fruit of knowing only the second foot of the Gayatri. And if he accepts as a gift as much as is covered by all living creatures in the world, he will be receiving the fruit of knowing only the third foot of the Gayatri. While the fruit of knowing its fourth, apparently visible, supramundane foot- yonder sun that glows-is not to be counterbalanced by any gift received. Indeed, how could anyone receive so much as a gift?
Verse ७
तस्या उपस्थानं गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पद्यपदसि न हि पद्यसे। नमस्ते तुरीयाय दर्शताय पदाय परोरजसेऽसावदो मा प्रापदितियं द्विष्यादसावस्मै कामो मा समृद्धीति वा न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठतेऽहमदः प्रापमिति वा॥
tasyā upasthānaṁ gāyatryasyekapadī dvipadī tripadī catuṣpadyapadasi na hi padyase| namaste turīyāya darśatāya padāya parorajase'sāvado mā prāpaditiyaṁ dviṣyādasāvasmai kāmo mā samṛddhīti vā na haivāsmai sa kāmaḥ samṛddhyate yasmā evamupatiṣṭhate'hamadaḥ prāpamiti vā||
The salutation to the Gayatri: "O Gayatri, thou art one-footed, two-footed, three-footed and four-footed. And thou art without any feet, for thou art unattainable. Salutation to thee, fourth foot, apparently visible and supramundane! May the enemy never attain his object!" Should the knower of the Gayatri bear hatred towards anyone, he should either use this mantra: "May his desired object never flourish!"-in which case that object of the person against whom he thus salutes the Gayatri never flourishes-or he may say: "May I attain that cherished object of his!"
अथ पञ्चमोऽध्यायः (part 3)
Verse ८
एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथा अथ कथ हस्ती भूतो वहसीति मुख ह्यस्याः सम्राण्न विदांचकरेति होवाच तस्या अग्निरेव मुखं यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्संदहत्येव हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति॥
etaddha vai tajjanako vaideho buḍilamāśvatarāśvimuvāca yannu ho tadgāyatrīvidabrūthā atha katha hastī bhūto vahasīti mukha hyasyāḥ samrāṇna vidāṁcakareti hovāca tasyā agnireva mukhaṁ yadi ha vā api bahvivāgnāvabhyādadhati sarvameva tatsaṁdahatyeva haivaivaṁvidyadyapi bahviva pāpaṁ kurute sarvameva tatsaṁpsāya śuddhaḥ pūto'jaro'mṛtaḥ saṁbhavati||
On this subject Janaka, Emperor of Videha, said to Budila, the son of Asvatarasva: "Well, how is it that you, who called yourself a knower of the Gayatri, have come to he an elephant and are carrying me?" He replied: "Because, Your Majesty, I did not know its mouth." Janaka said: "Fire is its mouth. If people put a large quantity of fuel into the fire, it is all burnt up. Similarly, a man who knows this, even if he commits a great many sins, consumes them all and becomes pure, clean and free from decay and death."
Verse १
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये। पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन्समूह तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि। योऽसावसौ पुरुषः सोऽहमस्मि। वायुरनिलममृतमथेदं भस्मान्त शरीरं। ॐ क्रतो स्मर कृत स्मर क्रतो स्मर कृत स्मर। अग्ने नय सुपथा रायेऽस्मान्विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम॥
hiraṇmayena pātreṇa satyasyāpihitaṁ mukham| tattvaṁ pūṣannapāvṛṇu satyadharmāya dṛṣṭaye| pūṣannekarṣe yama sūrya prājāpatya vyūha raśmīnsamūha tejo yatte rūpaṁ kalyāṇatamaṁ tatte paśyāmi| yo'sāvasau puruṣaḥ so'hamasmi| vāyuranilamamṛtamathedaṁ bhasmānta śarīraṁ| om krato smara kṛta smara krato smara kṛta smara| agne naya supathā rāye'smānviśvāni deva vayunāni vidvān| yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṁ te namauktiṁ vidhema||
The door (real nature) of the truth (Satya Brahman) is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the truth may behold it. O Nourisher! O lone Traveller of the sky! O Controller! O Sun! O Offspring of Prajapati! Gather your rays. Withdraw your light. I would see through your grace that form of yours which is the most benign. I am indeed He, that puruSa who dwells in the sun. I am immortal. Now when my body falls may my breath return to the all- pervading Prana! May this body, reduced to ashes, return to the earth! Om. O Fire, who art the symbol Om, O god of deliberations, remember, remember all that I have done. O Fire, lead us by the good path towards the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer by words repeated salutations to you.