1. Chandogya Upanishad

Chandogya Upanishad (Part 1)

[ Sutra 1.1.1 ]

ओमित्येतदक्षरमुद्गीथमुपासीत। ओमिति ह्युद्गायति तस्योपव्याख्यानम्‌ ॥1.1.1॥

omityetadakṣaramudgīthamupāsīta | omiti hyudgāyati tasyopavyākhyānam ॥1.1.1॥

— Translation from Aurovindo (English) — Worship ye OM, the eternal syllable. OM is Udgitha, the chant of Samaveda; for with OM they begin the chant of Sama. And this is the exposition of OM. ॥1.1.1॥

— Translation from Swami Swahananda — One should meditate on the syllable Om; the Udgitha, for one sings the Udgitha, beginning with Om. Of this, the explanation follows. ॥1.1.1॥

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[ Sutra 1.1.2 ]

एषां भूतानां पृथिवी रसः पृथिव्या आपो रसोऽपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः ॥1.1.2॥

eṣāṁ bhūtānāṁ pṛthivī rasaḥ pṛthivyā āpo raso'apāmoṣadhayo rasa oṣadhīnāṁ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ ॥1.1.2॥

— Translation from Aurovindo (English) — Earth is the substantial essence of all these creatures and the waters are the essence of earth; herbs of the field are the essence of the waters; man is the essence of the herbs. Speech is the essence of man, Rigveda the essence of Speech, Sama the essence of Rik. Of Sama OM is the essence. ॥1.1.2॥

— Translation from Swami Swahananda — The essence of all these beings is the earth. The essence of the earth is water. The essence of water is vegetation. The essence of vegetation is man. The essence of man is speech. The essence of speech is Rik. The essence of Rik is Saman. The essence of Saman is Udgitha. ॥1.1.2॥

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[ Sutra 1.1.3 ]

स एष रसाना रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः ॥1.1.3॥

sa eṣa rasānā rasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ ॥1.1.3॥

— Translation from Aurovindo (English) — This is the eighth essence of the essences and the really essential, the highest and it belongeth to the upper hemisphere of things. ॥1.1.3॥

— Translation from Swami Swahananda — The syllable Om which is called Udgitha, is the quintessence of the essences, the supreme, deserving of the highest place and the eighth. ॥1.1.3॥

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[ Sutra 1.1.4 ]

कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ॥1.1.4॥

katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṁ bhavati ॥1.1.4॥

— Translation from Aurovindo (English) — Which among things & which again is Rik; which among things and which again is Sama; which among things and which again is OM of the Udgitha-this is now pondered. ॥1.1.4॥

— Translation from Swami Swahananda — Which one is Rik? Which one is Saman? Which one is Udgitha? This is being considered now. ॥1.1.4॥

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[ Sutra 1.1.5 ]

वागेवर्क् प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक् च प्राणश्चर्क् च साम च ॥1.1.5॥

vāgevark prāṇaḥ sāmomityetadakṣaramudgīthaḥ | tadvā etanmithunaṁ yadvāk ca prāṇaścark ca sāma ca ॥1.1.5॥

— Translation from Aurovindo (English) — Speech is Rik, Breath is Sama; the Imperishable is OM of Udgitha. These are the divine lovers, Speech & Breath, Rik & Sama. ॥1.1.5॥

— Translation from Swami Swahananda — Speech alone is Rik. Prana is Saman. The syllable Om is Udgitha. Speech and Prana, (the sources of) Rik and Saman, taken together form a couple. ॥1.1.5॥

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[ Sutra 1.1.6 ]

तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे ससृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्‌ ॥1.1.6॥

tadetanmithunamomityetasminnakṣare sasṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam ॥1.1.6॥

— Translation from Aurovindo (English) — As a pair of lovers are these and they cling together in OM the eternal syllable; now when the beloved and her lover meet, verily they gratify each the desire of the other. ॥1.1.6॥

— Translation from Swami Swahananda — This couple is joined together in the syllable Om. Whenever a couple come together, they, indeed, fulfill each other's desire. ॥1.1.6॥

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[ Sutra 1.1.7 ]

आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥1.1.7॥

āpayitā ha vai kāmānāṁ bhavati ya etadevaṁ vidvānakṣaramudgīthamupāste ॥1.1.7॥

— Translation from Aurovindo (English) — He becometh a gratifier of the desires of men who with this knowledge worshippeth OM the eternal syllable. ॥1.1.7॥

— Translation from Swami Swahananda — He who meditates upon this syllable as Udgitha knowing it thus (as the fulfiller), verily becomes a fulfiller of all the desirable ends. ॥1.1.7॥

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[ Sutra 1.1.8 ]

तद्वा एतदनुज्ञाक्षरं यद्धि किंचानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥1.1.8॥

tadvā etadanujñākṣaraṁ yaddhi kiṁcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṁ bhavati ya etadevaṁ vidvānakṣaramudgīthamupāste ॥1.1.8॥

— Translation from Aurovindo (English) — Now this OM is the syllable of Assent; for to whatsoever one assenteth, one sayeth OM; and assent is blessing of increase. Verily he becometh a blesser and increaser of the desires of men who with this knowledge worshippeth OM the eternal syllable. ॥1.1.8॥

— Translation from Swami Swahananda — That verily is the syllable of assent, for whenever one assents to a thing, one says only 'Om'. Assent alone is prosperity. He who meditates upon this syllable as Udgitha, knowing it thus (as endowed with the quality of prosperity), verily becomes one who increases all the desirable ends. ॥1.1.8॥

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[ Sutra 1.1.9 ]

तेनेयं त्रयीविद्या वर्तत ओमित्याश्रावयत्योमिति शसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥1.1.9॥

teneyaṁ trayīvidyā vartata omityāśrāvayatyomiti śasatyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasena ॥1.1.9॥

— Translation from Aurovindo (English) — By OM the triple knowledge proceedeth; with OM the priest reciteth the Rik, with OM he pronounceth the Yajur, with OM he chanteth the Sama. And all this is for the heaping up of the Imperishable and by the greatness of It and the delightfulness. ॥1.1.9॥

— Translation from Swami Swahananda — With this does the threefold knowledge proceed; (because) with Om does one cause to listen; with Om does one recite; with Om does one sing aloud. For the worship of this syllable, with its own greatness and essence (the Vedic rites are performed). ॥1.1.9॥

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[ Sutra 1.1.10 ]

तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद। नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥1.1.10॥

tenobhau kuruto yaścaitadevaṁ veda yaśca na veda | nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṁ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṁ bhavati ॥1.1.10॥

— Translation from Aurovindo (English) — He doeth works by OM who hath the knowledge, and he also who hath it not; but these are diverse, the Knowledge and the Ignorance. What so work one doeth with knowledge, with faith and with the secret of Veda, it becometh to him more virile and mighty. This is the exposition of the eternal letters. ॥1.1.10॥

— Translation from Swami Swahananda — He who knows it thus and he who does not know - both perform actions with it. For knowledge and ignorance are different (in their results). Whatever is performed with knowledge, faith and meditation becomes more effective. Up to this truly is the explanation of (the greatness of) this syllable Om. ॥1.1.10॥

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[ Sutra 1.2.1 ]

देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति ॥1.2.1॥

devāsurā ha vai yatra saṁyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti ॥1.2.1॥

— Translation from Aurovindo (English) — The Gods and the Demons strove together and both were children of the Almighty Father. Then the Gods took up for weapon OM of Udgitha, for they said ìWith this we shall overcome these Titans. ॥1.2.1॥

— Translation from Swami Swahananda — Once upon a time the gods and the demons, both descendants of Prajapati, were engaged in a fight. In that fight, the gods performed the rites of the Udgatir priests resolving, 'With this we shall defeat them'. ॥1.2.1॥

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[ Sutra 1.2.2 ]

ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे त हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ॥1.2.2॥

te ha nāsikyaṁ prāṇamudgīthamupāsāṁcakrire ta hāsurāḥ pāpmanā vividhustasmāttenobhayaṁ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ ॥1.2.2॥

— Translation from Aurovindo (English) — The Gods worshipped OM as Breath in the nostrils; but the Demons came and smote it with the arrow of Evil; therefore it smelleth both alike, the sweet scent and the evil odour. For it is smitten through and through with Evil. ॥1.2.2॥

— Translation from Swami Swahananda — Then they meditated on (the deity of) Prana connected with the nose, as Udgitha; the demons pierced it with evil. Therefore with it, the nose, one smells both the fragrant and the foul, for it has been pierced with evil. ॥1.2.2॥

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[ Sutra 1.2.3 ]

अथ ह वाचमुद्गीथमुपासांचक्रिरे ताहासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा ॥1.2.3॥

atha ha vācamudgīthamupāsāṁcakrire tāhāsurāḥ pāpmanā vividhustasmāttayobhayaṁ vadati satyaṁ cānṛtaṁ ca pāpmanā hyeṣā viddhā ॥1.2.3॥

— Translation from Aurovindo (English) — Then the Gods worshipped OM as Speech; but the Demons came and smote it with the arrow of Evil; therefore it speaketh both alike, Truth and Falsehood. For it is smitten through and through with Evil. ॥1.2.3॥

— Translation from Swami Swahananda — Then they meditated on (the deity of) speech as Udgitha; the demons pierced it with evil. Therefore with it one speaks both truth and untruth, for it has been pierced with evil. ॥1.2.3॥

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[ Sutra 1.2.4 ]

अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्‌ ॥1.2.4॥

atha ha cakṣurudgīthamupāsāṁcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṁ paśyati darśanīyaṁ cādarśanīyaṁ ca pāpmanā hyetadviddham ॥1.2.4॥

— Translation from Aurovindo (English) — Then the Gods worshipped OM as the Eye; but the Demons came and smote it with the arrow of Evil; therefore it beholdeth both alike, the fair to see and the foul of favour. For it is smitten through and through with Evil. ॥1.2.4॥

— Translation from Swami Swahananda — Then they meditated on (the deity of) eye as Udgitha; the demons pierced it with evil. Therefore with the eye one sees both the sightly and the unsightly, for it has been pierced with evil. ॥1.2.4॥

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[ Sutra 1.2.5 ]

अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयशृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्‌ ॥1.2.5॥

atha ha śrotramudgīthamupāsāṁcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaśṛṇoti śravaṇīyaṁ cāśravaṇīyaṁ ca pāpmanā hyetadviddham ॥1.2.5॥

— Translation from Aurovindo (English) — Then the Gods worshipped OM as the Ear; but the Demons came and smote it with the arrow of Evil; therefore it heareth both alike, that which is well to hear and that which is harsh and unseemly. For it is smitten through and through with Evil. ॥1.2.5॥

— Translation from Swami Swahananda — Then they meditated on (the deity of) ear as Udgitha; the demons pierced it with evil. Therefore with the ear one hears both the pleasant and the unpleasant, for it has been pierced with evil. ॥1.2.5॥

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[ Sutra 1.2.6 ]

अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभय संकल्पयते संकल्पनीयं चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम्‌ ॥1.2.6॥

atha ha mana udgīthamupāsāṁcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhaya saṁkalpayate saṁkalpanīyaṁ cāsaṁkalpanīyaṁ ca pāpmanā hyetadviddham ॥1.2.6॥

— Translation from Aurovindo (English) — Then the Gods worshipped Udgitha as Mind; but the Demons came and smote it with the arrow of Evil; therefore it conceiveth both alike, right thoughts and unlawful imaginations. For it is smitten through and through with Evil. ॥1.2.6॥

— Translation from Swami Swahananda — Then they meditated on (the deity of) mind as Udgitha; the demons pierced it with evil. Therefore with the mind one thinks both good and evil thoughts, for it has been pierced with evil. ॥1.2.6॥

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[ Sutra 1.2.7 ]

अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तहासुरा ऋत्वा विदध्वसुर्यथाऽश्मानमाखणमृत्वा विध्वसेत ॥1.2.7॥

atha ha ya evāyaṁ mukhyaḥ prāṇastamudgīthamupāsāṁcakrire tahāsurā ṛtvā vidadhvasuryathā'śmānamākhaṇamṛtvā vidhvaseta ॥1.2.7॥

— Translation from Aurovindo (English) — Then the Gods worshipped OM as this which is Breath in the mouth and the Demons rushing against it dashed themselves to pieces; as when an object striketh against firm and solid rock, it dasheth to pieces upon the rock. ॥1.2.7॥

— Translation from Swami Swahananda — Then they meditated on the Prana in the mouth as Udgitha. The demons came in clash with it and were destroyed, just as a lump of clay is destroyed, striking against a hard rock. ॥1.2.7॥

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[ Sutra 1.2.8 ]

एवं यथाऽश्मानमाखणमृत्वा विध्वसत एव हैव स विध्वसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः ॥1.2.8॥

evaṁ yathā'śmānamākhaṇamṛtvā vidhvasata eva haiva sa vidhvasate ya evaṁvidi pāpaṁ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ ॥1.2.8॥

— Translation from Aurovindo (English) — And even as an object hurling against firm and solid rock dasheth itself to pieces, so he hurleth himself upon destruction whoso desireth evil against the Knower or whoso doeth him hurt; for the Knower is as that firm and solid rock. ॥1.2.8॥

— Translation from Swami Swahananda — Thus it is that the Prana in the mouth has not been destroyed and is pure. Even as a lump of clay striking against a hard rock is destroyed, so will he be destroyed who wishes to do evil to one who knows this (the purity of Prana) or who (actually) injures that knower, for he is like a hard rock. ॥1.2.8॥

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[ Sutra 1.2.9 ]

नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान् प्राणानवति । एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इ ॥1.2.9॥

naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarān prāṇānavati | etamu evāntato'vittvotkramati vyādadātyevāntata iti ॥1.2.9॥

— Translation from Aurovindo (English) — With this Breath one cogniseth neither sweet scent nor ill odour, for it hath flung Evil from it. Whatsoever one eateth with this or drinketh, thereby it cherisheth the other breaths. At the end and last when he findeth not the breath, the Spirit goeth out from the body; verily he openeth wide the mouth as he goeth. ॥1.2.9॥

— Translation from Swami Swahananda — With this Prana in the mouth one discerns neither sweet smell nor foul, for it is free from sin. What one eats or drinks through this, even with that he maintains the other Pranas. And not finding this at the time of death, the Prana in the mouth and its dependants depart; and thus indeed one opens the mouth at the time of death. ॥1.2.9॥

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[ Sutra 1.2.10 ]

तहाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ॥1.2.10॥

tahāṅgirā udgīthamupāsāṁcakra etamu evāṅgirasaṁ manyante'ṅgānāṁ yadrasaḥ ॥1.2.10॥

— Translation from Aurovindo (English) — Angiras worshipped OM of Udgitha as Breath in the mouth and men think of Breath in the mouth as Angiras because it is essence of the members of the body. ॥1.2.10॥

— Translation from Swami Swahananda — Angiras meditated on that Prana as Udgitha. The sages consider this alone as Angirasa which is the essence of the limbs. ॥1.2.10॥

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[ Sutra 1.2.11 ]

तेन तह बृहस्पतिरुद्गीथमुपासांचक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः ॥1.2.11॥

tena taha bṛhaspatirudgīthamupāsāṁcakra etamu eva bṛhaspatiṁ manyante vāgghi bṛhatī tasyā eṣa patiḥ ॥1.2.11॥

— Translation from Aurovindo (English) — By the strength of Angiras, Brihaspati worshipped OM as Breath in the mouth, and men think of the Breath as Brihaspati, because Speech is the great goddess and Breath is the lord of Speech. ॥1.2.11॥

— Translation from Swami Swahananda — So Brihaspati meditated on Prana as Udgitha. The sages consider this alone as Brihaspati, for speech is great and this Prana is its lord. ॥1.2.11॥

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[ Sutra 1.2.12 ]

तेन तहायास्य उद्गीथमुपासांचक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ॥1.2.12॥

tena tahāyāsya udgīthamupāsāṁcakra etamu evāyāsyaṁ manyanta āsyādyadayate ॥1.2.12॥

— Translation from Aurovindo (English) — By the strength of Brihaspati, Ayasya worshipped OM as Breath in the mouth and men think of the Breath as Ayasya, because 'tis from the mouth it cometh. ॥1.2.12॥

— Translation from Swami Swahananda — So Ayasya meditated on Prana as Udgitha (identifying it with himself). The sages consider this alone as Ayasya for it goes out of the mouth. ॥1.2.12॥

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[ Sutra 1.2.13 ]

तेन तह बको दाल्भ्यो विदांचकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥1.2.13॥

tena taha bako dālbhyo vidāṁcakāra | sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati ॥1.2.13॥

— Translation from Aurovindo (English) — By the strength of Ayasya, Baka the son of Dalbha knew the Breath. And he became the Chanter of the Sama among the Naimishiyas and he chanteth their desires for them unto fulfilment. ॥1.2.13॥

— Translation from Swami Swahananda — Baka, the son of Dalbha, knew it thus. So he became the Udgatir-singer of the sacrificers dwelling in Naimisa. For their sake he sang to fulfill their desires.॥1.2.13॥

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[ Sutra 1.2.14 ]

आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम्‌ ॥1.2.14॥

āgātā ha vai kāmānāṁ bhavati ya etadevaṁ vidvānakṣaramudgīthamupāsta ityadhyātmam ॥1.2.14॥

— Translation from Aurovindo (English) — Verily he becometh a chanter unto fulfilment of the desires of men who with this knowledge worshippeth OM of Udgitha, the eternal syllable. Thus far concerning Self is the exposition. ॥1.2.14॥

— Translation from Swami Swahananda — He who knows it thus and meditates on the Udgitha as the syllable Om, looking upon it as Prana, certainly becomes the singer (and procurer) of the desired objects. This is the meditation with reference to the body. ॥1.2.14॥

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[ Sutra 1.3.1 ]

अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति उद्यस्तमोभयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ॥1.3.1॥

athādhidaivataṁ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati udyastamobhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṁ veda ॥1.3.1॥

— Translation from Aurovindo (English) — Thereafter concerning the Gods. Lo yonder burning fire in the heavens, worship ye Him as the Udgitha; for the Sun riseth & singeth his bright hymn unto the peoples. Yea he riseth, & darkness is slain & its terror-therefore shall he be a slayer of the terror & the darkness, he who thus knoweth. ॥1.3.1॥

— Translation from Swami Swahananda — Now the meditation (on the Udgitha) with reference to the gods is described. One should meditate on him who gives heat (i.e. the sun) as Udgitha. Verily, when he rises, he sings aloud for the sake of all creatures. When he rises, he dispels darkness and fear. Verily, he who knows the sun as being endowed with these qualities, becomes the dispeller of darkness and (the consequent) fear. ॥1.3.1॥

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[ Sutra 1.3.2 ]

समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ॥1.3.2॥

samāna u evāyaṁ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṁ tasmādvā etamimamamuṁ codgīthamupāsīta ॥1.3.2॥

— Translation from Aurovindo (English) — Breath & the Sun are one & alike-for the one is heat & the other is heat, and they call Breath the mover and the Sun too they call the mover & they call him also the mover that returneth upon his paths-therefore ye shall worship both the one & the other as Udgitha. ॥1.3.2॥

— Translation from Swami Swahananda — This Prana in the mouth and that sun are the same. This is warm and that is warm. People call this as Svara (that is going) and that as Svara and Pratyasvara (that is going and coming). Therefore one should meditate on this Prana and that sun as Udgitha. ॥1.3.2॥

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[ Sutra 1.3.3 ]

अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः। अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक्‌ तस्मादप्राणन्ननपानन्वाचमभिव्याहरति ॥1.3.3॥

atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ | atha yaḥ prāṇāpānayoḥ sandhiḥ sa vyāno yo vyānaḥ sā vāk tasmādaprāṇannanapānanvācamabhivyāharati ॥1.3.3॥

— Translation from Aurovindo (English) — Thereafter verily ye shall worship Vyana the middle breath as Udgitha. For when one breathes forth it is Prana, the Main Breath, & when one breathes down it is Apana, the lower breath. Now this which is the joint & linking of the main breath & the lower breath, is Vyana-& Vyana, it is Speech. Therefore 'tis when one neither breatheth forth nor breatheth down that one giveth utterance to Speech. ॥1.3.3॥

— Translation from Swami Swahananda — Now, verily one should meditate on Vyana as Udgitha. That which one breathes out is Prana and that which one breathes in is Apana. The junction of Prana and Apana is Vyana. That which is Vyana, even that is speech. Therefore, one utters speech while one neither breathes out nor breathes in. ॥1.3.3॥

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[ Sutra 1.3.4 ]

या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति ॥1.3.4॥

yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati ॥1.3.4॥

— Translation from Aurovindo (English) — But Speech is the Rik-therefore 'tis when one neither breatheth out nor breatheth in that one uttereth theRik. And Rik it is Sama-therefore 'tis when one neither breatheth out nor breatheth in that one chanteth the Sama. But Sama it is Udgitha-therefore 'tis when one neither breatheth out nor breatheth in that one singeth Udgitha. ॥1.3.4॥

— Translation from Swami Swahananda — That which is speech, even that is Rik. Therefore while one neither breathes out nor breathes in, one pronounces the Rik. That which is Rik, even that is Saman. Therefore, while one neither breathes out nor breathes in, one sings the Saman. That which is Saman, even that is Udgitha. Therefore, while one neither breathes out nor breathes in, one sings the Udgitha. ॥1.3.4॥

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[ Sutra 1.3.5 ]

अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानस्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत ॥1.3.5॥

ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṁ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānastāni karotyetasya hetorvyānamevodgīthamupāsīta ॥1.3.5॥

— Translation from Aurovindo (English) — Hence whatsoever actions there be that are of might & forcefulness as smiting out fire from the tinder or leaping a great barrier or bending a stark & mighty bow, it is when one neither breatheth out nor breatheth in that one doeth these. And for this cause ye shall worship the middle breath as Udgitha. ॥1.3.5॥

— Translation from Swami Swahananda — Therefore whatever other actions require strength, such as the kindling of fire by friction, running a race towards a goal, the bending of a strong bow, are all performed, while one neither breathes out nor breathes in. For this reason one should meditate on Vyana as Udgitha. ॥1.3.5॥

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[ Sutra 1.3.6 ]

अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदसर्वस्थितम्‌ ॥1.3.6॥

atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṁ thamanne hīdasarvasthitam ॥1.3.6॥

— Translation from Aurovindo (English) — Thereafter verily ye shall worship the syllables of the Udgitha saying Udgitha&Prana is the first syllable, because one riseth up with the main breath & Speech is the second syllable, because they call Speech that which goeth forth & food is the third syllable, because in food all this Universe is established. ॥1.3.6॥

— Translation from Swami Swahananda — Now, one should meditate on the syllables of 'Udgitha' - namely, the syllables 'ut', 'gi' and 'tha'. Prana is 'ut', because through Prana one arises (ut-tisthati). Speech is 'gi', because speech is called word (girah). Food is 'tha', because upon food all this is established (sthitam). ॥1.3.6॥

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[ Sutra 1.3.7 ]

यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थसामवेद एवोद्यजुर्वेदो गीरृग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ॥1.3.7॥

dyaurevodantarikṣaṁ gīḥ pṛthivī thamāditya evodvāyurgīragnisthasāmaveda evodyajurvedo gīrṛgvedasthaṁ dugdhe'smai vāgdohaṁ yo vāco doho'nnavānannādo bhavati ya etānyevaṁ vidvānudgīthākṣarāṇyupāsta udgītha iti ॥1.3.7॥

— Translation from Aurovindo (English) — Heaven is the first syllable, the middle air is the second syllable, earth is the third syllable. The Sun is the first syllable, Air is the second syllable, Fire is the third syllable. The Samaveda is the first syllable, Yajurveda is the second syllable, Rigveda is the third syllable. To him Speech is a cow that yieldeth sweet milk-& what is this milking of Speech?-even that he becometh rich in food & the eater of food who knoweth these & worshippeth the syllables of Udgitha saying lo even this is Udgitha. ॥1.3.7॥

— Translation from Swami Swahananda — Heaven is ut, the sky is gi, the earth is tha. The sun is ut, the air gi, the fire, tha. The Sama-Veda is ut, the Yajur-Veda gi, the Rig-Veda tha. For him, speech yields the milk which is the benefit of speech. And he becomes rich in food; and an eater of food, who knows thus and meditates on the syllables of 'Udgitha', namely, ut, gi and tha. ॥1.3.7॥

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[ Sutra 1.3.8 ]

अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत्‌ ॥1.3.8॥

atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet ॥1.3.8॥

— Translation from Aurovindo (English) — Next follows the fulfilment of prayers. One should thus meditate on the object one wishes to obtain through meditation: he (i.e. the udgatri priest) should meditate on the Saman with which he is going chant the praise. ॥1.3.8॥

— Translation from Swami Swahananda — Now follows the fulfilment of wishes: One should meditate on the objects contemplated. One should reflect upon Saman by means of which one proceeds to sing the Stotra. ॥1.3.8॥

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[ Sutra 1.3.9 ]

यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत्‌ ॥1.3.9॥

yasyāmṛci tāmṛcaṁ yadārṣeyaṁ tamṛṣiṁ yāṁ devatāmabhiṣṭoṣyansyāttāṁ devatāmupadhāvet ॥1.3.9॥

— Translation from Aurovindo (English) — He (the udgatri priest) should meditate on the Rik in which that Saman occurs, on the rishi to whom it was revealed and on the deity whom he is going to praise. ॥1.3.9॥

— Translation from Swami Swahananda — One should reflect upon the Rik in which that Saman occurs, upon the sage by whom it is intuited and upon the deity to whom he proceeds to pray. ॥1.3.9॥

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[ Sutra 1.3.10 ]

येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तस्तोममुपधावेत्‌ ॥1.3.10॥

yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttastomamupadhāvet ॥1.3.10॥

— Translation from Aurovindo (English) — He (the udgatri priest) should meditate on the metre in which he is going to chant the praise; he should meditate on the hymn by which he is going to chant the praise. ॥1.3.10॥

— Translation from Swami Swahananda — One should reflect upon the metre in which he proceeds to sing a Stotra; and he should reflect upon the hymn with which he proceeds to sing it. ॥1.3.10॥

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[ Sutra 1.3.11 ]

यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत्‌ ॥1.3.11॥

yāṁ diśamabhiṣṭoṣyansyāttāṁ diśamupadhāvet ॥1.3.11॥

— Translation from Aurovindo (English) — He (the udgatri priest) should meditate on the quarter of space facing which he is going to chant the praise.॥1.3.11॥

— Translation from Swami Swahananda — He should reflect upon the quarter (of heaven) towards which he proceeds to sing a Stotra. ॥1.3.11॥

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[ Sutra 1.3.12 ]

आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति ॥1.3.12॥

ātmānamantata upasṛtya stuvīta kāmaṁ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti ॥1.3.12॥

— Translation from Aurovindo (English) — Finally, he (the udgatri priest) should meditate on himself and then on the object desired and chant the praise correctly. Thus will be quickly fulfilled for him the desire, desiring which he may offer the hymn of praise, yea, desiring which he may offer the hymn of praise. ॥1.3.12॥

— Translation from Swami Swahananda — Lastly, having thought about himself, he should sing a Stotra reflecting upon his desired object avoiding all faults. Very quickly will be fulfilled for him the desire, desiring which he may sing the Stotra yea, desiring which he may sing the Stotra. ॥1.3.12॥

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[ Sutra 1.4.1 ]

ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम्‌ ॥1.4.1॥

omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam ॥1.4.1॥

— Translation from Aurovindo (English) — The syllable Om, called the Udgitha, should be meditated upon; for people sing the Udgitha, beginning with Om. Now follows the detailed explanation of this syllable. ॥1.4.1॥

— Translation from Swami Swahananda — One should meditate on the syllable Om, the Udgitha, for one sings the Udgitha beginning with Om. Of this the explanation follows. ॥1.4.1॥

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[ Sutra 1.4.2 ]

देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयस्तच्छन्दसां छन्दस्त्वम्‌ ॥1.4.2॥

devā vai mṛtyorbibhyatastrayīṁ vidyāṁ prāviśaste chandobhiracchādayanyadebhiracchādayastacchandasāṁ chandastvam ॥1.4.2॥

— Translation from Aurovindo (English) — The gods, afraid of death, entered upon the threefold knowledge. They covered themselves with the metrical hymns. Because they covered (acchadayan) themselves with the hymns, the hymns are called chhandas. ॥1.4.2॥

— Translation from Swami Swahananda — Verily, the gods, being afraid of death, took refuge in the three Vedas. They covered themselves with the metrical hymns. Because they covered themselves with these, the metrical hymns are called Chandas. ॥1.4.2॥

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[ Sutra 1.4.3 ]

तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि। ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन्‌ ॥1.4.3॥

tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṁ paryapaśyadṛci sāmni yajuṣi | te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan ॥1.4.3॥

— Translation from Aurovindo (English) — As a fisherman might observe a fish in shallow water, so death observed the gods in the Rik, the Yajus and the Saman. They too came to know this, rose from the Rik, the Yajus and the Saman and entered the Svara (Om) alone. ॥1.4.3॥

— Translation from Swami Swahananda — Just as a fisherman would see a fish in water, so did Death observe the gods in the (rites connected with) Rik, Saman and Yajus. They, too, knowing this, arose from the Rik, Saman and Yajus, and entered the Svara (the syllable Om). ॥1.4.3॥

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[ Sutra 1.4.4 ]

यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवसामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन्‌ ॥1.4.4॥

yadā vā ṛcamāpnotyomityevātisvaratyevasāmaivaṁ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṁ tatpraviśya devā amṛtā abhayā abhavan ॥1.4.4॥

— Translation from Aurovindo (English) — When a man has mastered the Rig-Veda he loudly utters Om; he does the same when he has mastered the Sama-Veda and the Yajur-Veda. The Svara is the syllable Om; it is immortal and fearless. The gods, by entering it, became immortal and fearless. ॥1.4.4॥

— Translation from Swami Swahananda — Verily, when one learns the Rik, he loudly pronounces 'Om'. It is the same with Saman and with Yajus. This syllable Om is indeed Svara; it again is immortality and fearlessness. Having entered into Svara (i.e. having meditated) the gods became immortal and fearless. ॥1.4.4॥

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[ Sutra 1.4.5 ]

स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षर स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति ॥1.4.5॥

sa ya etadevaṁ vidvānakṣaraṁ praṇautyetadevākṣara svaramamṛtamabhayaṁ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati ॥1.4.5॥

— Translation from Aurovindo (English) — He who, knowing this, sings the praise of the syllable Om enters this same syllable, called the Svara, which is immortal and fearless. Having entered it, he becomes immortal as the gods are immortal. ॥1.4.5॥

— Translation from Swami Swahananda — He who worships this syllable knowing it thus, enters this syllable, the Svara, which is immortality and fearlessness. And having entered it, he becomes immortal by that nectar, by which the gods became immortal. ॥1.4.5॥

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[ Sutra 1.5.1 ]

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति ॥1.5.1॥

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti ॥1.5.1॥

— Translation from Aurovindo (English) — Now, verily, that which is the Udgitha is the Pranava; that which is the Pranava is the Udgitha. Yonder sun is the Udgitha. It is the Pranava, because it moves along uttering Om. ॥1.5.1॥

— Translation from Swami Swahananda — Now, that which is Udgitha is verily Pranava and that which is Pranava is Udgitha. The yonder sun is Udgitha and also Pranava, for he moves along pronouncing 'Om'. ॥1.5.1॥

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[ Sutra 1.5.2 ]

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम्‌ ॥1.5.2॥

etamu evāhamabhyagāsiṣaṁ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīstvaṁ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam ॥1.5.2॥

— Translation from Aurovindo (English) — Kaushitaki in olden times said to his son: "I sang the praise of the sun regarding it as one with its rays; therefore you are my only son. Meditate on the rays and the sun as different from each another and you will have many sons." So much with reference to the gods. ॥1.5.2॥

— Translation from Swami Swahananda — To him (the sun itself) I sung; therefore you are my only son' thus said Kausitaki to his son. 'Reflect upon the Udgitha as the rays of the sun, then surely, you will have many sons. This is the meditation with reference to the gods. ॥1.5.2॥

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[ Sutra 1.5.3 ]

अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति ॥1.5.3॥

athādhyātmaṁ ya evāyaṁ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti ॥1.5.3॥

— Translation from Aurovindo (English) — Now with reference to the body: One should meditate on the Udgitha as the principal prana, for (i.e. the prana) moves in the body uttering Om. ॥1.5.3॥

— Translation from Swami Swahananda — Now (is the meditation) with reference to the body: One should meditate on him who is this Prana in the mouth, as Udgitha, for he moves along pronouncing 'Om'. ॥1.5.3॥

· · ·

[ Sutra 1.5.4 ]

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणास्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति ॥1.5.4॥

etamu evāhamabhyagāsiṣaṁ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇāstvaṁ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti ॥1.5.4॥

— Translation from Aurovindo (English) — Kaushitaki in olden times said to his son: "I sang the praise of the principal prana alone; therefore you are my only son. Meditate on the Udgitha as the manifold prana and you will have many sons." ॥1.5.4॥

— Translation from Swami Swahananda — To him (the Prana itself) did I sing; therefore you are my only son', thus said Kausitaki to his son. "I shall get many sons", thinking thus, sing praise to the Udgitha as the manifold Pranas.' ॥1.5.4॥

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[ Sutra 1.5.5 ]

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति ॥1.5.5॥

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti ॥1.5.5॥

— Translation from Aurovindo (English) — Now, verily, that which is the Udgitha is the Pranava; that which is the Pranava is the Udgitha. He (i.e. the udgatri priest) who knows this, rectifies from the seat of the hotri priest any mistake committed by him (the udgatri priest), yea he rectifies it. ॥1.5.5॥

— Translation from Swami Swahananda — Now, that which is Udgitha, is verily Pranava; and that which is Pranava, is Udgitha', so one should think. As a result of it, even if he chants wrongly, he rectifies it by the act done from the seat of the Hotr priest. ॥1.5.5॥

· · ·

[ Sutra 1.6.1 ]

इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढ़साम तस्मादृच्यध्यूढसाम गीयत इयमेव साग्निरमस्तत्साम ॥1.6.1॥

iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūṛhasāma tasmādṛcyadhyūḍhasāma gīyata iyameva sāgniramastatsāma ॥1.6.1॥

— Translation from Aurovindo (English) — This earth is the Rik and fire is the Saman. This Saman (i.e. fire) rests on that Rik (i.e. the earth). Therefore the Saman is sung resting on the Rik. Sa is the earth, ama is fire; thus they (the earth and fire) are designated as Sama. ॥1.6.1॥

— Translation from Swami Swahananda — The earth is Rik, the fire is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The earth is 'sa', the fire is 'ama', and that makes 'Sama'. ॥1.6.1॥

· · ·

[ Sutra 1.6.2 ]

अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम ॥1.6.2॥

antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate'ntarikṣameva sā vāyuramastatsāma ॥1.6.2॥

— Translation from Aurovindo (English) — The mid-region is the Rik and the air is the Saman. This Saman (i.e. the air) rests on that Rik (i.e. the mid-region). Therefore the Saman is sung, resting on the Rik. Sa is the mid-region, ama is the air; thus they (the mid-region and the air) are designated as Sama. ॥1.6.2॥

— Translation from Swami Swahananda — The sky is Rik, the air is Sama. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The sky is 'sa', the air is 'ama', and that makes 'Sama'. ॥1.6.2॥

· · ·

[ Sutra 1.6.3 ]

द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते द्यौरेव सादित्योऽमस्तत्साम ॥1.6.3॥

dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate dyaureva sādityo'mastatsāma ॥1.6.3॥

— Translation from Aurovindo (English) — not available

— Translation from Swami Swahananda — Heaven is Rik, the sun is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. Heaven is 'sa', the sun is 'ama', and that makes 'Sama'. ॥1.6.3॥

· · ·

[ Sutra 1.6.4 ]

नक्षत्रान्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम

Chandogya Upanishad (Part 2)

॥1.6.4॥

nakṣatrānyevarkcandramāḥ sāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate nakṣatrāṇyeva sā candramā amastatsāma ॥1.6.4॥

— Translation from Aurovindo (English) — The stars are the Rik and the moon is the Saman. This Saman (i.e. the moon) rests on that Rik (i.e. the stars). Therefore the Saman is sung, resting on the Rik. Sa is the stars, ama is the moon; thus they (the stars and the moon) are designated as Sama. ॥1.6.4॥

— Translation from Swami Swahananda — The stars are Rik, the moon is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The stars are 'sa', the moon is 'ama', and that makes 'Sama'. ॥1.6.4॥

· · ·

[ Sutra 1.6.5 ]

अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते ॥1.6.5॥

atha yadetadādityasya śuklaṁ bhāḥ saivargatha yannīlaṁ paraḥ kṛṣṇaṁ tatsāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate ॥1.6.5॥

— Translation from Aurovindo (English) — Now, the white radiance of the sun is the Rik and its blue intense darkness is the Saman. This Saman (i.e. the darkness) rests on that Rik (i.e. the radiance). Therefore the Saman is sung, resting on the Rik ॥1.6.5॥

· · ·

[ Sutra 1.6.6 ]

अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साऽथ यन्नीलं परः कृष्णं तदमस्तत्सामाऽथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणस्वात्सर्व एव सुवर्णः ॥1.6.6॥

atha yadevaitadādityasya śuklaṁ bhāḥ saiva sā'tha yannīlaṁ paraḥ kṛṣṇaṁ tadamastatsāmā'tha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva suvarṇaḥ ॥1.6.6॥

— Translation from Aurovindo (English) — Sa is the white radiance of the sun, ama is its blue intense darkness; thus they (the radiance and the darkness) are designated as Sama. Now, the golden person who is seen in the sun, who has a golden beard and golden hair, who is golden to the very tips of his nails-his eyes are like a lotus flower, red as the rump of a monkey. His name is Ut, for he has risen (udita) above all evil. He, too, who knows this rises above all evil. ॥1.6.6॥

— Translation from Swami Swahananda — Again, the white light of the sun is 'sa', the blue (light) that is extremely dark is 'ama', and that makes 'Sama'. Now, that Person, effulgent as gold, who is seen within the sun, who is with golden beard and golden hair, is exceedingly effulgent even to the very tips of his nails. ॥1.6.6॥

· · ·

[ Sutra 1.6.7 ]

तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद ॥1.6.7॥

tasya yathā kapyāsaṁ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṁ veda ॥1.6.7॥

— Translation from Swami Swahananda — His eyes are bright like a red lotus. His name is 'ut'. He has risen above all evils. Verily, he who knows thus rises above all evils. ॥1.6.7॥

· · ·

[ Sutra 1.6.8 ]

तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम्‌ ॥1.6.8॥

tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṁ ceṣṭe devakāmānāṁ cetyadhidaivatam ॥1.6.8॥

— Translation from Aurovindo (English) — not available

— Translation from Swami Swahananda — Rik and Saman are his two joints. Therefore he is Udgitha. Because the priest is the singer of this 'ut', he is the Udgitha. Moreover, he (this Person called 'ut') controls the worlds which are above that sun, as also the desires of the gods. This is with reference to the gods. ॥1.6.8॥

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[ Sutra 1.7.1 ]

अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते । वागेव सा प्राणोऽमस्तत्साम ॥1.7.1॥

athādhyātmaṁ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate | vāgeva sā prāṇo'mastatsāma ॥1.7.1॥

— Translation from Aurovindo (English) — Now with reference to the body: Speech is the Rik and the prana is the Saman. This Saman (the prana) rests on that Rik (speech). Therefore the Saman is sung, resting on the Rik. Sa is speech, ama is the prana; thus they (speech and the prana) are designated as Sama. ॥1.7.1॥

— Translation from Swami Swahananda — Now (is the meditation) with reference to the body: Speech is Rik, Prana is Sama. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. Speech is 'sa', Prana is 'ama' and that makes 'Sama'. ॥1.7.1॥

· · ·

[ Sutra 1.7.2 ]

चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते। चक्षुरेव साऽऽत्माऽमस्तत्साम ॥1.7.2॥

cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate | cakṣureva sā''tmā'mastatsāma ॥1.7.2॥

— Translation from Aurovindo (English) — The eye is the Rik and the atman is the Saman. This Saman (the atman) rests on that Rik (speech). Therefore the Saman is sung, resting on the Rik. Sa is the eye, ama is the atman; thus they (the eye and the atman) are designated as ॥1.7.2॥

— Translation from Swami Swahananda — The eye is Rik, the self (reflected in the eye) is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The eye is 'sa', the self is 'ama', and that makes 'Sama'. ॥1.7.2॥

· · ·

[ Sutra 1.7.3 ]

श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते। श्रोत्रमेव सा मनोऽमस्तत्साम ॥1.7.3॥

śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate | śrotrameva sā mano'mastatsāma ॥1.7.3॥

— Translation from Aurovindo (English) — The ear is the Rik and the mind is the Saman. This Saman (the mind) rests on that Rik (the ear). Therefore the Saman is sung, resting on the Rik. Sa is the ear, ama is the mind; thus they (the ear and the mind) are designated as Sama. ॥1.7.3॥

— Translation from Swami Swahananda — The ear is Rik, the mind is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The ear is 'sa', the mind is 'ama', and that makes "Sama'. ॥1.7.3॥

· · ·

[ Sutra 1.7.4 ]

अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढ साम तस्मादृच्यध्यूढ साम गीयते । अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम ॥1.7.4॥

atha yadetadakṣṇaḥ śuklaṁ bhāḥ saivargatha yannīlaṁ paraḥ kṛṣṇaṁ tatsāma tadetadetasyāmṛcyadhyūḍha sāma tasmādṛcyadhyūḍha sāma gīyate | atha yadevaitadakṣṇaḥ śuklaṁ bhāḥ saiva sātha yannīlaṁ paraḥ kṛṣṇaṁ tadamastatsāma ॥1.7.4॥

— Translation from Aurovindo (English) — Now, the white radiance of the eye is the Rik and its blue intense darkness is the Saman. This Saman (darkness) rests on that Rik (radiance). Therefore the Saman is sung, resting on the Rik. Sa is the white radiance of the eye, ama is its blue intense darkness; thus they (the radiance and the darkness) are designated as Sama. ॥1.7.4॥

— Translation from Swami Swahananda — Now, the white light of the eye is Rik, the blue (light) that is extremely dark is Saman. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. The white light of the eye is 'sa', the blue (light) that is extremely dark is 'ama' and that makes 'Sama'. ॥1.7.4॥

· · ·

[ Sutra 1.7.5 ]

अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम ॥1.7.5॥

atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṁ tadyajustadbrahma tasyaitasya tadeva rūpaṁ yadamuṣya rūpaṁ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma ॥1.7.5॥

— Translation from Aurovindo (English) — Now, the person who is seen in the eye is the Rik, he is the Saman, he is the Uktha, he is the Yajus, he is Brahman. The form of this person in the eye is the same as the form of that person in the sun. The joints this person in the eye are the same as the joints of that person in the sun; the name of this one (Ut) is the same as the name of that one. ॥1.7.5॥

— Translation from Swami Swahananda — Now, this person who is seen within the eye - he indeed is Rik, he is Saman, he is Uktha, he is Yajus, he is the Vedas. The form of this (person seen in the eye) is the same as the form of that (person seen in the sun). His joints are the same as those of the other; his name is the same as that of the other. ॥1.7.5॥

· · ·

[ Sutra 1.7.6 ]

स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः ॥1.7.6॥

sa eṣa ye caitasmādarvāñco lokāsteṣāṁ ceṣṭe manuṣyakāmānāṁ ceti tadya ime vīṇāyāṁ gāyantyetaṁ te gāyanti tasmātte dhanasanayaḥ ॥1.7.6॥

— Translation from Aurovindo (English) — He is the lord of the worlds which spread beneath that (i.e. the eye) and also of all the wishes of men. Therefore all who sing to the vina sing of him and from him they obtain wealth. ॥1.7.6॥

— Translation from Swami Swahananda — That (person in the eye) is the lord of all the worlds that are extended below, as also of the desired objects of men. So those who sing on the lute, sing of him alone and thereby become endowed with wealth. ॥1.7.6॥

· · ·

[ Sutra 1.7.7 ]

अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताश्चाप्नोति देवकामाश्च ॥1.7.7॥

atha ya etadevaṁ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa ye cāmuṣmātparāñco lokāstāścāpnoti devakāmāśca ॥1.7.7॥

— Translation from Aurovindo (English) — He who, knowing this (i.e. the Udgitha), sings the Saman, sings both. Through that (i.e. the person in the sun) he obtains the world beyond that (i.e. the sun) and the wishes of the gods. ॥1.7.7॥

— Translation from Swami Swahananda — Now he who sings the Saman after knowing the deity Udgitha thus, sings to both. Through that (person in the sun), he (that singer) gets the worlds beyond that sun and also the desired objects of gods. ॥1.7.7॥

· · ·

[ Sutra 1.7.8 ]

अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताश्चाप्नोति मनुष्यकामाश्च तस्मादु हैवंविदुद्गाता ब्रूयात्‌ ॥1.7.8॥

athānenaiva ye caitasmādarvāñco lokāstāścāpnoti manuṣyakāmāśca tasmādu haivaṁvidudgātā brūyāt ॥1.7.8॥

— Translation from Aurovindo (English) — Likewise, through this (i.e. the person in the eye), he obtains the worlds that spread beneath that (i.e. the eye) and all the wishes of men. Therefore an udgatri priest who knows this may say to the sacrificer for whom he acts as priest: "What desire of yours shall I fulfil by singing?" For he who, knowing this, sings the Saman is able to fulfil wishes through his singing of the Saman, yea, through his singing of the Saman. ॥1.7.8॥

— Translation from Swami Swahananda — Similarly, through this person in the eye, one gets the worlds that are extended below this person, and also the desired objects of men. For this reason, the Udgatir priest who knows thus should ask (the sacrificer): 'What desire shall I obtain for you by singing the Saman?' For he alone becomes capable of obtaining desires by singing , who knowing thus sings the Saman - yea, sings the Saman. ॥1.7.8॥

· · ·

[ Sutra 1.7.9 ]

कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति ॥1.7.9॥

kaṁ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṁ vidvānsāma gāyati sāma gāyati ॥1.7.9॥

· · ·

[ Sutra 1.8.1 ]

त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति ॥1.8.1॥

trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṁ vadāma iti ॥1.8.1॥

— Translation from Aurovindo (English) — There were three men versed in the Udgitha: Silaka the son of Salavat, Chaikitayana of the line of Dalbhya and Pravahana the son of Jivala. They said: "We are indeed versed in the Udgitha. Let us have a discussion of the Udgitha." ॥1.8.1॥

— Translation from Swami Swahananda — In ancient times there were three proficient in Udgitha: Silaka the son of Salavat, Caikitayana of the Dalbhya family and Pravahana the son of Jivala. They said, 'We are proficient in Udgitha. If you agree, let us enter on a discussion of Udgitha'. ॥1.8.1॥

· · ·

[ Sutra 1.8.2 ]

तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाच श्रोष्यामीति ॥1.8.2॥

tatheti ha samupaviviśuḥ sa ha pravāhaṇo jaivaliruvāca bhagavantāvagre vadatāṁ brāhmaṇayorvadatorvāca śroṣyāmīti ॥1.8.2॥

— Translation from Aurovindo (English) — "Let it be so," they said and sat down. Then Pravihana the son Jivala said: "Revered Sirs, you speak first and I shall listen to what the two brahmins have to say." ॥1.8.2॥

— Translation from Swami Swahananda — Let it be so', saying this they sat down. Then Pravahana Jaivali said, 'You two, revered sirs, speak first; and I shall listen to the words of two Brahmanas conversing'. ॥1.8.2॥

· · ·

[ Sutra 1.8.3 ]

स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति। पृच्छेति होवाच ॥1.8.3॥

sa ha śilakaḥ śālāvatyaścaikitāyanaṁ dālbhyamuvāca hanta tvā pṛcchānīti | pṛccheti hovāca ॥1.8.3॥

— Translation from Aurovindo (English) — Then Silaka the son of Salavat said to Chaikitayana of the line Dalbhya: "Well, may I question you?" "Do ask," he said. ॥1.8.3॥

— Translation from Swami Swahananda — Then Silaka Salavatya said to Caikitayana Dalbhya, 'If you permit, I shall question you'. 'Question', said he. ॥1.8.3॥

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[ Sutra 1.8.4 ]

का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच ॥1.8.4॥

kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca ॥1.8.4॥

— Translation from Aurovindo (English) — "What is the support of the Saman?" "Tone (svara)," he replied. "What is the support of tone?" "The prana (vital breath)," he replied. "What is the support of the prana?" "Food," he replied. "What is the support of food?" "Water," he replied. "What is the support of water?" "Yonder world (heaven)," he replied. "What is the support of yonder world?" "Let no one carry the Saman beyond the heavenly world. We place the Saman in the heavenly world, for the Saman is praised as heaven." ॥1.8.4॥

— Translation from Swami Swahananda — (Silaka asked), 'What is the essence of Saman?' 'The tune', said (Dalbhya). 'What is the essence of the tune?' 'Prana', said (Dalbhya). 'What is the essence of Prana?' 'Food', said (Dalbhya). 'What is the essence of food?' 'Water', said (Dalbhya). ॥1.8.4॥

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[ Sutra 1.8.5 ]

अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमतिनयेदिति होवाच स्वर्गं वयं लोक सामाभिसंस्थापयामः स्वर्गसस्तावहि सामेति॥

apāṁ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṁ lokamatinayediti hovāca svargaṁ vayaṁ loka sāmābhisaṁsthāpayāmaḥ svargasastāvahi sāmeti ॥1.8.5॥

— Translation from Swami Swahananda — What is the essence of water?' 'That (heavenly world)', said (Dalbhya). 'What is the essence of the world?' 'One cannot carry (the Saman) beyond the heavenly world', said Dalbhya; 'we locate the Saman in the world of heaven, for Saman is praised as heaven'. ॥1.8.5॥

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[ Sutra 1.8.6 ]

त ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति ॥1.8.6॥

ta ha śilakaḥ śālāvatyaścaikitāyanaṁ dālbhyamuvācāpratiṣṭhitaṁ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti ॥1.8.6॥

— Translation from Aurovindo (English) — Then Silaka the son of Salavat said to Chaikitayana of the line of Dalbhya: "O Dalbhya your Saman is not firmly established. If at this time anyone who knew the support of the Saman were to say: 'Your head shall fall off;' surely your head would fall off." ॥1.8.6॥

— Translation from Swami Swahananda — Then Silaka Salavatya said to Caikitayana Dalbhya: 'O Dalbhya, your Saman is not indeed established. If someone one were to say, "Your head shall fall down", surely your head would fall down'. ॥1.8.6॥

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[ Sutra 1.8.7 ]

हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमतिनयेदिति होवाच प्रतिष्ठां वयं लोक सामाभिसस्थापयामः प्रतिष्ठासस्ताव हि सामेति ॥1.8.7॥

hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṁ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṁ lokamatinayediti hovāca pratiṣṭhāṁ vayaṁ loka sāmābhisasthāpayāmaḥ pratiṣṭhāsastāva hi sāmeti ॥1.8.7॥

— Translation from Aurovindo (English) — "Well then, revered Sir, let me learn it from you," said Chaikitayana. "Learn it," replied Silaka. "What is the support of that world?" "This world," he replied. "What is the support of this world?" "Let no one carry the Saman beyond this world, which is its support. We place the Saman in this world as its support, for the Saman is praised as the support (i.e. this world)." ॥1.8.7॥

— Translation from Swami Swahananda — (Dalbhya) 'Will you permit me, sir, to learn this of you?' 'Learn', said (Silaka). 'What is the essence of that (heavenly) world?' 'This earth', said (Silaka), 'What is the essence of this earth?' 'One cannot carry the Saman beyond this world as its support', said Silaka; 'we locate the Saman in this world as its support, for Saman is extolled as the earth'. ॥1.8.7॥

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[ Sutra 1.8.8 ]

त ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच ॥1.8.8॥

ta ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca|| ॥1.8.8॥

— Translation from Aurovindo (English) — Then said Pravahana the son of Jivala: O son of Salavat, your Saman (i.e. this earth) has an end. If at this time anyone who knew the support of the Saman were to say: 'Your head shall fall off,' surely your head would fall off." "Well then, let me learn this from you, revered Sir," said Silaka. "Learn it," said Pravahana.॥1.8.8॥

— Translation from Swami Swahananda — Pravahana Jaivali said to him, 'O Salavatya, your Sama, really, has a further end. If someone now were to say, "Your head shall fall down", surely your head would fall down. (Salavatya) 'Will you permit me, sir, to learn (this of you?) 'Learn', said (Jaivali). ॥1.8.8॥

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[ Sutra 1.9.1 ]

अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम्‌ ॥1.9.1॥

asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṁ pratyastaṁ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam ॥1.9.1॥

— Translation from Aurovindo (English) — "What is the support of this world?" asked Silaka. "The akasa," said Pravahana. "For all these beings are created from the akasa and return to the akasa. The akasa is greater than these; therefore the akasa is the supreme support." ॥1.9.1॥

— Translation from Swami Swahananda — (Salavatya) 'What is the essence of this world?' 'Akasa' said (Pravahana); 'All these beings arise from Akasa alone and are finally dissolved into Akasa; because Akasa alone is greater than all these and Akasa is the support at all times.' ॥1.9.1॥

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[ Sutra 1.9.2 ]

स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयासमुद्गीथमुपास्ते ॥1.9.2॥

sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṁ vidvānparovarīyāsamudgīthamupāste ॥1.9.2॥

— Translation from Aurovindo (English) — This is the Udgitha (Om), the most excellent; this is endless. He who, knowing this, meditates on the Udgitha obtains the most excellent life and wins the most excellent worlds. ॥1.9.2॥

— Translation from Swami Swahananda — It is this Udgitha which is progressively higher and better. This again is endless. He who, knowing thus, meditates upon the progressively higher and better Udgitha, obtains progressively higher and better lives and wins progressively higher and better worlds. ॥1.9.2॥

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[ Sutra 1.9.3 ]

त हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिल्लोके जीवनं भविष्यति ॥1.9.3॥

ta haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṁ prajāyāmudgīthaṁ vediṣyante parovarīyo haibhyastāvadasmilloke jīvanaṁ bhaviṣyati ॥1.9.3॥

— Translation from Aurovindo (English) — Atidhanvan the son of Sunaka, having taught this Udgitha to Udarasandilya, said: "As long as any of your descendants know this Udgitha, their life shall be the most excellent in this world and likewise in the other world." He who thus knows the Udgitha and meditates on it-his life shall be the most excellent in this world and likewise in the other world, yea, the other world. ॥1.9.3॥

— Translation from Swami Swahananda — Atidhanvan, the son of Sunaka, having taught this to Udarasandilya, said, 'As long as among your descendants, this knowledge of the Udgitha continues, so long their life in this world will be progressively higher and better than ordinary lives.' ॥1.9.3॥

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[ Sutra 1.9.4 ]

तथामुष्मिल्लोके लोक इति स य एतदेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिल्लोके जीवनं भवति तथामुष्मिल्लोके लोक इति लोके लोक इति ॥1.9.4॥

tathāmuṣmilloke loka iti sa ya etadevaṁ vidvānupāste parovarīya eva hāsyāsmilloke jīvanaṁ bhavati tathāmuṣmilloke loka iti loke loka iti ॥1.9.4॥

— Translation from Swami Swahananda — And in that other world also their state will be similar'. He who knows and meditates thus - his life in this world surely becomes progressively higher and better, and so also his state in that other world - yea, in that other world. ॥1.9.4॥

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[ Sutra 1.10.1 ]

मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास ॥1.10.1॥

maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa ॥1.10.1॥

— Translation from Aurovindo (English) — When the crops of the Kurus were destroyed by thunderstorms, Ushasti the son of Chakra, with his child-wife, lived in a deplorable condition in the village of a man who owned an elephant. ॥1.10.1॥

— Translation from Swami Swahananda — When the crops in the Kuru country had been destroyed by hailstorms, there lived Usasti, the son of Cakra with his young wife in a deplorable condition in the village of elephant-drivers. ॥1.10.1॥

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[ Sutra 1.10.2 ]

स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे त होवाच। नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति ॥1.10.2॥

sa hebhyaṁ kulmāṣānkhādantaṁ bibhikṣe ta hovāca | neto'nye vidyante yacca ye ma ima upanihitā iti ॥1.10.2॥

— Translation from Aurovindo (English) — He (Ushasti) begged food from the owner of the elephant, who was eating some wretched beans. He (the owner of the elephant) said: "I have nothing but what is set before me." ॥1.10.2॥

— Translation from Swami Swahananda — He begged food of an elephant-driver, while he was eating beans of an inferior quality. The driver said to him, 'There is no other food than what is set before me'. ॥1.10.2॥

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[ Sutra 1.10.3 ]

एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीत स्यादिति होवाच ॥1.10.3॥

eteṣāṁ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṁ vai me pīta syāditi hovāca ॥1.10.3॥

— Translation from Aurovindo (English) — Ushasti said: "Give me these." He gave the beans and said: "Here is some water left over from my drinking." Ushasti said: "If I drink this, I will then be drinking what has been left by another." ॥1.10.3॥

— Translation from Swami Swahananda — Give me some of them', said Usasti. The driver gave them to him and said, 'Here is drink at hand, if you please 1' 'Then I shall be drinking what is defiled', said Usasti. ॥1.10.3॥

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[ Sutra 1.10.4 ]

न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति ॥1.10.4॥

na svidete'pyucchiṣṭā iti na vā ajīviṣyamimānakhādanniti hovāca kāmo ma udapānamiti ॥1.10.4॥

— Translation from Aurovindo (English) — The owner of the elephant said: "Were not those beans also left over and therefore unclean?" Ushasti replied: "I should not have lived if I had not eaten them; but I can get water wherever I like." ॥1.10.4॥

— Translation from Swami Swahananda — Are not these beans also defiled?' 'Unless I ate them, I would surely not have survived', said Usasti, 'but drinking is at my option'. ॥1.10.4॥

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[ Sutra 1.10.5 ]

स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ ॥1.10.5॥

sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau ॥1.10.5॥

— Translation from Aurovindo (English) — Having himself eaten, Ushasti gave his wife what was left. But she, having eaten before, took them (i.e. the beans) and put them away. ॥1.10.5॥

— Translation from Swami Swahananda — Usasti, after he had eaten, brought the remainder to his wife. She had already obtained her food by alms; so after receiving it she kept it by. ॥1.10.5॥

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[ Sutra 1.10.6 ]

स ह प्रातः संजिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्रा राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति ॥1.10.6॥

sa ha prātaḥ saṁjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrā rājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti ॥1.10.6॥

— Translation from Aurovindo (English) — Next morning, on awaking, he said: "Alas, if I could get even little a to eat, I might earn some money. The king over here is going to perform a sacrifice; he would choose me for all the priestly offices." ॥1.10.6॥

— Translation from Swami Swahananda — Next morning while leaving the bed he said, 'Alas, if I could get a little of food, I could earn a little wealth. There a king is going to institute a sacrifice; he would appoint me to all the priestly offices'. ॥1.10.6॥

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[ Sutra 1.10.7 ]

तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय ॥1.10.7॥

taṁ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṁ yajñaṁ vitatameyāya ॥1.10.7॥

— Translation from Aurovindo (English) — His wife said to him: "Here, my husband, are the beans." After eating them, he went to the sacrifice that was about to be performed. ॥1.10.7॥

— Translation from Swami Swahananda — His wife said to him, 'Well, lord, here are the beans (given by you).' Having eaten them he went off to that sacrifice which was being performed. ॥1.10.7॥

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[ Sutra 1.10.8 ]

तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच ॥1.10.8॥

tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca ॥1.10.8॥

— Translation from Aurovindo (English) — He saw there the assembled udgatri priests and sat near them in place where they would sing the hymns. He said to the prastotri priest: ॥1.10.8॥

— Translation from Swami Swahananda — Seeing the singing priests seated there, he sat down near the singers in the place for singing the Stotras. And then he addressed the Prastotir priest. ॥1.10.8॥

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[ Sutra 1.10.9 ]

प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति ॥1.10.9॥

prastotaryā devatā prastāvamanvāyattā tāṁ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti ॥1.10.9॥

— Translation from Aurovindo (English) — "O prastotri priest, if without knowing the deity that belongs to Prastiva, you sing the Prastiva, your head will fall off" ॥1.10.9॥

— Translation from Swami Swahananda — O Prastotir, if you sing the Prastava without knowing the deity that belongs to the Prastava, your head will fall down'. ॥1.10.9॥

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[ Sutra 1.10.10 ]

एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति ॥1.10.10॥

evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṁ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti ॥1.10.10॥

— Translation from Aurovindo (English) — In the same manner he addressed the udgatri priest: "O udgatri priest, if without knowing the deity that belongs to the Udgitha, you sing the Udgitha, your head will fall off." In the same manner he addressed the pratihartri priest: "O pratihartri priest, if without knowing the deity that belongs to the Pratihara, you sing the Pratihara, your head will fall off." They all stopped performing their duties and sat in silence. ॥1.10.10॥

— Translation from Swami Swahananda — In the same manner he addressed the Udgatir priest, O Udgatir, if you sing the Udgitha without knowing the deity that belongs to the Udgitha, your head will fall down'. ॥1.10.10॥

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[ Sutra 1.10.11 ]

एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे ॥1.10.11॥

evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṁ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṁcakrire ॥1.10.11॥

— Translation from Swami Swahananda — In the same manner he addressed the Pratihartir priest, 'O Pratihartir, if you sing the Pratihara without knowing the deity that belongs to the Pratihara, your head will fall down'. Then they all sat down silently suspending their duties. ॥1.10.11॥

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[ Sutra 1.11.1 ]

अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच ॥1.11.1॥

atha hainaṁ yajamāna uvāca bhagavantaṁ vā ahaṁ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca ॥1.11.1॥

— Translation from Aurovindo (English) — The sacrificer said to him (Ushasti): "I should like to know who you are, revered Sir." "I am Ushasti the son of Chakra," he replied. ॥1.11.1॥

— Translation from Swami Swahananda — Then the principal of the sacrifice said to him, I should like to know you, revered sir, 'I am Chakrayana Usasti', said he. ॥1.11.1॥

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[ Sutra 1.11.2 ]

स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमविऽत्त्यान्यानवृषि ॥1.11.2॥

sa hovāca bhagavantaṁ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṁ bhagavato vā ahamavi'ttyānyānavṛṣi ॥1.11.2॥

— Translation from Aurovindo (English) — He (the sacrificer) said: "Revered Sir, I looked for you to perform all these priestly offices, but not finding you, Sir, I have chosen others." ॥1.11.2॥

— Translation from Swami Swahananda — He said, 'I searched for you, revered sir, for all these priestly offices, but not finding you, sir, I have chosen others.' ॥1.11.2॥

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[ Sutra 1.11.3 ]

भगवास्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच ॥1.11.3॥

bhagavāstveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṁ yāvattvebhyo dhanaṁ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca ॥1.11.3॥

— Translation from Aurovindo (English) — "But now, Sir, please take up all the priestly offices." "So be it," said Ushasti, "but let these priests, with my permission, sing the hymns of praise. You will, however, give me as much wealth as you give them." "So be it," said the sacrificer. ॥1.11.3॥

— Translation from Swami Swahananda — Revered sir, you yourself take up all the priestly offices for me'. 'Be it so; then, let these same priests sing the hymns, being permitted by me. But you should give me as much wealth as you give them.' 'Very well', said the sacrificer. ॥1.11.3॥

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[ Sutra 1.11.4 ]

अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥1.11.4॥

atha hainaṁ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṁ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti ॥1.11.4॥

— Translation from Aurovindo (English) — Thereupon the prastotri priest approached him and said: "Sir, you said to me: 'O prastotri priest, if without knowing the deity that belongs to the Prastava, you sing the Prastava, your head will fall off.' Which is that deity?" ॥1.11.4॥

— Translation from Swami Swahananda — Then the Prastotir priest approached him and said, 'Revered sir, you said to me: 'O Prastotir, if you sing the Prastava without knowing the deity that belongs to the Prastava, your head will fall down". Which is that deity?' ॥1.11.4॥

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[ Sutra 1.11.5 ]

प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥1.11.5॥

prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṁviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṁ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti ॥1.11.5॥

— Translation from Aurovindo (English) — Ushasti said: "The prana is that deity. For all these beings merge in the prana alone and from the prana alone do they rise. This is deity which belongs to the Prastava. If without knowing him you chanted the Prastava after having been cursed by me, your head would have fallen off." ॥1.11.5॥

— Translation from Swami Swahananda — Prana', said Usasti, 'all these movable and immovable beings merge in Prana (during dissolution) and rise out of Prana (during creation). This is the deity that belongs to the Prastava. If you sang the Prastava without knowing him, after your having been warned thus by me, your head would have fallen down.' ॥1.11.5॥

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[ Sutra 1.11.6 ]

अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥1.11.6॥

atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṁ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti ॥1.11.6॥

— Translation from Aurovindo (English) — Then the udgatri priest approached him and said: "Sir, you said to me: 'O udgatri priest, if without knowing the deity that belongs to the Udgitha, you sing the Udgitha, your head will fall off.' Which is that deity?"॥1.11.6॥

— Translation from Swami Swahananda — Then the Udgatir priest approached him and said, 'Revered sir, you said to me: 'O Udgatir, if you sing the Udgitha without knowing the deity that belongs to the Udgitha, your head will fall down". Which is that deity?' ॥1.11.6॥

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[ Sutra 1.11.7 ]

आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति ॥1.11.7॥

āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṁ gāyanti saiṣā devatodgīthamanvāyattā tāṁ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti ॥1.11.7॥

— Translation from Aurovindo (English) — Ushasti said: "The sun is that deity. For all these beings praise the sun which is high up. This is the deity which belongs to the Udgitha. If without knowing him you had chanted the Udgitha after having been cursed by me, your head would have fallen off." ॥1.11.7॥

— Translation from Swami Swahananda — The sun', said Usasti, 'all these movable and immovable sing the praise of the sun when he has come up. This is the deity that belongs to the Udgitha. If you sang the Udgitha without knowing him, after your having been warned thus by me, your head would have fallen down.' ॥1.11.7॥

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[ Sutra 1.11.8 ]

अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति ॥1.11.8॥

atha hainaṁ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṁ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti ॥1.11.8॥

— Translation from Aurovindo (English) — Then the pratihartri priest approached him and said: "Sir, you said to me: 'O pratihartri priest, if without knowing the deity that belongs to the Pratihara, you sing the Pratihara, your head will fall off.' Which is that deity?" ॥1.11.8॥

— Translation from Swami Swahananda — Then the Pratihartir priest approached him and said, 'Revered sir, you said to me: 'O Pratihartir, if you sing the Pratihara without knowing the deity that belongs to the Pratihara, your head will fall down". Which is

Chandogya Upanishad (Part 3)

that deity?' ॥1.11.8॥

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[ Sutra 1.11.9 ]

अन्नमिति होवाच सर्वाणि ह वा इमानि भूतन्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति ॥1.11.9॥

annamiti hovāca sarvāṇi ha vā imāni bhūtanyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṁ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti ॥1.11.9॥

— Translation from Aurovindo (English) — Ushasti said: "Food is that deity. For all these beings take food and live. This is the deity that belongs to the Pratihara. If without knowing him you had chanted the Pratihara after having been cursed by me, your head would have fallen off." ॥1.11.9॥

— Translation from Swami Swahananda — Food', said Usasti, 'all these movable and immovable beings live by partaking of food only. This is the deity that belongs to the Pratihara. If you sang the Pratihara without knowing him, after your having been warned thus by me, your head would have fallen down.' ॥1.11.9॥

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[ Sutra 1.12.1 ]

अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज ॥1.12.1॥

athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja ॥1.12.1॥

— Translation from Aurovindo (English) — Now follows the Udgitha of the dogs: One day, Vaka the son of Dalbhya, or as he was also called, Glava son of Mitra, went forth to study the Vedas. ॥1.12.1॥

— Translation from Swami Swahananda — Therefore next begins the Udgitha seen by the dogs. Once Dalbhya Baka, called also Maitreya Glava, went out (of the village) for the study of the Vedas. ॥1.12.1॥

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[ Sutra 1.12.2 ]

तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति ॥1.12.2॥

tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṁ no bhagavānāgāyatvaśanāyāma vā iti ॥1.12.2॥

— Translation from Aurovindo (English) — A white dog appeared before him. Other dogs, gathering around, said to him (i.e. the white dog): "Revered Sir, please sing for us, so we may obtain food; we are hungry." ॥1.12.2॥

— Translation from Swami Swahananda — Before him a white dog appeared and other dogs gathered around it and said, 'Revered sir, please obtain food for us by singing; we are hungry.' ॥1.12.2॥

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[ Sutra 1.12.3 ]

तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयांचकार ॥1.12.3॥

tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṁcakāra ॥1.12.3॥

— Translation from Aurovindo (English) — He (the white dog) said to them: "Come to me here tomorrow morning." Vaka the son of Dalbhya, or as he was also called, Glava son of Mitra, kept watch. ॥1.12.3॥

— Translation from Swami Swahananda — The white dog said to them, 'Come to me over here tomorrow morning.' (The sage named) Dalbhya Baka and Maitreya Glava kept watch there for them. ॥1.12.3॥

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[ Sutra 1.12.4 ]

ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः स रब्धाः सर्पन्तीत्येवमास सृपुस्ते ह समुपविश्य हिंचक्रुः ॥1.12.4॥

te ha yathaivedaṁ bahiṣpavamānena stoṣyamāṇāḥ sa rabdhāḥ sarpantītyevamāsa sṛpuste ha samupaviśya hiṁcakruḥ ॥1.12.4॥

— Translation from Aurovindo (English) — Just as the priests move along, holding to one another, when they are about to sing praises with the Vahishpavamana hymn, so did the dogs move along. Then they sat down and uttered the syllable Him. ॥1.12.4॥

— Translation from Swami Swahananda — Just as those who recite the Stotras singing the Bahispavamana hymn move along clasping one another's hand, even so did the dogs move along. Then they sat down and began to pronounce 'him'. ॥1.12.4॥

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[ Sutra 1.12.5 ]

ओ३मदा३मों३पिबा३मों३देवो वरुणः प्रजापतिः सविता२न्नमिहा२ऽऽहरदन्नपते३ऽन्नमिहा२ऽऽहरा२ऽऽहरो३मिति ॥1.12.5॥

o3madā3moṁ3pibā3moṁ3devo varuṇaḥ prajāpatiḥ savitā2nnamihā2''haradannapate3'nnamihā2''harā2''haro3miti ॥1.12.5॥

— Translation from Aurovindo (English) — Om. Let us eat! Om. Let us drink! Om. Let the sun, who is the luminous deity (deva), the giver of rain (Varuna), the lord of creatures (Prajapati), bring food here! Now a prayer to the sun: O lord of food, bring food here, bring it here. Om. ॥1.12.5॥

— Translation from Swami Swahananda — Om, let us eat! Om, let us drink! Om, may the (sun who is) god, Varuna, Prajapati and Savitir bring us food here. O Lord of food, bring food here, yea bring it, Om!' ॥1.12.5॥

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[ Sutra 1.13.1 ]

अयं वाव लोको हा उकारो वायुर्हाकारश्चन्द्रमा अथकार आत्मेहकारोऽग्निरीकारः ॥1.13.1॥

ayaṁ vāva loko hā ukāro vāyurhāikāraścandramā athakāra ātmehakāro'gnirīkāraḥ ॥1.13.1॥

— Translation from Aurovindo (English) — This Earth is verily the syllable hau; the air is the syllable hai; the moon is the syllable atha; the self is the syllable iha; the fire is the syllable i. ॥1.13.1॥

— Translation from Swami Swahananda — Verily, this world is the syllable 'hau' (which is a Stobha), the air is the syllable 'hai', the moon is the syllable 'atha', the self is the syllable 'iha' and the fire is the syllable 'I'. ॥1.13.1॥

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[ Sutra 1.13.2 ]

आदित्य ऊकारो निहव एकारो विश्वेदेवा औहोयिकारः प्रजापतिर्हिंकारः प्राणः स्वरोऽन्नं या वाग्विराट्‌ ॥1.13.2॥

āditya ūkāro nihava ekāro viśvedevā auhoyikāraḥ prajāpatirhiṁkāraḥ prāṇaḥ svaro'nnaṁ yā vāgvirāṭ ॥1.13.2॥

— Translation from Aurovindo (English) — The sun is the syllable u; the invocation is the syllable e; the Visve-devas are the syllable au-ho-i; Prajapati is the syllable him; the prana the syllable svara; food is the syllable ya; Virat is the syllable vak. ॥1.13.2॥

— Translation from Swami Swahananda — The sun is the syllable 'u' (which is a Stobha), invocation is the syllable 'e' the Visvadevas are the syllable 'auhoyi', Prajapati is the syllable 'him', Prana is the Stobha 'svara', food is the Stobha 'ya' and Virat is the Stobha 'vak'. ॥1.13.2॥

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[ Sutra 1.13.3 ]

अनिरुक्तस्त्रयोदशः स्तोभः संचरो हुंकारः ॥1.13.3॥

aniruktastrayodaśaḥ stobhaḥ saṁcaro huṁkāraḥ ॥1.13.3॥

— Translation from Aurovindo (English) — Indefinable is the thirteenth stobha, namely, the variable syllable hum. ॥1.13.3॥

— Translation from Swami Swahananda — The un-definable and variable thirteenth Stobha is the syllable 'hum'. ॥1.13.3॥

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[ Sutra 1.13.4 ]

दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेव साम्नामुपनिषदं वेदोपनिषदं वेद एति ॥1.13.4॥

dugdhe'smai vāgdohaṁ yo vāco doho'nnavānannādo bhavati ya etāmeva sāmnāmupaniṣadaṁ vedopaniṣadaṁ veda eti ॥1.13.4॥

— Translation from Aurovindo (English) — To him who knows this secret knowledge of the Samans, speech yields milk and milk is speech. He becomes the possessor of food and the eater of food-he who knows this, yea, he who knows this. ॥1.13.4॥

— Translation from Swami Swahananda — For him, speech yields the milk, which is the benefit of speech; and he becomes rich in food and an eater of food, who thus knows this sacred doctrine of the Samans - yea, knows the sacred doctrine of the Samans. ॥1.13.4॥

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[ Sutra 2.1.1 ]

समस्तस्य खलु साम्न उपासन साधु यत्खलु साधु तत्सामेत्याचक्षते यदसाधु तदसामेति ॥2.1.1॥

samastasya khalu sāmna upāsana sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti ॥2.1.1॥

— Translation from Aurovindo (English) — Om. Meditation on the whole of the Saman is good. Whatever is good, people say it is Saman; and whatever is not good, people say it is not Saman. ॥2.1.1॥

— Translation from Swami Swahananda — Om. Surely, the meditation on the whole Saman is good. Anything that is good, people call as Saman, anything that is not good, as Asaman. ॥2.1.1॥

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[ Sutra 2.1.2 ]

तदुताप्याहुः साम्नैनमुपागादिति साधुनैनमुपागादित्येव तदाहुरसाम्नैनमुपागादित्यसाधुनैनमुपगादित्येव तदाहुः ॥2.1.2॥

tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ ॥2.1.2॥

— Translation from Aurovindo (English) — Thus people say: "He approached him with Saman," that is to say, "He approached him in a becoming manner." Again they say: "He approached him without Saman," that is to say, "He approached him in an unbecoming manner." ॥2.1.2॥

— Translation from Swami Swahananda — Thus, when people say, 'He approached him with Saman', then they say only this: 'He approached him with a good motive'. And when they say, 'He approached him with Asaman', then they say only this" 'He approached him with an evil motive.' ॥2.1.2॥

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[ Sutra 2.1.3 ]

अथोताप्याहुः साम नो बतेति यत्साधु भवति साधु बतेत्येव तदाहुरसाम नो बतेति यदसाधु भवत्यसाधु बतेत्येव तदाहुः ॥2.1.3॥

athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ ॥2.1.3॥

— Translation from Aurovindo (English) — And they also say: "Truly this is Saman for us," that is to say, "It is good for us," when it is good. Again, they say: "Truly this is not Saman for us," that is to say, "It is not good for us," when it is not good. ॥2.1.3॥

— Translation from Swami Swahananda — Again, people say: 'Oh, this is Saman for us', when it is something good; then they say only this: 'Oh, this is good for us'. Again, they say, 'Oh, this is Asaman for us', when it is not good; then they say only this: 'Oh, this is evil.' ॥2.1.3॥

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[ Sutra 2.1.4 ]

स य एतदेवं विद्वानसाधु सामेत्युपास्तेऽभ्याशो ह यदेन साधवो धर्मा आ च गच्छेयुरुप च नमेयुः ॥2.1.4॥

sa ya etadevaṁ vidvānasādhu sāmetyupāste'bhyāśo ha yadena sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ ॥2.1.4॥

— Translation from Aurovindo (English) — He who, knowing this, meditates on the Saman as good-all good qualities will approach him quickly, ay, they will accrue to him. ॥2.1.4॥

— Translation from Swami Swahananda — When one who knows it thus meditates on the Saman as good, all good qualities hasten towards him and serve him. ॥2.1.4॥

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[ Sutra 2.2.1 ]

लोकेषु पञ्चविध सामोपासीत पृथिवी हिंकारः । अग्निः प्रस्तावोऽन्तरिक्षमुद्गीथ आदित्यः प्रतिहारो द्यौर्निधनमित्यूर्ध्वेषु ॥2.2.1॥

lokeṣu pañcavidha sāmopāsīta pṛthivī hiṁkāraḥ | agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu ॥2.2.1॥

— Translation from Aurovindo (English) — One should meditate on the fivefold Saman as the five worlds. The syllable Him is the earth, the Prastava fire, the Udgitha the sky, the Pratihara the sun, the Nidhana heaven. This is with reference to the ascending order. ॥2.2.1॥

— Translation from Swami Swahananda — Among the worlds one should meditate upon the Saman as fivefold. The earth is the syllable him, the fire is Prasrava, the sky is Udgitha, the sun is Pratihara, and heaven is Nidhana. Thus this meditation pertains to the higher worlds. ॥2.2.1॥

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[ Sutra 2.2.2 ]

अथावृत्तेषु द्यौर्हिंकार आदित्यः प्रस्तावोऽन्तरिक्षमुद्गीथोऽग्निः प्रतिहारः पृथिवी निधनम्‌ ॥2.2.2॥

athāvṛtteṣu dyaurhiṁkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam ॥2.2.2॥

— Translation from Aurovindo (English) — Now with reference to the descending order: The syllable Him is heaven, the Prastava the sun, the Udgitha the sky, the Pratihara fire, the Nidhana the earth. ॥2.2.2॥

— Translation from Swami Swahananda — Now, among the lower worlds. Heaven is the syllable him, the sun is Prastava, the sky is Udgitha the fire is Pratihara, and the earth is Nidhana. ॥2.2.2॥

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[ Sutra 2.2.3 ]

कल्पन्ते हास्मै लोका ऊर्ध्वाश्चावृत्ताश्च य एतदेवं विद्वाँल्लोकेषु पञ्चविध सामोपास्ते ॥2.2.3॥

kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṁ vidvāllokeṣu pañcavidha sāmopāste ॥2.2.3॥

— Translation from Aurovindo (English) — The worlds in the ascending and descending orders belong to him who, knowing this, meditates on the fivefold Saman as the worlds. ॥2.2.3॥

— Translation from Swami Swahananda — The worlds in the ascending and descending lines belong to him. Who, knowing it thus (endowed with the quality of 'good') meditates on the fivefold Saman in the worlds. ॥2.2.3॥

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[ Sutra 2.3.1 ]

वृष्टौ पञ्चविध सामोपासीत पुरोवातो हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहारः ॥2.3.1॥

vṛṣṭau pañcavidha sāmopāsīta purovāto hiṁkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāraḥ ॥2.3.1॥

— Translation from Aurovindo (English) — One should meditate on the fivefold Saman as rain. The syllable Him is the wind that blows from the east, the Prastava is the cloud that forms, the Udgitha is what rains, the Pratihara is the lightning and the thunder. ॥2.3.1॥

— Translation from Swami Swahananda — One should meditate on the fivefold Saman as rain. The wind that precedes is the syllable him, the cloud that is formed is Prastava, the shower is Udgitha, lightning and thunder are Pratihara, and the ceasing is Nidhana. It rains for him - indeed, he causes rain - who, knowing it thus, meditates on the fivefold Saman as rain. ॥2.3.1॥

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[ Sutra 2.3.2 ]

उद्गृह्णाति तन्निधनम्‌ वर्षति हास्म वर्षयति ह य एतदेवं विद्वान्वृष्टौ पञ्चविध सामोपास्ते ॥2.3.2॥

udgṛhṇāti tannidhanam varṣati hāsma varṣayati ha ya etadevaṁ vidvānvṛṣṭau pañcavidha sāmopāste ॥2.3.2॥

— Translation from Aurovindo (English) — The Nidhana is the cessation. It rains for him whenever he desires and he brings rain for others even when there is no rain who, knowing this, meditates on the fivefold Saman as rain. ॥2.3.2॥

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[ Sutra 2.4.1 ]

सर्वास्वप्सु पञ्चविध सामोपासीत मेघो यत्संप्लवते स हिंकारो यद्वर्षति स प्रस्तावो याः प्राच्यः स्यन्दन्ते स उद्गीथो याः प्रतीच्यः स प्रतिहारः समुद्रो निधनम्‌ ॥2.4.1॥

sarvāsvapsu pañcavidha sāmopāsīta megho yatsaṁplavate sa hiṁkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ samudro nidhanam ॥2.4.1॥

— Translation from Aurovindo (English) — One should meditate on the fivefold Saman in all the waters. When the clouds gather, that is the syllable Him; when it rains, that the Prastava; the rivers which flow to the east, these are the Udgitha; the rivers which flow to the west, these are the Pratihara; the ocean is Nidhana. ॥2.4.1॥

— Translation from Swami Swahananda — One should meditate on the fivefold Saman in all the waters. When a cloud gathers, it is the syllable him. When it rains, it is Prastava. Those (waters) that flow to the east, are Udgitha. Those that flow to the west are Pratihara. The ocean is Nidhana. ॥2.4.1॥

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[ Sutra 2.4.2 ]

न हाप्सु प्रैत्यप्सुमान्भवति य एतदेवं विद्वान्सर्वास्वप्सु पञ्चविध सामोपास्ते॥2.4.2॥

na hāpsu praityapsumānbhavati ya etadevaṁ vidvānsarvāsvapsu pañcavidha sāmopāste ॥2.4.2॥

— Translation from Aurovindo (English) — He does not die in water and he becomes rich in water who, knowing this, meditates on the fivefold Saman in all the waters. ॥2.4.2॥

— Translation from Swami Swahananda — He who, knowing it thus, meditates on the fivefold Saman in all the waters, does not drown in water and he becomes rich in water. ॥2.4.2॥

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[ Sutra 2.5.1 ]

ऋतुषु पञ्चविध सामोपासीत वसन्तो हिंकारः ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनम्‌ ॥2.5.1॥

ṛtuṣu pañcavidha sāmopāsīta vasanto hiṁkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam ॥2.5.1॥

— Translation from Aurovindo (English) — One should meditate on the fivefold Saman as the seasons. The syllable Him is the spring, the Prastava the summer, the Udgitha the rainy season, the Pratihara the autumn, the Nidhana the winter. ॥2.5.1॥

— Translation from Swami Swahananda — One should meditate on the fivefold Saman as the seasons: The spring is the syllable him, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana. ॥2.5.1॥

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[ Sutra 2.5.2 ]

कल्पन्ते हास्मा ऋतव ऋतुमान्भवति य एतदेवं विद्वानृतुषु पञ्चविध सामोपास्ते ॥2.5.2॥

kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṁ vidvānṛtuṣu pañcavidha sāmopāste ॥2.5.2॥

— Translation from Aurovindo (English) — The seasons belong to him and he becomes rich in seasons who, knowing this, meditates on the fivefold Saman as the seasons. ॥2.5.2॥

— Translation from Swami Swahananda — He, who knowing it thus, meditates on the fivefold Saman in the seasons, him the seasons serve and he becomes rich in seasons. ॥2.5.2॥

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[ Sutra 2.6.1 ]

पशुषु पञ्चविध सामोपासीताजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनम्‌ ॥2.6.1॥

paśuṣu pañcavidha sāmopāsītājā hiṁkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam ॥2.6.1॥

— Translation from Aurovindo (English) — One should meditate on the fivefold Saman in animals. The syllable Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara horses, the Nidhana man. ॥2.6.1॥

— Translation from Swami Swahananda — One should meditate on the fivefold Saman as the animals. The goats are the syllable him, the sheep are Prastava, the cows are Udgitha, the horses are Pratihara, and man is Nidhana. ॥2.6.1॥

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[ Sutra 2.6.2 ]

भवन्ति हास्य पशवः पशुमान्भवति य एतदेवं विद्वान्पशुषु पञ्चविध सामोपास्ते ॥2.6.2॥

bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṁ vidvānpaśuṣu pañcavidha sāmopāste ॥2.6.2॥

— Translation from Aurovindo (English) — Animals belong to him as objects of enjoyment and he becomes rich in animals who, knowing this, meditates on the fivefold Saman in animals. ॥2.6.2॥

— Translation from Swami Swahananda — He, who knowing it this, meditates on the fivefold Saman in animals, to him animals belong and he becomes rich in animals. ॥2.6.2॥

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[ Sutra 2.7.1 ]

प्राणेषु पञ्चविधं परोवरीयः सामोपासीत प्राणो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारो मनो निधनं परोवरीयासि वैतानि ॥2.7.1॥

prāṇeṣu pañcavidhaṁ parovarīyaḥ sāmopāsīta prāṇo hiṁkāro vākprastāvaścakṣurudgīthaḥ śrotraṁ pratihāro mano nidhanaṁ parovarīyāsi vaitāni ॥2.7.1॥

— Translation from Aurovindo (English) — One should meditate on the fivefold Saman, which is the most excellent, as the pranas (senses). The syllable Him is smell (i.e. the nose), the Prastava speech (the tongue), the Udgitha sight (the eye), the Pratihara hearing (the ear), the Nidhana the mind. These are each greater than the preceding. ॥2.7.1॥

— Translation from Swami Swahananda — One should meditate on the progressively higher and better fivefold Saman as the senses; The organ of smell is the syllable him, the organ of speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the mind is Nidhana. Verily, these are progressively higher and better. ॥2.7.1॥

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[ Sutra 2.7.2 ]

परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्प्राणेषु पञ्चविधं परोवरीयः सामोपास्त इति तु पञ्चविधस्य ॥2.7.2॥

parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṁ vidvānprāṇeṣu pañcavidhaṁ parovarīyaḥ sāmopāsta iti tu pañcavidhasya ॥2.7.2॥

— Translation from Aurovindo (English) — The most excellent objects belong to him, nay, he conquers the most excellent worlds who, knowing this, meditates on the fivefold Saman, which is the most excellent, as the senses. ॥2.7.2॥

— Translation from Swami Swahananda — He who knowing it thus, meditates on the fivefold Saman, progressively higher and better, in the senses, to him belong progressively higher and better lives and he wins ever higher and better worlds. So much for (the meditation on) the fivefold Saman. ॥2.7.2॥

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[ Sutra 2.8.1 ]

अथ सप्तविधस्य वाचि सप्तविध् सामोपासीत यत्किंच वाचो हुमिति स हिंकारो यत्प्रेति स प्रस्तावो यदेति स आदिः ॥2.8.1॥

atha saptavidhasya vāci saptavidh sāmopāsīta yatkiṁca vāco humiti sa hiṁkāro yatpreti sa prastāvo yadeti sa ādiḥ ॥2.8.1॥

— Translation from Aurovindo (English) — Now for the sevenfold Saman: One should meditate on the sevenfold Saman in speech. When there is the syllable Hum in speech, that is the syllable Him; likewise Pra is the Prastava, A is the Adi. ॥2.8.1॥

— Translation from Swami Swahananda — Next is the meditation on the sevenfold Saman. One should meditate on the sevenfold Saman as speech. Whatsoever in speech is 'hum', that is the syllable him; whatever is 'pra', that is Prastava; whatever is 'a', that is Adi (the first); whatever is 'ut', that is Udgitha; whatever is 'prati', that is Pratihara; whetever is 'upa', that is Upadrava; and whatever is 'ni', that is Nidhana. ॥2.8.1॥

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[ Sutra 2.8.2 ]

यदुदिति स उद्गीथो यत्प्रतीति स प्रतिहारो यदुपेति स उपद्रवो यन्नीति तन्निधनम्‌ ॥2.8.2॥

yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam ॥2.8.2॥

— Translation from Aurovindo (English) — Ud is the Udgitha, Pra the Pratihara, Upa the Upadrava, Ni the Nidhana. ॥2.8.2॥

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[ Sutra 2.8.3 ]

दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतदेवं विद्वान्वाचि सप्तविध सामोपास्ते ॥2.8.3॥

dugdhe'smai vāgdohaṁ yo vāco doho'nnavānannādo bhavati ya etadevaṁ vidvānvāci saptavidha sāmopāste ॥2.8.3॥

— Translation from Aurovindo (English) — For him speech yields milk, which is the milk of speech and he becomes rich in food and the eater of food who, knowing this, meditates on the sevenfold Saman in speech. ॥2.8.3॥

— Translation from Swami Swahananda — He who knowing it thus, meditates on the sevenfold (whole) Saman as speech, for him speech yields milk i.e. its appropriate benefit, and he becomes rich in food and an eater of food. ॥2.8.3॥

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[ Sutra 2.9.1 ]

अथ खल्वमुमादित्य सप्तविध सामोपासीत सर्वदा समस्तेन साम मां प्रति मां प्रतीति सर्वेण समस्तेन साम ॥2.9.1॥

atha khalvamumāditya saptavidha sāmopāsīta sarvadā samastena sāma māṁ prati māṁ pratīti sarveṇa samastena sāma ॥2.9.1॥

— Translation from Aurovindo (English) — One should meditate on the sevenfold Saman as yonder sun. The sun is the Saman because he is always the same (sama). He is the Saman because he makes everyone cherish the same thought: "He faces me," "He faces me." ॥2.9.1॥

— Translation from Swami Swahananda — Next, one should meditate upon the sevenfold Saman as the yonder sun. He is the Saman because he is always the same. He is the Saman because he is the same to all, for each one thinks, 'He faces me, he faces me.' ॥2.9.1॥

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[ Sutra 2.9.1 ]

तस्मिन्निमानि सर्वाणि भूतान्यन्वायत्तानीति विद्यात्तस्य यत्पुरोदयात्स हिंकारस्तदस्य पशवोऽन्वायत्तास्तस्मात्ते हिं कुर्वन्ति हिंकारभाजिनो ह्येतस्य साम्नः ॥2.9.2॥

tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṁkārastadasya paśavo'nvāyattāstasmātte hiṁ kurvanti hiṁkārabhājino hyetasya sāmnaḥ ॥2.9.2॥

— Translation from Aurovindo (English) — One should know that all beings depend upon him (i.e. the sun). What he is before his rising is the syllable Him. The animals depend upon it (i.e. Him). Therefore the animals say "Him" before the sunrise, for they partake of the syllable Him of the Saman (sun). ॥2.9.2॥

— Translation from Swami Swahananda — One should know that all these beings are dependent on him. What he is before rising, that is Himkara. On this, the animals are dependent. As they participate in the Himkara part of this Saman, do they utter him (before sunrise). ॥2.9.2॥

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[ Sutra 2.9.3 ]

अथ यत्प्रथमोदिते स प्रस्तावस्तदस्य मनुष्या अन्वायत्तास्तस्मात्ते प्रस्तुतिकामाः प्रशसाकामाः प्रस्तावभाजिनो ह्येतस्य साम्नः ॥2.9.3॥

atha yatprathamodite sa prastāvastadasya manuṣyā anvāyattāstasmātte prastutikāmāḥ praśasākāmāḥ prastāvabhājino hyetasya sāmnaḥ ॥2.9.3॥

— Translation from Aurovindo (English) — What he (the sun) is just after he has risen, that is the Prastava. Men depend upon it. Therefore men love praise (prastuti) and eulogy, for they partake of the Prastava of that Saman. ॥2.9.3॥

— Translation from Swami Swahananda — Then, the form of the sun when it has just risen, that is Prastava. On this, men are dependent. As they participate in the Prastava part of this Saman, so are they desirous of praise, direct and indirect. ॥2.9.3॥

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[ Sutra 2.9.4 ]

अथ यत्संगववेलाया स आदिस्तदस्य वयास्यन्वायत्तानि तस्मात्तान्यन्तरिक्षेऽनारम्बणान्यादायात्मानं परिपतन्त्यादिभाजीनि ह्येतस्य साम्नः ॥2.9.4॥

atha yatsaṁgavavelāyā sa ādistadasya vayāsyanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṁ paripatantyādibhājīni hyetasya sāmnaḥ ॥2.9.4॥

— Translation from Aurovindo (English) — What he is when the rays go forth, that is the Adi. Birds depend upon It. Therefore birds hold themselves without support in the sky and fly about, for they partake of the Adi of that Saman. ॥2.9.4॥

— Translation from Swami Swahananda — And the form of the sun as it appears at the time of the assembling of its rays, that is Adi. On this, the birds are dependent. As they participate in the Adi part of this Saman, so do they hold themselves unsupported in the sky and fly about. ॥2.9.4॥

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[ Sutra 2.9.5 ]

अथ यत्संप्रतिमध्यंदिने स उद्गीथस्तदस्य देवा अन्वायत्तास्तस्मात्ते सत्तमाः प्राजापत्यानामुद्गीथभाजिनो ह्येतस्य साम्नः ॥2.9.5॥

atha yatsaṁpratimadhyaṁdine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ ॥2.9.5॥

— Translation from Aurovindo (English) — What he is just at midday, that is the Udgitha. The devas (gods) are dependent upon it. Therefore they are the best of the offspring of Prajapati, for they partake of the Udgitha of that Sa man. ॥2.9.5॥

— Translation from Swami Swahananda — Next, the form of the sun that appears just at midday, that is Udgitha. On this, the gods are dependent. As they participate in the Udgitha part of this Saman, so are they the best among the off springs of Prajapati. ॥2.9.5॥

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[ Sutra 2.9.6 ]

अथ यदूर्ध्वं मध्यंदिनात्प्रागपराह्णात्स प्रतिहारस्तदस्य गर्भा अन्वायत्तास्तस्मात्ते प्रतिहृतानावपद्यन्ते प्रतिहारभाजिनो ह्येतस्य साम्नः ॥2.9.6॥

atha yadūrdhvaṁ madhyaṁdinātprāgaparāhṇātsa pratihārastadasya garbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ ॥2.9.6॥

— Translation from Aurovindo (English) — What he is after midday and before afternoon, that is the Pratihara. The foetuses depend upon it. Therefore they are held in the womb after being conceived and do not fall, for they partake of the Pratihara of the Saman. ॥2.9.6॥

— Translation from Swami Swahananda — Next, the form of the sun that appears just after midday and before (the latter part of) afternoon, that is Pratihara. On this, the fetuses are dependent. As they participate in the Pratihara part of this Saman, (so are they held up in the womb) and they do not fall down. ॥2.9.6॥

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[ Sutra 2.9.7 ]

अथ यदूर्ध्वमपराह्णात्प्रागस्तमयात्स उपद्रवस्तदस्यारण्या अन्वायत्तास्तस्मात्ते पुरुषं दृष्ट्वा कक्ष श्वभ्रमित्युपद्रवन्त्युपद्रवभाजिनो ह्येतस्य साम्नः ॥2.9.7॥

atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṁ dṛṣṭvā kakṣa śvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ ॥2.9.7॥

— Translation from Aurovindo (English) — What he is after the afternoon and before sunset, that is the Upadrava. The animals of the forest depend upon it. Therefore they run (upadravanti) to the forest and their caves when they see a man, for partake of the Upadrava of that Saman. ॥2.9.7॥

— Translation from Swami Swahananda — Next, the form of the sun that appears when it is past afternoon and before sunset, that is Upadrava. On this, the wild animals are dependent. As they participate in the Upadrava part of this Saman, so do they, when they see a man, run away to the forest, as to a place of safety. ॥2.9.7॥

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[ Sutra 2.9.8 ]

अथ यत्प्रथमास्तमिते तन्निधनं तदस्य पितरोऽन्वायत्तास्तस्मात्तान्निदधति निधनभाजिनो ह्येतस्य साम्न एवं खल्वमुमादित्य सप्तविध सामोपास्ते ॥2.9.8॥

atha yatprathamāstamite tannidhanaṁ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṁ khalvamumāditya saptavidha sāmopāste ॥2.9.8॥

— Translation from Aurovindo (English) — What he is just after the sunset, that is the Nidhana. The Manes depend upon it. Therefore they put them (i.e. the Manes) down (nidadhati), for they partake of the Nidhana of that Saman. Thus a man meditates on the sevenfold Saman as the sun. ॥2.9.8॥

— Translation from Swami Swahananda — Now, the form of the sun that appears just after sunset, that is Nidhana. On this, the fathers are dependent. As they participate in the Nidhana part of this Saman, so do people lay them aside. ॥2.9.8॥

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[ Sutra 2.10.1 ]

अथ खल्वात्मसंमितमतिमृत्यु सप्तविध सामोपासीत हिंकार इति त्र्यक्षरं प्रस्ताव इति त्र्यक्षरं तत्समम्‌ ॥2.10.1॥

atha khalvātmasaṁmitamatimṛtyu saptavidha sāmopāsīta hiṁkāra iti tryakṣaraṁ prastāva iti tryakṣaraṁ tatsamam ॥2.10.1॥

— Translation from Aurovindo (English) — Next one should meditate on the sevenfold Saman which has a uniform number of syllables and which leads beyond death: The word Himkara has three syllables, the word Prastava has three syllables. Hence they are equal (sama). ॥2.10.1॥

— Translation from Swami Swahananda — Now, verily, one should meditate on the sevenfold Saman, which has all its parts similar, and which leads beyond death. 'Himkara, has three syllables; 'Prastava' has three syllables. So they are equal to each other. ॥2.10.1॥

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[ Sutra 2.10.2 ]

आदिरिति द्व्यक्षरं प्रतिहार इति चतुरक्षरं तत इहैकं तत्समम्‌ ॥2.10.2॥

ādiriti dvyakṣaraṁ pratihāra iti caturakṣaraṁ tata ihaikaṁ tatsamam ॥2.10.2॥

— Translation from Aurovindo (English) — The word Adi has two syllables and the word Pratihara has four syllables. If we take one syllable from Pratihara and join to Adi, they become equal (sama). ॥2.10.2॥

— Translation from Swami Swahananda — Adi' has two syllables; 'Pratihara' has four syllables. We take one syllable from Pratihara to Adi. So they are equal to each other. ॥2.10.2॥

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[ Sutra 2.10.3 ]

उद्गीथ इति त्र्यक्षरमुपद्रव इति चतुरक्षरं त्रिभिस्त्रिभिः समं भवत्यक्षरमतिशिष्यते त्र्यक्षरं तत्समम्‌ ॥2.10.3॥

udgītha iti tryakṣaramupadrava iti caturakṣaraṁ tribhistribhiḥ samaṁ bhavatyakṣaramatiśiṣyate tryakṣaraṁ tatsamam ॥2.10.3॥

— Translation from Aurovindo (English) — The word Udgitha has three syllables and the word Upadrava has four syllables. With three and three syllables they should be equal. One syllable being left out, it becomes trisyllabic. Hence the equality (sama). The word Nidhana has three syllables; therefore it is equal. These make twenty-two syllables of the sevenfold Saman. ॥2.10.3॥

— Translation from Swami Swahananda — Udgitha' has three syllables; 'Upadrava' has four syllables. Three and three become equal. One syllable is left over; that really is tri-syllabic; so it also becomes equal. ॥2.10.3॥

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[ Sutra 2.10.4 ]

निधनमिति त्र्यक्षरं तत्सममेव भवति तानि ह वा एतानि द्वाविशतिरक्षराणि ॥2.10.4॥

nidhanamiti tryakṣaraṁ tatsamameva bhavati tāni ha vā etāni dvāviśatirakṣarāṇi ॥2.10.4॥

— Translation from Swami Swahananda — Nidhana' has three syllables, and this to is equal (to the others). These, indeed, are the twenty two syllables (of the sevenfold Saman). ॥2.10.4॥

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[ Sutra 2.10.5 ]

एकविशत्यादित्यमाप्नोत्येकविशो वा इतोऽसावादित्यो द्वाविशेन परमादित्याज्जयति तन्नाकं तद्विशोकम्‌ ॥2.10.5॥

ekaviśatyādityamāpnotyekaviśo vā ito'sāvādityo dvāviśena paramādityājjayati tannākaṁ tadviśokam ॥2.10.5॥

— Translation from Aurovindo (English) — With twenty-one syllables he reaches the sun; for the sun is the twenty-first from here. With the twenty-second he conquers what is beyond the sun; that plane is blessed and free from grief. ॥2.10.5॥

— Translation from Swami Swahananda — He who, knowing this Saman thus (as good), meditates on the sevenfold Saman, which has all its parts similar and which leads beyond death, reaches the sun (Death) by the number twenty-one; for, counting from this world the yonder sun is verily the twenty-first. With the remaining twenty-second syllable he conquers the world beyond the sun. That world is of the nature of bliss, and is free from misery. (That is), he obtains victory over the sun, and then a victory still higher becomes his, who meditates on the sevenfold Saman. ॥2.10.5॥

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[ Sutra 2.10.6 ]

आप्नोती हादित्यस्य जयं परो हास्यादित्यजयाज्जयो भवति य एतदेवं विद्वानात्मसंमितमतिमृत्यु सप्तविध सामोपास्ते सामोपास्ते ॥2.10.6॥

āpnotī hādityasya jayaṁ paro hāsyādityajayājjayo bhavati ya etadevaṁ vidvānātmasaṁmitamatimṛtyu saptavidha sāmopāste sāmopāste ॥2.10.6॥

— Translation from Aurovindo (English) — He obtains here victory over the sun (death); and to him comes victory higher than the victory over the sun who, knowing this, meditates on the sevenfold Saman which has a uniform number syllables and which leads beyond death, yea, who meditates upon the sevenfold Saman. ॥2.10.6॥

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[ Sutra 2.11.1 ]

मनो हिंकारो वाक्प्रस्तावश्चक्षुरुद्गीथः श्रोत्रं प्रतिहारः प्राणो निधनमेतद्गायत्रं प्राणेषु प्रोतम्‌ ॥2.11.1॥

mano hiṁkāro vākprastāvaścakṣurudgīthaḥ śrotraṁ pratihāraḥ prāṇo nidhanametadgāyatraṁ prāṇeṣu protam ॥2.11.1॥

— Translation from Aurovindo (English) — The syllable Him is the mind, the Prastava speech, the Udgitha sight, the Pratihara hearing, the Nidhana breath (the prana). This is the Gayatra Saman, as interwoven in the five pranas. ॥2.11.1॥

— Translation from Swami Swahananda — The mind is Himkara, speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the Prana is Nidhana. This is the Gayatra Saman woven in (the Prana and) the senses. ॥2.11.1॥

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[ Sutra 2.11.2 ]

स य एवमेतद्गायत्रं प्राणेषु प्रोतं वेद प्राणीभवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या महामनाः स्यात्तद्व्रतम्‌ ॥2.11.2॥

sa ya evametadgāyatraṁ prāṇeṣu protaṁ veda prāṇībhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam ॥2.11.2॥

— Translation from Aurovindo (English) — He who thus knows this Gayatra Saman interwoven in the pranas preserves his sense-organs intact, reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him who meditates on the Gayatra Saman the injunction is: "Be high-minded." ॥2.11.2॥

— Translation from Swami Swahananda — He who thus knows this Gayatra Saman as woven in (the Prana and) the senses, becomes the possessor of perfect senses, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should be high-minded. ॥2.11.2॥

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[ Sutra 2.12.1 ]

अभिमन्थति स हिंकारो धूमो जायते स प्रस्तावो ज्वलति स उद्गीथोऽङ्गारा भवन्ति स प्रतिहार उपशाम्यति तन्निधन सशाम्यति तन्निधनमेतद्रथंतरमग्नौ प्रोतम् ॥2.12.1॥

abhimanthati sa hiṁkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhana saśāmyati tannidhanametadrathaṁtaramagnau protam ॥2.12.1॥

— Translation from Aurovindo (English) — The rubbing of the fire-sticks is the syllable Him; the rising of smoke is the Prastava; the burning is the Udgitha; the forming of embers is the Pratihara; the going out is the Nidhana. This is the Rathantara Saman as interwoven in fire. ॥2.12.1॥

— Translation from Swami Swahananda — One rubs, that is Himkara. The smoke is produced, that is Prastava. It blazes, that is Udgitha. The embers are formed, that is Pratihara. It goes down, that is Nidhana. It is completely extinguished, that is Nidhana. This is the Rathantara Saman woven in fire. ॥2.12.1॥

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[ Sutra 2.12.2 ]

स य एवमेतद्रथंतरमग्नौ प्रोतं वेद ब्रह्मवर्चस्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या न प्रत्यङ्ङग्निमाचामेन्न निष्ठीवेत्तद्व्रतम्‌ ॥2.12.2॥

sa ya evametadrathaṁtaramagnau protaṁ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam ॥2.12.2॥

— Translation from Aurovindo (English) — He who thus knows this Rathantara Saman as interwoven in fire becomes radiant with the light of Brahman and endowed with a good appetite; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do sip water or spit before the fire." ॥2.12.2॥

— Translation from Swami Swahananda — He who thus knows this Rathantara Saman as woven in fire becomes radiant with the holy effulgence born of sacred wisdom, is endowed with good appetite and reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should neither sip nor spit facing the fire. ॥2.12.2॥

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[ Sutra 2.13.1 ]

उपमन्त्रयते स हिंकारो ज्ञपयते स प्रस्तावः स्त्रिया सह शेते स उद्गीथः प्रति स्त्रीं सह शेते स प्रतिहारः कालं गच्छति तन्निधनं पारं गच्छति तन्निधनमेतद्वामदेव्यं मिथुने प्रोतम्‌ ॥2.13.1॥

upamantrayate sa hiṁkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṁ saha śete sa pratihāraḥ kālaṁ gacchati tannidhanaṁ pāraṁ gacchati tannidhanametadvāmadevyaṁ mithune protam ॥2.13.1॥

— Translation from Aurovindo (English) — A man's beckoning to a woman is the syllable Him; his gratifying her is the Prastava; his lying with her is the Pratihara; his spending time with her is the Nidhana; and the finishing of the sexual act is also the Nidhana. This is the Vamadevya Saman as interwoven in sexual intercourse. ॥2.13.1॥

— Translation from Swami Swahananda — The Vamadevya Saman is woven in a couple. He who thus knows this Vamadevya Saman as woven in a couple becomes one of the couple and procreates. He reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not despise any woman. ॥2.13.1॥

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[ Sutra 2.13.2 ]

स य एवमेतद्वामदेव्यं मिथुने प्रोतं वेद मिथुनी भवति मिथुनान्मिथुनात्प्रजायते सर्वमायुरेति ज्योग्जीवति महान्प्रजया

Chandogya Upanishad (Part 4)

पशुभिर्भवति महान्कीर्त्या न कांचन परिहरेत्तद्व्रतम्‌ ॥2.13.2॥

sa ya evametadvāmadevyaṁ mithune protaṁ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāṁcana pariharettadvratam ॥2.13.2॥

— Translation from Aurovindo (English) — He who thus knows the Vamadevya Saman as interwoven in sexual intercourse does not suffer from the pang of separation and procreates from every intercourse; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not reject a woman who comes to you seeking intercourse". ॥2.13.2॥

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[ Sutra 2.14.1 ]

उद्यन्हिंकार उदितः प्रस्तावो मध्यंदिन उद्गीथोऽपराह्णः प्रतिहारोऽस्तं यन्निधनमेतद्बृहदादित्ये प्रोतम्‌ ॥2.14.1॥

udyanhiṁkāra uditaḥ prastāvo madhyaṁdina udgītho'parāhṇaḥ pratihāro'staṁ yannidhanametadbṛhadāditye protam ॥2.14.1॥

— Translation from Aurovindo (English) — udyanhiṁkāra uditaḥ prastāvo madhyaṁdina udgītho'parāhṇaḥ pratihāro'staṁ yannidhanametadbṛhadāditye protam ॥2.14.1॥

— Translation from Swami Swahananda — The rising sun is Himkara; the risen sun is Prastava; the midday sun is Udgitha; the sun in the afternoon is Pratihara, and the setting sun is Nidhana. This is the Brihat Saman woven in the sun. ॥2.14.1॥

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[ Sutra 2.14.2 ]

स य एवमेतद्बृहदादित्ये प्रोतं वेद तेजस्व्यन्नादो भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या तपन्तं न निन्देत्तद्व्रतम्‌ ॥2.14.2॥

sa ya evametadbṛhadāditye protaṁ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṁ na nindettadvratam ॥2.14.2॥

— Translation from Aurovindo (English) — sa ya evametadbṛhadāditye protaṁ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṁ na nindettadvratam ॥2.14.2॥

— Translation from Swami Swahananda — He who thus knows this Brihat Saman as woven in the sun becomes refulgent and endowed with good appetite, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not find fault with the burning sun. ॥2.14.2॥

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[ Sutra 2.15.1 ]

अभ्राणि संप्लवन्ते स हिंकारो मेघो जायते स प्रस्तावो वर्षति स उद्गीथो विद्योतते स्तनयति स प्रतिहार उद्गृह्णाति तन्निधनमेतद्वैरूपं पर्जन्ये प्रोतम्‌ ॥2.15.1॥

abhrāṇi saṁplavante sa hiṁkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṁ parjanye protam ॥2.15.1॥

— Translation from Aurovindo (English) — The gathering of the mists is the syllable Him; the forming of clouds is the Prastava; the raining is the Udgitha; the flashing and thundering are the Pratihara; the ceasing of the rain is the Nidhana. This is the Vairupa Saman as interwoven in the clouds. ॥2.15.1॥

— Translation from Swami Swahananda — The white clouds gather, that is Himkara. The (rain-bearing) cloud is formed, that is Prastava. It rains, that is Udgitha. It flashes and thunders, that is Pratihara. It ceases, that is Nidhana. This is the Vairupa Saman woven in the rain-cloud. ॥2.15.1॥

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[ Sutra 2.15.2 ]

स य एवमेतद्वैरूपं पर्जन्ये प्रोतं वेद विरूपाश्च सुरूपाश्च पशूनवरुन्धेसर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या वर्षन्तं नो निन्देत्तद्व्रतम्‌ ॥2.15.2॥

sa ya evametadvairūpaṁ parjanye protaṁ veda virūpāśca surūpāśca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṁ no nindettadvratam ॥2.15.2॥

— Translation from Aurovindo (English) — He who thus knows the Vairupa Saman as interwoven in the clouds obtains cattle of various forms and of beautiful form; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the rain." ॥2.15.2॥

— Translation from Swami Swahananda — He who thus knows this Virupa Saman as woven in the rain-cloud acquires cattle of handsome and manifold forms, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should not find fault with the rain-cloud when it rains. ॥2.15.2॥

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[ Sutra 2.16.1 ]

वसन्तो हिंकारो ग्रीष्मः प्रस्तावो वर्षा उद्गीथः शरत्प्रतिहारो हेमन्तो निधनमेतद्वैराजमृतुषु प्रोतम्‌ ॥2.16.1॥

vasanto hiṁkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam ॥2.16.1॥

— Translation from Aurovindo (English) — The syllable Him is the spring, the Prastava the summer, the Udgitha the rainy season, the Pratihara the autumn, the Nidhana the winter. This is the Vairaja Saman as interwoven in the seasons. ॥2.16.1॥

— Translation from Swami Swahananda — The spring is Himkara, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana. This is the Vairaja Saman woven in the seasons. ॥2.16.1॥

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[ Sutra 2.16.2 ]

स य एवमेतद्वैराजमृतुषु प्रोतं वेद विराजति प्रजया पशुभिर्ब्रह्मवर्चसेन सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्यर्तून्न निन्देत्तद्व्रतम्‌ ॥2.16.2॥

sa ya evametadvairājamṛtuṣu protaṁ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam ॥2.16.2॥

— Translation from Aurovindo (English) — He who thus knows the Vairaja Saman as interwoven in the seasons shines through children, cattle and the light of Brahman; he reach the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the seasons." ॥2.16.2॥

— Translation from Swami Swahananda — He who thus knows this Vairaja Saman as woven in the seasons shines with offspring, cattle and the holy effulgence born of sacred wisdom, reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the seasons. ॥2.16.2॥

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[ Sutra 2.17.1 ]

पृथिवी हिंकारोऽन्तरिक्षं प्रस्तावो द्यौरुद्गीथो दिशः प्रतिहारः समुद्रो निधनमेताः शक्वर्यो लोकेषु प्रोताः ॥2.17.1॥

pṛthivī hiṁkāro'ntarikṣaṁ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ ॥2.17.1॥

— Translation from Aurovindo (English) — The syllable Him is the earth, the Prastava the sky, the Udgitha heaven, the Pratihara the quarters, the Nidhana the sea. This is the Sakvari Saman as interwoven in the worlds. ॥2.17.1॥

— Translation from Swami Swahananda — The earth is Himkara, the sky is Prastava, heaven is Udgitha, the quarters are Pratihara, and the ocean is Nidhana. This is the Sakvari Saman woven in the worlds. ॥2.17.1॥

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[ Sutra 2.17.2 ]

स य एवमेताः शक्वर्यो लोकेषु प्रोता वेद लोकी भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या लोकान्न निन्देत्तद्व्रतम्‌ ॥2.17.2॥

sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā lokānna nindettadvratam ॥2.17.2॥

— Translation from Aurovindo (English) — He who thus knows the Sakvari Saman as interwoven in the worlds becomes the possessor of the worlds; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry the worlds." ॥2.17.2॥

— Translation from Swami Swahananda — He who thus knows this Sakvari Saman woven in the worlds, becomes the possessor of the worlds, reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the worlds. ॥2.17.2॥

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[ Sutra 2.18.1 ]

अजा हिंकारोऽवयः प्रस्तावो गाव उद्गीथोऽश्वाः प्रतिहारः पुरुषो निधनमेता रेवत्यः पशुषु प्रोताः ॥2.18.1॥

ajā hiṁkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ ॥2.18.1॥

— Translation from Aurovindo (English) — The syllable Him is goats, the Prastava sheep, the Udgitha cows, the Pratihara horses, the Nidhana man. This is the Revati Saman interwoven in animals. ॥2.18.1॥

— Translation from Swami Swahananda — The goats are Himkara, the sheep are Prastava, the cows are Udgitha, the horses are Pratihara, and man is Nidhana. This is the Revati Saman woven in the animals. ॥2.18.1॥

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[ Sutra 2.18.2 ]

स य एवमेता रेवत्यः पशुषु प्रोता वेद पशुमान्भवति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या पशून्न निन्देत्तद्व्रतम्‌ ॥2.18.2॥

sa ya evametā revatyaḥ paśuṣu protā veda paśumānbhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā paśūnna nindettadvratam ॥2.18.2॥

— Translation from Aurovindo (English) — He who thus knows these Revati Samans as interwoven in animals becomes the possessor of animals; he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "Do not decry animals." ॥2.18.2॥

— Translation from Swami Swahananda — He who thus knows this Revati Saman woven in the animals, becomes the possessor of animals, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, great also with fame. His holy vow is that he should not find fault with animals. ॥2.18.2॥

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[ Sutra 2.19.1 ]

लोम हिंकारस्त्वक्प्रस्तावो मासमुद्गीथोऽस्थि प्रतिहारो मज्जा निधनमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतम्‌ ॥2.19.1॥

loma hiṁkārastvakprastāvo māsamudgītho'sthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam ॥2.19.1॥

— Translation from Aurovindo (English) — The syllable Him is hair, the Prastava skin, the Udgitha flesh, the Pratihara bone, the Nidhana marrow. This is the Yajnayajniya Saman as interwoven in the members of the body. ॥2.19.1॥

— Translation from Swami Swahananda — The hair is Himkara, the skin is Prastava, the flesh is Udgitha, the bone is Pratihara, and the marrow is Nidhana. This is the Yajnayajniya Saman woven in the limbs of the body. ॥2.19.1॥

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[ Sutra 2.19.2 ]

स य एवमेतद्यज्ञायज्ञीयमङ्गेषु प्रोतं वेदाऽङ्गी भवति नाङ्गेन विहूर्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या संवत्सरं मज्ज्ञो नाश्नीयात्तद्व्रतं मज्ज्ञो नाश्नीयादिति वा ॥2.19.2॥

sa ya evametadyajñāyajñīyamaṅgeṣu protaṁ vedā'ṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṁvatsaraṁ majjño nāśnīyāttadvrataṁ majjño nāśnīyāditi vā ॥2.19.2॥

— Translation from Aurovindo (English) — He who thus knows the Yajnayajniya Saman as interwoven in the members of the body becomes possessed of limbs; he is not crippled in any limb, he reaches the full length of life, lives brightly, becomes great in children and cattle, great in fame. For him the injunction is: "For one year do not eat meat" or ''Do not eat meat at all." ॥2.19.2॥

— Translation from Swami Swahananda — He who thus knows this Yajnayajniya Saman, woven in the limbs of the body, is endowed with all the limbs, and is not crippled in any limb; he reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not eat fish and meat for a year, or rather, he should not eat fish and meat at all. ॥2.19.2॥

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[ Sutra 2.20.1 ]

अग्निर्हिंकारो वायुः प्रस्ताव आदित्य उद्गीथो नक्षत्राणि प्रतिहारश्चन्द्रमा निधनमेतद्राजनं देवतासु प्रोतम्‌ ॥2.20.1॥

agnirhiṁkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṁ devatāsu protam ॥2.20.1॥

— Translation from Aurovindo (English) — The syllable Him is fire, the Prastava air, the Udgitha the sun, the Pratihara the stars, the Nidhana the moon. This is the Rajana Saman as interwoven in the gods. ॥2.20.1॥

— Translation from Swami Swahananda — Fire is Himkara, Air is Prastava, the Sun is Udgitha, the Stars are Pratihara, and the Moon is Nidhana. This is the Rajana Saman woven in the deities. ॥2.20.1॥

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[ Sutra 2.20.2 ]

स य एवमेतद्राजनं देवतासु प्रोतं वेदैतासामेव देवताना सलोकता सर्ष्टिता सायुज्यं गच्छति सर्वमायुरेति ज्योग्जीवति महान्प्रजया पशुभिर्भवति महान्कीर्त्या ब्राह्मणान्न निन्देत्तद्व्रतम्‌ ॥2.20.2॥

sa ya evametadrājanaṁ devatāsu protaṁ vedaitāsāmeva devatānā salokatā sarṣṭitā sāyujyaṁ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam ॥2.20.2॥

— Translation from Aurovindo (English) — He who thus knows the Rajana Saman as interwoven in the gods obtains the same world as the gods, acquires the same prosperity as theirs and realizes union with them; he reaches the full length of lives brightly, becomes great in children and cattle, great in fame. him the injunction is: "Do not decry the brahmins." ॥2.20.2॥

— Translation from Swami Swahananda — He who knows thus knows this Rajana Saman woven in the deities, abides in the same world or gets the same prosperity as these very deities or attains union with them; he reaches the full length of life, lives gloriously, becomes great with offspring and cattle and great also with fame. His holy vow is that he should not find fault with the Brahmanas. ॥2.20.2॥

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[ Sutra 2.21.1 ]

त्रयी विद्या हिंकारस्त्रय इमे लोकाः स प्रस्तावोऽग्निर्वायुरादित्यः स उद्गीथो नक्षत्राणि वयासि मरीचयः स प्रतिहारः सर्पा गन्धर्वाः पितरस्तन्निधनमेतत्साम सर्वस्मिन्प्रोतम्‌ ॥2.21.1॥

trayī vidyā hiṁkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayāsi marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam ॥2.21.1॥

— Translation from Aurovindo (English) — The syllable Him is the three Vedas; the Prastava is these three worlds; the Udgitha is fire (Agni), air (Vayu) and the sun (Aditya); the Pratihara is the stars, the birds and the rays; the Nidhana is the serpents, the gandharvas and the Manes. This is the Saman as interwoven in everything. ॥2.21.1॥

— Translation from Swami Swahananda — The three Vedas are Himkara; the three worlds are Prastava; Fire, Air and the Sun are Udgitha; the Stars, the birds and the rays are Pratihara; the serpents, the celestial singers and the fathers are Nidhana. This is the collection of Samans woven in all things. ॥2.21.1॥

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[ Sutra 2.21.2 ]

स य एवमेतत्साम सर्वस्मिन्प्रोतं वेद सर्व ह भवति ॥2.21.2॥

sa ya evametatsāma sarvasminprotaṁ veda sarva ha bhavati ॥2.21.2॥

— Translation from Aurovindo (English) — He who thus knows this Saman as interwoven in everything becomes everything. ॥2.21.2॥

— Translation from Swami Swahananda — Verily, he who thus knows this collection of Samans as woven in all things becomes the lord of all things. ॥2.21.2॥

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[ Sutra 2.21.3 ]

तदेष श्लोकः॥ यानि पञ्चधा त्रीणी त्रीणि तेभ्यो न ज्यायः परमन्यदस्ति ॥2.21.3॥

tadeṣa ślokaḥ || yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti ॥2.21.3॥

— Translation from Aurovindo (English) — On this there is the following verse: "There are the fivefold three. Greater than these or besides these there is nothing." ॥2.21.3॥

— Translation from Swami Swahananda — There is this verse about it: That which is fivefold in groups of three - there is nothing else greater or other than these (fifteen). ॥2.21.3॥

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[ Sutra 2.21.4 ]

यस्तद्वेद स वेद सर्व सर्वा दिशो बलिमस्मै हरन्ति सर्वमस्मीत्युपासित तद्व्रतं तद्व्रतम्‌ ॥2.21.4॥

yastadveda sa veda sarva sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṁ tadvratam ॥2.21.4॥

— Translation from Aurovindo (English) — He who knows this, knows everything. All regions bring him gifts. ॥2.21.4॥

— Translation from Swami Swahananda — He who knows that knows all. All the quarters bring offerings to him. His holy vow is that he should meditate 'I am all' - yea, that is his vow. ॥2.21.4॥

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[ Sutra 2.22.1 ]

विनर्दि साम्नो वृणे पशव्यमित्यग्नेरुद्गीथोऽनिरुक्तः प्रजापतेर्निरुक्तः सोमस्य मृदु श्लक्ष्णं वायोः श्लक्ष्णं बलवदिन्द्रस्य क्रौञ्चं बृहस्पतेरपध्वान्तं वरुणस्य तान्सर्वानेवोपसेवेत वारुणं त्वेव वर्जयेत्‌ ॥2.22.1॥

vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṁ vāyoḥ ślakṣṇaṁ balavadindrasya krauñcaṁ bṛhaspaterapadhvāntaṁ varuṇasya tānsarvānevopaseveta vāruṇaṁ tveva varjayet ॥2.22.1॥

— Translation from Aurovindo (English) — An Udgatri priest thinks thus: "I choose the deepósounding note of the Saman, which is good for the cattle and which belongs to fire (Agni). The undefined note belongs to Prajapati, the defined note to Soma (the moon), the soft and smooth note to Vayu (the air), the smooth and strong note to Indra, the heronólike note to Brihaspati and dull note to Varuna." Let a man cultivate all these, avoiding, however, the note of Varuna. ॥2.22.1॥

— Translation from Swami Swahananda — Of the Samans, I choose the one that bellows, as it were, and is good for cattle,' thus (some think). This is the loud singing sacred to Agni, the undefined one to Prajapati, the defined one to Soma, the soft and smooth to Vayu, the smooth and strong to Indra, the heron-like to Brihaspati, and the ill-sounding to Varuna. Verily, one may practice all these, but should avoid the one sacred to Varuna. ॥2.22.1॥

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[ Sutra 2.22.2 ]

अमृतत्वं देवेभ्य आगायानीत्यागायेत्स्वधां पितृभ्य आशां मनुष्येभ्यस्तृणोदकं पशुभ्यः स्वर्गं लोकं यजमानायान्नमात्मन आगायानीत्येतानि मनसा ध्यायन्नप्रमत्तः स्तुवीत ॥2.22.2॥

amṛtatvaṁ devebhya āgāyānītyāgāyetsvadhāṁ pitṛbhya āśāṁ manuṣyebhyastṛṇodakaṁ paśubhyaḥ svargaṁ lokaṁ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta ॥2.22.2॥

— Translation from Aurovindo (English) — A man should sing, wishing that by his song he may secure immortality for the gods: "May I obtain by my song oblations (svadha) for the Manes, hope for men, grass and water for cattle, heaven for the sacrificer and food for myself." Thus reflecting on all these in his mind, he (the udgatri priest) should chant the praises without making mistakes in pronunciation etc. ॥2.22.2॥

— Translation from Swami Swahananda — May I obtain immortality for the gods by singing', (thinking) thus one should sing. 'May I obtain my singing, oblation for the fathers, hope for men, grass and water for animals, the heavenly world for the sacrificer, and food for myself', -- thus reflecting in his mind on all these, he should sing the Stotra attentively. ॥2.22.2॥

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[ Sutra 2.22.3 ]

सर्वे स्वरा इन्द्रस्यात्मानः सर्व ऊष्माणः प्रजापतेरात्मानः सर्वे स्पर्शा मृत्योरात्मानस्तं यदि स्वरेषूपालभेतेन्द्र शरणं प्रपन्नोऽभूवं स त्वा प्रति वक्ष्यतीत्येनं ब्रूयात्‌ ॥2.22.3॥

sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṁ yadi svareṣūpālabhetendra śaraṇaṁ prapanno'bhūvaṁ sa tvā prati vakṣyatītyenaṁ brūyāt ॥2.22.3॥

— Translation from Aurovindo (English) — All vowels belong to the different parts of Indra's body, all sibilants to Prajapati, all consonants to Mrityu (death). If someone should reprove him (i.e. the udgatri priest who knows this) regarding the pronunciation of vowels, let him say: "I went to Indra for my refuge when pronouncing my vowels. He will answer you." ॥2.22.3॥

— Translation from Swami Swahananda — All vowels are the embodiments of Indra; all sibilants are the embodiments of Prajapati; all Sparsa consonants are the embodiments of Death. If anyone should reprove him for the pronunciation of his vowels, he should tell him, 'I have taken my refuge in Indra; he will answer you.' ॥2.22.3॥

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[ Sutra 2.22.4 ]

अथ यद्येनमूष्मसूपालभेत प्रजापति शरणं प्रपन्नोऽभूवं स त्वा प्रति पेक्ष्यतीत्येनंब्रूयादथ यद्येन स्पर्शेषूपालभेत मृत्यु शरणं प्रपन्नोऽभूवं स त्वा प्रति धक्ष्यतीत्येनं ब्रूयात्‌ ॥2.22.4॥

atha yadyenamūṣmasūpālabheta prajāpati śaraṇaṁ prapanno'bhūvaṁ sa tvā prati pekṣyatītyenaṁ brūyādatha yadyena sparśeṣūpālabheta mṛtyu śaraṇaṁ prapanno'bhūvaṁ sa tvā prati dhakṣyatītyenaṁ brūyāt ॥2.22.4॥

— Translation from Aurovindo (English) — And if someone should reprove him for his sibilants, let him say: "I went to Prajapati for my refuge. He will smash you." And if someone should reprove him for his consonants, let him say" I went to Mrityu for my refuge. He will burn you to ashes." ॥2.22.4॥

— Translation from Swami Swahananda — And if some one should reprove him for sibilants he should tell him, 'I have taken my refuge in Prajapati; he will crush you'. And if some one should reprove him for his Sparsa consonants, he should tell him, 'I have taken my refuge in Death; he will burn you up.' ॥2.22.4॥

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[ Sutra 2.22.5 ]

सर्वे स्वरा घोषवन्तो बलवन्तो वक्तव्या इन्द्रे बलं ददानीति सर्व ऊष्माणोऽग्रस्ता अनिरस्ता विवृता वक्तव्याः प्रजापतेरात्मानं परिददानीति सर्वे स्पर्शा लेशेनानभिनिहिता वक्तव्या मृत्योरात्मानं परिहराणीति ॥2.22.5॥

sarve svarā ghoṣavanto balavanto vaktavyā indre balaṁ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṁ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṁ pariharāṇīti ॥2.22.5॥

— Translation from Aurovindo (English) — All vowels should be pronounced with resonance and strength and with the thought on the part of the singer: "May I impart strength to Indra (the prana)." All the sibilants should be pronounced fullówithout being swallowed or thrown out and with the thought: "May I give myself to Prajapati." All consonants should be pronounced slowly and without mixing them with the others and with the thought: "May I withdraw myself from death." ॥2.22.5॥

— Translation from Swami Swahananda — All vowels should be pronounced sonant and strong, (with the thought), 'May I impart strength to Indra (Prana)'. All sibilants should be pronounced, neither inarticulately, nor leaving out the elements of sound, but distinctly (with the thought), 'May I give myself to Prajapati (Virat).' All Sparsa consonants should be pronounced slowly, without mixing them with any other letter, (with the thought), 'May I withdraw myself from Death.' ॥2.22.5॥

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[ Sutra 2.23.1 ]

त्रयो धर्मस्कन्धा यज्ञोऽध्ययनं दानमिति प्रथमस्तप एव द्वितीयो ब्रह्मचार्याचार्यकुलवासी तृतीयोऽत्यन्तमात्मानमाचार्यकुलेऽवसादयन्सर्व एते पुण्यलोका भवन्ति ब्रह्मसस्थोऽमृतत्वमेति ॥2.23.1॥

trayo dharmaskandhā yajño'dhyayanaṁ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasastho'mṛtatvameti ॥2.23.1॥

— Translation from Aurovindo (English) — There are three divisions of dharma: Sacrifice, study and charity form the first. Austerity is the second. Dwelling in the house of the teacher as a brahmacharin, always mortifying the body in the house of the teacher, is the third. All those who practise these dharmas attain the worlds of the virtuous. But one who is established in Brahman obtains Immortality. ॥2.23.1॥

— Translation from Swami Swahananda — Three are the branches of religious duty. Sacrifice, study and gifts - these are the first. Austerity alone is the second, and the celibate student of sacred knowledge, who lives in the house of the teacher throughout his life mortifying his body in the teacher's house, is the third. All these become possessors of meritorious worlds; but he who is established firmly in Brahman, attains immortality. ॥2.23.1॥

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[ Sutra 2.23.2 ]

प्रजापतिर्लोकानभ्यतपत्तेभ्योऽभितप्तेभ्यस्त्रयी विद्या संप्रास्रवत्तामभ्यतपत्तस्या अभितप्ताया एतान्यक्षराणि संप्रास्र्वन्त भूर्भुवः स्वरिति ॥2.23.2॥

prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā saṁprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi saṁprāsrvanta bhūrbhuvaḥ svariti ॥2.23.2॥

— Translation from Aurovindo (English) — Prajapati brooded on the worlds. From them, thus brooded upon, there was revealed in his heart the threefold knowledge. He brooded on it and from it, thus brooded upon, there issued forth these syllables: Bhuh, Bhuvah and Svah. ॥2.23.2॥

— Translation from Swami Swahananda — Prajapati brooded on the worlds. From them, thus brooded upon, issued forth the threefold Veda (as their essence). He brooded on this. From this, thus brooded upon, issued forth the syllables Bhuh, Bhuvah and Svah. ॥2.23.2॥

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[ Sutra 2.23.3 ]

तान्यभ्यतपत्तेभ्योऽभितप्तेभ्य ॐकारः संप्रास्रवत्तद्यथा शङ्कुना सर्वाणि पर्णानि संतृण्णान्येवमोंकारेण सर्वा वाक्संतृण्णोंकार एवेद सर्वमोंकार एवेद सर्वम् ॥2.23.3॥

tānyabhyatapattebhyo'bhitaptebhya omkāraḥ saṁprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṁtṛṇṇānyevamoṁkāreṇa sarvā vāksaṁtṛṇṇoṁkāra eveda sarvamoṁkāra eveda sarvam ॥2.23.3॥

— Translation from Aurovindo (English) — He brooded on them (the three syllables) and from them, thus brooded upon, there issued forth Om. As all leaves are held together by a midrib, so is all speech held together by Om (brahman). Om is all thus, yea, On is all this. ॥2.23.3॥

— Translation from Swami Swahananda — He brooded on them. From them, thus brooded upon, issued forth (as their essence) the syllable Om (Brahman). Just as all the parts of the leaf, are permeated by the ribs of the leaf, so are all the words permeated by the syllable Om. Verily, the syllable Om is all this - yea, the syllable Om is verily all this. ॥2.23.3॥

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[ Sutra 2.24.1 ]

ब्रह्मवादिनो वदन्ति यद्वसूनां प्रातः सवन रुद्राणां माध्यंदिन सवनमादित्यानां च विश्वेषां च देवानां तृतीयसवनम्‌ ॥2.24.1॥

brahmavādino vadanti yadvasūnāṁ prātaḥ savana rudrāṇāṁ mādhyaṁdina savanamādityānāṁ ca viśveṣāṁ ca devānāṁ tṛtīyasavanam ॥2.24.1॥

— Translation from Aurovindo (English) — The expounders of Brahman (i.e. the Vedas) ask: "Since the morning oblation belongs to the Vasus, the midday oblation to the Rudras and the third (i.e. evening) oblation to the Adityas and the Visveódevas, "Where, then, is the world of the sacrificer?" He who does not know this, how can he perform the sacrifice? Only he who knows should perform it. ॥2.24.1॥

— Translation from Swami Swahananda — The expounders of Brahman say, 'The morning libation is of the Vasus, the midday libation is of the Rudras and the third libation is of the Adityas and of the Visvadevas. Where, the, is the world of the sacrificer?' How can he who does not know this, perform (sacrifices)? It is only after knowing this that he should perform (sacrifices). ॥2.24.1॥

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[ Sutra 2.24.2 ]

क्व तर्हि यजमानस्य लोक इति स यस्तं न विद्यात्कथं कुर्यादथ विद्वान्कुर्यात्‌ ॥2.24.2॥

kva tarhi yajamānasya loka iti sa yastaṁ na vidyātkathaṁ kuryādatha vidvānkuryāt ॥2.24.2॥

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[ Sutra 2.24.3 ]

पुरा प्रातरनुवाकस्योपाकरणाज्जघनेन गार्हपत्यस्योदाङ्मुख उपविश्य स वासव सामाभिगायति ॥2.24.3॥

purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsava sāmābhigāyati ॥2.24.3॥

— Translation from Aurovindo (English) — Before beginning the morning chant, the sacrificer, sitting behind the Garhapatya Fire and facing the north, sings the Saman addressed to the Vasus: "O Fire! Open the door of the earthóworld. Let us see thee, that we may rule this earth. ॥2.24.3॥

— Translation from Swami Swahananda — Before the commencement of the morning chant, the sacrificer sits down behind the Garhapatya fire, facing the north and sings the Saman sacred to the Vasus: '(O Fire), open the door of this world that we may see you for obtaining the kingdom.' ॥2.24.3॥

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[ Sutra 2.24.4 ]

लो३कद्वारमपावा ३ र्णू ३३ पश्येम त्वा वयरा ३ ३ ३ ३ ३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥2.24.4॥

lo3kadvāramapāvā 3 rṇū 33 paśyema tvā vayarā 3 3 3 3 3 huṁ 3 ā 33 jyā 3 yo 3 ā 32111 iti ॥2.24.4॥

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[ Sutra 2.24.5 ]

अथ जुहोति नमोऽग्नये पृथिवीक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥2.24.5॥

atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṁ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi ॥2.24.5॥

— Translation from Aurovindo (English) — Then the sacrificer offers an oblation, reciting thus: "Adoration to Agni, who dwells in the earthóworld! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the earthóworld." Having said this, he rises. To him the Vasus offer the world connected with the morning oblation. ॥2.24.5॥

— Translation from Swami Swahananda — Then he offers the oblation (with the Mantra) - 'Salutation to Fire, who dwells in the region of the earth. Obtain the region, for me the sacrificer. This region, indeed, is to be obtained by the sacrificer. At the end of the duration of this life, I, the sacrificer, am willing to come here - Svaha.' 'Unbar the door of the region', saying this he gets up. (As a result) the Vasus grant him (the region connected with) the morning libation. ॥2.24.5॥

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[ Sutra 2.24.6 ]

अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै वसवः प्रातःसवन संप्रयच्छन्ति ॥2.24.6॥

atra yajamānaḥ parastādāyuṣaḥ svāhā'pajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavana saṁprayacchanti ॥2.24.6॥

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[ Sutra 2.24.7 ]

पुरा माध्यन्दिनस्य सवनस्योपाकरणाज्जघनेनाग्नीध्रीयस्योदङ्मुख उपविश्य स रौद्र सामाभिगायति ॥2.24.7॥

purā mādhyandinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudra sāmābhigāyati ॥2.24.7॥

— Translation from Aurovindo (English) — Before beginning the midday oblation, the sacrificer, sitting behind the Daxina Fire and facing the north, sings the Saman addressed to the Rudras: "O Fire! Open the door of the skyóworld. Let us see thee, that we may rule wide in the skyóworld." ॥2.24.7॥

— Translation from Swami Swahananda — Before the starting of the midday libation, the sacrificer sits down behind the Agnidhriya fire, facing the north, and sings the Saman sacred to the Rudras: '(O Fire), open the door of the region of the sky that we may see you for obtaining the sovereignty of the sky.' ॥2.24.7॥

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[ Sutra 2.24.8 ]

लो३कद्वारमपावा३ र्णू ३३ पश्येम त्वा वयं वैरा ३३३३३ हुं आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥2.24.8॥

lo3kadvāramapāvā3 rṇū 33 paśyema tvā vayaṁ vairā 33333 huṁ ā 33 jyā 3 yo 3 ā 32111 iti ॥2.24.8॥

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[ Sutra 2.24.9 ]

अथ जुहोति नमो वायवेऽन्तरिक्षक्षिते लोकक्षिते लोकं मे यजमानाय विन्दैष वै यजमानस्य लोक एतास्मि ॥2.24.9॥

atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṁ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi ॥2.24.9॥

— Translation from Aurovindo (English) — Then the sacrificer offers an oblation, reciting thus: "Adoration to Vayu, who dwells in the skyóworld! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha!" Afterwards the sacrificer chants: "Cast away the bolt of the skyóworld." Having said this, he rises. To him the Rudras offer the world connected with the midday oblation. ॥2.24.9॥

— Translation from Swami Swahananda — Then he offers the oblation (with the Mantra): 'Salutation to Vayu, who dwells in the region of the sky. Obtain this region for me, the sacrificer. This region, indeed, is to be obtained by the sacrificer. At the end of the duration of this life, I, the sacrificer, am willing to go there - Svaha'. 'Unbar the door of the region', saying this he gets up. (As a result) the Rudras grant him (the region of the sky connected with) the midday libation. ॥2.24.9॥

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[ Sutra 2.24.10 ]

अत्र यजमानः परस्तादायुषः स्वाहाऽपजहि परिघमित्युक्त्वोत्तिष्ठति तस्मै रुद्रा माध्यन्दिन सवन संप्रयच्छन्ति ॥2.24.10॥

atra yajamānaḥ parastādāyuṣaḥ svāhā'pajahi parighamityuktvottiṣṭhati tasmai rudrā mādhyandina savana saṁprayacchanti ॥2.24.10॥

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[ Sutra 2.24.11 ]

पुरा तृतीयसवनस्योपाकरणाज्जघनेनाहवनीयस्योदङ्मुख उपविश्य स आदित्य स वैश्वदेव सामाभिगायति ॥2.24.11॥

purā tṛtīyasavanasyopākaraṇājjaghanenāhavanīyasyodaṅmukha upaviśya sa āditya sa vaiśvadeva sāmābhigāyati ॥2.24.11॥

— Translation from Aurovindo (English) — Before beginning the third (i.e. evening) oblation, the sacrificer, sitting behind the Ahavaniya Fire and facing the north, sings the two Samans addressed to the Adityas and the Visveó devas: "O Fire! Open the door of the heavenóworld. Let us see thee, that we may rule supreme in heaven." This is addressed to the Adityas. Next the Saman addressed to the Visveódevas: "O Fire! Open the door of the heavenóworld. Let us see thee, that we may rule supreme in heaven." ॥2.24.11॥

— Translation from Swami Swahananda — Before beginning the third libation, the sacrificer sits down behind the Ahavaniya fire, facing the north, and sings the Saman sacred to the Adityas and the one sacred to the Visvadevas: '(O Fire), open the door of the region of heaven that we may see you for obtaining the sovereignty of heaven'. This is the Saman sacred to the Adityas. Next is the one sacred to the Visvadevas; '(O Fire), open the door of the region of heaven that we may see you for obtaining the supreme sovereignty.' ॥2.24.11॥

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[ Sutra 2.24.12 ]

लो३कद्वारमपा वा ३ र्णू ३३ पश्येम त्वा वय स्वारा ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥2.24.12॥

lo3kadvāramapā vā 3 rṇū 33 paśyema tvā vaya svārā 33333 huṁ 3 ā 33 jyā 3 yo 3 ā 32111 iti ॥2.24.12॥

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[ Sutra 2.24.13 ]

आदित्यमथ वैश्वदेवं लो३कद्वारमपावा ३ र्णू ३३ पश्येम त्वा वय साम्ना ३३३३३ हुं ३ आ ३३ ज्या ३ यो ३ आ ३२१११ इति ॥2.24.13॥

ādityamatha vaiśvadevaṁ lo3kadvāramapāvā 3 rṇū 33 paśyema tvā vaya sāmnā 33333 huṁ 3 ā 33 jyā 3 yo 3 ā 32111 iti ॥2.24.13॥

— Translation from Swami Swahananda — Before beginning the third libation, the sacrificer sits down behind the Ahavaniya fire, facing the

Chandogya Upanishad (Part 5)

north, and sings the Saman sacred to the Adityas and the one sacred to the Visvadevas: '(O Fire), open the door of the region of heaven that we may see you for obtaining the sovereignty of heaven'. This is the Saman sacred to the Adityas. Next is the one sacred to the Visvadevas; '(O Fire), open the door of the region of heaven that we may see you for obtaining the supreme sovereignty.' ॥2.24.13॥

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[ Sutra 2.24.14 ]

अथ जुहोति नम आदित्येभ्यश्च विश्वेभ्यश्च देवेभ्यो दिविक्षिद्भ्यो लोकक्षिद्भ्यो लोकं मे यजमानाय विन्दत ॥2.24.14॥

atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṁ me yajamānāya vindata ॥2.24.14॥

— Translation from Aurovindo (English) — Then the sacrificer offers an oblation, reciting thus: "Adoration to Adityas and the Visveódevas, who dwell in the heavenó world! Secure this world for me, the sacrificer. That is the world for the sacrificer. "I, the sacrificer, will go thither when this life is over. Svaha! Afterwards the sacrificer chants: "Cast away the bolt of the heavenóworld." Having said this, he rises. ॥2.24.14॥

— Translation from Swami Swahananda — Then the sacrificer offers the oblation (with the Mantra): 'Salutation to the Adityas and to the Visvadevas, the inhabitants of the region of heaven. Obtain the region of heaven for me, the sacrificer. This region, indeed, is to be obtained by the sacrificer. At the end of the duration of this life, I, the sacrificer, am willing to go there - Svaha'. 'Unbar the door of the region', saying this, he gets up. ॥2.24.14॥

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[ Sutra 2.24.15 ]

एष वै यजमानस्य लोक एताऽस्म्यत्र यजमानः परस्तादायुषः स्वाहाऽपहत परिघमित्युक्त्वोत्तिष्ठति ॥2.24.15॥

eṣa vai yajamānasya loka etā'smyatra yajamānaḥ parastādāyuṣaḥ svāhā'pahata parighamityuktvottiṣṭhati ॥2.24.15॥

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[ Sutra 2.24.16 ]

तस्मा आदित्याश्च विश्वे च देवास्तृतीय सवन संप्रयच्छन्त्येष ह वै यज्ञस्य मात्रां वेद य एवं वेद य एवं वेद ॥2.24.16॥

tasmā ādityāśca viśve ca devāstṛtīya savana saṁprayacchantyeṣa ha vai yajñasya mātrāṁ veda ya evaṁ veda ya evaṁ veda ॥2.24.16॥

— Translation from Aurovindo (English) — To him the Adityas and the Visveódevas offer the world connected with the third oblation. He (the sacrificer) who knows this knows the measure of the sacrifice, yea, he knows it. ॥2.24.16॥

— Translation from Swami Swahananda — The Adityas and the Visvadevas grant him (the region appropriate to) the third libation. He alone knows the real character of the sacrifice, who knows thus. ॥2.24.16॥

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[ Sutra 3.1.1 ]

ॐ असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवशोऽन्तरिक्षमपूपो मरीचयः पुत्राः ॥3.1.1॥

om asau vā ādityo devamadhu tasya dyaureva tiraścīnavaśo'ntarikṣamapūpo marīcayaḥ putrāḥ ॥3.1.1॥

— Translation from Aurovindo (English) — Yonder sun is, verily, the honey of the gods. Heaven is the crossóbeam. The midóregion is the hive. The particles of wateróvapours drawn by the sun through its rays are the eggs. ॥3.1.1॥

— Translation from Swami Swahananda — Om. The yonder sun indeed is the honey of the gods. Of this honey, heaven is the cross-beam, the sky is the honey comb, and (the water particles in) the rays are the eggs. ॥3.1.1॥

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[ Sutra 3.1.2 ]

तस्य ये प्राञ्चो रश्मयस्ता एवास्य प्राच्यो मधुनाड्यः। ऋच एव मधुकृत ऋग्वेद एव पुष्पं ता अमृता आपस्ता वा एता ऋचः ॥3.1.2॥

tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ | ṛca eva madhukṛta ṛgveda eva puṣpaṁ tā amṛtā āpastā vā etā ṛcaḥ ॥3.1.2॥

— Translation from Aurovindo (English) — The eastern rays of the sun are the eastern honeyócells. The Rikóverses are the bees. The ritual laid down in the Rigó Veda is the flower. The water of the sacrificial libations is the nectar of the flower. These Riks heated the RigóVeda. From it, thus heated, issued forthóas its essenceófame, radiance of the body, vigour of the senses, virility and the food that is eaten. ॥3.1.2॥

— Translation from Swami Swahananda — The eastern rays of that sun are its eastern honey-cells; the Riks are the bees, (the ritual of) the Rig-Veda is the flower and those waters are the nectar. Those very Riks (the bees) pressed this Rig-Veda. From it, thus pressed, issued forth as juice, fame, splendour (of limbs), (alertness of) the senses, virility, and food for eating. ॥3.1.2॥

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[ Sutra 3.1.3 ]

एतमृग्वेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥3.1.3॥

etamṛgvedamabhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādya raso'jāyata ॥3.1.3॥

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[ Sutra 3.1.4 ]

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहित रूपम्‌ ॥3.1.4॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohita rūpam ॥3.1.4॥

— Translation from Aurovindo (English) — tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohita rūpam ॥3.1.4॥

— Translation from Swami Swahananda — That juice flowed forth; it settled by the side of the sun. Verily, this it is that appears as the red hue of the sun. ॥3.1.4॥

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[ Sutra 3.2.1 ]

अथ येऽस्य दक्षिणा रश्मयस्ता एवास्य दक्षिणा मधुनाड्यो यजूष्येव मधुकृतो यजुर्वेद एव पुष्पं ता अमृता आपः ॥3.2.1॥

atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūṣyeva madhukṛto yajurveda eva puṣpaṁ tā amṛtā āpaḥ |॥3.2.1॥

— Translation from Aurovindo (English) — The southern rays of the sun are the southern honeyócells. The Yajusóverses are the bees. The ritual laid down in the Yajuró Veda is the flower. The water of the sacrificial libation is the nectar of the flower. ॥3.2.1॥

— Translation from Swami Swahananda — And its southern rays are its southern honey cells. The Yajus verses are the bees. The Yajur-Veda is the flower; and those waters are the nectar. ॥3.2.1॥

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[ Sutra 3.2.2 ]

तानि वा एतानि यजूष्येतं यजुर्वेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यरसोजायत ॥3.2.2॥

tāni vā etāni yajūṣyetaṁ yajurvedamabhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādyarasojāyata ॥3.2.2॥

— Translation from Aurovindo (English) — These Yajusóverses heated the YajuróVeda. From it, thus heated, issued forthóas its essenceófame, radiance of the body, vigour of the senses, virility and the food that is eaten. ॥3.2.2॥

— Translation from Swami Swahananda — Those very Yajus verses pressed this Yajur-Veda. And from it, thus pressed, issued forth as juice, fame, splendour of limbs, alertness of the senses, virility, and food for eating. ॥3.2.2॥

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[ Sutra 3.2.3 ]

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्ल रूपम्‌ ॥3.2.3॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya śukla rūpam ॥3.2.3॥

— Translation from Aurovindo (English) — That essence flowed forth and went toward the sun. That forms what is called the white colour of the sun. ॥3.2.3॥

— Translation from Swami Swahananda — It, flowed forth; it settled by the side of the sun. Verily, this it is that appears as the white hue of the sun. ॥3.2.3॥

· · ·

[ Sutra 3.3.1 ]

अथ येऽस्य प्रत्यञ्चो रश्मयस्ता एवास्य प्रतीच्यो मधुनाड्यः सामान्येव मधुकृतः सामवेद एव पुष्पं ता अमृता आपः ॥3.3.1॥

atha ye'sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṁ tā amṛtā āpaḥ ॥3.3.1॥

— Translation from Aurovindo (English) — The western rays of the sun are the western honeyócells. The Samanóverses are the bees. The SamaóVeda is the flower. The water is the nectar. ॥3.3.1॥

— Translation from Swami Swahananda — And its western rays are its western honey cells. The Samans are the bees. The Sama-Veda is the flower; and those waters are the nectar. ॥3.3.1॥

· · ·

[ Sutra 3.3.2 ]

तानि वा एतानि सामान्येत सामवेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यरसोऽजायत ॥3.3.2॥

tāni vā etāni sāmānyeta sāmavedamabhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādyaraso'jāyata ॥3.3.2॥

— Translation from Aurovindo (English) — The Samans heated the SamaóVeda. From it, thus heated, issued forthóas its essenceófame, radiance, vigour of the senses, virility and the food that is eaten. ॥3.3.2॥

— Translation from Swami Swahananda — Those very Samans pressed this Sama-Veda. From it, thus pressed, issued forth as juice, fame, splendour of limbs, alertness of the senses, virility, and food for eating. ॥3.3.2॥

· · ·

[ Sutra 3.3.3 ]

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्ण रूपम्‌ ॥3.3.3॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṁ kṛṣṇa rūpam ॥3.3.3॥

— Translation from Aurovindo (English) — That flowed forth and went toward the sun. called the dark colour of the sun. ॥3.3.3॥

— Translation from Swami Swahananda — It flowed forth; it settled by the side of the sun. Verily, this it is that appears as the black hue of the sun. ॥3.3.3॥

· · ·

[ Sutra 3.4.1 ]

अथ येऽस्योदञ्चो रश्मयस्ता एवास्योदीच्यो मधुनाड्योऽथर्वाङ्गिरस एव मधुकृत इतिहासपुराणं पुष्पं ता अमृता आपः ॥3.4.1॥

atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṁ puṣpaṁ tā amṛtā āpaḥ ॥3.4.1॥

— Translation from Aurovindo (English) — The northern rays of the sun are the northern honeyócells. The verses of the Atharvangirasa are the bees. The Itihasaópurana is the flower. The water is the nectar. ॥3.4.1॥

— Translation from Swami Swahananda — And its northern rays are its northern honey cells. The Mantras of the Atharva-Veda are the bees. The Itihasa and the Purana are the flower; and those waters are the nectar. ॥3.4.1॥

· · ·

[ Sutra 3.4.2 ]

ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतप स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥3.4.2॥

te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapa stasyābhitaptasya yaśasteja indriyaṁ vīryamannādya raso'jāyata ॥3.4.2॥

— Translation from Aurovindo (English) — These very hymns of the Atharvangirasa heated the Itihasaó purana. From it, thus heated, issued forthóas its essenceó fame, radiance, vigour of the senses, virility and the food that is eaten. ॥3.4.2॥

— Translation from Swami Swahananda — Those Mantras of the Atharva-Veda pressed this Itihasa-Purana. From it, thus pressed, issued forth as juice, fame, splendour of limbs, alertness of the senses, virility, and food for eating. ॥3.4.2॥

· · ·

[ Sutra 3.4.3 ]

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्ण रूपम्‌ ॥3.4.3॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṁ kṛṣṇa rūpam ॥3.4.3॥

— Translation from Aurovindo (English) — That flowed forth and went toward the sun. That forms what is called the extremely dark colour of the sun. ॥3.4.3॥

— Translation from Swami Swahananda — It flowed forth; it settled by the side of the sun. Verily, this it is that appears as the deep black hue of the sun. ॥3.4.3॥

· · ·

[ Sutra 3.5.1 ]

अथ येऽस्योर्ध्वा रश्मयस्ता एवास्योर्ध्वा मधुनाड्यो गुह्या एवादेशा मधुकृतो ब्रह्मैव पुष्पं ता अमृता आपः ॥3.5.1॥

atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṁ tā amṛtā āpaḥ ॥3.5.1॥

— Translation from Aurovindo (English) — Now, the upward rays of the sun are the honeyócells above. The secret teachings of the Upanishads are the bees. Brahman (Om) is flower. The water is the nectar. ॥3.5.1॥

— Translation from Swami Swahananda — And its upper rays are its upper honey cells. The secret teachings are the bees. Brahman (Pranava) is the flower. Those waters (the results of the meditations on the Pranava) are the nectar. ॥3.5.1॥

· · ·

[ Sutra 3.5.2 ]

ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत ॥3.5.2॥

te vā ete guhyā ādeśā etadbrahmābhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādya raso'jāyata ॥3.5.2॥

— Translation from Aurovindo (English) — These secret teachings as the bees heated Brahman (Om). From It, thus heated, issued forthóas Its essenceófame, radiance, vigour of the senses, virility and the food that is eaten. ॥3.5.2॥

— Translation from Swami Swahananda — Those secret teachings pressed this Pranava. From it, thus pressed, issued forth as juice, fame, splendour of limbs, alertness of the senses, virility, and food for eating. ॥3.5.2॥

· · ·

[ Sutra 3.5.3 ]

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव ॥3.5.3॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva ॥3.5.3॥

— Translation from Aurovindo (English) — That flowed forth and went towards the sun. That forms what appears to stir in the centre of the sun. ॥3.5.3॥

— Translation from Swami Swahananda — It flowed forth; it settled by the side of the sun. Verily, this it is that appears as the quivering in the middle of the sun. ॥3.5.3॥

· · ·

[ Sutra 3.5.4 ]

ते वा एते रसाना रसा वेदा हि रसास्तेषामेते रसास्तानि वा एतान्यमृतानाममृतानि वेदा ह्यमृतास्तेषामेतान्यमृतानि ॥3.5.4॥

te vā ete rasānā rasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni ॥3.5.4॥

— Translation from Aurovindo (English) — These different colours in the sun are the essences of the essences; for the Vedas are the essences and these colours are, again, their essences. These are the nectars of the nectars; for the Vedas are the nectars (i.e. immortal) and of them these colours in the sun are the nectars. ॥3.5.4॥

— Translation from Swami Swahananda — Verily, these hues are the juice of the juices, for the Vedas are the essences and these are their essence. These hues indeed are the nectar of the nectars, for the Vedas are the nectar and these are their nectar. ॥3.5.4॥

· · ·

[ Sutra 3.6.1 ]

तद्यत्प्रथमममृतं तद्वसव उपजीवन्त्यग्निना मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥3.6.1॥

tadyatprathamamamṛtaṁ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti ॥3.6.1॥

— Translation from Aurovindo (English) — On the first of these nectars the Vasus live, with Agni (fire) at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar. ॥3.6.1॥

— Translation from Swami Swahananda — That which is the first nectar (i.e. the red form), that verily Vasus enjoy with Agni as their leader. The gods, indeed, neither eat nor drink, only with seeing this nectar are they satisfied. ॥3.6.1॥

· · ·

[ Sutra 3.6.2 ]

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥3.6.2॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ॥3.6.2॥

— Translation from Aurovindo (English) — They retire into that red colour and rise up from that colour. ॥3.6.2॥

— Translation from Swami Swahananda — They enter into this very form (colour) and out of this form they emerge. ॥3.6.2॥

· · ·

[ Sutra 3.6.3 ]

स य एतदेवममृतं वेद वसूनामेवैको भूत्वाऽग्निनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स य एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥3.6.3॥

sa ya etadevamamṛtaṁ veda vasūnāmevaiko bhūtvā'gninaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ॥3.6.3॥

— Translation from Aurovindo (English) — He who thus knows this nectar becomes one of the Vasus, with Agni (fire) at their head; he is satisfied by merely looking at the nectar. He retires into that red colour and again rises up from that colour. ॥3.6.3॥

— Translation from Swami Swahananda — He who knows thus this nectar becomes one of the Vasus, and with Agni as the leader, is satisfied only with seeing this nectar. He enters into this very form and out of this form he emerges. ॥3.6.3॥

· · ·

[ Sutra 3.6.4 ]

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥3.6.4॥

sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatya svārājyaṁ paryetā ॥3.6.4॥

— Translation from Aurovindo (English) — As long as the sun rises in the east and sets in the west, so long does he, like the Vasus, enjoy rulership and sovereignty. ॥3.6.4॥

— Translation from Swami Swahananda — As long as the sun rises in the east and sets in the west, so long does he retain the sovereignty and the heavenly kingdom of (or similar to that of) the Vasus. ॥3.6.4॥

· · ·

[ Sutra 3.7.1 ]

अथ यद्वितीयममृतं तद्रुद्रा उपजीवन्तीन्द्रेण मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥3.7.1॥

atha yadvitīyamamṛtaṁ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti ॥3.7.1॥

— Translation from Aurovindo (English) — On the second of these nectars the Rudras live, with Indra at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar. ॥3.7.1॥

— Translation from Swami Swahananda — And that which is the second nectar (i.e. the white form), that verily the Rudras enjoy with Indra as their leader. The gods, indeed, neither eat nor drink; only with seeing this nectar are they satisfied. ॥3.7.1॥

· · ·

[ Sutra 3.7.2 ]

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥3.7.2॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ॥3.7.2॥

— Translation from Aurovindo (English) — They retire into that white colour and rise up from that colour. ॥3.7.2॥

— Translation from Swami Swahananda — They enter into this very form (colour) and out of this form they emerge. ॥3.7.2॥

· · ·

[ Sutra 3.7.3 ]

स य एतदेवममृतं वेद रुद्राणामेवैको भूत्वेन्द्रेणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥3.7.3॥

sa ya etadevamamṛtaṁ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ॥3.7.3॥

— Translation from Aurovindo (English) — He who thus knows this nectar becomes one of the Rudras, with Indra at their head; he is satisfied by merely looking at the nectar. He retires into that white colour and again rises up from that colour. ॥3.7.3॥

· · ·

[ Sutra 3.7.4 ]

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥3.7.4॥

sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato'stametā rudrāṇāmeva tāvadādhipatya svārājyaṁ paryetā ॥3.7.4॥

— Translation from Aurovindo (English) — As long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north and just so long does he, like the Rudras, enjoy rulership and sovereignty. ॥3.7.4॥

· · ·

[ Sutra 3.8.1 ]

अथ यत्तृतीयममृतं तदादित्या उपजीवन्ति वरुणेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्य ॥3.8.1॥

atha yattṛtīyamamṛtaṁ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti ॥3.8.1॥

— Translation from Aurovindo (English) — On the third of these nectars the Adityas live, with Varuna at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar. ॥3.8.1॥

— Translation from Swami Swahananda — And that which is the third nectar (i.e. the black form), that verily the Adityas enjoy with Varuna as their leader. The gods, indeed, neither eat nor drink; only with seeing this nectar are they satisfied.॥3.8.1॥

· · ·

[ Sutra 3.8.2 ]

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥3.8.2॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ॥3.8.2॥

— Translation from Aurovindo (English) — They retire into that dark colour and rise up from that colour. ॥3.8.2॥

— Translation from Swami Swahananda — They enter into this very form and out of this form they emerge. ॥3.8.2॥

· · ·

[ Sutra 3.8.3 ]

स य एतदेवममृतं वेदादित्यानामेवैको भूत्वा वरुणेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥3.8.3॥

sa ya etadevamamṛtaṁ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ॥3.8.3॥|

— Translation from Aurovindo (English) — He who thus knows this nectar becomes one of the Adityas, with Varuna at their head; he is satisfied by merely looking at the nectar. He returns into that dark colour and again rises up from that colour. ॥3.8.3॥

— Translation from Swami Swahananda — He who knows thus this nectar becomes one of the Adityas, and with Varuna as the leader, is satisfied only with seeing this nectar. He enters into this very form and out of this form he emerges. ॥3.8.3॥

· · ·

[ Sutra 3.8.4 ]

स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेताऽऽदित्यानामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥3.8.4॥

sa yāvadādityo dakṣiṇata udetottarato'stametā dvistāvatpaścādudetā purastādastametā''dityānāmeva tāvadādhipatya svārājyaṁ paryetā ॥3.8.4॥

— Translation from Aurovindo (English) — As long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east and just so long does he, like the Adityas, enjoy rulership and sovereignty. ॥3.8.4॥

— Translation from Swami Swahananda — As long as the sun rises in the south and sets in the north, even twice so long does he (the Sun) rise in the west and set in the east and even so long does he retain the sovereignty and the heavenly kingdom of the Adityas. ॥3.8.4॥

· · ·

[ Sutra 3.9.1 ]

अथ यच्चतुर्थममृतं तन्मरुत उपजीवन्ति सोमेन मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥3.9.1॥

atha yaccaturthamamṛtaṁ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti ॥3.9.1॥

— Translation from Aurovindo (English) — On the fourth of these nectars the Maruts live, with Soma at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar. ॥3.9.1॥

— Translation from Swami Swahananda — And that which is the fourth nectar (i.e. the deep black colour), that verily the Maruts enjoy with Soma as their leader. The gods, indeed, neither eat nor drink; only with seeing this nectar are they satisfied. ॥3.9.1॥

· · ·

[ Sutra 3.9.2 ]

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥3.9.2॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ॥3.9.2॥

— Translation from Aurovindo (English) — They retire into that extremely dark colour and rise up from that colour. ॥3.9.2॥

— Translation from Swami Swahananda — They enter into this very form and out of this form they emerge. ॥3.9.2॥

· · ·

[ Sutra 3.9.3 ]

स य एतदेवममृतं वेद मरुतामेवैको भूत्वा सोमेनैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥3.9.3॥

sa ya etadevamamṛtaṁ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ॥3.9.3॥

— Translation from Aurovindo (English) — sa ya etadevamamṛtaṁ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ॥3.9.3॥

— Translation from Swami Swahananda — He who knows thus this nectar becomes one of the Maruts, and with Soma as the leader is satisfied only with seeing this nectar. ॥3.9.3॥

· · ·

[ Sutra 3.9.4 ]

स यावदादित्यः पश्चादुदेता पुरस्तादस्तमेता द्विस्तावदुत्तरत उदेता दक्षिणतोऽस्तमेता मरुतामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥3.9.4॥

sa yāvadādityaḥ paścādudetā purastādastametā dvistāvaduttarata udetā dakṣiṇato'stametā marutāmeva tāvadādhipatya svārājyaṁ paryetā ॥3.9.4॥

— Translation from Aurovindo (English) — As long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south and just so long does he, like the Maruts, enjoy rulership and sovereignty. ॥3.9.4॥

— Translation from Swami Swahananda — As long as the sun rises in the west and sets in the east, even twice so long does he (the Sun) rise in the north and set in the south and even so long does he retain the sovereignty and the heavenly kingdom of the Maruts. ॥3.9.4॥

· · ·

[ Sutra 3.10.1 ]

अथ यत्पञ्चमममृतं तत्साध्या उपजीवन्ति ब्रह्मणा मुखेन न वै देवा अश्नन्ति न पिबन्त्येतदेवामृतं दृष्ट्वा तृप्यन्ति ॥3.10.1॥

atha yatpañcamamamṛtaṁ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti ॥3.10.1॥

— Translation from Aurovindo (English) — On the fifth of these nectars the Sadhyas live, with Brahma at their head. Truly, the gods do not eat or drink. They are satisfied by merely looking at the nectar. ॥3.10.1॥

— Translation from Swami Swahananda — And that which is the fifth nectar (i.e. the quivering form within the sun), that verily the Sadhyas enjoy with Pranava as their leader. The gods, indeed, neither eat nor drink; only with seeing this nectar are they satisfied. ॥3.10.1॥

· · ·

[ Sutra 3.10.2 ]

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति ॥3.10.2॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ॥3.10.2॥

— Translation from Aurovindo (English) — Thy retire into that form and rise up from that form. ॥3.10.2॥

— Translation from Swami Swahananda — They enter into this very form and out of this form they emerge. ॥3.10.2॥

· · ·

[ Sutra 3.10.3 ]

स य एतदेवममृतं वेद साध्यानामेवैको भूत्वा ब्रह्मणैव मुखेनैतदेवामृतं दृष्ट्वा तृप्यति स एतदेव रूपमभिसंविशत्येतस्माद्रूपादुदेति ॥3.10.3॥

sa ya etadevamamṛtaṁ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ॥3.10.3॥

— Translation from Aurovindo (English) — He who knows this nectar becomes one of the Sadhyas, with Brahma at their head; he is satisfied by merely looking at the nectar. He retires into that form and again rises up from that form. ॥3.10.3॥

— Translation from Swami Swahananda — He who knows thus this nectar becomes one of the Sadhyas, and with Pranava as the leader is satisfied only with seeing this nectar. ॥3.10.3॥

· · ·

[ Sutra 3.10.4 ]

स यावदादित्य उत्तरत उदेता दक्षिणतोऽस्तमेता द्विस्तावदूर्ध्वं उदेताऽर्वागस्तमेता साध्यानामेव तावदाधिपत्य स्वाराज्यं पर्येता ॥3.10.4॥

sa yāvadāditya uttarata udetā dakṣiṇato'stametā dvistāvadūrdhvaṁ udetā'rvāgastametā sādhyānāmeva tāvadādhipatya svārājyaṁ paryetā ॥3.10.4॥

— Translation from Aurovindo (English) — As long as the sun rises in the north and sets in the south, twice as long does it rise above and set below and just so long does he, like the Sadhyas, enjoy rulership and sovereignty. ॥3.10.4॥

— Translation from Swami Swahananda — As long as the sun rises in the north and sets in the south, even twice so long does he (the Sun) rise in overhead and set below and even so long does he retain the sovereignty and the heavenly kingdom of the Sadhyas. ॥3.10.4॥

· · ·

[ Sutra 3.11.1 ]

अथ तत ऊर्ध्व उदेत्य नैवोदेता नास्तमेतैकल एव मध्ये स्थाता तदेष श्लोकः ॥3.11.1॥

atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ ॥3.11.1॥

— Translation from Aurovindo (English) — Now, after having risen thence upwards, it (i.e. the sun) rises and sets no more. It remains alone in the centre. And on this there is the following verse: ॥3.11.1॥

— Translation from Swami Swahananda — Then, rising from there upward, he will neither rise nor set. He will remain alone in the middle. There is this verse about it: ॥3.11.1॥

· · ·

[ Sutra 3.11.2 ]

न वै तत्र न निम्लोच नोदियाय कदाचन। देवास्तेनाह सत्येन मा विराधिषि ब्रह्मणेति ॥3.11.2॥

na vai tatra na nimloca nodiyāya kadācana | devāstenāha satyena mā virādhiṣi brahmaṇeti ॥3.11.2॥

— Translation from Aurovindo (English) — "There (i.e. in Brahmaloka) the sun neither rises nor sets at any time. O ye gods, if this is true, may I never fall from Brahman!" ॥3.11.2॥

— Translation from Swami Swahananda — Never does this happen there. Never did the sun set there nor did it rise. O gods, by this, my assertion of the truth, may I not fall from Brahman'. ॥3.11.2॥

· · ·

[ Sutra 3.11.3 ]

न ह वा अस्मा उदेति न निम्लोचति सकृद्दिवा हैवास्मै भवति य एतामेवं ब्रह्मोपनिषदं वेद ॥3.11.3॥

na ha vā asmā udeti na nimlocati sakṛddivā haivāsmai bhavati ya etāmevaṁ brahmopaniṣadaṁ veda ॥3.11.3॥

— Translation from Aurovindo (English) — Verily, for him who thus knows this BrahmaóUpanishad, the sun does not rise or set. For him it is day for ever. ॥3.11.3॥

— Translation from Swami Swahananda — Verily, for him the sun neither rises nor sets. He who thus knows this secret of the Vedas, for him, there is perpetual day. ॥3.11.3॥

· · ·

[ Sutra 3.11.4 ]

तद्धैतद्ब्रह्मा प्रजापतय उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यस्तद्धैतदुद्दालकायारुणये ज्येष्ठाय पुत्राय पिता ब्रह्म प्रोवाच॥ ॥3.11.4॥

taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca ॥3.11.4॥

— Translation from Aurovindo (English) — This doctrine Brahma told to Prajapati, Prajapati to Manu, Manu to his offspring. And to Uddalaka Aruni this doctrine of Brahman was narrated by his father. ॥3.11.4॥

— Translation from Swami Swahananda — Hiranyagarbha imparted this Doctrine of Honey to Prajapati, Prajapati to Manu, and Manu to his progeny. And the father told his eldest son Uddalaka Aruni this very knowledge of Brahman. ॥3.11.4॥

· · ·

[ Sutra 3.11.5 ]

इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वाऽन्तेवासिने ॥3.11.5॥

idaṁ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vā'ntevāsine ॥3.11.5॥

— Translation from Aurovindo (English) — A father may therefore tell that doctrine of Brahman to his eldest son to a worthy disciple. ॥3.11.5॥

— Translation from Swami Swahananda — A father may declare to his eldest son or to any other worthy disciple this very knowledge of Honey. ॥3.11.5॥

· · ·

[ Sutra 3.11.6 ]

नान्यस्मै कस्मैचन यद्यप्यस्मा इमामद्भिः परिगृहीतां धनस्य पूर्णां दद्यादेतदेव ततो भूय इत्येतदेव ततो भूय इति ॥3.11.6॥

nānyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṁ dhanasya pūrṇāṁ dadyādetadeva tato bhūya ityetadeva tato bhūya iti ॥3.11.6॥

— Translation from Aurovindo (English) — It must not be told to anyone else, even if he should offer one the whole seaógirt earth, full of treasure; for this doctrine is worth more an that, yea, it is worth more. ॥3.11.6॥

— Translation from Swami Swahananda — And not to any one else, even if one should offer him this sea-girt earth filled with wealth. This (doctrine) is certainly greater than that. This certainly is greater than that. ॥3.11.6॥

· · ·

[ Sutra 3.12.1 ]

गायत्री वा ईद सर्वं भूतं यदिदं किंच वाग्वै गायत्री वाग्वा इद सर्वं भूतं गायति च त्रायते च॥ ॥3.12.1॥

gāyatrī vā īda sarvaṁ bhūtaṁ yadidaṁ kiṁca vāgvai gāyatrī vāgvā ida sarvaṁ bhūtaṁ gāyati ca trāyate ca|| ॥3.12.1॥

— Translation from Aurovindo (English) — The gayatri is everything, whatever here exists. Speech is verily the Gayatri, for speech sings forth (gayaóti) and protects (trayaóte) everything, whatever here exists. ॥3.12.1॥

— Translation from Swami Swahananda — Gayatri indeed is all this, whatever being exists. Speech indeed is Gayatri; for speech indeed sings and removes fear of all this that exists. ॥3.12.1॥

· · ·

[ Sutra 3.12.2 ]

या वै सा गायत्रीयं वाव सा येयं पृथिव्यस्या हीद सर्वं भूतं प्रतिष्ठितमेतामेव नातिशीयते॥ ॥3.12.2॥

yā vai sā gāyatrīyaṁ vāva sā yeyaṁ pṛthivyasyā hīda sarvaṁ bhūtaṁ pratiṣṭhitametāmeva nātiśīyate ॥3.12.2॥

— Translation from Aurovindo (English) — That Gayatri is also the earth; for everything that exists here rests on this earth and does not go beyond. ॥3.12.2॥

— Translation from Swami Swahananda — That which is this Gayatri, even that is this earth; for on this earth are all the beings established and they do not transcend it. ॥3.12.2॥

· · ·

[ Sutra 3.12.3 ]

या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥3.12.3॥

yā vai sā pṛthivīyaṁ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante ॥3.12.3॥

— Translation from Aurovindo (English) — In man, that Gayatri is also the body; for the pranas exist in this body and do not go beyond. ॥3.12.3॥

— Translation from Swami Swahananda — That which is this earth (as Gayatri), even that is this, i.e. this body in respect of this person; for these senses are indeed established in this body and they do not transcend it. ॥3.12.3॥

· · ·

[ Sutra 3.12.4 ]

यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते ॥3.12.4॥

yadvai tatpuruṣe śarīramidaṁ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante ॥3.12.4॥

— Translation from Aurovindo (English) — That body, in man, is again the heart within a man; for the pranas exist in it and do not go beyond. ॥3.12.4॥

— Translation from Swami Swahananda — That which is the body in respect of a person, even that is identical with) the heart within this body; for these senses are indeed established in it and they do not transcend it. ॥3.12.4॥

· · ·

[ Sutra 3.12.5 ]

सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम्‌ ॥3.12.5॥

saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam ॥3.12.5॥

— Translation from Aurovindo (English) — That Gayatri has four feet and is sixfold. The same is also declared by a Rikóverse: ॥3.12.5॥

— Translation from Swami Swahananda — This well-known Gayatri is four footed and six fold. The Gayatri Brahman is thus expressed in the following Rik: ॥3.12.5॥

· · ·

[ Sutra 3.12.6 ]

तावानस्य महिमा ततो ज्यायाश्च पूरुषः। पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति ॥3.12.6॥

tāvānasya mahimā tato jyāyāśca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṁ divīti ॥3.12.6॥

— Translation from Aurovindo (English) — "Such is its greatness (i.e. of Brahman as known through the symbol of the Gayatri). Greater than it is the Person (Brahman). One of Its feet covers all beings; the immortal three feet are in heaven (i.e. in Itself) ॥3.12.6॥

— Translation from Swami Swahananda — Such is the greatness of this (Brahman called Gayatri). The Person is even greater than this. All this world is a quarter of Him, the other three quarters of His constitute immortality in heaven. ॥3.12.6॥

· · ·

[ Sutra 3.12.7 ]

यद्वै तद्ब्रह्मेतीदं वाव तद्योऽयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः ॥3.12.7॥

yadvai tadbrahmetīdaṁ vāva tadyo'yaṁ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ ॥3.12.7॥

— Translation from Aurovindo (English) — The Brahman which has been thus described is the same as the physical akasa outside a person. The akasa which is outside a person is the same as that which is inside a person. The akasa which is inside a person is the akasa within the heart. The akasa which is within the heart is omnipresent and unchanging. He who knows this obtains full and unchanging prosperity. ॥3.12.7॥

— Translation from Swami Swahananda — That which is (designated as) Brahman, even that is this Akasa outside the body. That which is the Akasa outside the body, even that is the Akasa inside the body. That which is the Akasa inside the body, even that is this Akasa within the (lotus of the) heart. This Brahman is all-filling and unchanging. He who knows (Brahman) thus, gets all-filling and unchanging prosperity. ॥3.12.7॥

· · ·

[ Sutra 3.12.8 ]

अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः ॥3.12.8॥

ayaṁ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ ॥3.12.8॥

· · ·

[ Sutra 3.12.9 ]

अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनी श्रियं लभते य एवं वेद ॥3.12.9॥

ayaṁ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinī śriyaṁ labhate ya evaṁ veda ॥3.12.9॥

— Translation from Aurovindo (English) — ayaṁ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinī śriyaṁ labhate ya evaṁ veda ॥3.12.9॥

· · ·

[ Sutra 3.13.1 ]

तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद ॥3.13.1॥

tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṁ veda ॥3.13.1॥

— Translation from Aurovindo (English) — Of that heart there are five doors controlled by the devas. That which is the eastern door is the pranaóthat is the eye, that is Aditya (the sun). One should meditate on that as brightness and the

Chandogya Upanishad (Part 6)

source of food. He who knows this becomes bright and an eater of food. ॥3.13.1॥

— Translation from Swami Swahananda — Of the said heart, there are, indeed, five doors guarded by the gods. (He who is in) that which is the eastern door of this, is Prana. He is the eye, he is the sun. This (Brahman called Prana) should be meditated upon as brightness and as the source of food. He who meditates thus, becomes resplendent and an eater of food. ॥3.13.1॥

· · ·

[ Sutra 3.13.2 ]

अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्र स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद ॥3.13.2॥

atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotra sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṁ veda ॥3.13.2॥

— Translation from Aurovindo (English) — That which is the southern gate is the vyanaóthat is the ear, that is Chandrama (the moon). One should meditate on that as prosperity and fame. He who knows this becomes prosperous and famous. ॥3.13.2॥

— Translation from Swami Swahananda — And (he who is in) that which is the southern door of this (heart), is Vyana. He is the ear, he is the moon. This (Brahman called Vyana) should be meditated upon as prosperity and fame. He who meditates thus becomes prosperous and famous. ॥3.13.2॥

· · ·

[ Sutra 3.13.3 ]

अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद ॥3.13.3॥

atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākso'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṁ veda ॥3.13.3॥

— Translation from Aurovindo (English) — That which is the western gate is the apanaóthat is speech, that is Agni (fire). One should meditate on that as the radiance of Brahman and the source of food. He who knows this becomes radiant and an eater of food. ॥3.13.3॥

— Translation from Swami Swahananda — And (he who is in) that which is the western door of this (heart), is Apana. He is speech, he is fire. This (Brahman called Apana) should be meditated upon as the holy effulgence born of sacred wisdom and as the source of food. He who meditates thus becomes radiant with the holy effulgence born of sacred wisdom and also an eater of food. ॥3.13.3॥

· · ·

[ Sutra 3.13.4 ]

अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद ॥3.13.4॥

atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṁ veda ॥3.13.4॥

— Translation from Aurovindo (English) — That which is the northern gate is the samanaóthat is the mind, that is Parjanya (the rainógod). One should meditate on that as fame and beauty. He who knows this becomes famous and beautiful. ॥3.13.4॥

— Translation from Swami Swahananda — And (he who is in) that which is the northern door of this (heart), is Samana. He is the mind, he is Parjanya (the rain-god). This (Brahman called Samana) should be meditated upon as fame and grace. He who meditates thus becomes famous and graceful. ॥3.13.4॥

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[ Sutra 3.13.5 ]

अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद ॥3.13.5॥

atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṁ veda ॥3.13.5॥

— Translation from Aurovindo (English) — That which is the upper gate is the udanaóthat is Vayu, that is the akasa. One should meditate on that as strength and greatness. He who knows this becomes strong and great. ॥3.13.5॥

— Translation from Swami Swahananda — And (he who is in) that which is the upper door of this (heart), is Udana. He is the air, he is the Akasa. This (Brahman called Udana) should be meditated upon as strength and nobility. He who meditates thus becomes strong and noble. ॥3.13.5॥

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[ Sutra 3.13.6 ]

ते वा एते पञ्च ब्रह्मपुरुषाः स्वर्गस्य लोकस्य द्वारपाः स य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेदास्य कुले वीरो जायते प्रतिपद्यते स्वर्गं लोकं य एतानेवं पञ्च ब्रह्मपुरुषान्स्वर्गस्य लोकस्य द्वारपान्वेद ॥3.13.6॥

te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṁ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṁ lokaṁ ya etānevaṁ pañca brahmapuruṣānsvargasya lokasya dvārapānveda ॥3.13.6॥

— Translation from Aurovindo (English) — These are the five servants of Brahman, the doorókeepers of the world of heaven. He who thus knows these five servants of Brahman, the doorókeepers of the world of heavenóin his family a hero is born. He who thus knows the five servants of Brahman, the doorókeepers of the world of heaven, himself attains the world of heaven. ॥3.13.6॥

— Translation from Swami Swahananda — These, verily, are the five persons under Brahman, the sentinels of the heavenly world. He who adores thus these five persons under Brahman, the sentinels of the heavenly world, in his family is a hero born. He who adores thus these five persons under Brahman, the sentinels of the heavenly world, reaches the heavenly world. ॥3.13.6॥

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[ Sutra 3.13.7 ]

अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः तस्यैषा दृष्टिर्यत्रितदस्मिञ्छरीरे सस्पर्शेनोष्णिमानं विजानाति तस्यैषा श्रुतिर्यत्रैतत्कर्णावपिगृह्य निनदमिव नदथुरिवाग्नेरिव ज्वलत उपशृणोति तदेतद्दृष्टं च श्रुतं चेत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद ॥3.13.7॥

atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṁ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ tasyaiṣā dṛṣṭiryatritadasmiñcharīre sasparśenoṣṇimānaṁ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṁ ca śrutaṁ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṁ veda ya evaṁ veda| ॥3.13.7॥

— Translation from Aurovindo (English) — atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṁ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ tasyaiṣā dṛṣṭiryatritadasmiñcharīre sasparśenoṣṇimānaṁ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṁ ca śrutaṁ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṁ veda ya evaṁ veda|| ॥3.13.7॥

— Translation from Swami Swahananda — Again, the light of Brahman that shines above this heaven, above everything, above all, in the incomparably good and the highest worlds, even this is the light within the body of man. This light can be seen inasmuch as one has a perception of warmth when one touches the body. It can be heard inasmuch as, on closing the ears, one hears something like the sound of a chariot or the bellowing of a bull, or the sound of a blazing fire. One should meditate on the light as seen and heard. One who meditates on this thus, becomes beautiful and illustrious - yea, one who meditates thus. ॥3.13.7॥

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[ Sutra 3.14.1 ]

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत। अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥3.14.1॥

— Translation from Aurovindo (English) — All this is Brahman. From It the universe comes forth, in It the universe merges and in It the universe breathes. Therefore a man should meditate on Brahman with a calm mind. Now, verily, a man consists of will. As he wills in this world, so does he become when he has departed hence. Let him with this knowledge in mind form his will. ॥3.14.1॥

— Translation from Swami Swahananda — Verily, all this universe is Brahman. From Him do all things originate, into Him do they dissolve and by Him are they sustained. On Him should one meditate in tranquility. For as is one's faith, such indeed one is; and as is one's faith in this world, such one becomes on departing hence. Let one, therefore, cultivate faith. ॥3.14.1॥

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[ Sutra 3.14.2 ]

मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः ॥3.14.2॥

manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṁkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ ॥3.14.2॥

— Translation from Aurovindo (English) — He who consists of the mind, whose body is subtle, whose form is light, whose thoughts are true, whose nature is like the akasa, whose creation in this universe, who cherishes all righteous desires, who contains all pleasant odours, who is endowed with all tastes, who embraces all this, who never speaks and who is without longingó He is my Self within the heart, smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet; He is my Self within the heart, greater than the earth, greater than the midóregion, greater than heaven, greater than all these worlds. ॥3.14.2॥

— Translation from Swami Swahananda — He, who is permeating the mind, who has Prana for his body, whose nature is consciousness, whose resolve is infallible, whose own form is like Akasa, whose creation is all that exists, whose are all the pure desires, who possesses all the agreeable odours and all the pleasant tastes, who exists pervading all this, who is without speech (and other senses), who is free from agitation and eagerness - this my Atman, residing in (the lotus of) the heart - is smaller than a grain of paddy, than a barley corn, than a mustard seed, than a grain of millet or than the kernel of a grain of millet. This my Atman residing in (the lotus of) the heart is greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. ॥3.14.2॥

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[ Sutra 3.14.3 ]

एष म आत्माऽन्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वा एष म आत्माऽन्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः ॥3.14.3॥

eṣa ma ātmā'ntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvā eṣa ma ātmā'ntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ ॥3.14.3॥

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[ Sutra 3.14.4 ]

सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यात्तोऽवाक्यनादर एष म आत्माऽन्तर्हृदय एतद्ब्रह्मैतमितः प्रेत्याभिसंभवितास्मीति यस्य स्यादद्धा न विचिकित्साऽस्तीति ह स्माह शाण्डिल्यः शाण्डिल्यः ॥ ॥3.14.4॥

sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmā'ntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṁbhavitāsmīti yasya syādaddhā na vicikitsā'stīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ |॥3.14.4॥

— Translation from Aurovindo (English) — He whose creation is this universe, who cherishes all desires, who contains all odours, who is endowed with all tastes, who embraces all this, who never speaks and who is without longingóHe is my Self within the heart, He is that Brahman. When I shall have departed hence I shall certainly reach Him: one who has this faith and has no doubt will certainly attain to that Godhead. Thus said Sandilya, yea, thus he said. ॥3.14.4॥

— Translation from Swami Swahananda — He, whose creation is all that exists, whose are all the pure desires, who possesses all the agreeable odours and all the pleasant tastes, who exists pervading all this, who is without speech (and other senses), who is free from agitation and eagerness, He is my Atman residing in (the lotus of) the heart; He is Brahman. On departing hence I shall attain to His being. He alone who possesses this faith and has no doubt about it (will obtain the result). Thus declared Sandilya - yea, Sandilya. ॥3.14.4॥

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[ Sutra 3.15.1 ]

अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिल स एष कोशो वसुधानस्तस्मिन्विश्वमिद श्रितम्‌ ॥3.15.1॥

antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṁ bila sa eṣa kośo vasudhānastasminviśvamida śritam ॥3.15.1॥

— Translation from Aurovindo (English) — The chest of the universe, with the midóregion for its inside and the earth for its bottom, does not decay. The quarters are its different corners and heaven is its lid, which is above. This chest is the storehouse of treasures. Inside it are all things. ॥3.15.1॥

— Translation from Swami Swahananda — The chest (i.e. the universe), having the sky as its hollow and the earth for its (curved) bottom, does not decay. The quarters are indeed its corners and heaven its upper lid. This well-known chest is the container of wealth. All things rest in it. ॥3.15.1॥

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[ Sutra 3.15.2 ]

तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोद रोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोद रुदम्‌ ॥3.15.2॥

tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṁ vāyurvatsaḥ sa ya etamevaṁ vāyuṁ diśāṁ vatsaṁ veda na putraroda roditi so'hametamevaṁ vāyuṁ diśāṁ vatsaṁ veda mā putraroda rudam ॥3.15.2॥

— Translation from Aurovindo (English) — The eastern quarter is called Juhu, the southern quarter Sahamana, the western quarter Rajni and the northern quarter Subhuta. Vayu the air is their child. He who knows this Vayu as the child of the quarters never weeps for his sons. I know the air to be the child of the quarters; may I never weep for my sons. ॥3.15.2॥

— Translation from Swami Swahananda — Of that chest, the eastern quarter is named Juhu, the southern is named Sahamana, the western is named Rajni and the northern is named Subhuta. The air is their calf. He who knows this air, the calf of the quarters, thus (as immortal), never weeps in mourning for his son. I, wishing my son's, longevity, worship thus this air, the calf of the quarters. May I never weep to mourn my son. ॥3.15.2॥

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[ Sutra 3.15.3 ]

अरिष्टं कोशं प्रपद्येऽमुनाऽमुनाऽमुना प्राणं प्रपद्येऽमुनाऽमुनाऽमुना भूः प्रपद्येऽमुनाऽमुनाऽमुना भुवः प्रपद्येऽमुनाऽमुनाऽमुना स्वः प्रपद्येऽमुनाऽमुनाऽमुना ॥3.15.3॥

ariṣṭaṁ kośaṁ prapadye'munā'munā'munā prāṇaṁ prapadye'munā'munā'munā bhūḥ prapadye'munā'munā'munā bhuvaḥ prapadye'munā'munā'munā svaḥ prapadye'munā'munā'munā ॥3.15.3॥

— Translation from Aurovindo (English) — I take refuge in the imperishable chest with this one and this one and this one. I take refuge in the prana with this one and this one and this one. I take refuge in Bhuh with this one and this one and this one. I take refuge in Bhuvah with this one and this one and this one. I take refuge Svah with this one and this one and this one. ॥3.15.3॥

— Translation from Swami Swahananda — I take refuge in the imperishable chest for such and such and such. I take refuge in Prana for such and such and such. I take refuge in Bhuh for such and such and such. I take refuge in Bhuvah for such and such and such. I take refuge in Svah for such and such and such. ॥3.15.3॥

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[ Sutra 3.15.4 ]

स यदवोचं प्राणं प्रपद्य इति प्राणो वा इद सर्वं भूतं यदिदं किंच तमेव तत्प्रापत्सि ॥3.15.4॥

sa yadavocaṁ prāṇaṁ prapadya iti prāṇo vā ida sarvaṁ bhūtaṁ yadidaṁ kiṁca tameva tatprāpatsi ॥3.15.4॥

— Translation from Aurovindo (English) — When I said: "I take refuge in the prana," prana meant everything that exists hereóin that I take refuge. ॥3.15.4॥

— Translation from Swami Swahananda — When I said, 'I take refuge in Prana', (it was because) all these beings, whatsoever exist, are indeed Prana. So it was in this alone that I took refuge. ॥3.15.4॥

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[ Sutra 3.15.5 ]

अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम्‌ ॥3.15.5॥

atha yadavocaṁ bhūḥ prapadya iti pṛthivīṁ prapadye'ntarikṣaṁ prapadye divaṁ prapadya ityeva tadavocam ॥3.15.5॥

— Translation from Aurovindo (English) — When I said: "I take refuge in Bhuh," what I really said was: "I refuge in the earth, the midóregion and heaven." ॥3.15.5॥

— Translation from Swami Swahananda — Then when I said, 'I take refuge in Bhuh', I said only this: 'I take refuge in the earth, I take refuge in the sky, I take refuge in heaven'. ॥3.15.5॥

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[ Sutra 3.15.6 ]

अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम्‌ ॥3.15.6॥

atha yadavocaṁ bhuvaḥ prapadya ityagniṁ prapadye vāyuṁ prapadya ādityaṁ prapadya ityeva tadavocam ॥3.15.6॥

— Translation from Aurovindo (English) — Then I said: "I take refuge in Bhuvah," what I said was: "I take in fire, the air and the sun." ॥3.15.6॥

— Translation from Swami Swahananda — Then when I said, 'I take refuge in Bhuvah', I said only this: 'I take refuge in Fire, I take refuge in Air, I take refuge in the Sun.' ॥3.15.6॥

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[ Sutra 3.15.7 ]

अथ यदवोच स्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम्‌ ॥3.15.7॥

atha yadavoca svaḥ prapadya ityṛgvedaṁ prapadye yajurvedaṁ prapadye sāmavedaṁ prapadya ityeva tadavocaṁ tadavocam ॥3.15.7॥

— Translation from Aurovindo (English) — When I said: "I take refuge in Svah," what I said was: "I take refuge in the RigóVeda, YajuróVeda and SamaóVeda." That is what I said, yea, that is what I said. ॥3.15.7॥

— Translation from Swami Swahananda — Then, when I said, 'I take refuge in Svah', I said only this: 'I take refuge in the Rig-Veda, I take refuge in the Yajur-Veda, I take refuge in the Sama-Veda' - yea, that was what I said. ॥3.15.7॥

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[ Sutra 3.16.1 ]

पुरुषो वाव यज्ञस्तस्य यानि चतुर्विशति वर्षाणि तत्प्रातःसवनं चतुर्विशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीद सर्वं वासयन्ति॥3.16.1॥

puruṣo vāva yajñastasya yāni caturviśati varṣāṇi tatprātaḥsavanaṁ caturviśatyakṣarā gāyatrī gāyatraṁ prātaḥsavanaṁ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīda sarvaṁ vāsayanti ॥3.16.1॥

— Translation from Aurovindo (English) — A person, indeed, is a sacrifice. His first twentyófour years constitute the morning libation. The Gayatri metre has twentyófour syllables and the morning libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The pranas are the Vasus; for, verily, they make everything abide (visayanti) in this body. ॥3.16.1॥

— Translation from Swami Swahananda — Man, truly, is the sacrifice. His (first) twenty-four years are the morning libation, for the metre Gayatri is made up of twenty-four syllables, and the morning libation is related to the Gayatri metre. With this the Vasus are connected. The Pranas indeed are the Vasus, for they make all this stable. ॥3.16.1॥

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[ Sutra 3.16.2 ]

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यन्दिन सवनमनुसंतनुतेति माऽहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥3.16.2॥

taṁ cedetasminvayasi kiṁcidupatapetsa brūyātprāṇā vasava idaṁ me prātaḥsavanaṁ mādhyandina savanamanusaṁtanuteti mā'haṁ prāṇānāṁ vasūnāṁ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati ॥3.16.2॥

— Translation from Aurovindo (English) — If anything ails him during that period, he should recite the following mantra: "O ye pranas, ye Vasus, unite this morning libation with the midday libation. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Vasus." Thus he rises from his illness and becomes free of it. ॥3.16.2॥

— Translation from Swami Swahananda — During this period of life if anything (e.g. illness) causes him pain, he should repeat: 'O Pranas, Vasus, unite this morning libation of mind with the midday libation. May I who am a sacrifice not be lost in the midst of the Vasus who are the Pranas'. He surely recovers from that and becomes healthy. ॥3.16.2॥

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[ Sutra 3.16.3 ]

अथ यानि चतुश्चत्वारिशद्वर्षाणि तन्माध्यन्दिन सवनं चतुश्चत्वारिशदक्षरा त्रिष्टुप् त्रैष्टुभं माध्यन्दिन सवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीद सर्व रोदयन्ति ॥3.16.3॥

atha yāni catuścatvāriśadvarṣāṇi tanmādhyandina savanaṁ catuścatvāriśadakṣarā triṣṭup traiṣṭubhaṁ mādhyandina savanaṁ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīda sarva rodayanti ॥3.16.3॥

— Translation from Aurovindo (English) — His next fortyófour years constitute the midday libation. The Tristubh metre has fortyófour syllables and the midday libation is offered with Tristubh hymns. The Rudras are connected with that part of the sacrifice. The pranas are the Rudras; for, verily, they make everything weep (rodayanti). ॥3.16.3॥

— Translation from Swami Swahananda — Now, (his next) forty-four years are the mid-day libation, (for) the metre Tristubh is made up of forty-four syllables, and the mid-day libation is related to the Tristubh metre. With this, the Rudras are connected. The Pranas indeed are the Rudras, for they cause all this (universe) to weep. ॥3.16.3॥

· · ·

[ Sutra 3.16.4 ]

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यन्दिन सवनं तृतीयसवनमनुसंतनुतेति माऽहं प्राणाना रुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति ॥3.16.4॥

taṁ cedetasminvayasi kiṁcidupatapetsa brūyātprāṇā rudrā idaṁ me mādhyandina savanaṁ tṛtīyasavanamanusaṁtanuteti mā'haṁ prāṇānā rudrāṇāṁ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati ॥3.16.4॥

— Translation from Aurovindo (English) — If anything ails him during that second period, he should recite the following mantra: "O ye pranas, ye Rudras, unite this midday libation with the third libation. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Rudras." Thus he rises from his illness and becomes free of it. ॥3.16.4॥

— Translation from Swami Swahananda — During this period of life if anything (e.g. illness) causes him pain, he should repeat: 'O Pranas, Rudras, unite this mid-day libation of mine with the third libation. May I, who am a sacrifice, not be lost in the midst of the Rudras who are the Pranas'. He surely recovers from that and becomes healthy. ॥3.16.4॥

· · ·

[ Sutra 3.16.5 ]

अथ यान्यष्टाचत्वारिशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावाऽऽदित्या एते हीद सर्वमाददते ॥3.16.5॥

atha yānyaṣṭācatvāriśadvarṣāṇi tattṛtīyasavanamaṣṭācatvāriśadakṣarā jagatī jāgataṁ tṛtīyasavanaṁ tadasyādityā anvāyattāḥ prāṇā vāvā''dityā ete hīda sarvamādadate ॥3.16.5॥

— Translation from Aurovindo (English) — His next fortyóeight years constitute the third oblation. The Jagati metre has fortyóeight syllables and the third oblation is offered with Jagati hymns. The Adityas are connected with that part of the sacrifice. The pranas are the Adityas; for, verily, they take up (adadate) everyóthing. ॥3.16.5॥

— Translation from Swami Swahananda — Then (his next) forty-eight years are the third libation. The metre Jagati is made up of forty-eight syllables and the third libation is related to the Jagati metre. With this, the Adityas are connected. The Pranas indeed are the Adityas, for they accept all this. ॥3.16.5॥

· · ·

[ Sutra 3.16.6 ]

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माऽहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति ॥3.16.6॥

taṁ cedetasminvayasi kiṁcidupatapetsa brūyātprāṇā ādityā idaṁ me tṛtīyasavanamāyuranusaṁtanuteti mā'haṁ prāṇānāmādityānāṁ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati ॥3.16.6॥

— Translation from Aurovindo (English) — If anything ails him during that third period, he should recite the following mantra: "O ye pranas, ye Adityas, extend this my third libation to the full age. May I, who am a sacrifice, not disappear in the midst of the pranas, who are the Adityas." Thus he rises from his illness and becomes free of it. ॥3.16.6॥

— Translation from Swami Swahananda — During this period of life if anything (e.g. illness) causes him pain, he should repeat: 'O Pranas, Adityas, extend this third libation of mine to a full length of life. May I, who am a sacrifice, not be lost in the midst of the Adityas who are the Pranas.' He surely recovers from that and becomes healthy. ॥3.16.6॥

· · ·

[ Sutra 3.16.7 ]

एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद ॥3.16.7॥

etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṁ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṁ varṣaśatamajīvatpra ha ṣoḍaśaṁ varṣaśataṁ jīvati ya evaṁ veda ॥3.16.7॥

— Translation from Aurovindo (English) — Mahidasa, the son of Itara, knew this and said addressing a disease: "O you disease! Why do you afflict me? I shall not die of this pain" He lived a hundred and sixteen years. He, too, who knows this lives on to a hundred and sixteen years. ॥3.16.7॥

— Translation from Swami Swahananda — Knowing this well-known (doctrine of sacrifice) Aitareya Mahidasa said, 'Why do you afflict me thus, me who cannot be so killed.' He lived for one hundred and sixteen years. He, too, who knows thus, lives in vigour for one hundred and sixteen years. ॥3.16.7॥

· · ·

[ Sutra 3.17.1 ]

स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः ॥3.17.1॥

sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ ॥3.17.1॥

— Translation from Aurovindo (English) — When a man hungers, thirsts and abstains from pleasures- these are his initiatory rites. ॥3.17.1॥

— Translation from Swami Swahananda — That he (who performs the Purusha sacrifice) feels hunger, that he feels thirst, that he does not rejoice -all these are the initiatory rites of this sacrifice. ॥3.17.1॥

· · ·

[ Sutra 3.17.2 ]

अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति ॥3.17.2॥

atha yadaśnāti yatpibati yadramate tadupasadaireti ॥3.17.2॥

— Translation from Aurovindo (English) — When he eats, drinks and enjoys pleasures, he then participates in Upasadas. ॥3.17.2॥

— Translation from Swami Swahananda — And, that he eats that he drinks, that he rejoices - all these approach Upasadas. ॥3.17.2॥

· · ·

[ Sutra 3.17.3 ]

अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति ॥3.17.3॥

atha yaddhasati yajjakṣati yanmaithunaṁ carati stutaśastraireva tadeti ॥3.17.3॥

— Translation from Aurovindo (English) — When a man laughs, eats and enjoys sexual intercourse-these are Stuta and Sastra. ॥3.17.3॥

— Translation from Swami Swahananda — And, that he laughs, that he eats, that he behaves as one of a couple - all these approach Stotra and Sastra. ॥3.17.3॥

· · ·

[ Sutra 3.17.4 ]

अथ यत्तपो दानमार्जवमहि सा सत्यवचनमिति ता अस्य दक्षिणाः ॥3.17.4॥

atha yattapo dānamārjavamahi sā satyavacanamiti tā asya dakṣiṇāḥ ॥3.17.4॥

— Translation from Aurovindo (English) — Austerity, almsgiving, uprightness, non-violence and truthfulness-these are the gifts (daxina) for the priests. ॥3.17.4॥

— Translation from Swami Swahananda — And his austerity, gifts, uprightness, non-violence, and truthfulness - all these are the largesse of this sacrifice. ॥3.17.4॥

· · ·

[ Sutra 3.17.5 ]

तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः ॥3.17.5॥

tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ ॥3.17.5॥

— Translation from Aurovindo (English) — Because the life of a man is a sacrifice therefore they say that his mother will give birth (soshyati) to him, or his mother has given birth (asoshta) to him. The same words are used in the Soma-sacrifice and mean: "He will pour out the Soma- juice" and "He has poured out the Soma-juice." This is his birth. His death is the Avabhritha. ॥3.17.5॥

— Translation from Swami Swahananda — Therefore people say 'sosyati' (will procreate), and 'asosta' (has procreated). Again, that is the procreation of this, and death is the Avabhrita bath. ॥3.17.5॥

· · ·

[ Sutra 3.17.6 ]

तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसशितमसीति तत्रैते द्वे ऋचौ भवतः ॥3.17.6॥

taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṁ pratipadyetākṣitamasyacyutamasi prāṇasaśitamasīti tatraite dve ṛcau bhavataḥ ॥3.17.6॥

— Translation from Aurovindo (English) — Ghora, of the line of Angirasa, communicated this teaching to Krishna, the son of Devaki-and it quenched Krishna's thirst for any other knowledge-and said: "When a man approaches death he should take refuge in these three thoughts: 'Thou art indestructible (axata),' 'Thou art unchanging (aprachyuta),' and 'Thou art the subtle prana.' "On this subject there are two Rik-verses: ॥3.17.6॥

— Translation from Swami Swahananda — Ghora Angirasa expounded this well-known doctrine to Devaki's son Krishna and said, 'Such a knower should, at the time of death, repeat this triad - "Thou art the imperishable, Thou art unchangeable, Thou art the subtle essence of Prana". (On hearing the above) he became thirstless. There are these two Rik stanzas in regard to this. ॥3.17.6॥

· · ·

[ Sutra 3.17.7 ]

आदित्प्रत्नस्य रेतस उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तर स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति ॥3.17.7॥

āditpratnasya retasa udvayaṁ tamasaspari jyotiḥ paśyanta uttara svaḥ paśyanta uttaraṁ devaṁ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamiti ॥3.17.7॥

— Translation from Aurovindo (English) — "They (i.e. the knowers of Brahman) see everywhere the Supreme Light, which shines in Brahman, which is all- pervading like the light of day and which belongs to the primeval Seed. 'Perceiving the higher light in the sun-which is above the darkness of ignorance-as the higher light in the heart, perceiving the Supreme Light which is higher than all lights, we have reached the Highest Light, the Sun, the most luminous among the gods, yea, we have reached the Highest Light, the Sun, the most luminous among the gods." ॥3.17.7॥

— Translation from Swami Swahananda — (Those knowers of Brahman who have purified their mind through the withdrawal of the senses and other means like Brahmacharya) see everywhere (the day - like the supreme light) of the ancient One who is the seed of the universe, (the light that shines in the Effulgent Brahman). May we, too having perceived the highest light which dispels darkness, reach it. Having perceived the highest light in our own heart we have reached that highest light, which is the dispeller (of water, rays of light and the Pranas), shining in all gods - yea, we have reached that highest light. ॥3.17.7॥

· · ·

[ Sutra 3.18.1 ]

मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च ॥3.18.1॥

mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṁ bhavatyadhyātmaṁ cādhidaivataṁ ca ॥3.18.1॥

— Translation from Aurovindo (English) — One should meditate on the mind as Brahman-this is said with reference to the body. One should meditate on the akasa as Brahman-this is to said with reference to the gods. Thus both-the meditation with reference to the body and the meditation with reference to the gods-are being taught. ॥3.18.1॥

— Translation from Swami Swahananda — The mind is Brahman, thus one should meditate - this is (the meditation) with regard to the body (including the mind). Next, the meditation with regard to the gods - the Akasa is Brahman, thus (one should meditate). Both the meditations, with regard to the body and with regard to the gods are being enjoined. ॥3.18.1॥

· · ·

[ Sutra 3.18.2 ]

तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च ॥3.18.2॥

tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṁ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pāda adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṁ bhavatyadhyātmaṁ caivādhidaivataṁ ca ॥3.18.2॥

— Translation from Aurovindo (English) — That Brahman has four feet (quarters): speech is one foot, the prana (the nose) is one foot, the eye is one foot, the ear is one foot-this is to said with reference to the body. Now with reference to the gods: Agni (fire) is one foot, Vayu (air) is one foot, Aditya (the sun) is one foot and the quarters (disah) are one foot. This is the twofold meditation with reference to the body and with reference to the gods. ॥3.18.2॥

— Translation from Swami Swahananda — This same Brahman has four feet. The organ of speech is one foot. Prana (the organ of smell) is one foot, the eye is one foot and the ear is one foot. This is with reference to the body. Next, with reference to the gods. Agni is one foot, Vayu is one foot, Aditya is one foot and the quarters are one foot. Thus both the meditations, with reference to the body and with reference to the gods, are enjoined. ॥3.18.2॥

· · ·

[ Sutra 3.18.3 ]

वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥3.18.3॥

vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ॥3.18.3॥

— Translation from Aurovindo (English) — Speech is, indeed, a fourth foot (quarter) of Brahman of which the mind is a symbol. It shines and warms with the light of fire. He who knows this shines and warms with fame, with renown and with the radiance of Brahman. ॥3.18.3॥

— Translation from Swami Swahananda — The organ of speech is one of the four feet of Brahman (called Mind). With the light of fire it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom. ॥3.18.3॥

· · ·

[ Sutra 3.18.4 ]

प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥3.18.4॥

prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ॥3.18.4॥

— Translation from Aurovindo (English) — Prana (the nose) is, indeed, a fourth foot of Brahman. It shines and warms with the light of the air. He who knows this shines and warms with fame, with renown and with the radiance of Brahman. ॥3.18.4॥

— Translation from Swami Swahananda — The organ of smell is one of the four feet of Brahman. With the light of air it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom. ॥3.18.4॥

· · ·

[ Sutra 3.18.5 ]

चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद ॥3.18.5॥

cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ॥3.18.5॥

— Translation from Aurovindo (English) — The eye, indeed, is a fourth foot of Brahman. It shines and warms with the light of the sun. He who knows this shines and warms with fame, with renown and with the radiance of Brahman. ॥3.18.5॥

— Translation from Swami Swahananda — The eye is one of the four feet of Brahman. With the light of the sun it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom. ॥3.18.5॥

· · ·

[ Sutra 3.18.6 ]

रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद ॥3.18.6॥

śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ya evaṁ veda ॥3.18.6॥

— Translation from Aurovindo (English) — The ear, indeed, is a fourth foot of Brahman. It shines and warms with the light of the quarters. With fame, with renown and with the radiance of Brahman he shines and warms who knows this, yea, who knows this. ॥3.18.6॥

— Translation from Swami Swahananda — The ear is one of the four feet of Brahman. With the light of the quarters it shines and warms. He who knows thus, shines and warms with fame and celebrity and with the holy effulgence born of sacred wisdom - yea, he who knows thus. ॥3.18.6॥

· · ·

[ Sutra 3.19.1 ]

आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत्। तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम्‌ ॥3.19.1॥

ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt | tatsadāsīttatsamabhavattadāṇḍaṁ niravartata tatsaṁvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṁ ca suvarṇaṁ cābhavatām ॥3.19.1॥

— Translation from Aurovindo (English) — The sun is Brahman: this is the teaching. An explanation thereof follows: In the beginning this universe was non-existent. It became existent. It grew. It turned into an egg. The egg lay for the period of a year. Then it broke open. Of the two halves of the egg-shell, one half was of silver, the other of gold. ॥3.19.1॥

— Translation from Swami Swahananda — The Sun is Brahman - this is the teaching. The further explanation of this (is here given). Before creation, this universe was non-existent. Then it became existent. It grew; it turned into an egg; it lay for a period of one year; (and then) it burst open. Of the two halves of that egg-shell, one was of silver and the other of gold. ॥3.19.1॥

· · ·

[ Sutra 3.19.2 ]

तद्यद्रजत सेयं पृथिवी यत्सुवर्ण सा द्यौर्यज्जरायु ते पर्वता यदुल्ब समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदक स समुद्रः ॥3.19.2॥

tadyadrajata seyaṁ pṛthivī yatsuvarṇa sā dyauryajjarāyu te parvatā yadulba samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudaka sa samudraḥ ॥3.19.2॥

— Translation from Aurovindo (English) — That which was of silver became the earth; that which was of gold, heaven. What was the thick membrane of the white became the mountains; the thin membrane of the yolk, the must and the clouds. The veins became the rivers; the fluid in the bladder, the ocean. ॥3.19.2॥

— Translation from Swami

Chandogya Upanishad (Part 7)

Swahananda — Of these, that which was of silver is this earth. That which was of gold is heaven. That which was the outer membrane is the mountains. That which was the inner membrane is the mist together with the clouds. Those which were the veins are the rivers. That which was the water in the lower belly is the ocean. ॥3.19.2॥

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[ Sutra 3.19.3 ]

अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि च सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे चैव कामाः ॥3.19.3॥

atha yattadajāyata so'sāvādityastaṁ jāyamānaṁ ghoṣā ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni ca sarve ca kāmāstasmāttasyodayaṁ prati pratyāyanaṁ prati ghoṣā ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve caiva kāmāḥ ॥3.19.3॥

— Translation from Aurovindo (English) — And what was born of it was yonder Aditya, the sun. when it was born shouts of "Hurrah!" arose, together with all beings and all objects of desire. Therefore at its rise and its every return shouts of "Hurrah!" together with all beings and all objects of desire arise. ॥3.19.3॥

— Translation from Swami Swahananda — And that which was born is the yonder sun. After he was born, sounds of the form of loud shouts arose, as also all beings and all desired objects. Therefore at his rise and his every return (or his setting), sounds of the form of loud shouts arise, as also all beings and all desired objects. ॥3.19.3॥

· · ·

[ Sutra 3.19.4 ]

स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेन साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन्‌ ॥3.19.4॥

sa ya etamevaṁ vidvānādityaṁ brahmetyupāste'bhyāśo ha yadena sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran ॥3.19.4॥

— Translation from Aurovindo (English) — He who, knowing this, meditates on the sun as Brahman- pleasant sounds will quickly approach him and continue to delight him, yea, continue to delight him. ॥3.19.4॥

— Translation from Swami Swahananda — He who knows the Sun thus and meditates on it as Brahman, auspicious sounds will hasten to him and continue to delight him - yea, will continue to delight. ॥3.19.4॥

· · ·

[ Sutra 4.1.1 ]

ॐ जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयांचक्रे सर्वत एव मेऽत्स्यन्तीति ॥4.1.1॥

om jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa sa ha sarvata āvasathānmāpayāṁcakre sarvata eva me'tsyantīti ॥4.1.1॥

— Translation from Aurovindo (English) — There once lived a king named Janasruti, who was a great- grandson of Janasruta. He bestowed his gifts with respect, gave away liberally and cooked much food for the hungry. He built rest-houses every-where with the thought that people everywhere would eat his food. ॥4.1.1॥

— Translation from Swami Swahananda — Om. There lived Janasruti Pautrayana who made gifts with respect, who gave liberally, and who had much food cooked (for others). He built rest-houses all round, thinking, 'Everywhere people will eat of my food'. ॥4.1.1॥

· · ·

[ Sutra 4.1.2 ]

अथ ह हसा निशायामतिपेतुस्तद्धैव ह सो ह समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षी स्तत्त्वा मा प्रधाक्षीरिति ॥4.1.2॥

atha ha hasā niśāyāmatipetustaddhaiva ha so ha samabhyuvāda ho ho'yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṁ divā jyotirātataṁ tanmā prasāṅkṣī stattvā mā pradhākṣīriti ॥4.1.2॥

— Translation from Aurovindo (English) — One night some flamingos were flying along. One flamingo said to another: "Hey! Ho! Short-sighted, Short-sighted! The radiance of Janasruti, the great-grandson of Janasruta, has spread to the sky. Do not touch it, lest it should burn you." ॥4.1.2॥

— Translation from Swami Swahananda — Once at night, the swans flew along. Then one swan addressed another swan thus, 'Ho, Ho, O Bhallaksa, Bhallaksa, the effulgence of Janasruti Pautrayana has spread like the heaven. Do not come in touch with it, lest it should scorch you.' ॥4.1.2॥

· · ·

[ Sutra 4.1.3 ]

तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्त सयुग्वानमिव रैक्वमात्थेति यो नु कथ सयुग्वा रैक्व इति ॥4.1.3॥

tamu ha paraḥ pratyuvāca kamvara enametatsanta sayugvānamiva raikvamāttheti yo nu katha sayugvā raikva iti ॥4.1.3॥

— Translation from Aurovindo (English) — The other replied: "Say, who is this person about whom you have spoken as though he were like Raikva, the man with the cart?" "What sort of person is this Raikva, the man with the cart?" ॥4.1.3॥

— Translation from Swami Swahananda — Bhallaksa replied to him, 'lo, how could you so describe him as if he were Raikva with the cart?' 'Of what sort is this Raikva with the cart?' ॥4.1.3॥

· · ·

[ Sutra 4.1.4 ]

यथा कृतायविजितायाधरेयाः संयन्त्येवमेन सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥4.1.4॥

yathā kṛtāyavijitāyādhareyāḥ saṁyantyevamena sarvaṁ tadabhisamaiti yatkiṁca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti ॥4.1.4॥

— Translation from Aurovindo (English) — The short-sighted flamingo replied: "As in a game of dice, when the krita is won, the lower ones also are won, so whatever merits people acquire all accrue to that Raikva. As Raikva I describe him, too, who knows what Raikva knows." ॥4.1.4॥

— Translation from Swami Swahananda — Just as all the lower casts of the dice go over to one who has won the Krita-cast, so does go over to Raikva whatsoever good the creatures do; so also to him who knows what Raikva knows. Such is he who has thus been spoken of by me.' ॥4.1.4॥

· · ·

[ Sutra 4.1.5 ]

तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह संजिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथ सयुग्वा रैक्व इति ॥4.1.5॥

tadu ha jānaśrutiḥ pautrāyaṇa upaśuśrāva sa ha saṁjihāna eva kṣattāramuvācāṅgāre ha sayugvānamiva raikvamāttheti yo nu katha sayugvā raikva iti ॥4.1.5॥

— Translation from Aurovindo (English) — Janasruti the great-grandson of Janasruta overheard this conversation. Immediately after getting out of bed, he said to his attendant: "Friend, did you speak of me as though I were Raikva, the man with the cart?" "What sort of person is Raikva, the man with the cart?" "As in a game of dice, when the krita is won, the lower ones also are won, so whatever merits people acquire all accrue to that Raikva. As Raikva I describe him, too, who knows what Raikva knows." ॥4.1.5॥

— Translation from Swami Swahananda — Janasruti Pautrayana overheard those words. As soon as he arose, he said to the attendant, 'Lo, did you praise me like Raikva with the cart?' 'What sort of man is this Raikva with the cart?' (Janasruti repeated the words of the swan): 'Just as all the lower casts of the dice go over to one who has won the Krita-cast, so does go over to Raikva whatsoever good the creatures do; and so also to him who knows what Raikva knows. Such is he who has thus been spoken of by me'. ॥4.1.5॥

· · ·

[ Sutra 4.1.6 ]

यथा कृतायविजितायाधरेयाः संयन्त्येवमेन सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति ॥4.1.6॥

yathā kṛtāyavijitāyādhareyāḥ saṁyantyevamena sarvaṁ tadabhisamaiti yatkiṁca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti ॥4.1.6॥

· · ·

[ Sutra 4.1.7 ]

स ह क्षत्ताऽन्विष्य नाविदमिति प्रत्येयाय त होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति ॥4.1.7॥

sa ha kṣattā'nviṣya nāvidamiti pratyeyāya ta hovāca yatrāre brāhmaṇasyānveṣaṇā tadenamarccheti ॥4.1.7॥

— Translation from Aurovindo (English) — The attendant searched for him and returned without finding him. Then the king said to him: "Listen, where a knower of Brahman is to searched for, look for him there." ॥4.1.7॥

— Translation from Swami Swahananda — The attendant, having searched for him, came back thinking, 'I could not find him'. Janasruti said to him, 'Well, where the knower of Brahman should be searched for there search for him'. ॥4.1.7॥

· · ·

[ Sutra 4.1.8 ]

सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश त हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यह ह्यरा३ इति ह प्रतिजज्ञे स ह क्षत्ताऽ विदमिति प्रत्येयाय ॥4.1.8॥

so'dhastācchakaṭasya pāmānaṁ kaṣamāṇamupopaviveśa ta hābhyuvāda tvaṁ nu bhagavaḥ sayugvā raikva ityaha hyarā3 iti ha pratijajñe sa ha kṣattā' vidamiti pratyeyāya ॥4.1.8॥

— Translation from Aurovindo (English) — After proper search the attendant came upon a person who, lying underneath his cart, was scratching an itch. Humbly he took his seat near him and said: "Revered Sir, are you Raikva, the man with the cart?" "Oh yes, I am he," he answered. Then the attendant returned, saying to himself: "I have found him out." ॥4.1.8॥

— Translation from Swami Swahananda — (After searching) he came to a man sitting under a cart and scratching eruptions on his skin and, sitting near him, asked him, 'Revered sir, are you Raikva with the cart?' 'Well fellow, yes, I am', he admitted. Thinking 'I have found him', the attendant returned. ॥4.1.8॥

· · ·

[ Sutra 4.2.1 ]

तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे त हाभ्युवाद॥ ॥4.2.1॥

tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṁ niṣkamaśvatarīrathaṁ tadādāya praticakrame ta hābhyuvāda ॥4.2.1॥

— Translation from Aurovindo (English) — Then Janasruti the great-grandson of Janasruta took with him six hundred cows, a necklace and a chariot with mules and went to Raikva and said: "Raikva, here are six hundred cows, a necklace and a chariot with mules. Pray, revered Sir, teach me the deity whom you worship." ॥4.2.1॥

— Translation from Swami Swahananda — On hearing this, Janasruti Pautrayana took with him six hundred cows, a gold necklace, and a chariot drawn by mules and went to Raikva and addressed him thus: 'O Raikva, (here are for you) these six hundred cows, this gold necklace, and this chariot drawn by mules. Now, revered sir, instruct me about the deity whom you worship.' ॥4.2.1॥

· · ·

[ Sutra 4.2.2 ]

रैक्वेमानि षट्शतानि गवामयं निष्कोऽयमश्वतरीरथो नु म एतां भगवो देवता शाधि यां देवतामुपास्स इति॥ ॥4.2.2॥

raikvemāni ṣaṭśatāni gavāmayaṁ niṣko'yamaśvatarīratho nu ma etāṁ bhagavo devatā śādhi yāṁ devatāmupāssa iti ॥4.2.2॥

· · ·

[ Sutra 4.2.3 ]

तमु ह परः प्रत्युवाचाह हारेत्वा शूद्र तवैव सह गोभिरस्त्विति तदु ह पुनरेव जानश्रुतिः पौत्रायणः सहस्रं गवां निष्कमश्वतरीरथं दुहितरं तदादाय प्रतिचक्रमे ॥4.2.3॥

tamu ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhirastviti tadu ha punareva jānaśrutiḥ pautrāyaṇaḥ sahasraṁ gavāṁ niṣkamaśvatarīrathaṁ duhitaraṁ tadādāya praticakrame ॥4.2.3॥

— Translation from Aurovindo (English) — To him the other said: "Ah, may the necklace and the chariot remain with you, O Sudra, along with the cows." Thereupon Janasruti the great-grandson of Janasruta took with him a thousand cows, a chariot with mules, a necklace and his own daughter, too and went to Raikva. ॥4.2.3॥

— Translation from Swami Swahananda — The other man answered him thus: 'Ah, O Sudra, let this gold necklace together with the chariot and the cows remain with you.' Thereupon Janasruti Pautrayana again took with him one thousand cows, a gold necklace, a chariot drawn by mules and his daughter and went over to Raikva. ॥4.2.3॥

· · ·

[ Sutra 4.2.4 ]

त हाभ्युवाद रैक्वेद सहस्रं गवामयं निष्कोऽयमश्वतरीरथ इयं जायाऽयं ग्रामो यस्मिन्नास्सेऽन्वेव मा भगवः शाधीति ॥4.2.4॥

ta hābhyuvāda raikveda sahasraṁ gavāmayaṁ niṣko'yamaśvatarīratha iyaṁ jāyā'yaṁ grāmo yasminnāsse'nveva mā bhagavaḥ śādhīti ॥4.2.4॥

— Translation from Aurovindo (English) — Janasruti said to him: "Raikva, here are a thousand cows, a necklace, a chariot with mules, this wife and this village where you shall dwell. Revered Sir, teach me." ॥4.2.4॥

— Translation from Swami Swahananda — Janasruti said to him: 'O Raikva, (here are for you) these one thousand cows, this gold necklace, this chariot drawn by mules, this wife, and this village in which you reside. Now, revered sir, please instruct me'. ॥4.2.4॥

· · ·

[ Sutra 4.2.5 ]

तस्या ह मुखमुपोद्गृह्णन्नुवाचाजहारेमाः शूद्रानेनैव मुखेनालापयिष्यथा इति ते हैते रैक्वपर्णा नाम महावृषेषु यत्रास्मा उवास तस्मै होवाच॥ ॥4.2.5॥

tasyā ha mukhamupodgṛhṇannuvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa tasmai hovāca ॥4.2.5॥

— Translation from Aurovindo (English) — Then considering her (the princess) as the door for imparting knowledge, Raikva said: "O Sudra! You brought these cows and other presents; this is good. But you will make me speak now only through this means (i.e. the princess)." These are the villages named Raikvaparna, in the country of Mahavrishas, where Raikva lived. Now Raikva said to the king: ॥4.2.5॥

— Translation from Swami Swahananda — Taking that princess to be the portal for the conveying of knowledge, Raikva said, 'O Sudra, you have brought all these! Even by this means (i.e. the princess) you will make me talk.' The king gave away to him all those villages in the Mahavrisa country known as Raikvaparna where Raikva lived. Raikva said to him: ॥4.2.5॥

· · ·

[ Sutra 4.3.1 ]

वायुर्वाव संवर्गो यदा वा अग्निरुद्वायति वायुमेवाप्येति यदा सूर्योऽस्तमेति वायुमेवाप्येति यदा चन्द्रोऽस्तमेति वायुमेवाप्येति ॥4.3.1॥

vāyurvāva saṁvargo yadā vā agnirudvāyati vāyumevāpyeti yadā sūryo'stameti vāyumevāpyeti yadā candro'stameti vāyumevāpyeti ॥4.3.1॥

— Translation from Aurovindo (English) — "Verily, Vayu (the air) is the swallower (samvarga). For when fire goes out it is indeed swallowed by the air. When the sun sets it is swallowed by the air. When the moon sets it is swallowed by the air. ॥4.3.1॥

— Translation from Swami Swahananda — Air indeed is the absorber. For when a fire goes out, it is in air that it merges; when the sun sets, it is in air that it merges; when the moon sets, it is in air that it merges. ॥4.3.1॥

· · ·

[ Sutra 4.3.2 ]

यदाप उच्छुष्यन्ति वायुमेवापियन्ति वायुर्ह्येवैतान्सर्वान्संवृङ्क्त इत्यधिदैवतम्‌ ॥4.3.2॥

yadāpa ucchuṣyanti vāyumevāpiyanti vāyurhyevaitānsarvānsaṁvṛṅkta ityadhidaivatam ॥4.3.2॥

— Translation from Aurovindo (English) — "When water dries up it is swallowed by the air. For indeed the air absorbs them all. So much with reference to the gods. ॥4.3.2॥

— Translation from Swami Swahananda — When water dries up, it is in air that it merges; for air absorbs all these. This is (the doctrine of Samvarga) with reference to the gods. ॥4.3.2॥

· · ·

[ Sutra 4.3.3 ]

अथाध्यात्मं प्राणो वाव संवर्गः स यदा स्वपिति प्राणमेव वागप्येति प्राणं चक्षुः प्राण श्रोत्रं प्राणं मनः प्राणो ह्येवैतान्सर्वान्संवृङ्क्त इति ॥4.3.3॥

athādhyātmaṁ prāṇo vāva saṁvargaḥ sa yadā svapiti prāṇameva vāgapyeti prāṇaṁ cakṣuḥ prāṇa śrotraṁ prāṇaṁ manaḥ prāṇo hyevaitānsarvānsaṁvṛṅkta iti ॥4.3.3॥

— Translation from Aurovindo (English) — "Now with reference to the body: Verily, the prana is the swallower. When a man sleeps, speech goes into the prana, sight goes into the prana, hearing goes into the prana and the mind goes into the prana. For indeed the prana absorbs them all. ॥4.3.3॥

— Translation from Swami Swahananda — Next is (the doctrine of Samvarga) with reference to the body: Prana indeed is the absorber. When one sleeps, speech merges in Prana, the eye merges in Prana, the ear merges in Prana, the mind merges in Prana: for Prana, indeed, absorbs all these. ॥4.3.3॥

· · ·

[ Sutra 4.3.4 ]

तौ वा एतौ द्वौ सम्वर्गौ वायुरेव देवेषु प्राणः प्राणेषु ॥4.3.4॥

tau vā etau dvau samvargau vāyureva deveṣu prāṇaḥ prāṇeṣu ॥4.3.4॥

— Translation from Aurovindo (English) — "These are the two swallowers: the air among the gods, the prana among the senses." ॥4.3.4॥

— Translation from Swami Swahananda — These, indeed, are the two absorbers: Air among the gods and Prana among the sense-organs. ॥4.3.4॥

· · ·

[ Sutra 4.3.5 ]

अथ ह शौनकं च कापेयमभिप्रतारिणं च काक्षसेनिं परिविष्यमाणौ ब्रह्मचारी बिभिक्षे तस्मा उ ह न ददतुः ॥4.3.5॥

atha ha śaunakaṁ ca kāpeyamabhipratāriṇaṁ ca kākṣaseniṁ pariviṣyamāṇau brahmacārī bibhikṣe tasmā u ha na dadatuḥ ॥4.3.5॥

— Translation from Aurovindo (English) — Once Saunaka of the line of Kapi and Abhipratarin, the son of Kaxasena, were being waited upon at their meal, when a brahmacharin begged food of them. They did not give him anything. ॥4.3.5॥

— Translation from Swami Swahananda — Once upon a time, while Kapeya Saunaka and Kaksaseni Abhipratarin were being served with food, a celibate student of sacred knowledge begged of them. They did not give him anything. ॥4.3.5॥

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[ Sutra 4.3.6 ]

स होवाच महात्मनश्चतुरो देव एकः कः स जगार भुवनस्य गोपास्तं कापेय नाभिपश्यन्ति मर्त्या अभिप्रतारिन्बहुधा वसन्तं यस्मै वा एतदन्नं तस्मा एतन्न दत्तमिति ॥4.3.6॥

sa hovāca mahātmanaścaturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāstaṁ kāpeya nābhipaśyanti martyā abhipratārinbahudhā vasantaṁ yasmai vā etadannaṁ tasmā etanna dattamiti ॥4.3.6॥

— Translation from Aurovindo (English) — He said: "One God, Prajapati, swallowed the four great ones. He is the Guardian of the world. O descendent of Kapi, O Abhipratarin, mortals do not see Him though he abides in manifold forms. Verily, this food has not been given to Him to whom it belongs." ॥4.3.6॥

— Translation from Swami Swahananda — The Brahmacharin said, 'Prajapati, the one god swallowed up the four great ones; he is the protector of the worlds. O Kapeya, O Abhipratarin, mortals do not see him who dwells variously. Even from him, for whom all this food is meant, you have withheld it.' ॥4.3.6॥

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[ Sutra 4.3.7 ]

तदु ह शौनकः कापेयः प्रतिमन्वानः प्रत्येयायाऽत्मा देवानां जनिता प्रजाना हिरण्यदष्ट्रो बभसोऽनसूरिर्महान्तमस्य महिमानमाहुरनद्यमानो यदनन्नमत्तीति वै वयं ब्रह्मचारिन्नेदमुपास्महे दत्तास्मै भिक्षामिति ॥4.3.7॥

tadu ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāyā'tmā devānāṁ janitā prajānā hiraṇyadaṣṭro babhaso'nasūrirmahāntamasya mahimānamāhuranadyamāno yadanannamattīti vai vayaṁ brahmacārinnedamupāsmahe dattāsmai bhikṣāmiti ॥4.3.7॥

— Translation from Aurovindo (English) — Sanaka of the line of Kapi, pondering on those words, went to the brahmacharin and said: "He is the self of the gods, the creator of all beings, with unbroken teeth, the eater, the truly wise one. They speak of His magnificence as great, because without being eaten, He eats even what is not common food. O brahmacharin, we meditate upon this Brahman." Then he said to the attendants: "Give him food." ॥4.3.7॥

— Translation from Swami Swahananda — Kapeya Saunaka, reflecting on those words, approached him (and said): 'He who is the self of all gods and the creator of all beings, who has un-decaying teeth, who is the devourer, who is the wise one, who is himself never eaten (but) who devours even those who are not food; and hence (the knowers) describe his magnificence as immeasurable - such, indeed, is the Brahman, O Brahmacharin, whom we worship'. (Then he told the servants): 'Give him food'. ॥4.3.7॥

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[ Sutra 4.3.8 ]

तस्मा उ ह ददुस्ते वा एते पञ्चान्ये पञ्चान्ये दश सन्तस्तत्कृतं तस्मात्सर्वासु दिक्ष्वन्नमेव दश कृत सैषा विराडन्नादी तयेद सर्वं दृष्ट सर्वमस्येदं दृष्टं भवत्यन्नादो भवति य एवं वेद य एवं वेद॥ ॥4.3.8॥

tasmā u ha daduste vā ete pañcānye pañcānye daśa santastatkṛtaṁ tasmātsarvāsu dikṣvannameva daśa kṛta saiṣā virāḍannādī tayeda sarva ṁ dṛṣṭa sarvamasyedaṁ dṛṣṭaṁ bhavatyannādo bhavati ya evaṁ veda ya evaṁ veda ॥4.3.8॥

— Translation from Aurovindo (English) — They gave food to him. Now these five (i.e. the eater vayu and fire, the sun, the moon and water, which are its food) and those five (i.e. the eater prana and the organs of speech, the eye, the ear and the mind, which are its food) make ten. These together constitute the krita (the highest throw in a game of dice). On account of this similarity of ten, these ten are the food in the ten quarters and further, they are Virat, the eater of food, by which all this becomes seen. All this he sees and the eater of food he becomes, who knows this, yea, who knows this. ॥4.3.8॥

— Translation from Swami Swahananda — They gave him food. Now, these five and the other five, together becoming ten, constitute the Krita (dice-cast). Therefore (i.e. because the number ten applies to both), these ten are the food or Virat dwelling in all the ten quarters, and these are (the enjoyer) Krita. This Virat, of the form of ten deities, again, is the eater of food (as Krita); by him all this is perceived. He who sees thus, by him also all this is perceived, and he becomes as eater of food. ॥4.3.8॥

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[ Sutra 4.4.1 ]

सत्यकामो ह जाबालो जबालां मातरमामन्त्रयांचक्रे ब्रह्मचर्यं भवति विवत्स्यामि किंगोत्रो न्वहमस्मीति ॥4.4.1॥

satyakāmo ha jābālo jabālāṁ mātaramāmantrayāṁcakre brahmacaryaṁ bhavati vivatsyāmi kiṁgotro nvahamasmīti ॥4.4.1॥

— Translation from Aurovindo (English) — Once upon a time, Satyakama the son of Jabala addressed his mother and said: "Revered Mother, I wish to become a brahmacharin. Of what ancestry am I?" ॥4.4.1॥

— Translation from Swami Swahananda — Once upon a time Satyakama Jabala addressed his mother Jabala, 'Mother, I desire to live the life of a celibate student of sacred knowledge in the teacher's house. Of what lineage am I?' ॥4.4.1॥

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[ Sutra 4.4.2 ]

सा हैनमुवाच नाहमेतद्वेद तात यद्गोत्रस्त्वमसि बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स सत्यकाम एव जाबालो ब्रुवीथा इति॥ ॥4.4.2॥

sā hainamuvāca nāhametadveda tāta yadgotrastvamasi bahvahaṁ carantī paricāriṇī yauvane tvāmalabhe sāhametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa satyakāma eva jābālo bruvīthā iti ॥4.4.2॥

— Translation from Aurovindo (English) — She said to him: "I do not know, my child, of what ancestry you are. In my youth I was preoccupied with many household duties and with attending on guests when I conceived you. I do not know of what ancestry you are. I am Jabala by name and you are Satyakama. So you may speak of yourself as Satyakama Jabala (the son of Jabala). ॥4.4.2॥

— Translation from Swami Swahananda — She said to him, 'My child, I do not know of what lineage you are. I, who was engaged in many works and in attending on others, got you in my youth. Having been such I could not know of what lineage you are. However, I am Jabala by name and you are named Satyakama. So you speak of yourself only as Satyakama Jabala.' ॥4.4.2॥

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[ Sutra 4.4.3 ]

स ह हारिद्रुमतं गौतममेत्योवाच ब्रह्मचर्यं भगवति वत्स्याम्युपेयां भगवन्तमिति ॥4.4.3॥

sa ha hāridrumataṁ gautamametyovāca brahmacaryaṁ bhagavati vatsyāmyupeyāṁ bhagavantamiti ॥4.4.3॥

— Translation from Aurovindo (English) — He came to Gautama the son of Haridrumata and said: "Revered Sir, I wish to live with you as a brahmacharin. May I approach you, as a pupil?" ॥4.4.3॥

— Translation from Swami Swahananda — He went to Haridrumata Gautama and said, 'I desire to live under you, revered sir, as a Brahmacharin; may I approach your venerable self (for the same)?' ॥4.4.3॥

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[ Sutra 4.4.4 ]

त होवाच किंगोत्रो नु सोम्यासीति स होवाच नाहमेतद्वेद भो यद्गोत्रोऽहमस्म्यपृच्छं मातर सा मा प्रत्यब्रवीद्बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे साऽहमेतन्न वेद यद्गोत्रस्त्वमसि जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसीति सोऽह सत्यकामो जाबालोऽस्मि भो इति ॥4.4.4॥

ta hovāca kiṁgotro nu somyāsīti sa hovāca nāhametadveda bho yadgotro'hamasmyapṛcchaṁ mātara sā mā pratyabravīdbahvahaṁ carantī paricāriṇī yauvane tvāmalabhe sā'hametanna veda yadgotrastvamasi jabālā tu nāmāhamasmi satyakāmo nāma tvamasīti so'ha satyakāmo jābālo'smi bho iti ॥4.4.4॥

— Translation from Aurovindo (English) — Gautama said to him: "Of what ancestry are you, dear friend?" Satyakama said: "I do not know, Sir, of what ancestry I am. I asked my mother about it and she replied: 'In my youth I was preoccupied with many household duties and with attending on guests when I conceived you. I do not know of what ancestry you are. I am Jabala by name and you are Satyakama.' I am therefore, Sir, Satyakama Jabala." ॥4.4.4॥

— Translation from Swami Swahananda — Gautama asked him, 'Dear boy, of what lineage are you?' He replied, 'Sir, I do not know of what lineage I am. I asked my mother; she replied, "I, who was engaged in many works and in attending on others, got you in my youth. Having been such, I could not know of what lineage you are. However, I am Jabala by name and you are named Satyakama". So, sir, I am Satyakama Jabala.' ॥4.4.4॥

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[ Sutra 4.4.5 ]

त होवाच नैतदब्राह्मणो विवक्तुमर्हति समिध सोम्याऽऽहरोप त्वा नेष्ये न सत्यादगा इति तमुपनीय कृशानामबलानां चतुःशता गा निराकृत्योवाचेमाः सोम्यानुसंव्रजेति ता अभिप्रस्थापयन्नुवाच नासहस्रेणावर्तेयेति स ह वर्षगणं प्रोवास ता यदा सहस्र संपेदुः ॥4.4.5॥

ta hovāca naitadabrāhmaṇo vivaktumarhati samidha somyā''haropa tvā neṣye na satyādagā iti tamupanīya kṛśānāmabalānāṁ catuḥśatā gā nirākṛtyovācemāḥ somyānusaṁvrajeti tā abhiprasthāpayannuvāca nāsahasreṇāvarteyeti sa ha varṣagaṇaṁ provāsa tā yadā sahasra saṁpeduḥ ॥4.4.5॥

— Translation from Aurovindo (English) — Gautama said: "None but a true brahmin would thus speak out. Fetch the fuel, dear friend; I shall initiate you. You have not departed from truth." He initiated Satyakama. Having separated out four hundred lean and weak cows from his herd, he said: "Dear friend, go with these." Driving them away toward the forest, Satyakama said: "I shall not return until they become a thousand." He lived a number of years in the forest. When the cows had become a thousand. ॥4.4.5॥

— Translation from Swami Swahananda — The teacher said to him, 'No one who is not a Brahmana can speak thus. Dear boy, bring the sacrificial fuel, I shall initiate you as a Brahmacharin, for you have not deviated from truth'. Having initiated him, he sorted out four hundred lean and weak cows and said, 'Dear boy, follow them.' While he was driving them towards the forest Satyakama said, 'I shall not return till it is one thousand.' He lived away for a long time, till they had increased to one thousand. ॥4.4.5॥

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[ Sutra 4.5.1 ]

अथ हैनमृषभोऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव प्राप्ताः सोम्य सहस्र स्मः प्रापय न आचार्यकुलम्‌ ॥4.5.1॥

atha hainamṛṣabho'bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva prāptāḥ somya sahasra smaḥ prāpaya na ācāryakulam ॥4.5.1॥

— Translation from Aurovindo (English) — The bull of the herd, addressing him, said: "Satyakama!" "Revered Sir!" Satyakama replied. The bull said: "Dear friend, we have become a thousand, take us to teacher's house. ॥4.5.1॥

— Translation from Swami Swahananda — Then the bull addressed him thus, 'Satyakama!' 'Yes, revered sir', thus he responded, 'Dear boy, we have reached a thousand, take us to the house of the teacher.' ॥4.5.1॥

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[ Sutra 4.5.2 ]

ब्रह्मणश्च ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कलोदीची दिक्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान्नाम ॥4.5.2॥

brahmaṇaśca te pādaṁ bravāṇīti bravītu me bhagavāniti tasmai hovāca prācī dikkalā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma ॥4.5.2॥

— Translation from Aurovindo (English) — "I will declare to you one foot of Brahman." "Declare it, Revered Sir." The bull said to him: "The east is one quarter, the west is one quarter, the south is one quarter, the north is one quarter. This, dear friend, is foot of Brahman, consisting of four quarters and this foot is called Prakasavat (shining). ॥4.5.2॥

— Translation from Swami Swahananda — Let me instruct you about one foot of Brahman also'. 'Please instruct me, revered sir.' (The bull) said to him, 'The eastern quarter is one part, the western quarter is one part, the southern quarter is one part, the northern quarter is one part. This indeed, dear boy, is one foot of Brahman, consisting of four, named the Radiant. ॥4.5.2॥

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[ Sutra 4.5.3 ]

स य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते प्रकाशवानस्मिल्लोके भवति प्रकाशवतो ह लोकाञ्जयति य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणः प्रकाशवानित्युपास्ते ॥4.5.3॥

sa ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇaḥ prakāśavānityupāste prakāśavānasmilloke bhavati prakāśavato ha lokāñjayati ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇaḥ ॥4.5.3॥prakāśavānityupāste ॥4.5.3॥

— Translation from Aurovindo (English) — "He who knows this and meditates on the foot of Brahman consisting four quarters as shining, becomes shining on this earth. He conquers shining worlds-he who knows this and meditates on the foot of Brahman consisting of four quarters as shining." ॥4.5.3॥

— Translation from Swami Swahananda — He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Radiant, becomes radiant in this world. He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Radiant, wins the radiant regions (in the next world).' ॥4.5.3॥

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[ Sutra 4.6.1 ]

अग्निष्टे पादं वक्तेति स ह श्वोभूते ग आभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥4.6.1॥

agniṣṭe pādaṁ vakteti sa ha śvobhūte ga ābhiprasthāpayāṁcakāra tā yatrābhi sāyaṁ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa ॥4.6.1॥

— Translation from Aurovindo (English) — The bull further said: "Agni (fire) will declare to you another foot of Brahman." Satyakama then, when it was the morrow, drove the cows in the direction of the teacher's house. And when they came together toward evening, he lighted a fire, penned the cows, laid fuel on the fire and sat down behind the fire, facing the east. ॥4.6.1॥

— Translation from Swami Swahananda — Fire will tell you of one foot of Brahman'. At dawn of the next day he drove the cows towards the teacher's house. Towards evening, at the place where those cows came together, he kindled the fire there, penned the cows, laid on fuel and sat down near them behind the fire, facing the east. ॥4.6.1॥

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[ Sutra 4.6.2 ]

तमग्निरभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥4.6.2॥

tamagnirabhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥4.6.2॥

— Translation from Aurovindo (English) — Agni (fire), addressing him, said: "Satyakama!" "Revered Sir!" Satyakama replied. ॥4.6.2॥

— Translation from Swami Swahananda — The fire addressed him, 'Satyakama!' 'Yes, revered sir', he responded. ॥4.6.2॥

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[ Sutra 4.6.3 ]

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच पृथिवी कलाऽन्तरिक्षं कला द्यौः कला समुद्रः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणोऽनन्तवान्नाम ॥4.6.3॥

brahmaṇaḥ somya te pādaṁ bravāṇīti bravītu me bhagavāniti tasmai hovāca pṛthivī kalā'ntarikṣaṁ kalā dyauḥ kalā samudraḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo'nantavānnāma ॥4.6.3॥

— Translation from Aurovindo (English) — "Dear friend, I will declare to you one foot of Brahman." "Declare it, revered Sir." Agni said to him: "The earth is one quarter, the sky is one quarter, heaven is one quarter, the ocean is one quarter. This, dear friend, is one foot of Brahman, consisting of four quarters and this foot is called Anantavat (endless). ॥4.6.3॥

— Translation from Swami Swahananda — Dear boy, let me instruct you about one foot of Brahman'. 'Please instruct me, revered sir.' (The fire) said to him, 'The earth is one part, the sky is one part, heaven is one part, and the ocean is one part. This indeed, dear boy, is one foot of Brahman, consisting of four parts, named the Endless. ॥4.6.3॥

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[ Sutra 4.6.4 ]

स य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्तेऽनन्तवानस्मिल्लोके भवत्यनन्तवतो ह लोकाञ्जयति य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणोऽनन्तवानित्युपास्ते ॥4.6.4॥

sa ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇo'nantavānityupāste'nantavānasmilloke bhavatyanantavato ha lokāñjayati ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇo'nantavānityupāste| ॥4.6.4॥

— Translation from Aurovindo (English) — "He who knows this and meditates on the foot of Brahman consisting of four quarters as endless, becomes endless on this earth. He conquers endless worlds-he who knows this and meditates on the foot of Brahman consisting of four quarters as endless." ॥4.6.4॥

— Translation from Swami Swahananda — He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Endless, becomes endless in this world. He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Endless, wins the endless (un-decaying) regions.' ॥4.6.4॥

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[ Sutra 4.7.1 ]

हसस्ते पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥4.7.1॥

hasaste pādaṁ vakteti sa ha śvobhūte gā abhiprasthāpayāṁcakāra tā yatrābhi sāyaṁ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa ॥4.7.1॥

— Translation from Aurovindo (English) — Agni further said: "A hamsa (swan) will declare to you another foot." Satyakama then, when it was the morrow, drove the cows in the direction of the teacher's house. And when they came together toward evening, he lighted a fire, penned the cows, laid fuel on the fire and sat down behind the fire, facing the east. ॥4.7.1॥

— Translation from Swami Swahananda — The swan will tell you of one foot of Brahman'. At dawn of the next day, he drove the cows towards the teacher's house. Towards evening, at the place where the cows came together, he kindled the fire there, penned the cows, laid on fuel and sat down near them behind the fire facing the east. ॥4.7.1॥

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[ Sutra 4.7.2 ]

त हस उपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥4.7.2॥

ta hasa upanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥4.7.2॥

— Translation from Aurovindo (English) — Then a swan flew to him and said: "Satyakama!" "Revered Sir!" Satyakama replied. ॥4.7.2॥

— Translation from Swami Swahananda — The swan flew to him and addressed him, 'Satyakama!' 'Yes, revered sir', he responded. ॥4.7.2॥

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[ Sutra 4.7.3 ]

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाचाग्निः कला सूर्यः कला चन्द्रः कला विद्युत्कलैष वै सोम्य चतुष्कलः पादो ब्रह्मणो ज्योतिष्मान्नाम ॥4.7.3॥

brahmaṇaḥ somya te pādaṁ bravāṇīti bravītu me bhagavāniti tasmai hovācāgniḥ kalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmānnāma ॥4.7.3॥

— Translation from Aurovindo (English) — Dear friend, I will declare to you one foot of Brahman." "Declare it, revered Sir." The swan said to him: "Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This, dear friend, is one foot of Brahman, consisting of four quarters and this foot is called Jyotishmat (luminous). ॥4.7.3॥

— Translation from Swami Swahananda — Dear boy, let me instruct you about one foot of Brahman'. 'Please instruct me revered sir.' (The swan) said to him, 'Fire is one part, the sun is one part, the moon is one part, and lightning is one part. This indeed, dear boy, is one foot of Brahman, consisting of four parts, named the Effulgent. ॥4.7.3॥

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[ Sutra 4.7.4 ]

स य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ज्योतिष्मानस्मिल्लोके भवति ज्योतिष्मतो ह लोकाञ्जयति य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मणो ज्योतिष्मानित्युपास्ते ॥4.7.4॥'

sa ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇo jyotiṣmānityupāste jyotiṣmānasmilloke bhavati jyotiṣmato ha lokāñjayati ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇo jyotiṣmānityupāste ॥4.7.4॥'

— Translation from Aurovindo (English) — He who knows this and meditates on the foot of Brahman consisting of four quarters as luminous, becomes luminous on this earth. He conquers luminous worlds-he who knows this and meditates on the foot of Brahman consisting of four quarters as luminous. ॥4.7.4॥'

— Translation from Swami Swahananda — He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Effulgent, becomes effulgent in this world. He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Effulgent, wins the effulgent regions (of the sun, the moon, etc., in the next world). ॥4.7.4॥'

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[ Sutra 4.8.1 ]

मद्गुष्टे पादं वक्तेति स ह श्वोभूते गा अभिप्रस्थापयांचकार ता यत्राभि सायं बभूवुस्तत्राग्निमुपसमाधाय गा उपरुध्य समिधमाधाय पश्चादग्नेः प्राङुपोपविवेश ॥4.8.1॥'

madguṣṭe pādaṁ vakteti sa ha śvobhūte gā abhiprasthāpayāṁcakāra tā yatrābhi sāyaṁ babhūvustatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ prāṅupopaviveśa ॥4.8.1॥'

— Translation from Aurovindo (English) — The swan further said: "A madgu (diver-bird) will declare to you another foot." Satyakama then, when it was the morrow, drove the cows in the direction of the teacher's house. And when they came together toward evening, he lighted a fire, penned the cows, laid fuel on the fire and sat down behind the fire, facing the east. ॥4.8.1॥'

— Translation from Swami Swahananda — Madgu will tell you of one foot of Brahman'. At dawn of the next day, he drove the cows towards the teacher's house. Towards evening at the place where the cows came together, he kindled the fire there, penned the cows, laid on fuel and sat down near them behind the fire facing the east. ॥4.8.1॥'

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[ Sutra 4.8.2 ]

तं मद्गुरुपनिपत्याभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव ॥4.8.2॥

taṁ madgurupanipatyābhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva ॥4.8.2॥

— Translation from Aurovindo (English) — Then a diver-bird flew to him and said: "Satyakama!" "Revered Sir!" Satyakama replied. ॥4.8.2॥

— Translation from Swami Swahananda — The Madgu bird flew to him and addressed him,

Chandogya Upanishad (Part 8)

'Satyakama!' 'Yes, revered sir', he responded. ॥4.8.2॥

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[ Sutra 4.8.3 ]

ब्रह्मणः सोम्य ते पादं ब्रवाणीति ब्रवीतु मे भगवानिति तस्मै होवाच प्राणः कला चक्षुः कला श्रोत्रं कला मनः कलैष वै सोम्य चतुष्कलः पादो ब्रह्मण आयतनवान्नाम ॥4.8.3॥

brahmaṇaḥ somya te pādaṁ bravāṇīti bravītu me bhagavāniti tasmai hovāca prāṇaḥ kalā cakṣuḥ kalā śrotraṁ kalā manaḥ kalaiṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavānnāma ॥4.8.3॥

— Translation from Aurovindo (English) — "Dear friend, I will declare to you one foot of Brahman." "Declare it, revered Sir." The diver-bird said to him: "The prana is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This, dear friend, is one foot of Brahman, consisting of four quarters and this foot is called Ayatanavat (having support). ॥4.8.3॥

— Translation from Swami Swahananda — Dear boy, let me instruct you about one foot of Brahman'. 'Please instruct me, revered sir'. (The Madgu bird) said to him, 'Prana is one part, the eye is one part, the ear is one part, and the mind is one part. This indeed, dear boy, is one foot of Brahman, consisting of four parts, named the Repository. ॥4.8.3॥

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[ Sutra 4.8.4 ]

स य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्त आयतनवानस्मिल्लोके भवत्यायतनवतो ह लोकाञ्जयति य एतमेवं विद्वाश्चतुष्कलं पादं ब्रह्मण आयतनवानित्युपास्ते ॥4.8.4॥

sa ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇa āyatanavānityupāsta āyatanavānasmilloke bhavatyāyatanavato ha lokāñjayati ya etamevaṁ vidvāścatuṣkalaṁ pādaṁ brahmaṇa āyatanavānityupāste ॥4.8.4॥

— Translation from Aurovindo (English) — "He who knows this and meditates on the foot of Brahman consisting of four quarters as Ayatanavat, possesses a support (i.e. home) on this earth. He conquers the worlds which offer a home-he who knows this and meditates on the foot of Brahman consisting of four quarters as Ayatanavat." ॥4.8.4॥

— Translation from Swami Swahananda — He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Repository, becomes repository (i.e. with proper abode) in this world. He who knows this one foot of Brahman consisting of four parts thus, and meditates on it as the Repository, wins the repository (i.e. extensive) regions (in the next world).' ॥4.8.4॥

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[ Sutra 4.9.1 ]

राप हाऽऽचर्यकुलं तमाचर्योऽभ्युवाद सत्यकाम३ इति भगव इति ह प्रतिशुश्राव .॥4.9.1॥

prāpa hā''caryakulaṁ tamācaryo'bhyuvāda satyakāma3 iti bhagava iti ha pratiśuśrāva .॥4.9.1॥

— Translation from Aurovindo (English) — Satyakama reached the teacher's house. The teacher said to him: "Satyakama! .॥4.9.1॥

— Translation from Swami Swahananda — Satyakama reached the house of the teacher. The teacher addressed him, 'Satyakama!' 'Yes, revered sir', he responded .॥4.9.1॥

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[ Sutra 4.9.2 ]

ब्रह्मविदिव वै सोम्य भासि को नु त्वाऽनुशशासेत्यन्ये मनुष्येभ्य इति ह प्रतिजज्ञे भगवास्त्वेव मे कामे ब्रूयात्‌ .॥4.9.2॥

brahmavidiva vai somya bhāsi ko nu tvā'nuśaśāsetyanye manuṣyebhya iti ha pratijajñe bhagavāstveva me kāme brūyāt .॥4.9.2॥

— Translation from Aurovindo (English) — The teacher said: "Dear friend, you shine like one who knows Brahman. Who has taught you?" "Others than men," he replied. "But I wish, revered Sir, that you alone should teach me." .॥4.9.2॥

— Translation from Swami Swahananda — Dear boy, you shine like a knower of Brahman; who is it that has instructed you?' Satyakama assured him, 'People other than men. But I wish, revered sir, that you would expound it to me. .॥4.9.2॥

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[ Sutra 4.9.3 ]

रुत ह्येव मे भगवद्दृशेभ्य आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापतीति तस्मै हैतदेवोवाचात्र ह न किंचन वीयायेति वीयायेति .॥4.9.3॥

śruta hyeva me bhagavaddṛśebhya ācāryāddhaiva vidyā viditā sādhiṣṭhaṁ prāpatīti tasmai haitadevovācātra ha na kiṁcana vīyāyeti vīyāyeti .॥4.9.3॥

— Translation from Aurovindo (English) — "For I have heard from persons like your good self that only knowledge which is learnt from a teacher (acharya) leads to the highest good." Then he (Gautama) taught him the same knowledge. Nothing whatsoever was left out, yea, nothing whatsoever was left out. .॥4.9.3॥

— Translation from Swami Swahananda — I have definitely heard from persons like your venerable self that the knowledge directly learnt from one's own teacher becomes most beneficial'. The teacher taught him the same thing, and nothing was omitted from this - yea, nothing was omitted. .॥4.9.3॥

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[ Sutra 4.10.1 ]

उपकोसलो ह वै कामलायनः सत्यकामे जाबाले ब्रह्मचार्यमुवास तस्य ह द्वादश वार्षाण्यग्नीन्परिचचार स ह स्माऽन्यानन्तेवासिनः समावर्तय स्तं ह स्मैव न समावर्तयति .॥4.10.1॥

upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryamuvāsa tasya ha dvādaśa vārṣāṇyagnīnparicacāra sa ha smā'nyānantevāsinaḥ samāvartaya staṁ ha smaiva na samāvartayati .॥4.10.1॥

— Translation from Aurovindo (English) — Upakosala the son of Kamala dwelt as a brahmachirin (religious student) with Satyakama the son of Jabala. He tended his teacher's fires for twelve years. Satyakama allowed his other pupils to return to their homes after they had finished their Vedic studies but did not allow Upakosala to depart. .॥4.10.1॥

— Translation from Swami Swahananda — Once upon a time Upakosala Kamalayana lived with Satyakama Jabala the life of a Brahmacharin. He tended his fires for twelve years. Satyakama performed for other disciples the ceremony of completing studies and returning home, but did not perform the ceremony for Upakosala. .॥4.10.1॥

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[ Sutra 4.10.2 ]

तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाऽग्नयः परिप्रवोचन्प्रब्रूह्यस्मा इति तस्मै हाप्रोच्यैव प्रवासांचक्रे॥ .॥4.10.2॥

taṁ jāyovāca tapto brahmacārī kuśalamagnīnparicacārīnmā tvā'gnayaḥ paripravocanprabrūhyasmā iti tasmai hāprocyaiva pravāsāṁcakre .॥4.10.2॥

— Translation from Aurovindo (English) — Then his wife said to him: "This brahmachirin, practising austerities, has intelligently tended your fires. Give him instruction lest the fires should blame you." The teacher, however, went away on a journey without teaching him. .॥4.10.2॥

— Translation from Swami Swahananda — The wife of the teacher said to him, 'This Brahmacharin has undergone severe austerities and has tended the fires properly; you should teach him so that the fires may not blame you.' But the teacher went away on a journey without instructing him. .॥4.10.2॥

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[ Sutra 4.10.3 ]

स ह व्याधिनानशितुं दध्रे तमाचार्यजायोवाच ब्रह्मचारिन्नशान किं नु नाश्नासीति स होवाच बहव इमेऽस्मिन्पुरुषे कामा नानात्यया व्याधीभिः प्रतिपूर्णोऽस्मि नाशिष्यामीति .॥4.10.3॥

sa ha vyādhinānaśituṁ dadhre tamācāryajāyovāca brahmacārinnaśāna kiṁ nu nāśnāsīti sa hovāca bahava ime'sminpuruṣe kāmā nānātyayā vyādhībhiḥ pratipūrṇo'smi nāśiṣyāmīti .॥4.10.3॥

— Translation from Aurovindo (English) — The brahmachirin out of mental grief began to fast. Then the teacher's wife said to him: "Brahmachirin, why do you not eat?" He said: "There are in a man like me many desires directed to various objects. I am full of sorrows. I will not eat." .॥4.10.3॥

— Translation from Swami Swahananda — Through mental sufferings Upakosala began to fast. The wife of the teacher said to him, 'O Brahmacharin, do eat; why are you not eating?' He replied, 'In this (very ordinary and disappointed) man (i.e. myself) there are many desires running in various directions; I am full of mental sufferings; so I shall not eat.' .॥4.10.3॥

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[ Sutra 4.10.4 ]

अथ हाग्नयः समूदिरे तप्तो ब्रह्मचारी कुशलं नः पर्यचारीद्धन्तास्मै प्रब्रवामेति तस्मै होचुः प्राणो ब्रह्म कं ब्रह्म खं ब्रह्मेति .॥4.10.4॥

atha hāgnayaḥ samūdire tapto brahmacārī kuśalaṁ naḥ paryacārīddhantāsmai prabravāmeti tasmai hocuḥ prāṇo brahma kaṁ brahma khaṁ brahmeti .॥4.10.4॥

— Translation from Aurovindo (English) — Thereupon the fires said among themselves: "This brahmachirin, practising austerities, has intelligently tended us. Come, let us teach him." They said to him: "The prana is Brahman, ka (joy) is Brahman, kha (the akaha) is Brahman." .॥4.10.4॥

— Translation from Swami Swahananda — Thereupon the fires said among themselves, 'This Brahmacharin has undergone severe austerities and has tended us properly; come let us instruct him'. They then said to him, 'Prana (life) is Brahman, Ka (joy) is Brahman, Kha (ether) is Brahman'. .॥4.10.4॥

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[ Sutra 4.10.5 ]

स होवाच विजानाम्यहं यत्प्राणो ब्रह्म कं च तु खं च न विजानामीति ते होचुर्यद्वाव कं तदेव खं यदेव खं तदेव कमिति प्राणं च हास्मै तदाकाशं चोचुः .॥4.10.5॥

sa hovāca vijānāmyahaṁ yatprāṇo brahma kaṁ ca tu khaṁ ca na vijānāmīti te hocuryadvāva kaṁ tadeva khaṁ yadeva khaṁ tadeva kamiti prāṇaṁ ca hāsmai tadākāśaṁ cocuḥ .॥4.10.5॥

— Translation from Aurovindo (English) — He said: "I understand that the prana is Brahman, but I do not understand 'joy' (ka) and 'the akasa' (kha)." They said: "What is joy (ka) is the akasa (kha), what is the akasa (kha) is joy (ka)." They taught him the prana (i.e. Brahman) and the akasa related to it. .॥4.10.5॥

— Translation from Swami Swahananda — He said, 'I understand that Prana is Brahman; but I do not understand Ka and Kha.' They said, 'What is Ka, even that is Kha; and what is Kha, even that is Ka'. Then the fires instructed him about Prana (Brahman) and the Akasa within the heart related to it. .॥4.10.5॥

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[ Sutra 4.11.1 ]

अथ हैनं गार्हपत्योऽनुशशास पृथिव्यग्निरन्नमादित्य इति य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति .॥4.11.1॥

atha hainaṁ gārhapatyo'nuśaśāsa pṛthivyagnirannamāditya iti ya eṣa āditye puruṣo dṛśyate so'hamasmi sa evāhamasmīti .॥4.11.1॥

— Translation from Aurovindo (English) — Next the Garhapatya Fire taught him: "The earth, fire, food and the sun are my forms. The person that is seen in the sun-I am he, I am he indeed. .॥4.11.1॥

— Translation from Swami Swahananda — Then the Garhapatya fire instructed him: 'Earth, fire, food and the sun (are my forms). The person who is seen in the sun, I am he, I am he, indeed.' .॥4.11.1॥

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[ Sutra 4.11.2 ]

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमायुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिश्च लोकेऽमुष्मिश्च य एतमेवं विद्वानुपास्ते .॥4.11.2॥

sa ya etamevaṁ vidvānupāste'pahate pāpakṛtyāṁ lokī bhavati sarvamāyureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṁ taṁ bhuñjāmo'smiśca loke'muṣmiśca ya etamevaṁ vidvānupāste .॥4.11.2॥

— Translation from Aurovindo (English) — "He who, knowing this, meditates on the fire frees himself from sinful actions, obtains the World of the Garhapatya Fire, reaches his full age and lives brightly. His descendants do not perish. We support him in this world and in the other who, knowing this, meditates on the fire." .॥4.11.2॥

— Translation from Swami Swahananda — He who knows it thus and meditates on it, destroys sinful acts, wins the region (of fire), reaches the full length of life, lives gloriously, and his descendants never perish. We protect him in this world and in the next, who knows it thus and meditates on it.' .॥4.11.2॥

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[ Sutra 4.12.1 ]

अथ हैनमन्वाहार्यपचनोऽनुशशासापो दिशो नक्षत्राणि चन्द्रमा इति य एष चन्द्रमसि पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति .॥4.12.1॥

atha hainamanvāhāryapacano'nuśaśāsāpo diśo nakṣatrāṇi candramā iti ya eṣa candramasi puruṣo dṛśyate so'hamasmi sa evāhamasmīti .॥4.12.1॥

— Translation from Aurovindo (English) — Then the Anvaharya (Southern) Fie taught him: "Water, the quarters, the stars and the moon are my forms. The person that is seen in the moon-I am he, I am he indeed. .॥4.12.1॥

— Translation from Swami Swahananda — Then the Anvaharyapacana fire instructed him: 'Water, the quarters, the stars and the moon (are my forms). The person who is seen in the moon, I am he, I am he indeed. .॥4.12.1॥

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[ Sutra 4.12.2 ]

— Translation from Aurovindo (English) — "He who, knowing this, meditates on the fire frees himself from sinful actions, obtains the World of the Anvaharya Fire, reaches his full age and lives brightly. His descendants do not perish. We support him in this world and in the other who, knowing this, meditates on the fire." .॥4.12.2॥

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[ Sutra 4.13.1 ]

अथ हैनमाहवनीयोऽनुशशास प्राण आकाशो द्यौर्विद्युदिति य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एवाहमस्मीति .॥4.13.1॥

atha hainamāhavanīyo'nuśaśāsa prāṇa ākāśo dyaurvidyuditi ya eṣa vidyuti puruṣo dṛśyate so'hamasmi sa evāhamasmīti .॥4.13.1॥

— Translation from Aurovindo (English) — Then the Ahavaniya Fire taught him: "The prana, the akaha, heaven and lightning are my forms. The person that is seen in lightning-I am he, I am he indeed. .॥4.13.1॥

— Translation from Swami Swahananda — Then the Ahavaniya fire instructed him, 'Prana, Akasa, heaven and lightning (are my forms). The person who is seen in the lightning, I am he; I am he, indeed. .॥4.13.1॥

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[ Sutra 4.13.2 ]

स य एतमेवं विद्वानुपास्तेऽपहते पापकृत्यां लोकी भवति सर्वमयुरेति ज्योग्जीवति नास्यावरपुरुषाः क्षीयन्त उप वयं तं भुञ्जामोऽस्मिश्च लोकेऽमुष्मिश्च य एतमेवं विद्वानुपास्ते .॥4.13.2॥

sa ya etamevaṁ vidvānupāste'pahate pāpakṛtyāṁ lokī bhavati sarvamayureti jyogjīvati nāsyāvarapuruṣāḥ kṣīyanta upa vayaṁ taṁ bhuñjāmo'smiśca loke'muṣmiśca ya etamevaṁ vidvānupāste .॥4.13.2॥

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[ Sutra 4.14.1 ]

ते होचुरुपकोसलैषा सोम्य तेऽस्मद्विद्यात्मविद्या चाचार्यस्तु ते गतिं वक्तेत्याजगाम हास्याचार्यस्तमाचार्योऽभ्युवादोपकोसल३ इति .॥4.14.1॥

te hocurupakosalaiṣā somya te'smadvidyātmavidyā cācāryastu te gatiṁ vaktetyājagāma hāsyācāryastamācāryo'bhyuvādopakosala3 iti .॥4.14.1॥

— Translation from Aurovindo (English) — Then they (i.e. all the fires) said: "Upakosala, dear friend, thus we taught you the knowledge of ourselves and the knowledge of the Self. But the teacher will teach you the way." The teacher returned and said to him: "Upakosala!" .॥4.14.1॥

— Translation from Swami Swahananda — The fires said, 'O Upakosala, dear boy, to you (are revealed) this knowledge of the fires and the knowledge of the Atman; but the teacher will tell you the way.' His teacher came back. The teacher addressed him 'Upakosala!' .॥4.14.1॥

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[ Sutra 4.14.2 ]

भगव इति ह प्रतिशुश्राव ब्रह्मविद इव सोम्य ते मुखं भाति को नु त्वानुशशासेति को नु मानुशिष्याद्भो इतीहापेव निह्नुत इमे नूनमीदृशा अन्यादृशा इतीहाग्नीनभ्यूदे किं नु सोम्य किल तेऽवोचन्निति .॥4.14.2॥

bhagava iti ha pratiśuśrāva brahmavida iva somya te mukhaṁ bhāti ko nu tvānuśaśāseti ko nu mānuśiṣyādbho itīhāpeva nihnuta ime nūnamīdṛśā anyādṛśā itīhāgnīnabhyūde kiṁ nu somya kila te'vocanniti .॥4.14.2॥

— Translation from Aurovindo (English) — He replied: "Revered Sir!" "Dear friend, your face shines like that of one who knows Brahman. Who has taught you?" "Who should teach me, Sir?" Here he conceals the fact, as it were. And he said pointing to the fires: "For this reason they are of this form now, though they were of a different form before." "Dear friend, what did they teach you?" "This," Upakosala replied and repeated some of what the fires had told him. The teacher said: "They told you, dear friend, only about the worlds, but I shall tell you about Brahman. As water does not cling to the lotus leaf, so no evil clings to one who knows this." Upakosala said to him: "Revered Sir, please tell me." .॥4.14.2॥

— Translation from Swami Swahananda — Yes, revered sir', he responded. 'Dear boy, your face shines like that of a knower of Brahman! who is it that has instructed you?' 'Who should instruct me sir?', said he. Here he concealed the truth, as it were. 'For this reason it is that though they were (formerly) otherwise they are now this wise'. So saying, he hinted at the (part played by the) fires in this matter. 'What did they tell you, dear boy?' .॥4.14.2॥

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[ Sutra 4.14.3 ]

इदमिति ह प्रतिजज्ञे लोकान्वाव किल सोम्य तेऽवोचन्नहं तु ते तद्वक्ष्यामि यथा पुष्करपलाश आपो न श्लिष्यन्त एवमेवंविदि पापं कर्म न श्लिष्यत इति ब्रवीतु मे भगवानिति तस्मै होवाच .॥4.14.3॥

idamiti ha pratijajñe lokānvāva kila somya te'vocannahaṁ tu te tadvakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evamevaṁvidi pāpaṁ karma na śliṣyata iti bravītu me bhagavāniti tasmai hovāca .॥4.14.3॥

— Translation from Swami Swahananda — This', thus he acknowledged. 'Dear boy, they have told you about the regions only; but I shall tell you the object of your desire (i.e. Brahman). Just as water does not cling to the lotus-leaf, so also sin does not cling to him who knows Brahman thus'. 'Revered sir, please instruct me further'. (The teacher) said to him: .॥4.14.3॥

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[ Sutra 4.15.1 ]

य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तद्यद्यप्यस्मिन्सर्पिर्वोदकं वा सिञ्चति वर्त्मनी एव गच्छति .॥4.15.1॥

ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tadyadyapyasminsarpirvodakaṁ vā siñcati vartmanī eva gacchati .॥4.15.1॥

— Translation from Aurovindo (English) — He said: "The person that is seen in the eye-that is the Self. This is the immortal, the fearless; this is Brahman. That is why, if one drops melted butter or water in the eye, it flows away on both sides. .॥4.15.1॥

— Translation from Swami Swahananda — This person who is seen in the eye, he is the Atman', said the teacher; 'this is the immortal, the fearless. This is Brahman. Hence, even if one sprinkles clarified butter or water into the eye, it goes away to the edges.' .॥4.15.1॥

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[ Sutra 4.15.2 ]

एत संयद्वाम इत्याचक्षत एत हि सर्वाणि वामान्यभिसंयन्ति सर्वाण्येनं वामान्यभिसंयन्ति य एवं वेद .॥4.15.2॥

eta saṁyadvāma ityācakṣata eta hi sarvāṇi vāmānyabhisaṁyanti sarvāṇyenaṁ vāmānyabhisaṁyanti ya evaṁ veda .॥4.15.2॥

— Translation from Aurovindo (English) — "The seers call him Samyadvama, for all blessings (vama) go towards him (samyanti). All blessings go towards him who knows this. .॥4.15.2॥

— Translation from Swami Swahananda — The knowers of Brahman call him as the centre of blessings; for all blessings come together in him. All blessings come together in him who knows thus.' .॥4.15.2॥

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[ Sutra 4.15.3 ]

एष उ एव वामनीरेष हि सर्वाणि वामानि नयति सर्वाणि वामानि नयति य एवं वेद .॥4.15.3॥

eṣa u eva vāmanīreṣa hi sarvāṇi vāmāni nayati sarvāṇi vāmāni nayati ya evaṁ veda .॥4.15.3॥

— Translation from Aurovindo (English) — "He is also Vamani, for he carries to living beings (nayati) all blessings (vama). He who knows this carries all blessings. .॥4.15.3॥

— Translation from Swami Swahananda — He, again, is the vehicle of blessings; for he carries all blessings. He who knows it thus carries all blessings. He who knows it thus carries all blessings.' .॥4.15.3॥

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[ Sutra 4.15.4 ]

एष उ एव भामनीरेष हि सर्वेषु लोकेषु भाति सर्वेषु लोकेषु भाति य एवं वेद .॥4.15.4॥

eṣa u eva bhāmanīreṣa hi sarveṣu lokeṣu bhāti sarveṣu lokeṣu bhāti ya evaṁ veda .॥4.15.4॥

— Translation from Aurovindo (English) — "He is also called Bhamani, for he shines (bhati) in all the worlds. He who knows this shines in all the worlds. .॥4.15.4॥

— Translation from Swami Swahananda — He again, is the vehicle of light; for he shines in all the regions. He who knows it thus shines in all the regions.' .॥4.15.4॥

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[ Sutra 4.15.5 ]

अथ यदु चैवास्मिञ्छव्यं कुर्वन्ति यदि च नार्चिषमेवाभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासास्तान्मासेभ्यः संवत्सर संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत् पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवपथो ब्रह्मपथ एतेन प्रतिपद्यमाना इमं मानवमावर्तं नावर्तन्ते नावर्तन्ते .॥4.15.5॥

atha yadu caivāsmiñchavyaṁ kurvanti yadi ca nārciṣamevābhisaṁbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāstānmāsebhyaḥ saṁvatsara saṁvatsarādādityamādityāccandramasaṁ candramaso vidyutaṁ tat puruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devapatho brahmapatha etena pratipadyamānā imaṁ mānavamāvartaṁ nāvartante nāvartante .॥4.15.5॥

— Translation from Aurovindo (English) — "Now, whether or not they perform the funeral rites for such a person, he goes to light, from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months during which the sun goes to the north, from those months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There a person who is not a human being meets him and leads him to Brahman. This is the Path of the Gods (Devayana), the path leading to Brahman. Those who travel by it do not return to the whirl of humanity, yea, they do not return." .॥4.15.5॥

— Translation from Swami Swahananda — Now, as for such persons, whether the cremation rites are performed or not, they go to light; from light to the day; from the day to the bright fortnight; from the bright fortnight to those six months during which (the sun) rises towards the north; from the months to the year; from the year to the sun; from the sun to the moon; from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them existing there, to realize Brahman. This is the path of the gods and the path to Brahman. Those who go by this path do not return to this human whirlpool - yes, they do not return.' .॥4.15.5॥

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[ Sutra 4.16.1 ]

एष ह वै यज्ञो योऽयं पवते एष ह यन्निद सर्वं पुनाति यदेष यन्निद सर्वं पुनाति तस्मादेष एव यज्ञस्तस्य मनश्च वाक्च वर्तनी .॥4.16.1॥

eṣa ha vai yajño yo'yaṁ pavate eṣa ha yannida sarvaṁ punāti yadeṣa yannida sarvaṁ punāti tasmādeṣa eva yajñastasya manaśca vākca vartanī| .॥4.16.1॥

— Translation from Aurovindo (English) — Verily, he who moves along (i.e. the air) is the sacrifice; for he, moving along, purifies everything. And because, moving along, he purifies everything, he is the sacrifice. Of that sacrifice, the mind and speech are the two ways. .॥4.16.1॥

— Translation from Swami Swahananda — He who blows (i.e. air) is indeed the sacrifice, he, moving along, purifies all this. And because moving along he purifies all this, he is the sacrifice. Mind and speech are the two paths of this sacrifice. .॥4.16.1॥

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[ Sutra 4.16.2 ]

तयोरन्यतरां मनसा सस्करोति ब्रह्मा वाचा होताध्वर्युरुद्गातान्यतरायत्रौपाकृते प्रातरनुवाके पुरा परिधानीयाया ब्रह्मा व्यवदति .॥4.16.2॥

tayoranyatarāṁ manasā saskaroti brahmā vācā hotādhvaryurudgātānyatarāyatraupākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavadati .॥4.16.2॥

— Translation from Aurovindo (English) — The Brahma priest purifies one of the two (i.e. the mind) by his mind. The other (i.e. speech) is purified through words by the hotri priest, the adhvaryu priest and the udgatri priest. If the Brahma priest, after the Prataranuvaka hymn has begun and before the recitation of the Paridhaniya hymn, breaks his silence and speaks, he purifies only one of the ways (i.e. speech), but the other (i.e. the mind) is injured. As a man walking on one leg, or a carriage going on one wheel, is injured, likewise the sacrifice is injured. Following the injury to the sacrifice, the sacrificer too is injured. By performing the defective sacrifice he becomes more sinful. .॥4.16.2॥

— Translation from Swami Swahananda — One of these two paths, the Brahman priest embellishes with the mind. The Hotir, Adhvaryu and Udgatir priests embellish the other with speech. After the Prataranuvaka (the morning recitation) is commenced, and before the Paridhaniya Rik is begun, if the Brahman priest speaks out (breaking silence), then he embellishes only one path (viz. Speech) and the other is injured. Just as a man walking with one leg, or a chariot moving with one wheel suffers injury, so also that sacrifice of this one suffers injury, and when the sacrifice suffers injury, the sacrificer also suffers injury. For having completed the (defective) sacrifice, he becomes a worse sinner. .॥4.16.2॥

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[ Sutra 4.16.3 ]

अन्यतरामेव वर्तनी सस्करोति हीयतेऽन्यतरा स यथैकपाद्व्रजन्रथो वैकेन चक्रेण वर्तमानो रिष्यत्येवमस्य यज्ञोरिष्यति यज्ञ रिष्यन्तं यजमानोऽनुरिष्यति स इष्ट्वा पापीयान्भवति.॥4.16.3॥

anyatarāmeva vartanī saskaroti hīyate'nyatarā sa yathaikapādvrajanratho vaikena cakreṇa vartamāno riṣyatyevamasya yajñoriṣyati yajña riṣyantaṁ yajamāno'nuriṣyati sa iṣṭvā pāpīyānbhavati .॥4.16.3॥

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[ Sutra 4.16.4 ]

अथ यत्रोपाकृते प्रातरनुवाके न पुरा परिधानीयाया ब्रह्मा व्यवदत्युभे एव वर्तनी सस्कुर्वन्ति न हीयतेऽन्यतरा .॥4.16.4॥

atha yatropākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavadatyubhe eva vartanī saskurvanti na hīyate'nyatarā |.॥4.16.4॥

— Translation from Aurovindo (English) — But if the Brahma priest, after the Prataranuvaka hymn has begun and before the recitation of the Paridhaniya, does not break his silence and speak, he purifies both the ways and neither of them is injured. As a man walking on two legs or a carriage going on two wheels goes on without obstacle, likewise the sacrifice goes on without obstacle. Following the success of the sacrifice, the sacrificer too fares well. Having performed the sacrifice he becomes better. .॥4.16.4॥

— Translation from Swami Swahananda — But, after the Prataranuvaka is commenced and before the Paridhaniya Rik is begun, if the Brahman priest does not break his silence then both the paths are embellished; and neither one is injured. .॥4.16.4॥

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[ Sutra 4.16.5 ]

स यथोभयपाद्व्रजन्रथो वोभाभ्यां चक्राभ्यां वर्तमानः प्रतितिष्ठत्येवमस्य यज्ञः प्रतितिष्ठति यज्ञं प्रतितिष्ठन्तं यजमानोऽनुप्रतितिष्ठति स इष्ट्वा श्रेयान्भवति .॥4.16.5॥

sa yathobhayapādvrajanratho vobhābhyāṁ cakrābhyāṁ vartamānaḥ pratitiṣṭhatyevamasya yajñaḥ pratitiṣṭhati yajñaṁ pratitiṣṭhantaṁ yajamāno'nupratitiṣṭhati sa iṣṭvā śreyānbhavati .॥4.16.5॥

— Translation from Aurovindo (English) — not available

— Translation from Swami Swahananda — And just as a man walking with both the legs, or a chariot moving with both the wheels, remains intact, so also the sacrifice of this one remains intact. If the sacrifice remains intact, the sacrificer also remains intact. He becomes great by performing the sacrifice. .॥4.16.5॥

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[ Sutra 4.17.1 ]

प्रजापतिर्लोकानभ्यतपत्तेषां तप्यमानाना रसान्प्रावृहदग्निं पृथिव्या वायुमन्तरिक्षातादित्यं दिवः .॥4.17.1॥

prajāpatirlokānabhyatapatteṣāṁ tapyamānānā rasānprāvṛhadagniṁ pṛthivyā vāyumantarikṣātādityaṁ divaḥ .॥4.17.1॥

— Translation from Aurovindo (English) — Prajapati brooded over the worlds; from them, thus brooded over, he squeezed the essences: agni (fire) from the earth, vayu (air) from the mid-region and aditya (the sun) from heaven. .॥4.17.1॥

— Translation from Swami Swahananda — Prajapati brooded on the worlds. From them thus brooded upon, he extracted their essences; fire from the earth, air from the sky and the sun from heaven. .॥4.17.1॥

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[ Sutra 4.17.2 ]

स एतास्तिस्रो देवता अभ्यतपत्तासां तप्यमानाना रसान्प्रावृहदग्नेरृचो वायोर्यजूषि सामान्यादित्यात्‌ .॥4.17.2॥

sa etāstisro devatā abhyatapattāsāṁ tapyamānānā rasānprāvṛhadagnerṛco vāyoryajūṣi sāmānyādityāt .॥4.17.2॥

— Translation from Aurovindo (English) — He brooded over these three deities; from them, thus brooded over, he squeezed the essences. The Rik-verses from fire, the Yajus-verses from the air and the Saman-verses from the sun. .॥4.17.2॥

— Translation from Swami Swahananda — He brooded on these three deities. From them thus brooded upon, he extracted their essences: the Riks from fire, the Yajus-mantras from air, and the Saman from the sun. .॥4.17.2॥

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[ Sutra 4.17.3 ]

स एतां त्रयीं विद्यामभ्यतपत्तस्यास्तप्यमानाया रसान्प्रावृहद्भूरित्यृग्भ्यो भुवरिति यजुर्भ्यः स्वरिति सामभ्यः .॥4.17.3॥

sa etāṁ trayīṁ vidyāmabhyatapattasyāstapyamānāyā rasānprāvṛhadbhūrityṛgbhyo bhuvariti yajurbhyaḥ svariti sāmabhyaḥ .॥4.17.3॥

— Translation from Aurovindo (English) — He brooded over the threefold knowledge (i.e. the three Vedas); from them, thus brooded over, he squeezed the essences: Bhuh from the Rik-verses, Bhuvah from the Yajus-verses and Svah from the Saman-verses. .॥4.17.3॥

— Translation from Swami Swahananda — He brooded on the three Vedas. From them thus brooded upon, he extracted their existences; Bhuh from the Riks, Bhuvah from the Yajus-mantras and Svah from the Samans. .॥4.17.3॥

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[ Sutra 4.17.4 ]

तद्यदृक्तो रिष्येद्भूः स्वाहेति गार्हपत्ये जुहुयादृचामेव तद्रसेनर्चां वीर्येणर्चां यज्ञस्य विरिष्ट संदधाति.॥4.17.4॥

tadyadṛkto riṣyedbhūḥ svāheti gārhapatye juhuyādṛcāmeva tadrasenarcāṁ vīryeṇarcāṁ yajñasya viriṣṭa saṁdadhāti.॥4.17.4॥

— Translation from Aurovindo (English) — If the sacrifice is injured with regard to the Rik-verses, one should then offer a libation in the Garhapatya Fire saying: "Bhuh Svaha!" Thus is healed the injury with regard to the Rik-verses by means of the essence and the power of the Rik-verses themselves. .॥4.17.4॥

— Translation from Swami Swahananda — Therefore if the sacrifice is rendered defective on account of the Riks, then with the Mantra 'Bhuh Svaha', (the Brahman priest) should offer an oblation in the Garhapatya fire. Thus verily, through the essence of the Riks, through the virility of the Riks, he makes good the injury of the sacrifice in respect of the Riks. .॥4.17.4॥

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[ Sutra 4.17.5 ]

स यदि यजुष्टो रिष्येद्भुवः स्वाहेति दक्षिणाग्नौ जुहुयाद्यजुषामेव तद्रसेन यजुषां वीर्येण यजुषां यज्ञस्य विरिष्ट संदधाति .॥4.17.5॥

sa yadi yajuṣṭo riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyādyajuṣāmeva tadrasena yajuṣāṁ vīryeṇa yajuṣāṁ yajñasya viriṣṭa saṁdadhāti .॥4.17.5॥

— Translation from Aurovindo (English) — If the sacrifice is injured with regard to the Yajus-verses, one should then offer a libation in the Southern (Daxina) Fire, saying: "Bhuvah Svaha!" Thus is healed the injury with regard to the Yajus-verses by means of the essence and the power of the Yajus-verses themselves..॥4.17.5॥

— Translation from Swami Swahananda — And if the sacrifice is rendered defective on account of the Yajus, then with the Mantra 'Bhuvah Svaha', (the Brahman priest) should offer an oblation in the Daksinagni. Thus verily, through the essence of the Yajus-mantras, through the virility of the Yajus-mantras, he makes good the injury of the sacrifice in respect of the Yajus-mantras. .॥4.17.5॥

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[ Sutra 4.17.6 ]

अथ यदि सामतो रिष्येत्स्वः स्वाहेत्याहवनीये जुहुयात्साम्नामेव तद्रसेन साम्नां वीर्येण साम्नां यज्ञस्य विरिष्टं संदधाति .॥4.17.6॥

atha yadi sāmato riṣyetsvaḥ svāhetyāhavanīye juhuyātsāmnāmeva tadrasena sāmnāṁ vīryeṇa sāmnāṁ yajñasya viriṣṭaṁ saṁdadhāti .॥4.17.6॥

— Translation from Aurovindo (English) — If the sacrifice is injured with regard to the Saman-verses, one should then offer a libation in the Ahavaniya Fire, saying: "Svah Svaha!" Thus is healed the injury with regard to the Saman-verses by means of the essence and the power of the Saman-verses themselves. .॥4.17.6॥

— Translation from Swami Swahananda — And if the sacrifice is rendered defective on account of the Samans, then with the Mantra 'Svah Svaha' (the Brahman priest) should offer an oblation to the Ahavaniya fire. Thus verily, through the essence of the Samans, through the virility of the Saman, he makes good the injury of the sacrifice in respect of the Samans. .॥4.17.6॥

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[ Sutra 4.17.7 ]

तद्यथा लवणेन सुवर्ण संदध्यात्सुवर्णेन रजत रजतेन त्रपु त्रपुणा सीस सीसेन लोहं लोहेन दारु दारु चर्मणा .॥4.17.7॥

tadyathā lavaṇena suvarṇa saṁdadhyātsuvarṇena rajata rajatena trapu trapuṇā sīsa sīsena lohaṁ lohena dāru dāru carmaṇā .॥4.17.7॥

— Translation from Aurovindo (English) — As one binds gold by means of borax and silver by means of gold and tin by means of silver and lead by means of tin and iron by means of lead and wood by means of iron or leather, Likewise one heals any injury done to the sacrifice with the power of these worlds, these gods and these three Vedas. That sacrifice is well healed in which there is a Brahma priest who knows this. .॥4.17.7॥

— Translation from Swami Swahananda — Just as one would join gold with salt, silver with gold, tin with silver, lead with tin, iron with lead, wood with iron, and wood with leather, even so does (the Brahman priest) make good the injury of the sacrifice through the virility of these regions, of these deities, and of the three Vedas. That sacrifice indeed is healed where there is a Brahman priest knowing thus. .॥4.17.7॥

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[ Sutra 4.17.8 ]

एवमेषां लोकानामासां देवतानामस्यास्त्रय्या विद्याया वीर्येण यज्ञस्य विरिष्ट संदधाति भेषजकृतो ह वा एष यज्ञो यत्रैवंविद्ब्रह्मा भवति .॥4.17.8॥

evameṣāṁ lokānāmāsāṁ devatānāmasyāstrayyā vidyāyā vīryeṇa yajñasya viriṣṭa saṁdadhāti bheṣajakṛto ha vā eṣa yajño yatraivaṁvidbrahmā bhavati .॥4.17.8॥

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[ Sutra 4.17.9 ]

एष ह वा उदक्प्रवणो यज्ञो यत्रैवंविद्ब्रह्मा भवत्येवंविद ह वा एषा ब्रह्माणमनुगाथा यतो यत आवर्तते तत्तद्गच्छति .॥4.17.9॥

eṣa ha vā udakpravaṇo yajño yatraivaṁvidbrahmā bhavatyevaṁvida ha vā eṣā brahmāṇamanugāthā yato yata āvartate tattadgacchati .॥4.17.9॥

— Translation from Aurovindo (English) — That sacrifice is inclined to the north in which there is a Brahma priest who knows this. And with regard to such a Brahma priest, there is the following gatha: "Wherever it is injured, thither he (the Brahma priest) goes." The silent Brahma alone, as one or the priests, protects the sacrificer, as a mare protects a warrior. Because the Brahma priest who knows this protects the sacrifice, the sacrificer and all the priests, one should therefore make a person who knows this the Brahma priest and not one who knows it not, yea, not one who knows it not. .॥4.17.9॥

— Translation from Swami Swahananda — That sacrifice indeed becomes inclined to the north, where there is a Brahman priest knowing thus. It is in reference to the Brahman priest knowing thus that there is this song: 'Whence-so-ever the sacrifice comes back, thither verily does the Brahman priest go (to remedy)'. .॥4.17.9॥

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[ Sutra 4.17.10 ]

मानवो ब्रह्मैवैक ऋत्विक्कुरूनश्वाभिरक्षत्येवंविद्ध वै ब्रह्मा यज्ञं यजमान सर्वाश्चर्त्विजोऽभिरक्षति तस्मादेवंविदमेव ब्रह्माणं कुर्वीत नानेवंविदं नानेवंविदम्‌ .॥4.17.10॥

mānavo brahmaivaika ṛtvikkurūnaśvābhirakṣatyevaṁviddha vai brahmā yajñaṁ yajamāna sarvāścartvijo'bhirakṣati tasmādevaṁvidameva brahmāṇaṁ kurvīta nānevaṁvidaṁ nānevaṁvidam .॥4.17.10॥

— Translation from Swami Swahananda — Just as the mare protects (the soldier), even so the silent Brahman priest is the only priest who protects the people engaged in rituals. The Brahman priest who knows thus verily protects the sacrifice, the sacrificer, and all the priests. Hence

Chandogya Upanishad (Part 9)

one should appoint as a Brahman priest only him who knows thus, not one who does not know thus - yea, not one who does not know thus. .॥4.17.10॥

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[ Sutra 5.1.1 ]

ॐ यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च .॥5.1.1॥

om yo ha vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca .॥5.1.1॥

— Translation from Aurovindo (English) — Om. He who knows what is the oldest and greatest becomes himself the oldest and greatest. The prana, indeed, is the oldest and greatest. .॥5.1.1॥

— Translation from Swami Swahananda — Om, Verily, he who knows the eldest and the best, surely becomes the eldest and the best. Prana is indeed the eldest and the best (of the organs). .॥5.1.1॥

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[ Sutra 5.1.2 ]

यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः .॥5.1.2॥

yo ha vai vasiṣṭhaṁ veda vasiṣṭho ha svānāṁ bhavati vāgvāva vasiṣṭhaḥ .॥5.1.2॥

— Translation from Aurovindo (English) — He who knows what is the most excellent (vasishtha) becomes the most excellent among his kinsmen. The organ of speech, indeed, is the most excellent. .॥5.1.2॥

— Translation from Swami Swahananda — Verily, he who knows the richest, becomes the richest among his own people. Speech is indeed the richest. .॥5.1.2॥

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[ Sutra 5.1.3 ]

यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिश्च श्लोकेऽमुष्मिश्च चक्षुर्वाव प्रतिष्ठा .॥5.1.3॥

yo ha vai pratiṣṭhāṁ veda prati ha tiṣṭhatyasmiśca śloke'muṣmiśca cakṣurvāva pratiṣṭhā .॥5.1.3॥

— Translation from Aurovindo (English) — He who knows what has the attributes of firmness (pratishtha) becomes firm in this world and the next. The eye, indeed, is endowed with firmness. .॥5.1.3॥

— Translation from Swami Swahananda — Verily, he who knows the stable basis, becomes stabilized in this world and in the next. The eye is indeed the stable basis. .॥5.1.3॥

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[ Sutra 5.1.4 ]

यो ह वै संपदं वेद सहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव संपत्‌ .॥5.1.4॥

yo ha vai saṁpadaṁ veda sahāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṁ vāva saṁpat .॥5.1.4॥

— Translation from Aurovindo (English) — He who knows prosperity (sampad), his wishes are fulfilled- both divine and human wishes. The ear, indeed, is prosperity. .॥5.1.4॥

— Translation from Swami Swahananda — Verily, he who knows prosperity, attains all desires, both divine and human. The ear is indeed prosperity. .॥5.1.4॥

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[ Sutra 5.1.5 ]

यो ह वा आयतनं वेदायतन ह स्वानां भवति मनो ह वा आयतनम्‌ .॥5.1.5॥

yo ha vā āyatanaṁ vedāyatana ha svānāṁ bhavati mano ha vā āyatanam .॥5.1.5॥

— Translation from Aurovindo (English) — He who knows the abode (ayatana) becomes the abode of his kinsmen. The mind, indeed, is the abode. .॥5.1.5॥

— Translation from Swami Swahananda — Verily, he who knows the abode, becomes the abode of his people. The mind is indeed the abode. .॥5.1.5॥

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[ Sutra 5.1.6 ]

अथ ह प्राणा अह श्रेयसि व्यूदिरेऽह श्रेयानस्म्यह श्रेयानस्मीति ॥5.1.6॥

atha ha prāṇā aha śreyasi vyūdire'ha śreyānasmyaha śreyānasmīti ॥5.1.6॥

— Translation from Aurovindo (English) — The pranas (sense-organs) disputed among themselves about who was the best among them, each saying: "I am the best," "I am the best." ॥5.1.6॥

— Translation from Swami Swahananda — Now, once the five senses disputed among themselves about their personal superiority, saying 'I am superior'. ॥5.1.6॥

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[ Sutra 5.1.7 ]

ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति ॥5.1.7॥

te ha prāṇāḥ prajāpatiṁ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṁ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti ॥5.1.7॥

— Translation from Aurovindo (English) — They went to Prajapati, their progenitor and said: "O revered Sir, who is the best among us?" He said to them: "He by whose departure the body looks worse than the worst is the best among you." ॥5.1.7॥

— Translation from Swami Swahananda — Those senses approached the father Prajapati and said to him, 'Revered sir, who is the best amongst us?' He replied, 'He amongst you is the best on whose departure the body would appear its worst, as it were.' ॥5.1.7॥

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[ Sutra 5.1.8 ]

सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक्‌ ॥5.1.8॥

sā ha vāguccakrāma sā saṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk ॥5.1.8॥

— Translation from Aurovindo (English) — The organ of speech departed. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just as dumb people live, without speaking, but breathing with the prana (nose), seeing with the eye, hearing with the ear and thinking with the mind." Then the organ of speech entered the body. ॥5.1.8॥

— Translation from Swami Swahananda — Speech departed. Staying a year out, it came back and asked, 'How have you been able to live without me?' (The others replied,) 'Just like the dumb, though not speaking, yet living with the breath, seeing with the eyes, hearing with the ear and thinking with the mind.' (At this) speech entered (the body). ॥5.1.8॥

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[ Sutra 5.1.9 ]

चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथाऽन्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः ॥5.1.9॥

cakṣurhoccakrāma tatsaṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā'ndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha cakṣuḥ ॥5.1.9॥

— Translation from Aurovindo (English) — The eye departed. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just as blind people live, without seeing, but breathing with the prana, speaking with the tongue, hearing with the ear and thinking with the mind." Then the eye entered the body. ॥5.1.9॥

— Translation from Swami Swahananda — The eye departed. Staying a year out, it came back and asked, 'How have you been able to live without me?' (The others replied,) 'Just like the blind, though not seeing, yet living with the breath, speaking with the organ of speech, hearing with the ear and thinking with the mind.' (At this) the eye entered (the body). ॥5.1.9॥

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[ Sutra 5.1.10 ]

रोत्र होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम्‌ ॥5.1.10॥

śrotra hoccakrāma tatsaṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti praviveśa ha śrotram ॥5.1.10॥

— Translation from Aurovindo (English) — The ear went out. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just as deaf people live, without hearing, but breathing with the prana. Speaking with the tongue, seeing with the eye and thinking with the mind." Then the ear entered the body. ॥5.1.10॥

— Translation from Swami Swahananda — The ear departed. Staying a year out, it came back and asked, 'How have you been able to live without me?' (The others replied,) 'Just like the deaf, though not hearing, yet living with the breath, speaking with the organ of speech, seeing with the eye and thinking with the mind.' (At this) the ear entered (the body). ॥5.1.10॥

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[ Sutra 5.1.11 ]

मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः ॥5.1.11॥

mano hoccakrāma tatsaṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ ॥5.1.11॥

— Translation from Aurovindo (English) — The mind went out. After being away for a whole year, it came back and said: "How have you been able to live without me?" The other organs replied: "We lived just like children whose minds are not yet formed, without thinking with the mind, but breathing with the prana, speaking with the tongue, seeing with the eye and hearing with the ear." Then the mind entered the body. ॥5.1.11॥

— Translation from Swami Swahananda — The mind departed. Staying a year out, it came back and asked, 'How have you been able to live without me?' (The others replied,) 'Just like infants without developed minds, yet living with the breath, speaking with the organ of speech, seeing with the eye and hearing with the ear.' (At this) the mind entered (the body). ॥5.1.11॥

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[ Sutra 5.1.12 ]

अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्त हाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति ॥5.1.12॥

atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṁkhidedevamitarānprāṇānsamakhidatta hābhisametyocurbhagavannedhi tvaṁ naḥ śreṣṭho'si motkramīriti ॥5.1.12॥

— Translation from Aurovindo (English) — Then as the vital breath was about to depart, he uprooted the organs from their places just as a noble horse tears up the pegs to which its feet are tied. They came to him and said: "Revered Sir, be thou our lord; thou art the best among us. Do not depart from us." ॥5.1.12॥

— Translation from Swami Swahananda — Then, as the Prana was about to depart, it uprooted the other senses just as a horse of mettle would uproot the pegs to which it is tethered. They all then came to it and said, 'O revered sir, be our lord, you are the best amongst us; do not depart from the body.' ॥5.1.12॥

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[ Sutra 5.1.13 ]

अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठाऽसीति ॥5.1.13॥

atha hainaṁ vāguvāca yadahaṁ vasiṣṭho'smi tvaṁ tadvasiṣṭho'sītyatha hainaṁ cakṣuruvāca yadahaṁ pratiṣṭhāsmi tvaṁ tatpratiṣṭhā'sīti ॥5.1.13॥

— Translation from Aurovindo (English) — Then the organ of speech said to him: "That attribute of being most excellent which I possess is thine." Then the eye said: "That attribute of firmness which I possess is thine." ॥5.1.13॥

— Translation from Swami Swahananda — Then speech said to that one, 'Just as I am the richest, in the same manner are you also the richest'. Then the eye said to that one, 'Just as I am the stable basis, in the same manner are you also the stable basis'. ॥5.1.13॥

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[ Sutra 5.1.14 ]

अथ हैन श्रोत्रमुवाच यदहं संपदस्मि त्वं तत्संपदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति ॥5.1.14॥

atha haina śrotramuvāca yadahaṁ saṁpadasmi tvaṁ tatsaṁpadasītyatha hainaṁ mana uvāca yadahamāyatanamasmi tvaṁ tadāyatanamasīti ॥5.1.14॥

— Translation from Aurovindo (English) — Then the ear said: "That attribute of prosperity which I possess is thine." Then the mind said: "That attribute of being the abode which I possess is thine." ॥5.1.14॥

— Translation from Swami Swahananda — Then the ear said to that one, 'Just as I am prosperity, in the same manner are you also prosperity.' Then the mind said to that one, 'Just as I am the abode, in the same manner are you also the abode.' ॥5.1.14॥

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[ Sutra 5.1.15 ]

न वै वाचो न चक्षूषि न श्रोत्राणि न मनासीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति ॥5.1.15॥

na vai vāco na cakṣūṣi na śrotrāṇi na manāsītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati ॥5.1.15॥

— Translation from Aurovindo (English) — And people do not call them (i.e. the sense-organs) the organs of speech, the eyes, the ears, or the mind, but the pranas. The prana alone is all these. ॥5.1.15॥

— Translation from Swami Swahananda — Verily, people do not call them as organs of speech, nor as eyes, nor as ears, nor as minds. But they call them only as Pranas; for the Prana indeed is all these. ॥5.1.15॥

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[ Sutra 5.2.1 ]

स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमाश्वभ्य आशकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं भवतीति ॥5.2.1॥

sa hovāca kiṁ me'nnaṁ bhaviṣyatīti yatkiṁcididamāśvabhya āśakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṁ na ha vā evaṁvidi kiṁcanānannaṁ bhavatīti ॥5.2.1॥

— Translation from Aurovindo (English) — The prana said: "What will be my food?" They answered: "Whatever food there is-including that of dogs and birds." The Upanishad says: All that is eaten is the food of the ana. Ana is his (i.e. the prana's) direct name. For one who knows this, there exists nothing which is not food. ॥5.2.1॥

— Translation from Swami Swahananda — He (the Prana) asked, 'What will be my food?' 'Whatever there is here, even (the food) of dogs and birds', replied the senses. Whatever is eaten, all that is the food of Ana. The name "Ana' indeed is self-evident. For him who knows thus there is nothing that is not food. ॥5.2.1॥

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[ Sutra 5.2.2 ]

स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति ॥5.2.2॥

sa hovāca kiṁ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati ॥5.2.2॥

— Translation from Aurovindo (English) — He said: "What will be my dress?" They answered: "Water." Therefore when people eat they cover him (the prana), both before and after eating, with water. Thus the prana obtains clothing and is no longer naked. ॥5.2.2॥

— Translation from Swami Swahananda — He asked, 'What will be my garments?' 'Water', replied the senses. Therefore, indeed, those who are about to eat, cover it, both before and after, with water. (He who knows thus) becomes the obtainer of clothes and of upper garments. ॥5.2.2॥

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[ Sutra 5.2.3 ]

तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति ॥5.2.3॥

taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti ॥5.2.3॥

— Translation from Aurovindo (English) — Satyakama the son of Jabala explained this doctrine of the prana to Gosruti, the son of Vyaghrapada and said: "If one should tell this to a dry stump, branches would grow and leaves spring forth." ॥5.2.3॥

— Translation from Swami Swahananda — Satyakama Jabala imparted this (doctrine of Prana) to Gosruti, the son of Vyaghrapada, and said, 'If anyone should impart this even to a dry stump, then branches would certainly shoot and leaves would sprout from it'. ॥5.2.3॥

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[ Sutra 5.2.4 ]

अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्या रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्‌ ॥5.2.4॥

atha yadi mahajjigamiṣedamāvāsyāyāṁ dīkṣitvā paurṇamāsyā rātrau sarvauṣadhasya manthaṁ dadhimadhunorupamathya jyeṣṭhāya śreṣṭhāya svāhetyagnāvājyasya hutvā manthe saṁpātamavanayet ॥5.2.4॥

— Translation from Aurovindo (English) — Now, if a man wishes to attain greatness, he should perform the initiatory rite on the day of the new moon and then on the night of the full moon he should stir a paste of all the herbs with curds and honey and offer it as a libation in the fire where the melted butter is offered, saying: "Svaha to the oldest (jyashtha) and greatest (sreshtha)!" Then let him throw the remainder adhering to the ladle into the paste. ॥5.2.4॥

— Translation from Swami Swahananda — Next, if that knower of Prana desires to attain greatness, then having consecrated himself on the new moon day, he should, on the full moon night, stir up in a vessel of curd and honey the mash of all herbs and then offer an oblation into the fire on the spot prescribed for offerings, with the Mantra, 'Svaha to the eldest and the best', and throw what remains attached to the ladle into the mash-pot. ॥5.2.4॥

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[ Sutra 5.2.5 ]

वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्संपदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्‌ ॥5.2.5॥

vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe saṁpātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe saṁpātamavanayetsaṁpade svāhetyagnāvājyasya hutvā manthe saṁpātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe saṁpātamavanayet ॥5.2.5॥

— Translation from Aurovindo (English) — In the same manner he should offer a libation in the fire where the melted butter is offered, saying: "Svaha to the most excellent (vasishtha)!" Then let him throw the remainder adhering to the ladle into the paste. In the same manner he should offer a libation into the fire where the melted butter is offered, saying: "Svaha to firmness (pratishthi)!" and then throw the remainder adhering to the ladle into the paste. In the same manner he should offer a libation in the fire where the melted butter is offered, saying: "Svaha to prosperity (sampad)!" and then throw the remainder adhering to the ladle into the paste. In the same manner he should offer a libation into the fire where the melted butter is offered, saying: "Svaha to the abode (ayatana)!" and then throw the remainder adhering to the ladle into the paste. ॥5.2.5॥

— Translation from Swami Swahananda — With the Mantra "Svaha to the richest', he should offer an oblation into the fire on the spot prescribed for offerings, and throw what remains attached to the ladle into the mash-pot. With the Mantra 'Svaha to what is stable', he should offer an oblation into the fire on the spot prescribed for offerings, and throw what remains attached to the ladle into the mash-pot. With Mantra 'Svaha to prosperity', he should offer an oblation into the fire on the spot prescribed for offerings, and throw what remains attached to the ladle into the mash-pot. With the Mantra 'Svaha to the abode', he should offer an oblation into the fire on the spot prescribed for offerings, and throw what remains attached to the ladle into the mash-pot. ॥5.2.5॥

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[ Sutra 5.2.6 ]

अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिद स हि ज्येष्ठः श्रेष्ठो राजाऽधिपतिः स मा ज्यैष्ठ्य श्रैष्ठ्य राज्यमाधिपत्यं गमयत्वहमेवेद सर्वमसानीति ॥5.2.6॥

atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamida sa hi jyeṣṭhaḥ śreṣṭho rājā'dhipatiḥ sa mā jyaiṣṭhya śraiṣṭhya rājyamādhipatyaṁ gamayatvahameveda sarvamasānīti ॥5.2.6॥

— Translation from Aurovindo (English) — Then, moving away a little from the fire and holding the paste (mantha) in his hands, he recites: "Thou (prana) art ama by name, for all this rests in thee. He (i.e. the paste, which is the same as the prana) is the oldest, the greatest, the king and the sovereign. May he make me the oldest, the greatest, the king and the sovereign. May I be all this!" ॥5.2.6॥

— Translation from Swami Swahananda — Then, moving a little away and taking the mash-pot in his hands, he should recite (the Mantra): 'You are Ama by name, for all this (universe) rests with you. He (i.e. you as Prana) is the eldest, the best, the effulgent, and sovereign. May he (i.e. you as Prana) lead me to the eldest age, to the best position, to effulgence, and to sovereignty. Verily I wish to become all this.' ॥5.2.6॥

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[ Sutra 5.2.7 ]

अथ खल्वेतयर्चा पच्छ आचामति तत्सवितुर्वृणीमह इत्याचामति वयं देवस्य भोजनमित्याचामति श्रेष्ठ सर्वधातममित्याचामति तुरं भगस्य धीमहीति सर्वं पिबति निर्णिज्य कसं चमसं वा पश्चादग्नेः संविशति चर्मणि वा स्थण्डिले वा वाचंयमोऽप्रसाहः स यदि स्त्रियं पश्येत्समृद्धं कर्मेति विद्यात्‌ ॥5.2.7॥

atha khalvetayarcā paccha ācāmati tatsaviturvṛṇīmaha ityācāmati vayaṁ devasya bhojanamityācāmati śreṣṭha sarvadhātamamityācāmati turaṁ bhagasya dhīmahīti sarvaṁ pibati nirṇijya kasaṁ camasaṁ vā paścādagneḥ saṁviśati carmaṇi vā sthaṇḍile vā vācaṁyamo'prasāhaḥ sa yadi striyaṁ paśyetsamṛddhaṁ karmeti vidyāt ॥5.2.7॥

— Translation from Aurovindo (English) — Then he recites the following Rik-mantra, swallowing the paste (mantha) each time he utters a foot of the mantra: "We desire, of the great progenitor (i.e. the sun)"-here he swallows a little-"of the luminous, the food"-here he swallows a little- "the best and all-supporting"-here he swallows a little-"we meditate quickly on the nature of the sun"-here he swallows the whole. Having cleansed the vessel made of metal or wood, he lies down behind the fire, on a skin or on the bare ground, controlling his speech and self-possessed. If he sees a woman in a dream, then let him know that his work (rite) has been a success. ॥5.2.7॥

— Translation from Swami Swahananda — Then, reciting this Rik-mantra, foot by foot, he should sip. 'We pray for that food pertaining to the Progenitor', saying this (line) he should sip. 'We pray for the food of the effulgent one', saying this he should sip. '(Which is) the best and all-sustaining', saying this he should sip. We readily meditate upon (the form of the deity) Bhaga', saying this and washing the pot shaped like a Kamsa (goblet) or a Camasa (cup), he should drink all. Then he should lie down behind the fire on a skin or on the ground, controlling speech and mind. If he should see a woman (in a dream), he should know that his rite has succeeded. ॥5.2.7॥

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[ Sutra 5.2.8 ]

तदेष श्लोकः॥ यदा कर्मसु काम्येषु स्त्रिय स्वप्नेषु पश्यति॥ समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शन इति ॥5.2.8॥

tadeṣa ślokaḥ|| yadā karmasu kāmyeṣu striya svapneṣu paśyati|| samṛddhiṁ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśana iti ॥5.2.8॥

— Translation from Aurovindo (English) — On this there is the following verse: "If during rites performed with a view to fulfilling certain desires, he sees a woman in his dream, let him know of his success from this vision in a dream, yea, from this vision in a dream." ॥5.2.8॥

— Translation from Swami Swahananda — There is this verse about it: During the performance of the rites for desired results if the performer sees a woman in a dream, then he should recognize fulfillment in this vision in a dream - yea, in this vision in a dream. ॥5.2.8॥

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[ Sutra 5.3.1 ]

श्वेतकेतुर्हारुणेयः पञ्चालाना समितिमेयाय त ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाऽशिषत्पितेत्यनु हि भगव इति ॥5.3.1॥

śvetaketurhāruṇeyaḥ pañcālānā samitimeyāya ta ha pravāhaṇo jaivaliruvāca kumārānu tvā'śiṣatpitetyanu hi bhagava iti ॥5.3.1॥

— Translation from Aurovindo (English) — Svetaketu the grandson of Aruna came to the assembly of the Panchalas. Pravahana the son of Jibala said to him: "Boy, has your father instructed you?" "Yes, revered Sir," he replied. ॥5.3.1॥

— Translation from Swami Swahananda — Once Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas. Pravahana, the son of Jivala, enquired of him, 'My boy, has your father instructed you?' 'He has indeed, revered sir'. ॥5.3.1॥

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[ Sutra 5.3.2 ]

वेत्थ यदितोऽधि प्रजाः प्रयन्तीति न भगव इति वेत्थ यथा पुनरावर्तन्त ३ इति न भगव इति वेत्थ पथोर्देवयानस्य पितृयाणस्य च व्यावर्तना ३ इति न भगव इति ॥5.3.2॥

vettha yadito'dhi prajāḥ prayantīti na bhagava iti vettha yathā punarāvartanta 3 iti na bhagava iti vettha pathordevayānasya pitṛyāṇasya ca vyāvartanā 3 iti na bhagava iti ॥5.3.2॥

— Translation from Aurovindo (English) — The king said: "Do you know to what place men go after departing from here?" "No, revered Sir." "Do you know how they return again?" "No, revered Sir." "Do you know where the paths leading to the gods and leading to the Manes separate?" "No, revered Sir." ॥5.3.2॥

— Translation from Swami Swahananda — Do you know where created beings go above from here?' No, revered sir'. 'Do you know the place of parting of the two paths - the path of the gods and the path of the fathers?' 'No, revered sir'. ॥5.3.2॥

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[ Sutra 5.3.3 ]

वेत्थ यथासौ लोको न संपूर्यत ३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति ॥5.3.3॥

vettha yathāsau loko na saṁpūryata 3 iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti ॥5.3.3॥

— Translation from Aurovindo (English) — "Do you know why yonder world is not filled up?" "No, revered Sir." "Do you know how water, in the fifth oblation, comes to be called man?" "No, revered Sir." ॥5.3.3॥

— Translation from Swami Swahananda — Do you know why the other world is not filled up?' 'No, revered sir'. 'Do you know how, at the fifth oblation, the liquid oblations (or unseen results of action) come to be designated as man?' 'No, indeed, revered sir'. ॥5.3.3॥

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[ Sutra 5.3.4 ]

अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथ सोऽनुशिष्टो ब्रुवीतेति स हाऽऽ। यस्तः पितुरर्धमेयाय त होवाचाऽननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाऽशिषमिति ॥5.3.4॥

athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkatha so'nuśiṣṭo bruvīteti sa hā''|yastaḥ piturardhameyāya ta hovācā'nanuśiṣya vāva kila mā bhagavānabravīdanu tvā'śiṣamiti ॥5.3.4॥

— Translation from Aurovindo (English) — "Then why did you say that you had been instructed? How could he who did not know these things say that he had been instructed?" Then Svetaketu went back to his father with a sorrowful mind and said to him: "Revered Sir, you told me that you had instructed me, though you had not instructed me. ॥5.3.4॥

— Translation from Swami Swahananda — Then why did you say, "I have been instructed"? Foz, how can he who does not know these things say, "I have been instructed"?' He was distressed and came to his father's place and said to him, 'Revered Sir, without having instructed me properly you said, "I have instructed you".' ॥5.3.4॥

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[ Sutra 5.3.5 ]

पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति ॥5.3.5॥

pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṁ naikaṁcanāśakaṁ vivaktumiti sa hovāca yathā mā tvaṁ tadaitānavado yathāhameṣāṁ naikaṁcana veda yadyahamimānavediṣyaṁ kathaṁ te nāvakṣyamiti ॥5.3.5॥

— Translation from Aurovindo (English) — "That fellow of a xatriya asked me five questions and I could not answer one of them." The father said: "As you have stated these questions to me, let me assure you that I do not know even one of them. If I had known them, why should I not have told them to you?" ॥5.3.5॥

— Translation from Swami Swahananda — That nominal Kshatriya asked me five questions, and I was not able to answer even one of them'. The father said, 'Even as you have spoken to me about them, so do I not know even one of them. If I had known them, why should I not have toll you?' ॥5.3.5॥

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[ Sutra 5.3.6 ]

स ह गौतमो राज्ञोऽर्धमेयाय तस्मै ह प्राप्तायार्हांचकार स ह प्रातः सभाग उदेयाय त होवाच मानुषस्य भगवन्गौतम वित्तस्य वरं वृणीथा इति स होवाच तवैव राजन्मानुषं वित्तं यामेव कुमारस्यान्ते वाचमभाषथास्तामेव मे ब्रूहीति स ह कृच्छ्री बभूव ॥5.3.6॥

sa ha gautamo rājño'rdhameyāya tasmai ha prāptāyārhāṁcakāra sa ha prātaḥ sabhāga udeyāya ta hovāca mānuṣasya bhagavangautama vittasya varaṁ vṛṇīthā iti sa hovāca tavaiva rājanmānuṣaṁ vittaṁ yāmeva kumārasyānte vācamabhāṣathāstāmeva me brūhīti sa ha kṛcchrī babhūva ॥5.3.6॥

— Translation from Aurovindo (English) — Then Gautama went to the king's place. When he arrived the king showed him proper respect. Next morning, when the king came to the assembly, Gautama, too, came there. The king said to him: "Gautama, Sir, ask of me a boon relating to human wealth." He replied: "May human wealth remain with you. Tell me that speech which you addressed to my boy." The king became sad. ॥5.3.6॥

— Translation from Swami Swahananda — Then Gautama went to the king's place. When he arrived, the king made reverential offerings to him. In the morning he presented himself to the king when he was in the assembly. The king said to him, 'O revered Gautama, please ask for a boon of human wealth'. He replied, 'O king, let the human wealth remain with you, tell me those words which you spoke to my boy'. The king was perturbed. ॥5.3.6॥

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[ Sutra 5.3.7 ]

त ह चिरं वसेत्याज्ञापयांचकार त होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच ॥5.3.7॥

ta ha ciraṁ vasetyājñāpayāṁcakāra ta hovāca yathā mā tvaṁ gautamāvado yatheyaṁ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca ॥5.3.7॥

— Translation from Aurovindo (English) — The king commanded him: "Stay with me for a long time." Then he said to him: "As to what you have told me, O Gautama, this knowledge did not reach any brahmin before you. Thus it was to the xatriya alone, among all the people, that the teaching of this knowledge belonged." Then he began to teach him: ॥5.3.7॥

— Translation from Swami Swahananda — The king commanded him, 'Stay here for a long time.' At the end of the period he said to him, 'Even as you told me, O Gautama, prior to you, this knowledge never went to the Brahmanas. This is why the expounding of this knowledge belonged to the Kshatriyas in earlier times in all the worlds'. Then he instructed him. ॥5.3.7॥

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[ Sutra 5.4.1 ]

असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः ॥5.4.1॥

asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ ॥5.4.1॥

— Translation from Aurovindo (English) — "Yonder world is the sacrificial fire, O Gautama, the sun the fuel, the rays the smoke, daytime the flame, the moon the embers and the stars the sparks. ॥5.4.1॥

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[ Sutra 5.4.2 ]

तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुतेः सोमो राजा संभवति ॥5.4.2॥

tasminnetasminnagnau devāḥ śraddhāṁ juhvati tasyā āhuteḥ somo rājā saṁbhavati ॥5.4.2॥

— Translation from Aurovindo (English) — "In this fire the gods offer faith as libation. Out of that offering King Moon is born." ॥5.4.2॥

— Translation from Swami Swahananda — Into this fire the deities offer the oblation of faith. Out of that oblation King Soma arises. ॥5.4.2॥

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[ Sutra 5.5.1 ]

पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गारा ह्रादनयो विस्फुलिङ्गाः ॥5.5.1॥

parjanyo vāva gautamāgnistasya vāyureva samidabhraṁ dhūmo vidyudarciraśaniraṅgārā hrādanayo visphuliṅgāḥ ॥5.5.1॥

— Translation from Aurovindo (English) — "Parjanya (the god of rain), O Gautama, is the fire, the air the fuel, the cloud the smoke, lightning the flame, the thunderbolt the embers and thunderings the sparks. ॥5.5.1॥

— Translation from Swami Swahananda — Parjanya is indeed the fire, O Gautama. Of that, the air is the fuel, the cloud is the smoke, the lightning is the flame, the thunderbolt is the embers, and the rumblings of thunder are the sparks. ॥5.5.1॥

· · ·

[ Sutra 5.5.2 ]

तस्मिन्नेतस्मिन्नग्नौ देवाः सोम राजानं जुह्वति तस्या आहुतेर्वर्ष संभवति ॥5.5.2॥

tasminnetasminnagnau devāḥ soma rājānaṁ juhvati tasyā āhutervarṣa saṁbhavati ॥5.5.2॥

— Translation from Aurovindo (English) — "In this fire the gods offer King Moon as libation. Out of that offering rain is born." ॥5.5.2॥

— Translation from Swami Swahananda — Into this fire the deities offer the oblation of King Soma. Out of that oblation rain arises. ॥5.5.2॥

· · ·

[ Sutra 5.6.1 ]

पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः ॥5.6.1॥

pṛthivī vāva gautamāgnistasyāḥ saṁvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ ॥5.6.1॥

— Translation from Aurovindo (English) — "The earth, O Gautama, is the fire, the year the fuel, the akasa the smoke, the night the flame, the quarters the embers and the intermediate quarters the sparks. ॥5.6.1॥

— Translation from Swami Swahananda — The earth indeed is the fire, O Gautama. Of that, the year, is the fuel, Akasa is the smoke, night is the flame, the directions are the embers, and the intermediate directions are the sparks. ॥5.6.1॥

· · ·

[ Sutra 5.6.2 ]

तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्न संभवति ॥5.6.2॥

tasminnetasminnagnau devā varṣaṁ juhvati tasyā āhuteranna saṁbhavati ॥5.6.2॥

— Translation from Aurovindo (English) — "In this fire the gods offer rain as libation. Out of that offering food is born." ॥5.6.2॥

— Translation from Swami Swahananda — Into this fire the deities offer the oblation of rain. Out of that oblation food (in the shape of corn) arises. ॥5.6.2॥

· · ·

[ Sutra 5.7.1 ]

पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः ॥5.7.1॥

puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvā'rciścakṣuraṅgārāḥ śrotraṁ visphuliṅgāḥ ॥5.7.1॥

— Translation from Aurovindo (English) — "Man, O Gautama, is the fire, speech is the fuel, the prana the smoke, the tongue the flame, the eye the embers and the ear the sparks. ॥5.7.1॥

— Translation from Swami Swahananda — Man indeed is the fire, O Gautama. Of that, speech is the fuel, Prana is the smoke, the tongue is the flame, the eye is the embers, and the ear is the sparks. ॥5.7.1॥

· · ·

[ Sutra 5.7.2 ]

तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति ॥5.7.2॥

tasminnetasminnagnau devā annaṁ juhvati tasyā āhute retaḥ sambhavati ॥5.7.2॥

— Translation from Aurovindo (English) — "In this fire the gods offer food as libation. Out of that offering semen produced." ॥5.7.2॥

— Translation from Swami Swahananda — Into this fire the deities offer the oblation of food. Out of that oblation the seed arises. ॥5.7.2॥

· · ·

[ Sutra 5.8.1 ]

योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः ॥5.8.1॥

yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ ॥5.8.1॥

— Translation from Aurovindo (English) — "Man, O Gautama, is the fire, speech is the fuel, the prana the smoke, the tongue the flame, the eye the embers and the ear the sparks. ॥5.8.1॥

— Translation from Swami Swahananda — Woman indeed is the fire, O Gautama. Into this fire the deities offer the oblation of the seed. Out of that oblation the fetus arises. ॥5.8.1॥

· · ·

[ Sutra 5.8.2 ]

तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः संभवति ॥5.8.2॥

tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ saṁbhavati ॥5.8.2॥

— Translation from Aurovindo (English) — "In this fire the gods offer food as libation. Out of that offering semen produced." ॥5.8.2॥

— Translation from Swami Swahananda — Woman indeed is the fire, O Gautama. Into this fire the deities offer the oblation of the seed. Out of that oblation the fetus arises. ॥5.8.2॥

· · ·

[ Sutra 5.9.1 ]

इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते ॥5.9.1॥

iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate ॥5.9.1॥

— Translation from Aurovindo (English) — "Woman, O Gautama, is the fire, her sexual organ is the fuel, what invites is the smoke, the vulva is the flame, what is done inside is the embers, the pleasures are the sparks. ॥5.9.1॥

— Translation from Swami Swahananda — Thus at the fifth oblation, (the oblation called) water comes to be designated as man. That fetus, covered with membrane, lies for nine or ten months, and is then born. ॥5.9.1॥

· · ·

[ Sutra 5.9.2 ]

स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः संभूतो भवति ॥5.9.2॥

sa jāto yāvadāyuṣaṁ jīvati taṁ pretaṁ diṣṭamito'gnaya eva haranti yata eveto yataḥ saṁbhūto bhavati ॥5.9.2॥

— Translation from Aurovindo (English) — "In this fire the gods offer semen as libation. Out of that offering the foetus is formed." ॥5.9.2॥

— Translation from Swami Swahananda — Being born, he lives whatever the length of his life may be. When he is dead (to attain the world) as ordained, they carry him from here (for cremation) to fire itself from which alone he came and from which he arose. ॥5.9.2॥

· · ·

[ Sutra 5.10.1 ]

तद्य इत्थं विदुः । ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासास्तान्‌ मासेभ्यः संवत्सर ॥5.10.1॥

tadya itthaṁ viduḥ | ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṁbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāstān māsebhyaḥ saṁvatsara ॥5.10.1॥

— Translation from Aurovindo (English) — "Those who know this and those who, dwelling in the forest, practise faith and austerities go to light, from light to day, from day to the bright half of the moon, from the bright half of the moon to the six months during which the sun goes to the north, from those months to the year, from the year to the sun, from the sun to the moon, from the moon to lightning. There a person who is not a human being meets him and leads him to Brahman. This is the Path of the Gods (Devayana). ॥5.10.1॥

— Translation from Swami Swahananda — Among them, those who know thus (this knowledge of the five fires) and those who are devoted to faith and austerity in the forest - they go to light; from light to the day, from the day to the bright fortnight, from the bright fortnight to those six months during which the sun travels northward; from the months to the year, from the year to the sun, from the sun to the moon and from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them, existing there, to attain Brahman. This is the path of the gods. ॥5.10.1॥

· · ·

[ Sutra 5.10.2 ]

संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति ॥5.10.2॥

saṁvatsarādādityamādityāccandramasaṁ candramaso vidyutaṁ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ॥5.10.2॥

— Translation from Swami Swahananda — Among them, those who know thus (this knowledge of the

Chandogya Upanishad (Part 10)

five fires) and those who are devoted to faith and austerity in the forest - they go to light; from light to the day, from the day to the bright fortnight, from the bright fortnight to those six months during which the sun travels northward; from the months to the year, from the year to the sun, from the sun to the moon and from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them, existing there, to attain Brahman. This is the path of the gods. ॥5.10.2॥

· · ·

[ Sutra 5.10.3 ]

अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभवन्ति धूमाद्रात्रि रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासास्तान्नैते संवत्सरमभिप्राप्नुवन्ति ॥5.10.3॥

atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisaṁbhavanti dhūmādrātri rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsāstānnaite saṁvatsaramabhiprāpnuvanti ॥5.10.3॥

— Translation from Aurovindo (English) — "But those who, living in the village, perform sacrifices, undertake works of public utility and give alms go to smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months during which the sun goes to the south. But they do not reach the year. ॥5.10.3॥

— Translation from Swami Swahananda — But those who living in villages (as householders) practice sacrifices and works of public utility and gift, go to smoke, from smoke to night, from night to the dark fortnight, from the dark fortnight to those months during which the sun travels southward. From there they do not reach the year (like those going the path of the gods). ॥5.10.3॥

· · ·

[ Sutra 5.10.4 ]

मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति ॥5.10.4॥

māsebhyaḥ pitṛlokaṁ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṁ taṁ devā bhakṣayanti ॥5.10.4॥

— Translation from Aurovindo (English) — "From those months they go to the World of the Manes, from the world of the Manes to the akasa, from the akasa to the moon. This is King Soma. They are the food of the gods. Them the gods eat. ॥5.10.4॥

— Translation from Swami Swahananda — From the months, (they go) to the region of the fathers, from the region of the fathers to Akasa, from Akasa to the moon. This (i.e. this moon) is King Soma (the king of the Brahmanas). This is the food of the deities. This the deities eat. ॥5.10.4॥

· · ·

[ Sutra 5.10.5 ]

तस्मिन्यवात्संपातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाऽभ्रं भवति ॥5.10.5॥

tasminyavātsaṁpātamuṣitvāthaitamevādhvānaṁ punarnivartante yathetamākāśamākāśādvāyuṁ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvā'bhraṁ bhavati ॥5.10.5॥

— Translation from Aurovindo (English) — "Having dwelt there in the lunar world till their good works are consumed, they return again the same way they came. They first reach the akasa and from the akasa the air. Having become air, they become smoke; having become smoke, they become mist; "Having become mist, they become cloud; having become cloud, they fall as rain-water. Then they are born as rice and barley, herbs and trees, sesamum and beans. Thence the exit is most difficult; for whoever capable of begetting children eats that food and injects semen, they become like unto him. ॥5.10.5॥

— Translation from Swami Swahananda — Residing in that (region of the moon) till they have exhausted (the results of action) they then return again the same way as they came (by the path that is being mentioned). They come to Akasa, and from Akasa to air. Having become air, they become smoke. Having become smoke they become the white cloud. ॥5.10.5॥

· · ·

[ Sutra 5.10.6 ]

अभ्रं भूत्वा मेघो भवति मेघो भूत्वा प्रवर्षति त इह व्रीहियवा ओषधिवनस्पतयस्तिलमाषा इति जायन्तेऽतो वै खलु दुर्निष्प्रपतरं यो यो ह्यन्नमत्ति यो रेतः सिञ्चति तद्भूय एव भवति ॥5.10.6॥

abhraṁ bhūtvā megho bhavati megho bhūtvā pravarṣati ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā iti jāyante'to vai khalu durniṣprapataraṁ yo yo hyannamatti yo retaḥ siñcati tadbhūya eva bhavati ॥5.10.6॥

— Translation from Swami Swahananda — Having become the white cloud, they become the (rain-bearing) cloud. Having become the cloud they fall as rain. Then they are born in this world as rice and barley, herbs and trees, sesame plants and beans. But the release from these is more difficult, for whoever eats the food and sows the seed, they become like him only. ॥5.10.6॥

· · ·

[ Sutra 5.10.7 ]

तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरन् श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥5.10.7॥

tadya iha ramaṇīyacaraṇā abhyāśo ha yatte ramaṇīyāṁ yonimāpadyeranbrāhmaṇayoniṁ vā kṣatriyayoniṁ vā vaiśyayoniṁ vātha ya iha kapūyacaraṇā abhyāśo ha yatte kapūyāṁ yonimāpadyeran śvayoniṁ vā sūkarayoniṁ vā caṇḍālayoniṁ vā ॥5.10.7॥

— Translation from Aurovindo (English) — "Those whose conduct here on earth has been good will quickly attain some good birth-birth as a brahmin, birth as a xatriya, or birth as a vaisya. But those whose conduct here has been evil will quickly attain some evil birth-birth as a dog, birth as a pig, or birth as a chandala. ॥5.10.7॥

— Translation from Swami Swahananda — Among them, those who have good residual results of action here (earned in this world and left as residue after the enjoyment in the region of the moon), quickly reach a good womb, the womb of a Brahmana, or of a Kshatriya or of a Vaisya. But those who have bad residual results of action quickly reach an evil womb, the womb of a dog or of a hog or of a Chandala. ॥5.10.7॥

· · ·

[ Sutra 5.10.8 ]

अथैतयोः पथोर्न कतरेणचन तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयस्थानं तेनासौ लोको न संपूर्यते तस्माज्ज्गुप्सेत तदेष श्लोकः ॥5.10.8॥

athaitayoḥ pathorna katareṇacana tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyasthānaṁ tenāsau loko na saṁpūryate tasmājjgupseta tadeṣa ślokaḥ ॥5.10.8॥

— Translation from Aurovindo (English) — "Those who neither practise meditation nor perform rituals do not follow either of these ways. They become those insignificant creatures which are continually revolving and about which it may be said: 'Live and die.' This is the third place. "Therefore that world never becomes full. Let a man despise this course. To this end there is the following verse: ॥5.10.8॥

— Translation from Swami Swahananda — Then, by neither of these two paths, do they go. They, as small creatures, keep repeatedly revolving, subject to the saying 'Be born and die'. This is the third state. Therefore that region (of the moon) is never filled up. Hence one should be disgusted (with this state). There is this verse about it. ॥5.10.8॥

· · ·

[ Sutra 5.10.9 ]

स्तेनो हिरण्यस्य सुरां पिबश्च गुरोस्तल्पमावसन्ब्रह्महा च । ये ते पतन्ति चत्वारः पञ्चमश्चाचर स्तैरिति ॥5.10.9॥

steno hiraṇyasya surāṁ pibaśca gurostalpamāvasanbrahmahā ca | ye te patanti catvāraḥ pañcamaścācara stairiti ॥5.10.9॥

— Translation from Aurovindo (English) — "A man who steals the gold of a brahmin, he (i.e. a brahmin) who drinks liquor, he who dishonours his teacher's bed and he who kills a brahmin-these four fall, as also a fifth who associates with them.' " ॥5.10.9॥

— Translation from Swami Swahananda — One who steals gold, one who drinks wine, one who dishonours the teacher's bed, and one who injures a Brahmana - all these four fall, as also the fifth one who associates with them. ॥5.10.9॥

· · ·

[ Sutra 5.10.10 ]

अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद ॥5.10.10॥

atha ha ya etānevaṁ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṁ veda ya evaṁ veda ॥5.10.10॥

— Translation from Aurovindo (English) — "But he who knows these Five Fires is not stained by sin even though associating with them. He becomes pure and clean and obtains the world of the blessed-he who knows this, yea, he who knows this." ॥5.10.10॥

— Translation from Swami Swahananda — Moreover, he who knows (worships) these five fires thus, even though he associates with those sinners, is not tainted by sin. He who knows these thus becomes cleansed and pure and obtains the meritorious world - yea, he who knows thus. ॥5.10.10॥

· · ·

[ Sutra 5.11.1 ]

राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमासां चक्रुः को नु आत्मा किं ब्रह्मेति ॥5.11.1॥

prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmāsāṁ cakruḥ ko nu ātmā kiṁ brahmeti ॥5.11.1॥

— Translation from Aurovindo (English) — Prachinasala the son of Upamanyu, Satyayajna the son of Pulusha, Indradyumna the grandson of Bhallavi, Jana the son of Sarkaraxa and Budila the son of Asvatarasva-great householders and great scriptural scholars-came together and discussed the question: "What is our self and what is Brahman?" ॥5.11.1॥

— Translation from Swami Swahananda — Pracinasala the son of Upamanyu, Satyayajna the son of Pulusa, Indradyumna the son of Bhallavi, Jana the son of Sarkaraksa, and Budila the son of Asvatarasva - these five great householders and great Vedic scholars, having come together, held a discussion on 'What is our Atman? What is Brahman?' ॥5.11.1॥

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[ Sutra 5.11.2 ]

ते ह संपादयांचक्रुरुद्दालको वै भगवन्तोऽयमारुणिः संप्रतीममात्मानं वैश्वानरमध्येति त हन्ताभ्यागच्छामेति त हाभ्याजग्मुः ॥5.11.2॥

te ha saṁpādayāṁcakruruddālako vai bhagavanto'yamāruṇiḥ saṁpratīmamātmānaṁ vaiśvānaramadhyeti ta hantābhyāgacchāmeti ta hābhyājagmuḥ ॥5.11.2॥

— Translation from Aurovindo (English) — They solved the problem with the words: "Revered Sirs, Uddalaka the son of Aruna knows, at present, about the Vaisvanara Self. Let us go to him." They went to him. ॥5.11.2॥

— Translation from Swami Swahananda — They reflected among themselves, 'Revered sirs, Uddalaka, the son of Aruna, knows well this Vaisvanara Atman. Well, let us go to him'. And they went to him. ॥5.11.2॥

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[ Sutra 5.11.3 ]

स ह संपादयांचकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति ॥5.11.3॥

sa ha saṁpādayāṁcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti ॥5.11.3॥

— Translation from Aurovindo (English) — He (Uddalaka) concluded: "These great householders and great scriptural scholars will question me. Perhaps I shall not be able to tell them everything. Therefore I shall direct them to another teacher." ॥5.11.3॥

— Translation from Swami Swahananda — Uddalaka reflected, 'These great householders and great Vedic scholars are going to question me; but possibly I shall not be able to tell them everything. However, I shall direct them to another teacher'. ॥5.11.3॥

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[ Sutra 5.11.4 ]

तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः संप्रतीममात्मानं वैश्वानरमध्येति तहन्ताभ्यागच्छामेति तहाभ्याजग्मुः ॥5.11.4॥

tānhovācāśvapatirvai bhagavanto'yaṁ kaikeyaḥ saṁpratīmamātmānaṁ vaiśvānaramadhyeti tahantābhyāgacchāmeti tahābhyājagmuḥ ॥5.11.4॥

— Translation from Aurovindo (English) — He said to them: "Revered Sirs, King Asvapati the son of Kekaya knows, at present, about the Vaisvanara Self. Let us all go to him." They went to him. ॥5.11.4॥

— Translation from Swami Swahananda — Uddalaka said to the, 'Revered sirs, at present, Asvapati, the son of Kekaya, is studying this Vaisvanara Atman. Well, let us go to him'. Then they went to him. ॥5.11.4॥

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[ Sutra 5.11.5 ]

तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयांचकार स ह प्रातः संजिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति ॥5.11.5॥

tebhyo ha prāptebhyaḥ pṛthagarhāṇi kārayāṁcakāra sa ha prātaḥ saṁjihāna uvāca na me steno janapade nakardaryo na madyapo nānāhitāgnirnāvidvānna svairī svairiṇī kuto yakṣyamāṇo vai bhagavanto'hamasmi yāvadekaikasmā ṛtvije dhanaṁ dāsyāmi tāvadbhagavadbhyo dāsyāmi vasantu bhagavanta iti ॥5.11.5॥

— Translation from Aurovindo (English) — When they arrived, the king ordered that proper respect should be paid to each of them. The next morning, after leaving bed, he said to them: "In my kingdom there is no thief, no miser, no wine-bibber, no man without a sacrificial fire, no ignorant person, no adulterer, much less adulteress. "Revered Sirs, I am going to perform a sacrifice. I shall give to you as much wealth as I give to each priest. Please, revered Sirs, stay here." They said: "If a person comes to another with a purpose, he should tell the other only about that. At present, you know about the Vaisvanara Self. Please tell us about Him." He said to them: "I shall give you a reply tomorrow morning." Next morning they approached him with fuel in their hands. Without having performed any initiatory rites, the king said to them: ॥5.11.5॥

— Translation from Swami Swahananda — When they arrived, the king arranged for each of them separately a welcome with suitable rites. Next morning, on rising, he said to them, 'In my kingdom there is no thief, no miser, no drunkard, no man who has not installed the fire, no ignorant person, no adulterer, so how can there be any adulteress? Revered sirs, I am going to perform a sacrifice. In that as much wealth, sirs, as I give to each single priest, shall I give to you also. Revered sirs, please remain'. ॥5.11.5॥

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[ Sutra 5.11.6 ]

ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तहैव वदेदात्मानमेवेमं वैश्वानर संप्रत्यध्येषि तमेव नो ब्रूहीति ॥5.11.6॥

te hocuryena haivārthena puruṣaścarettahaiva vadedātmānamevemaṁ vaiśvānara saṁpratyadhyeṣi tameva no brūhīti ॥5.11.6॥

— Translation from Swami Swahananda — They said, 'The purpose for which a man goes (to another), on that alone he should speak to him. You are, at present, studying the Vaisvanara Atman, please tell us of that. ॥5.11.6॥

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[ Sutra 5.11.7 ]

तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच ॥5.11.7॥

tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca ॥5.11.7॥

— Translation from Swami Swahananda — The king said to them, 'I shall answer you in the morning'. In the morning, they approached him with sacrificial fuel in their hands. The king, without receiving them as initiated pupils, spoke thus: ॥5.11.7॥

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[ Sutra 5.12.1 ]

औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते ॥5.12.1॥

aupamanyava kaṁ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttava sutaṁ prasutamāsutaṁ kule dṛśyate ॥5.12.1॥

— Translation from Aurovindo (English) — "O son of Upamanyu, whom do you meditate on as the Self?" "Heaven only, venerable King," he replied. "The Self you meditate on," said the king "is the Vaisvanara Self called the Good Light (Sutejas). Therefore one sees in your family the Suta libation as also the Prasuta libation and the Asuta libation and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the head of the Self. Surely your head would have fallen off if you had not come to me." ॥5.12.1॥

— Translation from Swami Swahananda — O Aupamanyava, what is the Atman on which you meditate?' He replied, 'Heaven only, O venerable king'. The king said, 'This that you meditate upon as Atman is the Vaisvanara Atman known as "the highly luminous". Therefore in your family are seen the Suta, Prasuta and Asuta libations of Soma-juice.' ॥5.12.1॥

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[ Sutra 5.12.2 ]

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूधा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति ॥5.12.2॥

atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste mūdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṁ nāgamiṣya iti ॥5.12.2॥

— Translation from Swami Swahananda — So you eat food and see what is dear. One who meditates on this Vaisvanara Atman thus, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the head of the Atman. If you had not come to me your head (a portion) would have fallen down.' ॥5.12.2॥

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[ Sutra 5.13.1 ]

अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्य कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते ॥5.13.1॥

atha hovāca satyayajñaṁ pauluṣiṁ prācīnayogya kaṁ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttava bahu viśvarūpaṁ kule dṛśyate ॥5.13.1॥

— Translation from Aurovindo (English) — Then he said to Satyayajna the son of Pulusha: "O Prachinayogya, whom do you meditate on as the Self?" "The sun only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called the Universal Form (Visvarupa). Therefore one sees in your family much and manifold wealth-there are ready the chariot and mules, female servants and gold necklaces-and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the eye of the Self. Surely you would have become blind if you had not come to me." ॥5.13.1॥

— Translation from Swami Swahananda — Then the king said to Satyayajna Paulusi, 'O Pracinayogya, what is that Atman on which you meditate?' He replied, 'The sun only, O venerable king'. The king said, 'This that you meditate upon as Atman is the Vaisvanara Atman known as "the multiform". Therefore in your family are seen all kinds of enjoyable things. ॥5.13.1॥

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[ Sutra 5.13.2 ]

प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुष्ट्वेदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति ॥5.13.2॥

pravṛtto'śvatarīratho dāsīniṣko'tsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste cakṣuṣṭveadātmana iti hovācāndho'bhaviṣyo yanmāṁ nāgamiṣya iti ॥5.13.2॥

— Translation from Swami Swahananda — So, for you are provided a chariot drawn by mules, maid-servants and a gold necklace; so you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the eye of the Atman. If you had not come to me you would have become blind.' ॥5.13.2॥

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[ Sutra 5.14.1 ]

अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्माऽत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति ॥5.14.1॥

atha hovācendradyumnaṁ bhāllaveyaṁ vaiyāghrapadya kaṁ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmā'tmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttvāṁ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti ॥5.14.1॥

— Translation from Aurovindo (English) — Then he said to Indradyumna the grandson of Bhallavi: "O Vaiyaghrapadya, whom do you meditate on as the Self?" "The air only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self of varied courses (Prithagvartma). Therefore gifts come to you in various ways, rows of chariots follow you in various ways and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the prana of the Self. Surely your prana would have left you if you had not come to me." ॥5.14.1॥

— Translation from Swami Swahananda — Then the king said to Indradyumna Bhallaveya, 'O descendant of Vyaghrapada, what is that Atman on which you meditate?' He replied, 'Air only, O venerable king.' The king said, 'This that you meditate upon as Atman is the Vaisvanara Atman known as "the diversely coursed". Therefore from diverse directions offerings come to you, and various rows of chariots follow you. ॥5.14.1॥

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[ Sutra 5.14.2 ]

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति ॥5.14.2॥

atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṁ nāgamiṣya iti ॥5.14.2॥

— Translation from Swami Swahananda — So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the Prana of the Atman. If you had not come to me your Prana would have departed'. ॥5.14.2॥

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[ Sutra 5.15.1 ]

अथ होवाच जनशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च ॥5.15.1॥

atha hovāca janaśārkarākṣya kaṁ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttvaṁ bahulo'si prajayā ca dhanena ca ॥5.15.1॥

— Translation from Aurovindo (English) — Then he said to Jana the son of Sarkaraxa: "Whom do you meditate on as the Self?" "The akasa only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Bahula (full). Therefore you are full of offspring and wealth and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the trunk of the Self. Surely your trunk would have been destroyed if you had not come to me." ॥5.15.1॥

— Translation from Swami Swahananda — Then the king said to Jana, 'O Sarkaraksya, what is that Atman on which you meditate?' He replied, 'Akasa only, O venerable king'. The king said, 'This that you meditate upon as Atman is the Vaisvanara Atman known as "the manifold". Therefore are your offspring and wealth manifold. ॥5.15.1॥

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[ Sutra 5.15.2 ]

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां नागमिष्य इति ॥5.15.2॥

atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste saṁdehastveṣa ātmana iti hovāca saṁdehaste vyaśīryadyanmāṁ nāgamiṣya iti ॥5.15.2॥

— Translation from Swami Swahananda — So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the trunk of the Atman. If you had not come to me your trunk would have been shattered'. ॥5.15.2॥

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[ Sutra 5.16.1 ]

अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्व रयिमान्पुष्टिमानसि ॥5.16.1॥

atha hovāca buḍilamāśvatarāśviṁ vaiyāghrapadya kaṁ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttva rayimānpuṣṭimānasi ॥5.16.1॥

— Translation from Aurovindo (English) — Then he said to Budila the son of Asvatarasva: "O Vaiyaghrapadya, whom do you meditate on as the Self?" "Water only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Rayi (wealth). Therefore you are wealthy and flourishing and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the bladder of the Self. Surely your bladder would have burst if you had not come to me." ॥5.16.1॥

— Translation from Swami Swahananda — Then the king said to Budila Asvatarasvi, 'O Vaiyaghrapadya, what is that Atman on which you meditate?' He replied, 'Water only, O venerable king'. The king said, 'This that you meditate upon as Atman is the Vaisvanara Atman known as "the wealth". Therefore are you endowed with wealth and bodily strength. ॥5.16.1॥

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[ Sutra 5.16.2 ]

अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति ॥5.16.2॥

atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṁ nāgamiṣya iti ॥5.16.2॥

— Translation from Swami Swahananda — So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the lower belly of the Atman. If you had not come to me your lower belly would have burst'. ॥5.16.2॥

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[ Sutra 5.17.1 ]

अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपास्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च ॥5.17.1॥

atha hovācoddālakamāruṇiṁ gautama kaṁ tvamātmānamupāssa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttvaṁ pratiṣṭhito'si prajayā ca paśubhiśca ॥5.17.1॥

— Translation from Aurovindo (English) — Then he said to Uddalaka the son of Aruna: "O Gautama, whom do you meditate on as the Self?" "The earth only, venerable King," he replied. "The Self you meditate on," said the king, "is the Vaisvanara Self called Pratishtha (the support). Therefore you are supported by offspring and cattle and you eat food and see what is pleasing. Whoever thus meditates on the Vaisvanara Self eats food, sees what is pleasing and has in his family the glory of Brahman. That, however, is only the feet of the Self. Surely your feet would have withered away if you had not come to me." ॥5.17.1॥

— Translation from Swami Swahananda — Then the king said to Uddalaka Aruni, 'O Gautama, what is that Atman on which you meditate?' He replied, 'The earth only, O venerable king'. The king said, 'This that you meditate upon as Atman is the Vaisvanara Atman known as "the foundation". Therefore are you well-founded in offspring and cattle'. ॥5.17.1॥

· · ·

[ Sutra 5.17.2 ]

अत्स्यन्नं पश्यसि प्रियमत्त्यनं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति ॥5.17.2॥

atsyannaṁ paśyasi priyamattyanaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṁ yanmāṁ nāgamiṣya iti ॥5.17.2॥

— Translation from Swami Swahananda — So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman, eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the feet of the Atman. If you had not come to me your feet would have withered away'. ॥5.17.2॥

· · ·

[ Sutra 5.18.1 ]

तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वासोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति ॥5.18.1॥

tānhovācaite vai khalu yūyaṁ pṛthagivemamātmānaṁ vaiśvānaraṁ vidvāso'nnamattha yastvetamevaṁ prādeśamātramabhivimānamātmānaṁ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti ॥5.18.1॥

— Translation from Aurovindo (English) — Then he (the king) said to them all: "You being endowed with limited knowledge eat your food, knowing that Vaisvanara Self as if He were many. But he who worships the Vaisvanara Self as the measure of the span from earth to heaven and as identical with the self, eats food in all worlds, in all beings and in all selves. ॥5.18.1॥

— Translation from Swami Swahananda — The king said to them, 'All of you (with partial knowledge) eat food knowing the Vaisvanara Atman differently, as it were. But one who thus meditates upon this Vaisvanara Atman as a whole, consisting of parts and self-conscious, eats food in all the worlds, in all the beings, and in all the selves. ॥5.18.1॥

· · ·

[ Sutra 5.18.2 ]

तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः ॥5.18.2॥

tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṁdeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṁ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ ॥5.18.2॥

— Translation from Aurovindo (English) — "Of this Vaisvanara Self the head is Sutejas (the Good Light), the eye Visvarupa (the Universal Form), the prana Prithagvartma (of various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet Prithivi (the earth), the chest the Vedi (altar), the hair the kusa grass on the altar, the heart the Garhapatya Fire, the mind the Anvaharya Fire and the mouth the Ahavaniya Fire." ॥5.18.2॥

— Translation from Swami Swahananda — Of the aforesaid Vaisvanara Atman, the head is 'the highly luminous', the eye is 'the multiform', the breath is 'the diversely coursed', the trunk is 'the vast', the lower belly is the 'wealth', the feet are the earth ('the foundation'). (Of the enjoyer as Vaisvanara) the chest is the altar, the hairs on the chest are the Kusa grass, the heart is the Garhapatya fire, the mind is the Anvaharyapacana fire, and the mouth is the Ahavaniya fire. ॥5.18.2॥

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[ Sutra 5.19.1 ]

तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीय स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति ॥5.19.1॥

tadyadbhaktaṁ prathamamāgacchettaddhomīya sa yāṁ prathamāmāhutiṁ juhuyāttāṁ juhuyātprāṇāya svāheti prāṇastṛpyati ॥5.19.1॥

— Translation from Aurovindo (English) — Therefore the food that comes first should be offered as an oblation. The first oblation that he (i.e. the eater) offers, he should offer, saying: "Svaha to the prana!" Then the prana is satisfied. ॥5.19.1॥

— Translation from Swami Swahananda — Therefore, the food that comes first should be an object of oblation. That eater, when he offers the first oblation, should offer it with the Mantra 'Svaha to Prana'; thereby Prana is satisfied. ॥5.19.1॥

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[ Sutra 5.19.2 ]

प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥5.19.2॥

prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṁ yatkiṁca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥5.19.2॥

— Translation from Aurovindo (English) — The prana being satisfied, the eye is satisfied. The eye being satisfied, the sun is satisfied. The sun being satisfied, heaven is satisfied. Heaven being satisfied, whatever is under heaven and under the sun is satisfied. They being satisfied, he (i.e. the eater or sacrificer) is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. ॥5.19.2॥

— Translation from Swami Swahananda — Prana being satisfied, the eye is satisfied; the eye being satisfied, the sun is satisfied; the sun being satisfied, heaven is satisfied; heaven being satisfied, whatever is under heaven and the sun is satisfied. Through its satisfaction the eater himself is satisfied. (He is satisfied) also with offspring, cattle, food, luster and the holy effulgence born of sacred wisdom. ॥5.19.2॥

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[ Sutra 5.20.1 ]

अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति ॥5.20.1॥

atha yāṁ dvitīyāṁ juhuyāttāṁ juhuyādvyānāya svāheti vyānastṛpyati ॥5.20.1॥

— Translation from Aurovindo (English) — The second oblation that he offers, he should offer, saying: "Svaha to the vyana!" Then the vyana is satisfied. ॥5.20.1॥

— Translation from Swami Swahananda — Then, when he offers the second oblation, he should offer it with the Mantra 'Svaha

Chandogya Upanishad (Part 11)

to Vyana'; thereby Vyana is satisfied. ॥5.20.1॥

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[ Sutra 5.20.2 ]

व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥5.20.2॥

vyāne tṛpyati śrotraṁ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiṁca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥5.20.2॥

— Translation from Aurovindo (English) — The vyana being satisfied, the ear is satisfied. The ear being satisfied, the moon is satisfied. The moon being satisfied, the quarters are satisfied. The quarters being satisfied, whatever is under the quarters and under the moon is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. ॥5.20.2॥

— Translation from Swami Swahananda — Vyana being satisfied, the ear is satisfied; the ear being satisfied, the moon is satisfied; the moon being satisfied, the quarters are satisfied; the quarters being satisfied, whatever is under the moon and the quarters is satisfied. Through its satisfaction the eater himself is satisfied. (He is satisfied) also with offspring, cattle, food, luster and the holy effulgence born of sacred wisdom. ॥5.20.2॥

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[ Sutra 5.21.1 ]

अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति ॥5.21.1॥

atha yāṁ tṛtīyāṁ juhuyāttāṁ juhuyādapānāya svāhetyapānastṛpyati ॥5.21.1॥

— Translation from Aurovindo (English) — The third oblation that he offers, he should offer, saying: "Svaha to the apana!" Then the apana is satisfied. ॥5.21.1॥

— Translation from Swami Swahananda — Then, when he offers the third oblation, he should offer it with the Mantra 'Svaha to Apana'; thereby Apana is satisfied. ॥5.21.1॥

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[ Sutra 5.21.2 ]

अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥5.21.2॥

apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṁ tṛpyantyāṁ yatkiṁca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥5.21.2॥

— Translation from Aurovindo (English) — The apana being satisfied, speech (i.e. the tongue) is satisfied. Speech being satisfied, fire is satisfied. Fire being satisfied, the earth is satisfied. The earth being satisfied, what is under the earth and under fire is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. ॥5.21.2॥

— Translation from Swami Swahananda — Apana being satisfied, speech is satisfied; speech being satisfied, fire is satisfied; fire being satisfied, the earth is satisfied; the earth being satisfied, whatever is under the earth and fire is satisfied. Through its satisfaction the eater himself is satisfied. (He is satisfied) also with offspring, cattle, food, luster and the holy effulgence born of sacred wisdom. ॥5.21.2॥

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[ Sutra 5.22.1 ]

अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति ॥5.22.1॥

atha yāṁ caturthīṁ juhuyāttāṁ juhuyātsamānāya svāheti samānastṛpyati ॥5.22.1॥

— Translation from Aurovindo (English) — The fourth oblation that he offers, he should offer, saying: "Svaha to the samana!" Then the samana is satisfied. ॥5.22.1॥

— Translation from Swami Swahananda — Then, when he offers the fourth oblation, he should offer it with the Mantra 'Svaha to Samana'; thereby Samana is satisfied. ॥5.22.1॥

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[ Sutra 5.22.2 ]

समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥5.22.2॥

samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṁ yatkiṁca vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥5.22.2॥

— Translation from Aurovindo (English) — The samana being satisfied, the mind is satisfied. The mind being satisfied, the rain-god is satisfied. The rain-god being satisfied, the lightning is satisfied. The lightning being satisfied, what is under the lightning and under the rain-god is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. ॥5.22.2॥

— Translation from Swami Swahananda — Samana being satisfied, the mind is satisfied; the mind being satisfied, Parjanya (rain god) is satisfied; Parjanya being satisfied, lightning is satisfied; lightning being satisfied, whatever is under lightning and Parjanya is satisfied. Through its satisfaction the eater himself is satisfied. (He is satisfied) also with offspring, cattle, food, luster and the holy effulgence born of sacred wisdom. ॥5.22.2॥

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[ Sutra 5.23.1 ]

अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति ॥5.23.1॥

atha yāṁ pañcamīṁ juhuyāttāṁ juhuyādudānāya svāhetyudānastṛpyati ॥5.23.1॥

— Translation from Aurovindo (English) — The fifth oblation that he offers, he should offer, saying: "Svaha to the udana!" Then the udana is satisfied. ॥5.23.1॥

— Translation from Swami Swahananda — Then, when he offers the fifth oblation, he should offer it with the Mantra 'Svaha to Udana'; thereby Udana is satisfied. ॥5.23.1॥

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[ Sutra 5.23.2 ]

उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति ॥5.23.2॥

udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṁ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṁca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ॥5.23.2॥

— Translation from Aurovindo (English) — The udana being satisfied, the skin is satisfied. The skin being satisfied, the air is satisfied. The air being satisfied, the akasa is satisfied. The akasa being satisfied, what is under the air and under the akasa is satisfied. They being satisfied, the eater is satisfied with offspring, cattle, food, brightness of the body and the light of Brahman. ॥5.23.2॥

— Translation from Swami Swahananda — Udana being satisfied, the skin is satisfied; the skin being satisfied, the air is satisfied; the air being satisfied, Akasa is satisfied; Akasa being satisfied, whatever is under the air and Akasa is satisfied. Through its satisfaction the eater himself is satisfied. (He is satisfied) also with offspring, cattle, food, luster and the holy effulgence born of sacred wisdom.॥5.23.2॥

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[ Sutra 5.24.1 ]

स य इदमविद्वानग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्‌ ॥5.24.1॥

sa ya idamavidvānagnihotraṁ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt ॥5.24.1॥

— Translation from Aurovindo (English) — If, without knowing this knowledge of the Vaisvanara Self, one offers an Agnihotra oblation, it is like an oblation offered in dead ashes after removing the live coals. ॥5.24.1॥

— Translation from Swami Swahananda — If anyone, without knowing this, offers the Agnihotra, it would be just a man removing the live embers and pouring the oblation on the ashes. ॥5.24.1॥

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[ Sutra 5.24.2 ]

अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति ॥5.24.2॥

atha ya etadevaṁ vidvānagnihotraṁ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṁ bhavati ॥5.24.2॥

— Translation from Aurovindo (English) — But if; knowing this, one offers an Agnihotra oblation, it is like an oblation offered in all the worlds, in all beings and in all atmans. ॥5.24.2॥

— Translation from Swami Swahananda — But if one, knowing it thus, offers the Agnihotra to Prana his oblation is poured into all the worlds, all the beings, and all the selves. ॥5.24.2॥

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[ Sutra 5.24.3 ]

तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति ॥5.24.3॥

tadyatheṣīkātūlamagnau protaṁ pradūyetaivahāsya sarve pāpmānaḥ pradūyante ya etadevaṁ vidvānagnihotraṁ juhoti ॥5.24.3॥

— Translation from Aurovindo (English) — Even as the soft fibres of the ishika reed, when thrown into fire, are burnt, so also are burnt all the sins of one who, knowing this, offers an Agnihotra oblation. ॥5.24.3॥

— Translation from Swami Swahananda — So, even as reed-cotton when laid on the fire is burnt up, so are burnt up all the sins of this one who knowing it thus offers the Agnihotra. ॥5.24.3॥

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[ Sutra 5.24.4 ]

तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुत स्यादिति तदेष श्लोकः ॥5.24.4॥

tasmādu haivaṁvidyadyapi caṇḍālāyocchiṣṭaṁ prayacchedātmani haivāsya tadvaiśvānare huta syāditi tadeṣa ślokaḥ ॥5.24.4॥

— Translation from Aurovindo (English) — Therefore even if a man who knows this gives what is left of his food to a chandala, he verily offers it to his Vaisvanara Self. On this there is the following verse: ॥5.24.4॥

— Translation from Swami Swahananda — Therefore, even if one, who knows thus, offers the remnant of his food to a Chandala, then also that food becomes his offering to the Vaisvanara Atman only. There is this verse about it. ॥5.24.4॥

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[ Sutra 5.24.5 ]

यथेह क्षुधिता बाला मातरं पर्युपासते। एव सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति ॥5.24.5॥

yatheha kṣudhitā bālā mātaraṁ paryupāsate| eva sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti ॥5.24.5॥

— Translation from Aurovindo (English) — "As here on earth hungry children gather around their mother, so do all beings gather around the Agnihotra sacrifice, yea around the Agnihotra sacrifice." ॥5.24.5॥

— Translation from Swami Swahananda — As, in this world, hungry boys gather round their mother, even so all the creatures wait upon the Agnihotra. ॥5.24.5॥

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[ Sutra 6.1.1 ]

ॐ श्वेतकेतुर्हारुणेय आस तह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति ॥6.1.1॥

om śvetaketurhāruṇeya āsa taha pitovāca śvetaketo vasa brahmacaryaṁ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti ॥6.1.1॥

— Translation from Aurovindo (English) — Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth." ॥6.1.1॥

— Translation from Swami Swahananda — Om. Once upon a time there was one Svetaketu, the grandson of Aruna. His father said to him, 'O Svetaketu, live the life of a Brahmacharin. Dear boy, there never is anyone in our family who does not study and is only nominally a Brahmana.' ॥6.1.1॥

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[ Sutra 6.1.2 ]

स ह द्वादशवर्ष उपेत्य चतुर्विशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्धएयाय त ह पितोवाच श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः ॥6.1.2॥

sa ha dvādaśavarṣa upetya caturviśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya ta ha pitovāca śvetaketo yannu somyedaṁ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ ॥6.1.2॥

— Translation from Aurovindo (English) — Svetaketu went to his teacher's house when he was twelve years old and studied the Vedas till he was twenty-four. Then he returned to his father, serious, considering himself well read and arrogant. His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?" Svetaketu asked: "What is that instruction, venerable Sir?" ॥6.1.2॥

— Translation from Swami Swahananda — Having gone (to the teacher's house) when twelve years old, he came back when he was twenty-four old, having studied all the Vedas, conceited, arrogant and regarding himself as very learned. His father said to him, 'Svetaketu, dear boy, you, I see, are conceited, arrogant, regarding yourself as very learned; did you ask for that teaching (about the Supreme Brahman) through which what is unheard becomes heard, what is un-thought becomes thought of, what is unknown becomes known?' 'Of what nature, revered sir, is that teaching?' ॥6.1.2॥

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[ Sutra 6.1.3 ]

येनाश्रुत श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति ॥6.1.3॥

yenāśruta śrutaṁ bhavatyamataṁ matamavijñātaṁ vijñātamiti kathaṁ nu bhagavaḥ sa ādeśo bhavatīti ॥6.1.3॥

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[ Sutra 6.1.4 ]

यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्‌ ॥6.1.4॥

yathā somyaikena mṛtpiṇḍena sarvaṁ mṛnmayaṁ vijñāta syādvācārambhaṇaṁ vikāro nāmadheyaṁ mṛttiketyeva satyam ॥6.1.4॥

— Translation from Aurovindo (English) — "Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail-scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron-even so, my dear, is that instruction." ॥6.1.4॥

— Translation from Swami Swahananda — Dear boy, just as through a single clod of clay all that is made of clay would become known, for all modifications is but name based upon words and the clay alone is real; ॥6.1.4॥

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[ Sutra 6.1.5 ]

यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्‌ ॥6.1.5॥

yathā somyaikena lohamaṇinā sarvaṁ lohamayaṁ vijñāta syādvācārambhaṇaṁ vikāro nāmadheyaṁ lohamityeva satyam ॥6.1.5॥

— Translation from Swami Swahananda — Dear boy, just as through a single ingot of gold, all that is made of gold would become known, for all modification is but name based upon words and the gold alone is real; ॥6.1.5॥

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[ Sutra 6.1.6 ]

यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेव सोम्य स आदेशो भवतीति ॥6.1.6॥

yathā somyaikena nakhanikṛntanena sarvaṁ kārṣṇāyasaṁ vijñāta syādvācārambhaṇaṁ vikāro nāmadheyaṁ kṛṣṇāyasamityeva satyameva somya sa ādeśo bhavatīti ॥6.1.6॥

— Translation from Swami Swahananda — Dear boy, just as through a single nail-sparer all that is made of iron would become known, for all modification is but name based upon words and the iron alone is real - such, dear boy, is that teaching.' ॥6.1.6॥

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[ Sutra 6.1.7 ]

न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवास्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच ॥6.1.7॥

na vai nūnaṁ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṁ me nāvakṣyanniti bhagavāstveva me tadbravītviti tathā somyeti hovāca ॥6.1.7॥

— Translation from Aurovindo (English) — "Surely those venerable men did not know that. For if they had known it, why should they not have told it to me? Therefore do you, venerable Sir, tell me about it." "So be it, my dear," said the father. ॥6.1.7॥

— Translation from Swami Swahananda — Surely, my revered teachers did not know it, for if they had known, why should they not have told it to me? However, revered father, teach it to me'. 'Be it so, dear boy', said (the father). ॥6.1.7॥

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[ Sutra 6.2.1 ]

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्‌॥ तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥6.2.1॥

sadeva somyedamagra āsīdekamevādvitīyam|| taddhaika āhurasadevedamagra āsīdekamevādvitīyaṁ tasmādasataḥ sajjāyata ॥6.2.1॥

— Translation from Aurovindo (English) — "In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was non-being (asat) alone, one only without a second; and from that non-being, being was born." ॥6.2.1॥

— Translation from Swami Swahananda — In the beginning, dear boy, this was Being alone, one only, without a second. Some say that, in the beginning, this was Non-being alone, one only, without a second. From that Non-being arose Being.' ॥6.2.1॥

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[ Sutra 6.2.2 ]

कुतस्तु खलु सोम्यैव स्यादिति होवाच कथमसतः सज्जायेतेति॥ सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्‌ ॥6.2.2॥

kutastu khalu somyaiva syāditi hovāca kathamasataḥ sajjāyeteti || sattveva somyedamagra āsīdekamevādvitīyam ॥6.2.2॥

— Translation from Aurovindo (English) — Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from non-being? No, my dear, it was Being alone that existed in the beginning, one only without a second. ॥6.2.2॥

— Translation from Swami Swahananda — Aruni said, 'But now, indeed, dear boy, could it be so? How could Being arise from Non-being? In truth, dear boy, in the beginning (before creation), there was Being alone, one only, without a second. ॥6.2.2॥

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[ Sutra 6.2.3 ]

तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत॥ तस्माद्यत्र क्व च शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते ॥6.2.3॥

tadaikṣata bahu syāṁ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṁ prajāyeyeti tadapo'sṛjata|| tasmādyatra kva ca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante ॥6.2.3॥

— Translation from Aurovindo (English) — "It (Being, or Brahman) thought: 'May I be many; may I grow forth.' It created fire. That fire thought: 'May I be many; may I grow forth.' It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone. ॥6.2.3॥

— Translation from Swami Swahananda — That Being willed, "May I become many, may I grow forth." It created fire. That fire willed, "May I become many, may I grow forth". It created water. Therefore whenever a man grieves or perspires, then it is from fire that water issues. ॥6.2.3॥

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[ Sutra 6.2.4 ]

ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते ॥6.2.4॥

tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṁ bhavatyadbhya eva tadadhyannādyaṁ jāyate ॥6.2.4॥

— Translation from Aurovindo (English) — "That water thought: 'May I be many; may I grow forth.' It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced. ॥6.2.4॥

— Translation from Swami Swahananda — That water willed, "May I become many, may I grow forth." It created food. Therefore wherever it rains, abundant food grows there; it is from water that food for eating is produced. ॥6.2.4॥

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[ Sutra 6.3.1 ]

तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति ॥6.3.1॥

teṣāṁ khalveṣāṁ bhūtānāṁ trīṇyeva bījāni bhavantyāṇḍajaṁ jīvajamudbhijjamiti ॥6.3.1॥

— Translation from Aurovindo (English) — "Of all these living beings, there are only three origins: those born from an egg, those born from a living being and those born from a sprout. ॥6.3.1॥

— Translation from Swami Swahananda — Of the aforesaid beings there are only three origins: those born from eggs, born from living beings, and born from sprouts. ॥6.3.1॥

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[ Sutra 6.3.2 ]

सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति ॥6.3.2॥

seyaṁ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti ॥6.3.2॥

— Translation from Aurovindo (English) — "That Deity thought: 'Let Me now enter into those three deities by means of this living self and let Me then develop names and forms.' ॥6.3.2॥

— Translation from Swami Swahananda — That deity willed, 'Well, let me, entering into these three deities through this living self (Jivatman), differentiate name and form. ॥6.3.2॥

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[ Sutra 6.3.3 ]

तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्‌ ॥6.3.3॥

tāsāṁ trivṛtaṁ trivṛtamekaikāṁ karavāṇīti seyaṁ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot ॥6.3.3॥

— Translation from Aurovindo (English) — "That Deity, having thought: 'Let Me make each of these three tripartite,' entered into these three deities by means of the living self and developed names and forms. ॥6.3.3॥

— Translation from Swami Swahananda — "Of these, let me make each one triplicates", willing thus, this deity entered into these three deities through this living self and differentiated names and forms. ॥6.3.3॥

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[ Sutra 6.3.4 ]

तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा नु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥6.3.4॥

tāsāṁ trivṛtaṁ trivṛtamekaikāmakarodyathā nu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti ॥6.3.4॥

— Translation from Aurovindo (English) — "It made each of these tripartite; and how these three deities became, each of them, tripartite, that learn from me now, my dear. ॥6.3.4॥

— Translation from Swami Swahananda — It made each one of them threefold. But, dear boy, how each of these three deities becomes threefold (outside the body), know that from me. ॥6.3.4॥

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[ Sutra 6.4.1 ]

यदग्ने रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌ ॥6.4.1॥

yadagne rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādagneragnitvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam ॥6.4.1॥

— Translation from Aurovindo (English) — "The red colour of gross fire is the colour of the original fire; the white colour of gross fire is the colour of the original water; the black colour of gross fire is the colour of the original earth. Thus vanishes from fire what is commonly called fire, the modification being only a name, arising from speech, while the three colours (forms) alone are true. ॥6.4.1॥

— Translation from Swami Swahananda — In fire, the red colour is the colour of fire; that which is white belongs to water and that which is black belongs to food (earth). Thus vanishes (the idea of) the quality of fire from fire; for all modification is but name based upon words, only the three forms are real. ॥6.4.1॥

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[ Sutra 6.4.2 ]

यदादित्यस्य रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌ ॥6.4.2॥

yadādityasya rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādādityādādityatvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam ॥6.4.2॥

— Translation from Aurovindo (English) — "The red colour of the sun is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the sun what is commonly called the sun, the modification being only a name, arising from speech, while the three colours alone are true. ॥6.4.2॥

— Translation from Swami Swahananda — In the sun, the red colour is the colour of fire, that which is white belongs to water and that which is black belongs to earth. Thus vanishes (the idea of) the quality of the sun from the sun; for all modification is but name based upon words, only the three forms are real. ॥6.4.2॥

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[ Sutra 6.4.3 ]

यच्छन्द्रमसो रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌ ॥6.4.3॥

yacchandramaso rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgāccandrāccandratvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam ॥6.4.3॥

— Translation from Aurovindo (English) — "The red colour of the moon is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the moon what is commonly called the moon, the modification being only a name, arising from speech, while the three colours alone are true. ॥6.4.3॥

— Translation from Swami Swahananda — In the moon, the red colour is the colour of fire, that which is white belongs to water and that which is black belongs to earth. Thus vanishes (the idea of) the quality of the moon from the moon; for all modification is but name based upon words, only the three forms are real. ॥6.4.3॥

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[ Sutra 6.4.4 ]

यद्विद्युतो रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌ ॥6.4.4॥

yadvidyuto rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādvidyuto vidyuttvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam ॥6.4.4॥

— Translation from Aurovindo (English) — "The red colour of lightning is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from lightning what is commonly called lighting, the modification being only a name, arising from speech, while the three colours alone are true. ॥6.4.4॥

— Translation from Swami Swahananda — In lightning, the red colour is the colour of fire, that which is white belongs to water and that which is black belongs to earth. Thus vanishes (the idea of) the quality of lightning from lightning; for all modification is but name based upon words, only the three forms are real. ॥6.4.4॥

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[ Sutra 6.4.5 ]

एतद्ध स्म वै तद्विद्वा स आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदाञ्चक्रुः॥6.4.5॥

etaddha sma vai tadvidvā sa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāñcakruḥ ॥6.4.5॥

— Translation from Aurovindo (English) — "It was just through this knowledge that the great householders and great Vedic scholars of olden times declared: 'No one can now mention to us anything which we have not heard, thought of, or known.' They knew all from these three forms. ॥6.4.5॥

— Translation from Swami Swahananda — It was indeed on knowing this (triplication) that the ancient great householders and great Vedic scholars said, 'There is, at present, nothing that anyone would point out to us as unheard, un-thought or unknown"; for from these they understood everything. ॥6.4.5॥

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[ Sutra 6.4.6 ]

यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचक्रुर्यदु शुक्लमिवाभूदित्यपा रूपमिति तद्विदांचक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदांचक्रुः ॥6.4.6॥

yadu rohitamivābhūditi tejasastadrūpamiti tadvidāṁcakruryadu śuklamivābhūdityapā rūpamiti tadvidāṁcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāṁcakruḥ ॥6.4.6॥

— Translation from Aurovindo (English) — "Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth. "Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite. ॥6.4.6॥

— Translation from Swami Swahananda — Whatever else appeared red, that also they knew to be the colour of (un-triplicates) fire; whatever appeared white, that also they knew to be the colour of water; whatever appeared black, that also they knew to be the colour of earth. ॥6.4.6॥

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[ Sutra 6.4.7 ]

यद्वविज्ञातमिवाभूदित्येतासामेव देवतानासमास इति तद्विदांचक्रुर्यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति ॥6.4.7॥

yadvavijñātamivābhūdityetāsāmeva devatānāsamāsa iti tadvidāṁcakruryathā nu khalu somyemāstisro devatāḥ puruṣaṁ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti ॥6.4.7॥

— Translation from Swami Swahananda — Whatever appeared to be unknown, that also they knew to be a combination of these very deities. But, dear boy, know from me how, on reaching man, each of these three deities becomes threefold. ॥6.4.7॥

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[ Sutra 6.5.1 ]

अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्मा सं योऽणिष्ठस्तन्मनः ॥6.5.1॥

annamaśitaṁ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṁ bhavati yo madhyamastanmā saṁ yo'ṇiṣṭhastanmanaḥ ॥6.5.1॥

— Translation from Aurovindo (English) — "Food when eaten becomes threefold. What is coarsest in it becomes faeces, what is medium becomes flesh and what is subtlest becomes mind.॥6.5.1॥

— Translation from Swami Swahananda — Food, when eaten, becomes divided into three parts. What is its grossest ingredient, that becomes faeces; what is the middling ingredient, that becomes flesh; and what is the subtlest ingredient, that becomes mind. ॥6.5.1॥

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[ Sutra 6.5.2 ]

आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः ॥6.5.2॥

āpaḥ pītāstredhā vidhīyante tāsāṁ yaḥ sthaviṣṭho dhātustanmūtraṁ bhavati yo madhyamastallohitaṁ yo'ṇiṣṭhaḥ sa prāṇaḥ ॥6.5.2॥

— Translation from Aurovindo (English) — "Water when drunk becomes threefold. What is coarsest in it becomes urine, what is medium becomes blood and what is subtlest becomes prana. ॥6.5.2॥

— Translation from Swami Swahananda — Water, when drunk, becomes divided into three parts. What is its grossest ingredient, that becomes urine; what is the middling ingredient, that becomes blood; and what is the subtlest ingredient, that becomes Prana. ॥6.5.2॥

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[ Sutra 6.5.3 ]

तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक्‌ ॥6.5.3॥

tejo'śitaṁ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk ॥6.5.3॥

— Translation from Aurovindo (English) — "Fire when eaten becomes threefold. What is coarsest in it becomes bone, what is medium becomes marrow and what is subtlest becomes speech. ॥6.5.3॥

— Translation from Swami Swahananda — Fire, when eaten, becomes divided into three parts. What is its grossest ingredient, that becomes bone; what is the middling ingredient, that becomes marrow; and what is the subtlest ingredient, hat becomes speech. ॥6.5.3॥

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[ Sutra 6.5.4 ]

अन्नमय हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.5.4॥

annamaya hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.5.4॥

— Translation from Aurovindo (English) — "The mind, my dear, consists of food, the prana of water and speech of heat." "Please, venerable Sir, instruct me further." "So be it, my dear" ॥6.5.4॥

— Translation from Swami Swahananda — Hence, dear boy, mind is made up of food, Prana is made up of water, and speech is made of fire. 'Explain it further to me, revered sir'. 'Be it so, dear boy', said the father. ॥6.5.4॥

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[ Sutra 6.6.1 ]

दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति ॥6.6.1॥

dadhnaḥ somya mathyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tatsarpirbhavati ॥6.6.1॥

— Translation from Aurovindo (English) — "That, my dear, which is the subtlest part of curds rises, when they are churned and becomes butter. ॥6.6.1॥

— Translation from Swami Swahananda — Dear boy, of the curd that is being churned that which is the subtlest part rises upwards and that becomes butter. ॥6.6.1॥

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[ Sutra 6.6.2 ]

एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति ॥6.6.2॥

evameva khalu somyānnasyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tanmano bhavati ॥6.6.2॥

— Translation from Aurovindo (English) — "In the same manner, my dear, that which is the subtlest part of the food that is eaten rises and becomes mind. ॥6.6.2॥

— Translation from Swami Swahananda — So also, dear boy, of the food that is eaten that which is the subtlest part rises upwards and that becomes the mind. ॥6.6.2॥

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[ Sutra 6.6.3 ]

अपा सोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति ॥6.6.3॥

apā somya pīyamānānāṁ yo'ṇimā sa urdhvaḥ samudīṣati sā prāṇo bhavati ॥6.6.3॥

— Translation from Aurovindo (English) — "The subtlest part of the water that is drunk rises and becomes prana. ॥6.6.3॥

— Translation from Swami Swahananda — Dear boy, of the water that is drunk that which is the subtlest part rises upwards and that becomes Prana. ॥6.6.3॥

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[ Sutra 6.6.4 ]

तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति ॥6.6.4॥

tejasaḥ somyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati sā vāgbhavati ॥6.6.4॥

— Translation from Aurovindo (English) — "The subtlest part of the fire that is eaten rises and becomes speech. ॥6.6.4॥

— Translation from Swami Swahananda — Dear boy, of the fire that is eaten that which is the subtlest part rises upwards and that becomes speech. ॥6.6.4॥

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[ Sutra 6.6.5 ]

अन्नमय हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.6.5॥

annamaya hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.6.5॥

— Translation from Aurovindo (English) — "Thus, my dear, the mind consists of food, the prana consists of water and speech consists of fire." "Please, venerable Sir, instruct me further." "So be it, my dear" ॥6.6.5॥

— Translation from Swami Swahananda — Hence, dear boy, mind is made up of food, Prana is made up of water, and speech is made up of fire'. 'Explain it further to me, revered sir'. 'Be it so, dear boy', said the father. ॥6.6.5॥

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[ Sutra 6.7.1 ]

षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माऽशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति ॥6.7.1॥

ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni mā'śīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti ॥6.7.1॥

— Translation from Aurovindo (English) — "A person, my dear, consists of sixteen parts. Do not eat any food for fifteen days, but drink as much water as you like. Since the prana consists of water, it will not be cut off if you drink water." ॥6.7.1॥

— Translation from Swami Swahananda — Dear boy, man consists of sixteen parts. Do not eat for fifteen days; drink as much water as you like. Prana is made up of water, and the Prana of one who drinks water is not cut off. ॥6.7.1॥

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[ Sutra 6.7.2 ]

स ह पञ्चदशाहानि नाऽशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति ॥6.7.2॥

sa ha pañcadaśāhāni nā'śātha hainamupasasāda kiṁ bravīmi bho ityṛcaḥ somya yajūṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti ॥6.7.2॥

— Translation from Aurovindo (English) — Svetaketu did not eat any food for fifteen days. Then he came to his father and said: "What, Sir, shall I recite?" His father said: "The Rik, Yagus and Saman verses." He replied: "They do not occur to me, Sir." ॥6.7.2॥

— Translation from Swami Swahananda — Svetaketu did not eat for fifteen days. Then he approached him saying, 'What shall I say?' The father said, 'The Riks, the Yajus, and the Samans, dear boy.' 'They do not at all arise in me, sir'. ॥6.7.2॥

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[ Sutra 6.7.3 ]

त होवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेव सोम्य ते षोडशानां कलानामेका कलाऽतिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति ॥6.7.3॥

ta hovāca yathā somya mahato'bhyāhitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedeva somya te ṣoḍaśānāṁ kalānāmekā kalā'tiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti ॥6.7.3॥

— Translation from Aurovindo (English) — His father said to him: "Just as, my dear, of a great blazing fire a single coal, the size of a firefly, may be left, which would not burn much more than that, even so, my dear, of your sixteen parts only one part is left; and therefore with that one part you do not remember the Vedas. Now go and eat and you will understand me." ॥6.7.3॥

— Translation from Swami Swahananda — The father said to him, 'Dear boy, just as a single ember of the size of a firefly, left over from a large burning fire, cannot burn any more than that, even so, dear boy, of your sixteen parts only one

Chandogya Upanishad (Part 12)

part is left over, now by means of that you cannot perceive the Vedas. Eat, then you will understand me'. ॥6.7.3॥

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[ Sutra 6.7.4 ]

स हाशाथ हैनमुपससाद त ह यत्किंच पप्रच्छ सर्व ह प्रतिपेदे ॥6.7.4॥

sa hāśātha hainamupasasāda ta ha yatkiṁca papraccha sarva ha pratipede ॥6.7.4॥

— Translation from Aurovindo (English) — Svetaketu ate and approached his father. Then whatever his father asked him, he showed that he knew it. ॥6.7.4॥

— Translation from Swami Swahananda — He ate and then approached his father. Whatever he asked him, he answered them all. ॥6.7.4॥

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[ Sutra 6.7.5 ]

त होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत्‌ ॥6.7.5॥

ta hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṁ khadyotamātraṁ pariśiṣṭaṁ taṁ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet ॥6.7.5॥

— Translation from Aurovindo (English) — Then his father said to him: "Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, "Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire." After that he understood what his father said, yea, he understood it. ॥6.7.5॥

— Translation from Swami Swahananda — The father said to him, 'Dear boy, just as when a single ember of the size of a firefly left over from a large burning fire, is made to blaze up by adding straw and it burns much more than before, even so, dear boy, of your sixteen parts, only one part remained, and that being nourished by food, has been made to blaze up; and by that you perceive the Vedas now. Hence, dear boy, the mind is made up of food, the Prana is made up of water, and speech is made up of fire. From his words, (Svetaketu) understood it - yea, he understood it. ॥6.7.5॥

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[ Sutra 6.7.6 ]

एव सोम्य ते षोडशानां कलानामेका कलाऽतिशिष्टाभूत्साऽन्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमय हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति ॥6.7.6॥

eva somya te ṣoḍaśānāṁ kalānāmekā kalā'tiśiṣṭābhūtsā'nnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamaya hi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti ॥6.7.6॥

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[ Sutra 6.8.1 ]

उद्दालको हाऽरुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा संपन्नो भवति स्वमपीतो भवति तस्मादेन स्वपितीत्याचक्षते स्वह्यपीतो भवति ॥6.8.1॥

uddālako hā'ruṇiḥ śvetaketuṁ putramuvāca svapnāntaṁ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā saṁpanno bhavati svamapīto bhavati tasmādena svapitītyācakṣate svahyapīto bhavati ॥6.8.1॥

— Translation from Aurovindo (English) — Uddalaka the son of Aruna said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). ॥6.8.1॥

— Translation from Swami Swahananda — Once Uddalaka Aruni said to his son Svetaketu, 'Dear boy, know from me the true nature of sleep. When a man is said to be sleeping, then, dear boy, he has become united with Being and has attained his own nature. Hence people speak of him as sleeping, for them he has attained his own nature. ॥6.8.1॥

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[ Sutra 6.8.2 ]

स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धन हि सोम्य मन इति ॥6.8.2॥

sa yathā śakuniḥ sūtreṇa prabaddho diśaṁ diśaṁ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṁ diśaṁ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhana hi somya mana iti ॥6.8.2॥

— Translation from Aurovindo (English) — "Just as a bird tied by a string to the hand of the bird-catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being). ॥6.8.2॥

— Translation from Swami Swahananda — Just as a bird tied to a string, after flying in various directions and finding no resting place elsewhere, takes refuge at the very place where to it is tied, even so, dear boy, that mind, after flying in various directions and finding no resting place elsewhere, takes refuge in Prana alone; for the mind, dear boy, is tied to Prana. ॥6.8.2॥

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[ Sutra 6.8.3 ]

अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतित सोम्य विजानीहि नेदममूलं भविष्यतीति ॥6.8.3॥

aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṁ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṁ tadapa ācakṣate'śanāyeti tatritacchuṅgamutpatita somya vijānīhi nedamamūlaṁ bhaviṣyatīti ॥6.8.3॥

— Translation from Aurovindo (English) — "Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root. ॥6.8.3॥

— Translation from Swami Swahananda — Dear boy, know from me (the true nature of) hunger and thirst. When a man is said to be hungry, then (it is to be understood that), water is leading away what has been eaten; (therefore water may be designated as hunger). Just as people speak of the leader of cows, the leader of horses, and the leader of men, even so they speak of water as the leader of food. Hence, dear boy, know this shoot (the body) to be put forth (by a root), for it cannot be without a root. ॥6.8.3॥

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[ Sutra 6.8.4 ]

तस्य क्व मूल स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः ॥6.8.4॥

tasya kva mūla syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ ॥6.8.4॥

— Translation from Aurovindo (English) — "And where could its root be except in food (earth)? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being. ॥6.8.4॥

— Translation from Swami Swahananda — Where could its root be apart from food? Even so, dear boy, with food as the shoot, look for water as the root; with water as the shoot, dear boy, look for fire as the root; with fire as the shoot, dear boy, look for Being as the root. All these creatures, dear boy, have Being as their root, have Being as their abode, and have Being as their support. ॥6.8.4॥

· · ·

[ Sutra 6.8.5 ]

अथ यत्र तत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतित सोम्य विजानीहि नेदममूलं भविष्यतीति ॥6.8.5॥

atha yatra tatpuruṣaḥ pipāsati nāma teja eva tatpītaṁ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṁ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatita somya vijānīhi nedamamūlaṁ bhaviṣyatīti ॥6.8.5॥

— Translation from Aurovindo (English) — "When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root. ॥6.8.5॥

— Translation from Swami Swahananda — Again, when a man is said to be thirsty, then (it is to be understood that), fire is leading away what has been drunk: (therefore fire may be designated as thirst). Just as people speak of the leader of cows, the leader of horses, and the leader of men, even so they speak of that fire as the leader of water. Hence, dear boy, know this shoot (water) to be put forth (by a root), for it cannot be without a root. ॥6.8.5॥

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[ Sutra 6.8.6 ]

तस्य क्व मूल स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम्‌ ॥6.8.6॥

tasya kva mūla syādanyatrādbhy'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā nu khalu somyemāstisro devatāḥ puruṣaṁ prāpya trivṛttrivṛdekaikā bhavati taduktaṁ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi saṁpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyām ॥6.8.6॥

— Translation from Aurovindo (English) — "And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being. "And how these three deities (fire, water and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his prana, his prana in heat (fire) and the heat in the Highest Being. ॥6.8.6॥

— Translation from Swami Swahananda — Where could its root be apart from water? Dear boy, with water as the shoot, look for fire as the root; with fire as the shoot, look for Being as the root. All these creatures, dear boy, have Being as their root, have Being as their abode, and have Being as their support. How dear boy, each of these three deities, on reaching man, becomes threefold has been explained to you earlier. When this man is about to depart, dear boy, his speech merges in the mind, mind in Prana, Prana in fire and fire in the supreme deity. ॥6.8.6॥

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[ Sutra 6.8.7 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.8.7॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.8.7॥

— Translation from Aurovindo (English) — "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. ॥6.8.7॥

— Translation from Swami Swahananda — That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' 'Revered sir, please explain it further to me'. 'So be it, dear boy', said (the father). ॥6.8.7॥

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[ Sutra 6.9.1 ]

यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणा रसान्समवहारमेकता रसं गमयन्ति ॥6.9.1॥

yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṁ vṛkṣāṇā rasānsamavahāramekatā rasaṁ gamayanti ॥6.9.1॥

— Translation from Aurovindo (English) — "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: 'I am the juice of this tree,' or 'I am the juice of that tree'-even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being. ॥6.9.1॥

— Translation from Swami Swahananda — As, dear boy, the bees make honey by collecting juices from different trees and reduce them into one essence, and there, as these juices have no such discrimination as "I am the juice of this tree, I am the juice of that tree"; even so, dear boy, all these creatures having merged into Being, do not know, "We have merged into Being." ॥6.9.1॥.

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[ Sutra 6.9.2 ]

ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति ॥6.9.2॥

te yathā tatra na vivekaṁ labhante'muṣyāhaṁ vṛkṣasya raso'smyamuṣyāhaṁ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati saṁpadya na viduḥ sati saṁpadyāmaha iti ॥6.9.2॥

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[ Sutra 6.9.3 ]

त इह व्याघ्रो वा सिहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥6.9.3॥

ta iha vyāghro vā siho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daśo vā maśako vā yadyadbhavanti tadābhavanti ॥6.9.3॥

— Translation from Aurovindo (English) — "Whatever these creatures are, here in this world-a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito-that they become again. ॥6.9.3॥

— Translation from Swami Swahananda — Whatever these creatures are here, tiger or lion or wolf or boar or worm or flying insect or gad-fly or mosquito, that they become again. ॥6.9.3॥

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[ Sutra 6.9.4 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.9.4॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.9.4॥

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[ Sutra 6.10.1 ]

इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति ॥6.10.1॥

imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti ॥6.10.1॥

— Translation from Aurovindo (English) — "These rivers, my dear, flow-the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: 'I am this river' or 'I am that river,' "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world-a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again. ॥6.10.1॥

— Translation from Swami Swahananda — These eastern rivers, dear boy, flow along to the east and the western ones to the west. They rise from the ocean and merge in the ocean, and become that ocean itself. And there as these rivers do not know themselves as "I am this river, I am that river", even so, dear boy, all these creatures, having come from Being, do not know, "We have come from Being". And whatever these creatures were here, tiger or lion or wolf or boar or worm or flying insect or gad-fly or mosquito, that they become again. ॥6.10.1॥

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[ Sutra 6.10.2 ]

एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥6.10.2॥

evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā siho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daśo vā maśako vā yadyadbhavanti tadābhavanti ॥6.10.2॥

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[ Sutra 6.10.3 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.10.3॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.10.3॥

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[ Sutra 6.11.1 ]

अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति ॥6.11.1॥

asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati ॥6.11.1॥

— Translation from Aurovindo (English) — "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. ॥6.11.1॥

— Translation from Swami Swahananda — Of this large tree, dear boy, if anyone were to strike at the root, it would exude sap, though still living; if anyone were to strike in the middle, it would exude sap, though still living; if anyone were to strike at the top, it would exude sap, though still living. As that tree is pervaded by the living self, it stands firm, drinking constantly and rejoicing. ॥6.11.1॥

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[ Sutra 6.11.2 ]

अस्य यदेकाशाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यति एवमेव खलु सोम्य विद्धीति होवाच ॥6.11.2॥

asya yadekāśākhāṁ jīvo jahātyatha sā śuṣyati dvitīyāṁ jahātyatha sā śuṣyati tṛtīyāṁ jahātyatha sā śuṣyati sarvaṁ jahāti sarvaḥ śuṣyati evameva khalu somya viddhīti hovāca ॥6.11.2॥

— Translation from Aurovindo (English) — "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. ॥6.11.2॥

— Translation from Swami Swahananda — If the life leaves one branch of this tree, then that branch dries up; if it leaves the second one, then that dries up; it leaves the whole tree, the whole tree dries up.' ॥6.11.2॥

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[ Sutra 6.11.3 ]

जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.11.3॥

jīvāpetaṁ vāva kiledaṁ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.11.3॥

— Translation from Aurovindo (English) — "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. ॥6.11.3॥

— Translation from Swami Swahananda — The father said, 'Dear boy, know that even so, being left by the living self this body surely dies, but the living self does not die. That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' 'Revered sir, please explain it further to me'. 'So be it, dear boy', said (the father). ॥6.11.3॥

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[ Sutra 6.12.1 ]

न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किंचन भगव इति ॥6.12.1॥

nyagrodhaphalamata āharetīdaṁ bhagava iti bhinddhīti bhinnaṁ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṁ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiṁcana bhagava iti ॥6.12.1॥

— Translation from Aurovindo (English) — "Bring me a fruit of that nyagrodha (banyan) tree." "Here it is' venerable Sir." "Break it." "It is broken, venerable Sir." "What do you see there?" "These seeds, exceedingly small, "Break one of these, my son." "It is broken, venerable Sir." "What do you see there?" "Nothing at all, venerable Sir." ॥6.12.1॥

— Translation from Swami Swahananda — Bring a fruit from this Banyan tree'. 'Here it is, revered sir'. 'Break it.' 'It is broken, revered sir'. 'What do you see in this?' 'These seeds, small like particles, revered sir'. 'Break one of these, my child'. 'It is broken, revered sir'. 'What do you see in it?' 'Nothing, revered sir'. ॥6.12.1॥

· · ·

[ Sutra 6.12.2 ]

त होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति ॥6.12.2॥

ta hovāca yaṁ vai somyaitamaṇimānaṁ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṁ mahānyagrodhastiṣṭhati śraddhatsva somyeti ॥6.12.2॥

— Translation from Aurovindo (English) — The father said: "That subtle essence, my dear, which you do not perceive there-from that very essence this great nyagrodha arises. Believe me, my dear. ॥6.12.2॥

— Translation from Swami Swahananda — The father said to him, 'Dear boy, this subtle essence which you do not perceive, growing from this subtle essence the large Banyan tree thus stands. Have faith, dear boy.' ॥6.12.2॥

· · ·

[ Sutra 6.12.3 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.12.3॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.12.3॥

· · ·

[ Sutra 6.13.1 ]

लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार त होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद ॥6.13.1॥

lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra ta hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda ॥6.13.1॥

— Translation from Aurovindo (English) — "Place this salt in water and then come to me in the morning." The son did as he was told. The father said to him: "My son, bring me the salt which you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved. ॥6.13.1॥

— Translation from Swami Swahananda — Put this salt into water and then come to me in the morning'. He did so. The father said to him, 'Bring the salt, my child, which you put into water at night'. Having searched for it, he did not find it, as it has completely dissolved. 'My child, take a sip from the top of this water. How is it?' 'It is salt'. 'Take a sip from the middle. How is it?' 'It is salt'. 'Take a sip from the bottom. How is it?' 'It is salt'. 'Throw this water away and then come to me'. He did so (and returned saying), 'It is there always'. The father said to him, 'Dear boy, as you do not see what is present in this water though indeed it exists in it, similarly, (Being exists) indeed in this body. ॥6.13.1॥

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[ Sutra 6.13.2 ]

यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते त होवाचात्र वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति ॥6.13.2॥

yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti taddha tathā cakāra tacchaśvatsaṁvartate ta hovācātra vāva kila tatsomya na nibhālayase'traiva kileti ॥6.13.2॥

— Translation from Aurovindo (English) — The father said: "My son, take a sip of water from the surface. How is it?" "It is salt." "Take a sip from the middle. How is it?" "It is salt." "Take a sip from the bottom. How is it?" "It is salt." "Throw it away and come to me." The son did as he was told, saying: "The salt was there all the time." Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there." ॥6.13.2॥

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[ Sutra 6.13.3 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.13.3॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.13.3॥

— Translation from Aurovindo (English) — "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. ॥6.13.3॥

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[ Sutra 6.14.1 ]

यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः ॥6.14.1॥

yathā somya puruṣaṁ gandhārebhyo'bhinaddhākṣamānīya taṁ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ ॥6.14.1॥

— Translation from Aurovindo (English) — "Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: 'I have been brought here with my eyes covered, I have been left here with my eyes covered!' ॥6.14.1॥

— Translation from Swami Swahananda — Just as, dear boy, (some robber) having brought a man from the Gandhara region with his eyes bound up, might leave him in a very desolate place, and just as that man would shout towards the east, or towards the north, or towards the south, or towards the west, (saying) "I have been brought here with my eyes bound up, I have been left here with my eyes bound up."' ॥6.14.1॥

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[ Sutra 6.14.2 ]

तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसंद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्य इति ॥6.14.2॥

tasya yathābhinahanaṁ pramucya prabrūyādetāṁ diśaṁ gandhārā etāṁ diśaṁ vrajeti sa grāmādgrāmaṁ pṛcchanpaṇḍito medhāvī gandhārānevopasaṁdyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṁ yāvanna vimokṣye'tha saṁpatsya iti ॥6.14.2॥

— Translation from Aurovindo (English) — "And as thereupon someone might loosen the covering and say to him: 'Gandhara is in that direction; go that way'; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara-in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection. ॥6.14.2॥

— Translation from Swami Swahananda — And as some one might remove his bandage and tell him, "The Gandhara region is in this direction, proceed in this direction" and as he, enquiring his way from village, to village and being instructed and capable of judging by himself would reach the Gandhara region itself, even so, in this world that person knows who has a preceptor. And for him, only so long is the delay as he is not liberated (from the body) and then immediately he is merged in Being. ॥6.14.2॥

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[ Sutra 6.14.3 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.14.3॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.14.3॥

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[ Sutra 6.15.1 ]

पुरुष सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति ॥6.15.1॥

puruṣa somyotopatāpinaṁ jñātayaḥ paryupāsate jānāsi māṁ jānāsi māmiti tasya yāvanna vāṅmanasi saṁpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyāṁ tāvajjānāti ॥6.15.1॥

— Translation from Aurovindo (English) — "My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: 'He has taken something, he has committed a theft.' When he denies it, they say: 'Heat the axe for him.' If he has committed the theft but denies it, then he makes himself a liar. Being false-minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed. ॥6.15.1॥

— Translation from Swami Swahananda — Dear boy, the relatives of a man who is ill assemble round him and ask, "Do you recognise me? Do you recognise me?" As long as his speech is not merged in the mind, the mind in Prana, Prana in fire, and fire in the supreme deity, so long does he know them.॥6.15.1॥

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[ Sutra 6.15.2 ]

अथ यदास्य वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति ॥6.15.2॥

atha yadāsya vāṅmanasi saṁpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyāmatha na jānāti ॥6.15.2॥

— Translation from Aurovindo (English) — "But if he did not commit the theft, then he makes himself what he really is. Being true-minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released. ॥6.15.2॥

— Translation from Swami Swahananda — Then when his speech is merged in the mind, the mind in Prana, Prana in fire, and fire in the supreme deity, then he does not know them. ॥6.15.2॥

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[ Sutra 6.15.3 ]

स य एषोऽणिमैतदात्म्यमिद सर्वं तत् सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच ॥6.15.3॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tat satya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ॥6.15.3॥

— Translation from Aurovindo (English) — "As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." ॥6.15.3॥

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[ Sutra 6.16.1 ]

पुरुष सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसंधोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते ॥6.16.1॥

puruṣa somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṁ kurute so'nṛtābhisaṁdho'nṛtenātmānamantardhāya paraśuṁ taptaṁ pratigṛhṇāti sa dahyate'tha hanyate ॥6.16.1॥

— Translation from Swami Swahananda — Dear boy, (The officers of the king) bring a man, holding him by the hand (while saying) "He has taken something, he has committed a theft, heat the axe for him". If he is doer of that, then he makes himself false. And being addicted to falsehood, he covers himself with falsehood and grasps the heated axe; he is burnt, and then he is punished. ॥6.16.1॥

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[ Sutra 6.16.2 ]

अथ यदि तस्याकर्ता भवति ततेव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते ॥6.16.2॥

atha yadi tasyākartā bhavati tateva satyamātmānaṁ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṁ taptaṁ pratigṛhṇāti sana dahyate'tha mucyate ॥6.16.2॥

— Translation from Swami Swahananda — If, however, he is not the doer of that, then he makes himself true. And being attached to truth, he covers himself with truth and grasps the heated axe; he is not burnt and then he is released. ॥6.16.2॥

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[ Sutra 6.16.3 ]

स यथा तत्र नादाह्येतैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति ॥6.16.3॥

sa yathā tatra nādāhyetaitadātmyamida sarvaṁ tatsatya sa

Chandogya Upanishad (Part 13)

ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti ॥6.16.3॥

— Translation from Swami Swahananda — And as in this case he (the man attached to truth) is not burnt, (similarly a man of knowledge is not born again). Thus has all this world That for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' From his words Svetaketu understood That - yea, he understood. ॥6.16.3॥

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[ Sutra 7.1.1 ]

ॐ॥ अधीहि भगव इति होपससाद सनत्कुमारं नारदस्त होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच ॥7.1.1॥

om || adhīhi bhagava iti hopasasāda sanatkumāraṁ nāradasta hovāca yadvettha tena mopasīda tatasta ūrdhvaṁ vakṣyāmīti sa hovāca ॥7.1.1॥

— Translation from Aurovindo (English) — Om. Narada approached Sanatkumara as a pupil and said: "Venerable Sir, please teach me." Sanatkumara said to him: "Please tell me what you already know. Then I shall tell you what is beyond." ॥7.1.1॥

— Translation from Swami Swahananda — Om. 'Revered sir, teach me,' thus saying Narada approached Sanatkumara. Sanatkumara said to him, 'What you already know, declaring that to me, be my disciple. What is beyond that I shall tell you.' Narada said: ॥7.1.1॥

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[ Sutra 7.1.2 ]

ऋग्वेदं भगवोऽध्येमि यजुर्वेद सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्या सर्पदेवजनविद्यामेतद्भगवोऽध्येमि ॥7.1.2॥

ṛgvedaṁ bhagavo'dhyemi yajurveda sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitrya rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyā sarpadevajanavidyāmetadbhagavo'dhyemi ॥7.1.2॥

— Translation from Aurovindo (English) — Narada said: "Venerable Sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir. ॥7.1.2॥

— Translation from Swami Swahananda — Revered sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharvanas the fourth, the Itihasa-Purana as the fifth, grammar, the rules for the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical sciences, the science of war, the science of the stars, the science related to serpents, and the fine arts - all this I know, revered sir.' ॥7.1.2॥

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[ Sutra 7.1.3 ]

सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुत ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति त होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत्‌ ॥7.1.3॥

so'haṁ bhagavo mantravidevāsmi nātmavicchruta hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṁ bhagavaḥ śocāmi taṁ mā bhagavāñchokasya pāraṁ tārayatviti ta hovāca yadvai kiṁcaitadadhyagīṣṭhā nāmaivaitat ॥7.1.3॥

— Translation from Aurovindo (English) — "But, venerable Sir, with all this I know words only; I do not know the Self. I have heard from men like you that he who knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow." Sanatkumara said to him: "Whatever you have read is only a name. ॥7.1.3॥

— Translation from Swami Swahananda — Revered sir, however, I am only a knower of verbal texts, not a knower of Atman. Indeed I have heard from persons like your revered self that a knower of Atman goes beyond grief. I am in such a state of grief. May your revered self take me across it.' Sanatkumara replied to him,' Whatsoever you have studied here, really it is only a name.' ॥7.1.3॥

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[ Sutra 7.1.4 ]

नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति ॥7.1.4॥

nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṁ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṁ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti ॥7.1.4॥

— Translation from Aurovindo (English) — "Verily, a name is the Rig-Veda; so also are the Yajur- Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. "Meditate on the name. ॥7.1.4॥

— Translation from Swami Swahananda — Name indeed is Rig-Veda, (so also) Yajur-Veda, Sama-Veda and the Atharvana as the fourth, the Itihasa-Purana as the fifth, grammar, the rules of the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts - name alone is all this. Worship the name. ॥7.1.4॥

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[ Sutra 7.1.5 ]

स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.1.5॥

sa yo nāma brahmetyupāste yāvannāmno gataṁ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti ॥7.1.5॥

— Translation from Aurovindo (English) — "He who meditates on a name as Brahman can, of his own free will, reach as far as the name reaches-he who meditates on a name as Brahman." Narada said: "Venerable Sir, is there anything greater than a name?" "Of course there is something greater than a name." "Please tell that to me, venerable Sir." ॥7.1.5॥

— Translation from Swami Swahananda — He who worships name as Brahman becomes free to act as he wishes in the sphere within the reach of name, he who worships name as Brahman'. (Narada) 'Revered sir, is there anything greater than name?' (Sanatkumara) 'Surely, there is something greater than name'. (Narada) 'Revered sir, communicate it to me.' ॥7.1.5॥

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[ Sutra 7.2.1 ]

वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेद सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाश्च मनुष्याश्च पशूश्च वयासि च तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलक धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति ॥7.2.1॥

vāgvāva nāmno bhūyasī vāgvā ṛgvedaṁ vijñāpayati yajurveda sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitrya rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyā nakṣatravidyā sarpadevajanavidyāṁ divaṁ ca pṛthivīṁ ca vāyuṁ cākāśaṁ cāpaśca tejaśca devāśca manuṣyāśca paśūśca vayāsi ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlaka dharmaṁ cādharmaṁ ca satyaṁ cānṛtaṁ ca sādhu cāsādhu ca hṛdayajñaṁ cāhṛdayajñaṁ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṁ nānṛtaṁ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṁ vijñāpayati vācamupāssveti ॥7.2.1॥

— Translation from Aurovindo (English) — "Speech is, verily, greater than a name. Speech makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts, as well as heaven, earth, air, akasa, water, fire, gods, men, cattle, birds, herbs, trees, animals, together with worms, flies and ants, as also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant. "Verily, if there were no speech, neither righteousness nor unrighteousness would be known, neither the true nor the false, neither the pleasant nor the unpleasant. "Speech, verily, makes us know all this. Meditate upon speech. ॥7.2.1॥

— Translation from Swami Swahananda — Speech surely is greater than name. Speech indeed makes us understand the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvana as the fourth, Itihasa-Purana as the fifth, grammar, the rules of the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts - also heaven and earth, air and Akasa, water and fire, gods and men, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants, merit and demerit, true and false, good and bad, pleasant and unpleasant. Verily, if speech did not exist, neither merit nor demerit would be understood, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech alone makes us understand all this. (Hence) worship speech. ॥7.2.1॥

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[ Sutra 7.2.2 ]

स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.2.2॥

sa yo vācaṁ brahmetyupāste yāvadvāco gataṁ tatrāsya yathākāmacāro bhavati yo vācaṁ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti ॥7.2.2॥

— Translation from Aurovindo (English) — "He who meditates on speech as Brahman can, of his own free will, reach as far as speech reaches-he who meditates on speech as Brahman." Narada said: "Venerable Sir, is there anything greater than speech?" "Of course there is something greater than speech." "Please tell that to me, venerable Sir." ॥7.2.2॥

— Translation from Swami Swahananda — He who worships speech as Brahman becomes free to act as he wishes in the sphere within the reach of speech, he who worships speech as Brahman'. 'Revered sir, is there anything greater than speech?' 'Surely, there is something greater than speech'. 'Revered sir, communicate it to me'. ॥7.2.2॥

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[ Sutra 7.3.1 ]

मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राश्च पशूश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति ॥7.3.1॥

mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṁ vācaṁ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāśca paśūśceccheyetyathecchata imaṁ ca lokamamuṁ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti ॥7.3.1॥

— Translation from Aurovindo (English) — "The mind is, verily, greater than speech. Just as the closed fist holds two amalakas, or two plums, or two axa fruits, so does the mind hold speech and a name. For when a man thinks in his mind that he would read the sacred hymns, then he reads them. When he thinks in his mind that he would perform actions, then he performs them. When he thinks in his mind that he would have sons and cattle, then he desires them. When he thinks in his mind that he would have this world and the other, then he desires them. Mind, indeed, is the self; mind is the world; mind is Brahman. "Meditate on the mind. ॥7.3.1॥

— Translation from Swami Swahananda — Mind surely is greater than speech. Just as the closed hand encompasses two Amalaka, or two Kola, or two Aksa fruits, so does the mind encompasses speech and name. When by mind one intends "Let me learn the Mantras", then he learns; Let me do sacrificial acts", then he does; "Let me desire offspring and cattle", then he desires; "Let me desire this world and the next", then he desires. Mind indeed is Atman. Mind indeed is the world. Mind indeed is Brahman. Worship the mind. ॥7.3.1॥

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[ Sutra 7.3.2 ]

स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.3.2॥

sa yo mano brahmetyupāste yāvanmanaso gataṁ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti ॥7.3.2॥

— Translation from Aurovindo (English) — "He who meditates on mind as Brahman can, of his own free will, reach as far as mind reaches-he who meditates on mind as Brahman." Narada said: "Venerable Sir, is there anything greater than mind?" "Of course there is something greater than mind." "Please tell that to me, venerable Sir." ॥7.3.2॥

— Translation from Swami Swahananda — He who worships the mind as Brahman becomes free to act as he wishes in the sphere within the reach of mind, he who worships the mind as Brahman'. 'Revered sir, is there anything greater than mind?' 'Surely, there is something greater than mind'. 'Revered sir, communicate it to me'. ॥7.3.2॥

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[ Sutra 7.4.1 ]

संकल्पो वाव मनसो भूतान्यदा वै संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥7.4.1॥

saṁkalpo vāva manaso bhūtānyadā vai saṁkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṁ bhavanti mantreṣu karmāṇi ॥7.4.1॥

— Translation from Aurovindo (English) — "Will (Samkalpa) is, verily, greater than mind. For when a man wills, then he thinks in his mind, then he utters speech and then he employs speech in the recital of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns. ॥7.4.1॥

— Translation from Swami Swahananda — Will surely is greater than mind. Verily, when one wills, then he intends in his mind, then he sends forth speech, and he sends it forth in a name. In the name sacred formulas and in sacred formulas the sacrifices become one.' ॥7.4.1॥

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[ Sutra 7.4.2 ]

तानि ह वा एतानि संकल्पैकायनानि संकल्पात्मकानि संकल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषा सं कॢप्त्यै वर्ष संकल्पते वर्षस्य संकॢप्त्या अन्न संकल्पतेऽन्नस्य संकॢप्त्यै प्राणाः संकल्पन्ते प्राणाना संकॢप्त्यै मन्त्राः संकल्पन्ते मन्त्राणा संकॢप्त्यै कर्माणि संकल्पन्ते कर्मणां संकॢप्त्यै लोकः संकल्पते लोकस्य संकॢप्त्यै सर्व संकल्पते स एष संकल्पः संकल्पमुपास्स्वेति ॥7.4.2॥

tāni ha vā etāni saṁkalpaikāyanāni saṁkalpātmakāni saṁkalpe pratiṣṭhitāni samakḷpatāṁ dyāvāpṛthivī samakalpetāṁ vāyuścākāśaṁ ca samakalpantāpaśca tejaśca teṣā saṁ kḷptyai varṣa saṁkalpate varṣasya saṁkḷptyā anna saṁkalpate'nnasya saṁkḷptyai prāṇāḥ saṁkalpante prāṇānā saṁkḷptyai mantrāḥ saṁkalpante mantrāṇā saṁkḷptyai karmāṇi saṁkalpante karmaṇāṁ saṁkḷptyai lokaḥ saṁkalpate lokasya saṁkḷptyai sarva saṁkalpate sa eṣa saṁkalpaḥ saṁkalpamupāssveti ॥7.4.2॥

— Translation from Aurovindo (English) — "Will, indeed, is the goal of all these beginning with mind and ending in sacrifice; from will they arise and in will they all abide. Heaven and earth willed, air and akasa willed, water and fire willed. Through the will of heaven and earth, etc. the rain wills; through the will of the rain, food wills; through the will of food, the pranas will; through the will of the pranas, the sacred hymns will; through the will of the sacred hymns, the sacrifices will; through the will of the sacrifices, the world wills; through the will of the world, everything wills. Such is will. Meditate on will. ॥7.4.2॥

— Translation from Swami Swahananda — All these, indeed, merge in the will, are made up of the will, and abide in the will. Heaven and earth willed, air and Akasa willed, water and fire willed. Through the willing of these, rain wills. Through the willing of rain, food wills. Through the willing of food, Pranas will. Through the willing of Pranas, sacred formulas will. Through the willing of sacred formulas (sacrificial) acts will. Through the willing of (sacrificial) acts, the world wills. Through the willing of the world, all things will. This is will. Worship will. ॥7.4.2॥

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[ Sutra 7.4.3 ]

स यः संकल्पं ब्रह्मेत्युपास्ते कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्‌ प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्संकल्पस्य गतं तत्रास्य यथाकामचारो भवति यः संकल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः संकल्पाद्भूय इति संकल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.4.3॥

sa yaḥ saṁkalpaṁ brahmetyupāste kḷptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṁkalpasya gataṁ tatrāsya yathākāmacāro bhavati yaḥ saṁkalpaṁ brahmetyupāste'sti bhagavaḥ saṁkalpādbhūya iti saṁkalpādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.4.3॥

— Translation from Aurovindo (English) — "He who meditates on will as Brahman can, of his own free will, reach as far as will reaches-he who meditates on will as Brahman." Narada said: "Venerable Sir, is there anything greater than will?" "Of course there is something greater than will." "Please tell that to me, venerable Sir." ॥7.4.3॥

— Translation from Swami Swahananda — He who worships will as Brahman, he indeed, attains the worlds willed by him - himself being permanent, the permanent worlds; himself being well-founded, the well-founded worlds; himself being un-distressed, the un-distressed world. He becomes free to act as he wishes in the sphere within the reach of will, he who worships will as Brahman'. 'Revered sir, is there anything greater than will?' 'Surely, there is something greater than will'. 'Revered sir, communicate it to me'. ॥7.4.3॥

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[ Sutra 7.5.1 ]

चित्तं वाव संकल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि ॥7.5.1॥

cittaṁ vāva saṁkalpādbhūyo yadā vai cetayate'tha saṁkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṁ bhavanti mantreṣu karmāṇi ॥7.5.1॥

— Translation from Aurovindo (English) — "Consideration (Chitta) is, verily, greater than will. For when a man considers, then he wills, then he thinks in his mind, then he utters speech, then he engages speech in the recitation of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns. ॥7.5.1॥

— Translation from Swami Swahananda — Intelligence surely is greater than will. Verily, when one understands, then he wills, then he intends in mind, then he sends forth speech, and he sends it forth in a name. In the name sacred formulas and in sacred formulas the sacrificed become one. ॥7.5.1॥

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[ Sutra 7.5.2 ]

तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्त ह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति ॥7.5.2॥

tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṁ veda yadvā ayaṁ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante citta hyevaiṣāmekāyanaṁ cittamātmā cittaṁ pratiṣṭhā cittamupāssveti ॥7.5.2॥

— Translation from Aurovindo (English) — "Consideration is, indeed, the goal of all these beginning with mind and ending in sacrifice; from consideration they arise and in consideration they all abide. Therefore if a person is without consideration, even though he possesses much knowledge, people say of him that he is nothing and whatever he knows is useless; for if he were really learned, he would not be so inconsiderate. But if a person is considerate, though he knows but little, to him people are eager to listen. Consideration, indeed, is the goal of all these; consideration is the self; consideration is the support. Meditate on consideration. ॥7.5.2॥

— Translation from Swami Swahananda — All these, indeed, merge in intelligence, are made up of intelligence and abide in intelligence. Therefore, even if a man who knows much is without intelligence, people speak of him thus, 'He does not exist, nor what he has known; if he were really learned, he would not thus be without intelligence". On the other hand, if a man knowing little is endowed with intelligence, people desire to listen to him also. Intelligence, indeed, is the one centre of mergence of all these, intelligence is their soul, and intelligence is their support. Worship intelligence. ॥7.5.2॥

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[ Sutra 7.5.3 ]

स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.5.3॥

sa yaścittaṁ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṁ tatrāsya yathākāmacāro bhavati yaścittaṁ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.5.3॥

— Translation from Aurovindo (English) — "He who meditates on consideration as Brahman, he, being permanent, firm and undistressed, obtains the worlds which are permanent, firm and undistressed; he can, of his own free win, reach as far as consideration reaches-he who meditates on consideration as Brahman." Narada said: "Venerable Sir, is there anything greater than consideration?" "Of course there is something greater than consideration." "Please tell that to me, venerable Sir." ॥7.5.3॥

— Translation from Swami Swahananda — He who worships intelligence as Brahman, he indeed, attains the worlds of intelligence - himself being permanent, the permanent worlds; himself being well-established, the well-established worlds; and himself being un-distressed, the un-distressed world. He becomes free to act as he wishes in the sphere within the reach of intelligence, he who worships intelligence as Brahman'. 'Revered sir, is there anything greater than intelligence?' 'Surely, there is something greater than intelligence'. 'Revered sir, communicate it to me'. ॥7.5.3॥

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[ Sutra 7.6.1 ]

यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता ध्यायन्तीव देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाशा इवैव ते भवन्ति ध्यानमुपास्स्वेति ॥7.6.1॥

dhyānaṁ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṁ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā dhyāyantīva devamanuṣyāstasmādya iha manuṣyāṇāṁ mahattāṁ prāpnuvanti dhyānāpādāśā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādāśā ivaiva te bhavanti dhyānamupāssveti ॥7.6.1॥

— Translation from Aurovindo (English) — "Meditation (Dhyana) is, verily, greater than consideration. Earth meditates, as it were. The mid-region meditates, as it were. Heaven meditates, as it were. The waters meditate, as it were. The mountains meditate, as it were. The gods meditate, as it were. Men meditate, as it were. Therefore he who, among men, attains greatness here on earth seems to have obtained a share of meditation. Thus while small people are quarrelsome, abusive and slandering, great men appear to have obtained a share of meditation. Meditate on meditation. ॥7.6.1॥

— Translation from Swami Swahananda — Contemplation surely is greater than intelligence. The earth contemplates as it were. The sky contemplates as it were. Heaven contemplates as it were. Water contemplates as it were. The mountains contemplate as it were. Gods and men contemplate as it were. Therefore, verily, those who attain greatness among men here, they seem to have obtained a share of the result of contemplation. And those who are small people, they are quarrelsome, abusive and slanderous; but those who are great men, they appear to have obtained a share of the result of contemplation. Worship contemplation. ॥7.6.1॥

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[ Sutra 7.6.2 ]

स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.6.2॥

sa yo dhyānaṁ brahmetyupāste yāvaddhyānasya gataṁ tatrāsya yathākāmacāro bhavati yo dhyānaṁ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.6.2॥

— Translation from Aurovindo (English) — "He who meditates on meditation as Brahman, can, of his own free will, reach as far as meditation reaches-he who meditates on meditation as Brahman." Narada said: "Venerable Sir, is there anything greater than meditation?" "Of course there is something greater than meditation." "Please tell that to me, venerable Sir." ॥7.6.2॥

— Translation from Swami Swahananda — He who worships contemplation as Brahman becomes free to act as he wishes in the sphere within the reach of contemplation, he who worships contemplation as Brahman'. 'Revered sir, is there anything greater than contemplation?' 'Surely, there is something greater than contemplation'. 'Revered sir, communicate it to me'. ॥7.6.2॥

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[ Sutra 7.7.1 ]

विज्ञानं वाव ध्यानाद्भूयो विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेद सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्या सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाश्च मनुष्याश्च पशूश्च वयासि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति ॥7.7.1॥

vijñānaṁ vāva dhyānādbhūyo vijñānena vā ṛgvedaṁ vijānāti yajurveda sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitrya rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyā sarpadevajanavidyāṁ divaṁ ca pṛthivīṁ ca vāyuṁ cākāśaṁ cāpaśca tejaśca devāśca manuṣyāśca paśūśca vayāsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṁ dharmaṁ cādharmaṁ ca satyaṁ cānṛtaṁ ca sādhu cāsādhu ca hṛdayajñaṁ cāhṛdayajñaṁ cānnaṁ ca rasaṁ cemaṁ ca lokamamuṁ ca vijñānenaiva vijānāti vijñānamupāssveti ॥7.7.1॥

— Translation from Aurovindo (English) — "Understanding is, verily, greater than meditation. Understanding makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding. ॥7.7.1॥

— Translation from Swami Swahananda — Understanding surely is greater than contemplation. By understanding alone one understands the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvana as the fourth, Itihasa-Purana as the fifth, grammar, the rules for the worship of the ancestors; mathematics, the science of portents, the science of treasures, logic, the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts - also heaven and earth, air and Akasa, water and fire, gods and men, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants, merit and demerit, true and false, good and bad, pleasant and unpleasant, food and drink, this world and the next - (all this) one understands by understanding alone. Worship understanding. ॥7.7.1॥

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[ Sutra 7.7.2 ]

स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.7.2॥

sa yo vijñānaṁ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṁ tatrāsya yathākāmacāro bhavati yo vijñānaṁ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.7.2॥

— Translation from Aurovindo (English) — "He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches-he who meditates on understanding as Brahman." Narada said: "Venerable Sir, is there anything greater than understanding?" "Of course there is something greater than understanding." "Please tell that to me, venerable Sir." ॥7.7.2॥

— Translation from Swami Swahananda — He who worships understanding as Brahman, attains the worlds containing the knowledge of the Scriptures and other subjects. He becomes free to act as he wishes in the sphere within the reach of understanding, he who worships understanding as Brahman'. 'Revered sir, is there anything greater than understanding?' 'Surely, there is something greater than understanding'. 'Revered sir, communicate it to me'. ॥7.7.2॥

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[ Sutra 7.8.1 ]

बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयासि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति ॥7.8.1॥

balaṁ vāva vijñānādbhūyo'pi ha śataṁ vijñānavatāmeko balavānākampayate sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī tiṣṭhati balenāntarikṣaṁ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayāsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṁ balena lokastiṣṭhati balamupāssveti ॥7.8.1॥

— Translation from Aurovindo (English) — "Strength is, verily, greater than understanding. One strong man causes a hundred men of understanding to tremble. When a man is strong he can rise. If he rises he can attend on the teachers. If he attends on them he can become their intimate companion as a pupil. If he is their intimate companion he can watch their conduct, listen to their instruction, reflect on what he hears, become convinced of what he reflects on, act and enjoy the result of action. By strength the earth stands firm, by strength the mid-region, by strength heaven, by strength the mountains, by strength the gods and men, by strength cattle and birds, herbs and trees and animals, together with worms, flies and ants, by strength the world stands firm. Meditate upon strength." ॥7.8.1॥

— Translation from Swami Swahananda — Strength surely is greater than understanding. A single man with strength causes even a hundred men with understanding to tremble. When a man becomes strong, then he rises; rising, he serves; serving, he approaches nearer; approaching nearer, he sees, hears, reflects, understands, acts and realizes. By strength, indeed, the earth stands; by strength, the sky; by strength, heaven; by strength, the mountains; by strength, gods and men; by strength, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants; by strength the world stands. Worship strength. ॥7.8.1॥

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[ Sutra 7.8.2 ]

स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.8.2॥

sa yo balaṁ brahmetyupāste yāvadbalasya gataṁ tatrāsya yathākāmacāro bhavati yo balaṁ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.8.2॥

— Translation from Aurovindo (English) — "He who meditates on strength as Brahman can, of his own free will, reach as far as strength reaches-he who meditates on strength as Brahman." Narada said: "Venerable Sir, is there anything greater than strength?" "Of course there is something greater than strength." "Please tell that to me, venerable Sir." ॥7.8.2॥

— Translation from Swami Swahananda — He who worships strength as Brahman becomes free to act as he wishes in the sphere within the reach of strength, he who worships strength as Brahman'. 'Revered sir, is there anything greater than strength?' 'Surely, there is something greater than strength'. 'Revered sir, communicate it to me'. ॥7.8.2॥

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[ Sutra 7.9.1 ]

अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाऽद्रष्टाऽश्रोताऽमन्ताऽबोद्धाऽकर्ताऽविज्ञाता भवत्यथान्नस्याऽऽयै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति ॥7.9.1॥

annaṁ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavā'draṣṭā'śrotā'mantā'boddhā'kartā'vijñātā bhavatyathānnasyā''yai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti ॥7.9.1॥

— Translation from Aurovindo (English) — "Food is, verily, greater than strength. Therefore if a man abstains from food for ten days, even though he might live, yet he would not be able to see, hear, reflect, become convinced, act, or enjoy the result. But when he obtains food, he is able to see, hear, reflect, become convinced, act and enjoy the result. ॥7.9.1॥

— Translation from Swami Swahananda — Food surely is greater than strength. Therefore, if one does not eat for ten days, even though he might live, yet, verily, he does not see, does not hear, does not reflect, does not act, and does not realize. But with the coming of food, he sees, hears, reflects, understands, acts and realizes. Worship food. ॥7.9.1॥

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[ Sutra 7.9.2 ]

स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.9.2॥

sa yo'nnaṁ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṁ tatrāsya yathākāmacāro bhavati yo'nnaṁ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.9.2॥

— Translation from Aurovindo (English) — "He who meditates on food as Brahman obtains the world rich in food and drink; he can, of his own free will, reach as far as food reaches-he who meditates on food as Brahman." Narada said: "Venerable Sir, is there anything greater than food?" "Of course there is something greater than food." "Please tell that to me, venerable Sir." ॥7.9.2॥

— Translation from Swami Swahananda — He who worships food as Brahman, he verily attains the worlds supplied with food and drink. He is free to act as he wishes in the sphere within the reach of food, he who worships food as Brahman'. 'Revered sir, is there anything greater than food?' 'Surely, there is something greater than food'. 'Revered sir, communicate it to me'. ॥7.9.2॥

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[ Sutra 7.10.1 ]

आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्यायत्पशवश्च वयासि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति ॥7.10.1॥

āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṁ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṁ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṁ pṛthivī yadantarikṣaṁ yaddyauryatparvatā yaddevamanuṣyāyatpaśavaśca vayāsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti ॥7.10.1॥

— Translation from Aurovindo (English) — "Water is, verily, greater than food. Therefore if there is not sufficient rain, then living creatures are afflicted with the thought that there will be less food. But if there is sufficient rain, then living creatures rejoice in the thought that there will be much food. It is water that assumes the form of this earth, this mid-region, this heaven, these mountains, these gods and men, cattle and birds, herbs and trees and animals, together with worms,flies and ants. Water indeed is all these forms. Meditate on water. ॥7.10.1॥

— Translation from Swami Swahananda — Water surely is greater than food. Therefore, when there is not good rain, living creatures are in agony (thinking), "Food will be scarce". But when there is good rain, living creatures become joyous (thinking), "Food will abound". Water, indeed, has assumed all these forms - this earth, this sky, this heaven, these mountains, these gods and men, these cattle and birds, grasses and trees, beasts down to worms, flying insects and ants. Water, indeed, has assumed all these forms. Worship water. ॥7.10.1॥

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[ Sutra 7.10.2 ]

स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामास्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वा भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.10.2॥

sa yo'po brahmetyupāsta āpnoti sarvānkāmāstṛptimānbhavati yāvadapāṁ gataṁ tatrāsya yathākāmacāro bhavati yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vā bhūyo'stīti tanme bhagavānbravītviti ॥7.10.2॥

— Translation from Aurovindo (English) — "He who meditates on water as Brahman obtains all his desires and becomes satisfied; he can, of his own free will, reach as far as water reaches-he who meditates on water as Brahman." Narada said: "Venerable Sir, is there anything greater than water?" "Of course there is something greater than water." "Please tell that to me, venerable Sir." ॥7.10.2॥

— Translation from Swami Swahananda — He who worships water as Brahman obtains all desires and becomes satisfied. He becomes free

Chandogya Upanishad (Part 14)

to act as he wishes in the sphere within the reach of water, he who worships water as Brahman'. 'Revered sir, is there anything greater than water?' 'Surely, there is something greater than water'. 'Revered sir, communicate it to me'. ॥7.10.2॥

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[ Sutra 7.11.1 ]

तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाऽथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाऽथापः सृजते तेज उपास्स्वेति ॥7.11.1॥

tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṁ darśayitvā'thāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṁ darśayitvā'thāpaḥ sṛjate teja upāssveti ॥7.11.1॥

— Translation from Aurovindo (English) — "Fire is, verily, greater than water. For, having seized the air, it warms the akasa. Then people say: 'It is hot, it burns; it will rain.' Thus does fire first manifest itself and then create water. Furthermore, thunderclaps roll with lightning upward and across the sky. Then people say: 'There is lightning, there is thunder; it will rain.' Here also does fire first manifest itself and then create water. Meditate on fire. ॥7.11.1॥

— Translation from Swami Swahananda — Fire surely is greater than water. It is this fire that having seized the air warms up the Akasa. Then people say, "It is hot, it is burning hot, it will surely rain". There, it is fire that shows itself first, and then creates water. It is (because of) this fire that thunders roll, along with lightning flashing upwards and across; and so people say, "Lightning is flashing, it is thundering, it will surely rain". There, it is fire that shows itself first and then creates water. Worship fire. ॥7.11.1॥

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[ Sutra 7.11.2 ]

स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.11.2॥

sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṁ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti ॥7.11.2॥

— Translation from Aurovindo (English) — "He who meditates on fire as Brahman becomes radiant himself and obtains radiant worlds, full of light and free from darkness; he can, of his own free will, reach as far as fire reaches-he who meditates on fire as Brahman." Narada said: "Venerable Sir, is there anything greater than fire?" "Of course there is something greater than fire." "Please tell that to me, Venerable Sir." ॥7.11.2॥

— Translation from Swami Swahananda — He who worships fire as Brahman, he, being resplendent himself, attains resplendent worlds, full of light and free from darkness. He becomes free to act as he wishes in the sphere within the reach of fire, he who worships fire as Brahman'. 'Revered sir, is there anything greater than fire?' 'Surely, there is something greater than fire'. 'Revered sir, communicate it to me'. ॥7.11.2॥

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[ Sutra 7.12.1 ]

आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति ॥7.12.1॥

ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti ॥7.12.1॥

— Translation from Aurovindo (English) — "The akasa is, verily, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa. ॥7.12.1॥

— Translation from Swami Swahananda — Akasa surely is greater than fire. In Akasa, indeed, exist both the sun and the moon, lightning, stars and fire. Through Akasa one calls, through Akasa one hears, through Akasa one hears the response. In Akasa one rejoices, in Akasa one does not rejoice. In Akasa a thing is born, and towards Akasa it grows. Worship Akasa. ॥7.12.1॥

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[ Sutra 7.12.2 ]

स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसंबाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इत्याकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.12.2॥

sa ya ākāśaṁ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'saṁbādhānurugāyavato'bhisidhyatiyāvadākāśasya gataṁ tatrāsya yathākāmacāro bhavati ya ākāśaṁ brahmetyupāste'sti bhagava ākāśādbhūya ityākāśādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.12.2॥

— Translation from Aurovindo (English) — "He who meditates on the akasa as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasa reaches- he who meditates on the akasa as Brahman." Narada said: "Venerable Sir, is there anything greater than the akasa?" "Of course there is something greater than the akasa." "Please tell that to me, venerable Sir." ॥7.12.2॥

— Translation from Swami Swahananda — He who worships Akasa as Brahman, he indeed, attains vast worlds full of light, unconfined and spacious. He is free to act as he wishes in the sphere within the reach of Akasa, he who worships Akasa as Brahman'. 'Revered sir, is there anything greater than Akasa?' 'Surely, there is something greater than Akasa'. 'Revered sir, communicate it to me'. ॥7.12.2॥

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[ Sutra 7.13.1 ]

स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कंचन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून् स्मरमुपास्स्वेति ॥7.13.1॥

smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kaṁcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūn smaramupāssveti ॥7.13.1॥

— Translation from Aurovindo (English) — "Memory is, verily, greater than the akasa. Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one's sons, through memory one's cattle. Meditate on memory. ॥7.13.1॥

— Translation from Swami Swahananda — Memory surely is greater than Akasa. Therefore, even if many persons should assemble and if they should have no memory, they surely would not hear any sound, they would not think, they would not know. But surely, should they have memory, then they would hear, then they would think, then they would know. Through memory, indeed, one discerns one's sons, through memory one's cattle. Worship memory. ॥7.13.1॥

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[ Sutra 7.13.2 ]

स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.13.2॥

sa yaḥ smaraṁ brahmetyupāste yāvatsmarasya gataṁ tatrāsya yathākāmacāro bhavati yaḥ smaraṁ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti ॥7.13.2॥

— Translation from Aurovindo (English) — "He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches-he who meditates on memory as Brahman." Narada said: "Venerable Sir, is there anything greater than memory?" "Of course there is something greater than memory." "Please tell that to me, venerable Sir." ॥7.13.2॥

— Translation from Swami Swahananda — He who worships memory as Brahman becomes free to act as he wishes in the sphere within the reach of memory, he who worships memory as Brahman'. 'Revered sir, is there anything greater than memory?' 'Surely, there is something greater than memory'. 'Revered sir, communicate it to me'. ॥7.13.2॥

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[ Sutra 7.14.1 ]

आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राश्च पशूश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति ॥7.14.1॥

āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrāśca paśūścecchata imaṁ ca lokamamuṁ cecchata āśāmupāssveti ॥7.14.1॥

— Translation from Aurovindo (English) — "Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope. ॥7.14.1॥

— Translation from Swami Swahananda — Aspiration surely is greater than memory. Kindled by aspiration, (one's) memory recites the hymns, performs rites, desires sons and cattle, desires this world and the next. Worship aspiration. ॥7.14.1॥

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[ Sutra 7.14.2 ]

स य आशां ब्रह्मेत्युपास्त आशयाऽस्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥7.14.2॥

sa ya āśāṁ brahmetyupāsta āśayā'sya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṁ tatrāsya yathākāmacāro bhavati ya āśāṁ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti ॥7.14.2॥

— Translation from Aurovindo (English) — "He who meditates on hope as Brahman-all his desires are fulfilled through hope, his prayers are not in vain; he can, of his own free will, reach as far as hope reaches-he who meditates on hope as Brahman." Narada said: "Venerable Sir, is there anything greater than hope?" "Of course there is something greater than hope." "Please tell that to me, venerable Sir." ॥7.14.2॥

— Translation from Swami Swahananda — He who worships aspiration as Brahman, by aspiration all his wishes prosper, his prayers become infallible. He is free to act as he wishes in the sphere within the reach of aspiration, he who worships aspiration as Brahman'. 'Revered sir, is there anything greater than aspiration?' 'Surely, there is something greater than aspiration'. 'Revered sir, communicate it to me'. ॥7.14.2॥

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[ Sutra 7.15.1 ]

प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वसमर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः ॥7.15.1॥

prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvasamarpitaṁ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṁ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ ॥7.15.1॥

— Translation from Aurovindo (English) — "The prana is, verily, greater than hope. As the spokes of a wheel are fastened to the nave, so are all these beginning with the name and ending with hope fastened to the prana. The prana moves by the prana. The prana gives the prana to the prana. The prana is the father, the prana is the mother, the prana is the brother, the prana is the sister, the prana is the teacher, the prana is the brahmin. ॥7.15.1॥

— Translation from Swami Swahananda — Prana surely is greater than aspiration. Just as the spokes of the wheel are fastened to the nave, so is all this fastened to this Prana. Prana moves by Prana, Prana gives Prana and it gives Prana. Prana is the father, Prana is the mother, Prana is the brother, Prana is the sister, Prana is the preceptor, Prana is the Brahmana. ॥7.15.1॥

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[ Sutra 7.15.2 ]

स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किंचिद्भृशमिव प्रत्याह धिक्त्वाऽस्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति ॥7.15.2॥

sa yadi pitaraṁ vā mātaraṁ vā bhrātaraṁ vā svasāraṁ vācāryaṁ vā brāhmaṇaṁ vā kiṁcidbhṛśamiva pratyāha dhiktvā'stvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti ॥7.15.2॥

— Translation from Aurovindo (English) — "If one says something unbecoming to a father, mother, brother, sister, teacher, or brahmin, then people say: 'Shame on you! Verily, you are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin.' ॥7.15.2॥

— Translation from Swami Swahananda — If one answers something harsh to his father, mother, brother, sister, preceptor or a Brahmana, people say this to him, "Fie on you! You are indeed a slayer of your father, you are indeed a slayer of your mother, you are indeed a slayer of your brother, you are indeed a slayer of your sister, you are indeed a slayer of your preceptor, you are indeed a slayer of a Brahmana." ॥7.15.2॥

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[ Sutra 7.15.3 ]

अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहाऽसीति न मातृहाऽसीति न भ्रातृहाऽसीति न स्वसृहाऽसीति नाचार्यहाऽसीति न ब्राह्मणहाऽसीति ॥7.15.3॥

atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṁ vyatiṣaṁdahennaivainaṁ brūyuḥ pitṛhā'sīti na mātṛhā'sīti na bhrātṛhā'sīti na svasṛhā'sīti nācāryahā'sīti na brāhmaṇahā'sīti ॥7.15.3॥

— Translation from Aurovindo (English) — "But if; when the prana has departed from them, one shoves them together with a poker and burns every bit of them, no one would say: 'You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin." ॥7.15.3॥

— Translation from Swami Swahananda — On the other hand, when the Prana has departed from them, even if one piles them together, dismembers them with a fork and burns them up, surely people would not say to him, "You are a slayer of your father", nor "you are a slayer of your mother", nor "You are a slayer of your brother", nor "You are a slayer of your sister", nor "you are a slayer of your preceptor", nor "You are a slayer of a Brahmana". ॥7.15.3॥

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[ Sutra 7.15.4 ]

राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत ॥7.15.4॥

prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannativādī bhavati taṁ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta ॥7.15.4॥

— Translation from Aurovindo (English) — "The prana, verily, is all this. He (i.e. the knower of the prana) who sees this, reflects on this, is convinced of this, becomes an ativadi (superior speaker). If people say to such a man: 'You are an ativadi,' he may say: 'Yes, I am an ativadi'; he need not deny it." ॥7.15.4॥

— Translation from Swami Swahananda — Prana indeed becomes all these. He, indeed, who sees thus, thinks thus and knows thus becomes a surpassing speaker. If someone were to say to him, "You are a surpassing speaker", he should say, "Yes, I am a surpassing speaker", he should not deny it. ॥7.15.4॥

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[ Sutra 7.16.1 ]

एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति ॥7.16.1॥

eṣa tu vā ativadati yaḥ satyenātivadati so'haṁ bhagavaḥ satyenātivadānīti satyaṁ tveva vijijñāsitavyamiti satyaṁ bhagavo vijijñāsa iti ॥7.16.1॥

— Translation from Aurovindo (English) — "But in reality he is an ativadi who has become an ativadi by the knowledge of the True." "May I, venerable Sir, become an ativadi by the knowledge of the True." "But one should desire to know the True." "Venerable Sir, I desire to know the True." ॥7.16.1॥

— Translation from Swami Swahananda — But he really speaks surpassingly who speaks surpassingly with truth'. 'Revered sir, being such, I would speak surpassingly with truth'. 'But one must desire to understand the truth'. 'Revered sir, I desire to understand the truth'. ॥7.16.1॥

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[ Sutra 7.17.1 ]

यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति ॥7.17.1॥

yadā vai vijānātyatha satyaṁ vadati nāvijānansatyaṁ vadati vijānanneva satyaṁ vadati vijñānaṁ tveva vijijñāsitavyamiti vijñānaṁ bhagavo vijijñāsa iti ॥7.17.1॥

— Translation from Aurovindo (English) — Sanatkumara said: "When one understands the True, only then does one declare the True. One who does not understand the True does not declare It. Only one who understands It declares the True. One must desire to understand this understanding." "Venerable Sir, I desire to understand." ॥7.17.1॥

— Translation from Swami Swahananda — When one understands, then alone does one declare the truth. Without understanding, one does not declare the truth. Only he who understands declares the truth. But one must desire to understand understanding.' 'Revered sir, I desire to understand understanding'. ॥7.17.1॥

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[ Sutra 7.18.1 ]

यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति ॥7.18.1॥

yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṁ bhagavo vijijñāsa iti ॥7.18.1॥

— Translation from Aurovindo (English) — "When one reflects, only then does one understand. One Who does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection." "Venerable Sir, I desire to understand reflection." ॥7.18.1॥

— Translation from Swami Swahananda — When one reflects, then alone does one understand. Without reflecting one does not understand. Only he who reflects understands. But one must desire to understand reflection.' 'Revered sir, I desire to understand reflection'. ॥7.18.1॥

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[ Sutra 7.19.1 ]

यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति ॥7.19.1॥

yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṁ bhagavo vijijñāsa iti ॥7.19.1॥

— Translation from Aurovindo (English) — "When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith." "Venerable Sir, I desire to understand faith." ॥7.19.1॥

— Translation from Swami Swahananda — When one has faith, then alone does one reflect. Without faith, one does not reflect. Only he who has faith reflects. But one must desire to understand faith'. 'Revered sir, I desire to understand faith'. ॥7.19.1॥

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[ Sutra 7.20.1 ]

यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति ॥7.20.1॥

yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṁ bhagavo vijijñāsa iti ॥7.20.1॥

— Translation from Aurovindo (English) — "When one is single-minded in one's devotion to the teacher, only then does one have faith. One who does not have single- mindedness does not have faith. Only one who has single- mindedness has faith. One must desire to understand single- mindedness." "Venerable Sir,I desire to understand single-mindedness." ॥7.20.1॥

— Translation from Swami Swahananda — When one has steadfastness, then alone does one have faith. Without steadfastness, one does not have faith. Only he who has steadfastness has faith. But one must desire to understand steadfastness.' 'Revered sir, I desire to understand steadfastness.' ॥7.20.1॥

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[ Sutra 7.21.1 ]

यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति ॥7.21.1॥

yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti kṛtiṁ bhagavo vijijñāsa iti ॥7.21.1॥

— Translation from Aurovindo (English) — "When one performs one's duties (i.e. practises concentration), only then does one have single-mindedness. One who does not perform his duties does not have single-mindedness. Only one who performs his duties has single-mindedness. One must desire to understand the performance of duties." "Venerable Sir, I desire to understand the performance of duties." ॥7.21.1॥

— Translation from Swami Swahananda — When one acts, then alone does one become steadfast. Without acting, one does not become steadfast. Only on acting does one become steadfast. But one must desire to understand activity'. 'Revered sir, I desire to understand activity'. ॥7.21.1॥

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[ Sutra 7.22.1 ]

यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति ॥7.22.1॥

yadā vai sukhaṁ labhate'tha karoti nāsukhaṁ labdhvā karoti sukhameva labdhvā karoti sukhaṁ tveva vijijñāsitavyamiti sukhaṁ bhagavo vijijñāsa iti ॥7.22.1॥

— Translation from Aurovindo (English) — "When one obtains bliss, only then does one perform one's duties. One who does not obtain bliss does not perform his duties. Only one who obtains bliss performs his duties. One must desire to understand bliss." "Venerable Sir, I desire to understand bliss." ॥7.22.1॥

— Translation from Swami Swahananda — When one obtains happiness', then alone does one act. Without obtaining happiness one does not act. Only on obtaining happiness does one act. But one must desire to understand happiness'. 'Revered sir, I desire to understand happiness'. ॥7.22.1॥

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[ Sutra 7.23.1 ]

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥7.23.1॥

yo vai bhūmā tatsukhaṁ nālpe sukhamasti bhūmaiva sukhaṁ bhūmā tveva vijijñāsitavya iti bhūmānaṁ bhagavo vijijñāsa iti ॥7.23.1॥

— Translation from Aurovindo (English) — "The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite." "Venerable Sir, I desire to understand the Infinite." ॥7.23.1॥

— Translation from Swami Swahananda — That which is infinite, is alone happiness. There is no happiness in anything finite. The infinite alone is happiness. But one must desire to understand the infinite'. 'Revered sir, I desire to understand the infinite'. ॥7.23.1॥

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[ Sutra 7.24.1 ]

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति ॥7.24.1॥

yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṁ yo vai bhūmā tadamṛtamatha yadalpaṁ tanmartya sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti ॥7.24.1॥

— Translation from Aurovindo (English) — "Where one sees nothing else, hears nothing else, understands nothing else-that is the Infinite. Where one sees something else, hears something else, understands something else-that is the finite. The Infinite is immortal, the finite mortal." "Venerable Sir, in what does the Infinite find Its support?" "In Its own greatness-or not even in greatness." ॥7.24.1॥

— Translation from Swami Swahananda — In which one sees nothing else, hears nothing else, understands nothing else, that is infinite. But that in which one sees something else, hears something else, understands something else, is the finite. That which is infinite, is alone immortal, and that which is finite, is mortal'. 'Revered sir, in what is that infinite established?' 'On its own greatness or not even on its own greatness'. ॥7.24.1॥

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[ Sutra 7.24.2 ]

गो अश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति ॥7.24.2॥

go aśvamiha mahimetyācakṣate hastihiraṇyaṁ dāsabhāryaṁ kṣetrāṇyāyatanānīti nāhamevaṁ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti ॥7.24.2॥

— Translation from Aurovindo (English) — "Here on earth people describe cows and horses, elephants and gold, slaves and wives, fields and houses, as 'greatness.' I do not mean this," he said, "for in such cases one thing finds its support in another. But what I say is: ॥7.24.2॥

— Translation from Swami Swahananda — Here in this world people call cows and horses, elephants and gold, servants and wives, fields and houses, "greatness". I do not speak thus (of greatness), for in that case one thing would be established in another. What I do say is thus: ॥7.24.2॥

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[ Sutra 7.25.1 ]

स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेद सर्वमित्यथातोऽहंकारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेद सर्वमिति ॥7.25.1॥

sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa eveda sarvamityathāto'haṁkārādeśa evāhamevādhastādahamupariṣṭādahaṁ paścādahaṁ purastādahaṁ dakṣiṇato'hamuttarato'hameveda sarvamiti ॥7.25.1॥

— Translation from Aurovindo (English) — "That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this. "Next follows the instruction about the Infinite with reference to 'I': I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this. ॥7.25.1॥

— Translation from Swami Swahananda — That infinite alone is below. That is above. That is behind. That is in front. That is to the south. That is to the north. That alone is all this. So next is the teaching in regard to the self-sense. I alone am below. I am above. I am behind. I am in front. I am to the south. I am to the north. I alone am all this. ॥7.25.1॥

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[ Sutra 7.25.2 ]

अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेद सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथाऽतो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषा सर्वेषु लोकेष्वकामचारो भवति ॥7.25.2॥

athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaiveda sarvamiti sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathā'to viduranyarājānaste kṣayyalokā bhavanti teṣā sarveṣu lokeṣvakāmacāro bhavati ॥7.25.2॥

— Translation from Aurovindo (English) — "Next follows the instruction about the Infinite with reference to the Self: The Self indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this. "Verily, he who sees this, reflects on this and understands this delights in the Self sports with the Self, rejoices in the Self revels in the Self. Even while living in the body he becomes a self-ruler. He wields unlimited freedom in all the worlds. ''But those who think differently from this have others for their rulers they live in perishable worlds. They have no freedom in all the worlds." ॥7.25.2॥

— Translation from Swami Swahananda — So now is the teaching through Atman. Atman alone is below. Atman is above. Atman is behind. Atman is in front. Atman is to the south. Atman is to the north. Atman alone is all this. Verily, he it is who sees thus, and understands thus, has pleasure in Atman, delight in Atman, union in Atman, joy in Atman. He becomes Self-sovereign; he becomes free to act as he wishes in all the worlds. But those who know otherwise than this are ruled by others and live in perishable worlds; they are not free to act as they wish in all the worlds. ॥7.25.2॥

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[ Sutra 7.26.1 ]

तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः संकल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेद सर्वमिति ॥7.26.1॥

tasya ha vā etasyaivaṁ paśyata evaṁ manvānasyaivaṁ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṁkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata eveda sarvamiti ॥7.26.1॥

— Translation from Aurovindo (English) — "For him who sees this, reflects on this and understands this, the prana springs from the Self, hope springs from the Self, memory springs from the Self, the akasa springs from the Self, fire springs from the Self; water springs from the Self; appearance and disappearance spring from the Self, food springs from the Self, strength springs from the Self; understanding springs from the Self, meditation springs from the Self, consideration springs from the Self, will springs from the Self; mind springs from the Self speech springs from the Self, the name springs from the Self the sacred hymns spring from the Self the sacrifices spring from the Self-ay, all this springs from the Self." ॥7.26.1॥

— Translation from Swami Swahananda — Verily, for him alone, who sees thus, reflects thus and understands thus, Prana springs from Atman, aspiration from Atman, memory from Atman, Akasa from Atman, fire from Atman, water from Atman, appearance and disappearances from Atman, food from Atman, strength from Atman, understanding from Atman, contemplation from Atman, intelligence from Atman, will from Atman, mind from Atman, speech from Atman, name from Atman, hymns from Atman, rites from Atman, all this (springs) from Atman alone. ॥7.26.1॥

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[ Sutra 7.26.2 ]

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखता सर्व ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विशतिराहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्त स्कन्द इत्याचक्षते त स्कन्द इत्याचक्षते ॥7.26.2॥

tadeṣa śloko na paśyo mṛtyuṁ paśyati na rogaṁ nota duḥkhatā sarva ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṁ ca daśa caikaśca sahasrāṇi ca viśatirāhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṁ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṁ darśayati bhagavānsanatkumārasta skanda ityācakṣate ta skanda ityācakṣate ॥7.26.2॥

— Translation from Aurovindo (English) — "On this there is the following verse: "'The knower of Truth does not see death or disease or sorrow. The knower of Truth sees everything and obtains everything everywhere.' "He (the knower) is one before the creation, becomes three, becomes five, becomes seven, becomes nine; then again he is called eleven, one hundred and ten and one thousand and twenty. "Now is described the discipline for inner purification by which Self-Knowledge is attained: When the food is pure, the mind becomes pure. When the mind is pure the memory becomes firm. When the memory is firm all ties are loosened." The venerable Sanatkumara showed Narada, after his blemishes had been wiped out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him. ॥7.26.2॥

— Translation from Swami Swahananda — There is this verse about it: "He who sees this does not see death nor illness nor any sorrow. He who sees this sees all things and obtains all things in all ways." 'He is one, becomes threefold, fivefold, sevenfold and also nine fold. Then again he is called the eleven fold, also a hundred-and-ten-fold and also a thousand-and twenty-fold. ''When nourishment is pure, reflection and higher understanding become pure. When reflection and higher understanding are pure, memory becomes strong. When memory becomes strong, there is release from all the knots of the heart. The revered Sanatkumara showed to Narada, after his impurities had been washed off, the further shore of darkness. People call Sanatkumara as Skanda - yea, they call him Skanda. ॥7.26.2॥

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[ Sutra 8.1.1 ]

ॐ अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यंतद्वाव विजिज्ञासितव्यमिति ॥8.1.1॥

om atha yadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṁ tadvāva vijijñāsitavyamiti ॥8.1.1॥

— Translation from Aurovindo (English) — Om. There is in this city of Brahman an abode, the small lotus of the heart; within it is a small akasa. Now what exists within that small akasa, that is to be sought after, that is what one should desire to understand. ॥8.1.1॥

— Translation from Swami Swahananda — Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that, that should be sought; that indeed, one should desire to understand. ॥8.1.1॥

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[ Sutra 8.1.2 ]

तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात्‌ ॥8.1.2॥

taṁ cedbrūyuryadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśaḥ kiṁ tadatra vidyate yadanveṣṭavyaṁ yadvāva vijijñāsitavyamiti sa brūyāt | ॥8.1.2॥

— Translation from Aurovindo (English) — If they should say to him: "Now, with regard to the abode, the small lotus, in this city of Brahman and the small akasa within it-what is there in it that is to be sought after and what is there that one should desire to understand?" Then he (the teacher) should say: "As far as, verily, this great akasa extends, so far extends the akasa within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever belongs to him (i.e. the embodied creature) in this world and whatever does not, all that is contained within it (i.e. the akasa in the heart)." ॥8.1.2॥

— Translation from Swami Swahananda — If the disciples should say to him, 'In this city of Brahman in which is a small mansion in the shape of a lotus and in the small inner Akasa within - what is it that lies there which should be sought, which one should desire to understand?' - he should say in reply, 'As large indeed as is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both heaven and earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever there is of him in this world and whatever is not, all that is contained within it.' ॥8.1.2॥

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[ Sutra 8.1.3 ]

यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति ॥8.1.3॥

yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya ākāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṁ tadasminsamāhitamiti ॥8.1.3॥

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[ Sutra 8.1.4 ]

तं चेद्ब्रूयुरस्मिश्चेदिदं ब्रह्मपुरे सर्व समाहित सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति प्रध्वसते वा किं ततोऽतिशिष्यत इति ॥8.1.4॥

taṁ cedbrūyurasmiścedidaṁ brahmapure sarva samāhita sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti pradhvasate vā kiṁ tato'tiśiṣyata iti ॥8.1.4॥

— Translation from Aurovindo (English) — If they (the pupils) should say: "If everything that exists-all beings and all desires-is contained in this city of Brahman, then what is left of it when old age overcomes it or when it perishes?" ॥8.1.4॥

— Translation from Swami Swahananda — If they should say to him, 'If in this city of Brahman is contained all this, all beings and all desires, then what is left of it when old age overtakes it or when it perishes?' ॥8.1.4॥

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[ Sutra 8.1.5 ]

स ब्रूयान्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिकामाः समाहिता एषआत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति ॥8.1.5॥

sa brūyānnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṁ brahmapuramasmikāmāḥ samāhitā eṣaātmā'pahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṁkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanaṁ yaṁ yamantamabhikāmā bhavanti yaṁ janapadaṁ yaṁ kṣetrabhāgaṁ taṁ tamevopajīvanti ॥8.1.5॥

— Translation from Aurovindo (English) — Then he (the teacher) should say: "With the old age of the body, That (i.e. Brahman, described as the akasa in the heart) does not age; with the death of the body, That does not die. That Brahman and not the body is the real city of Brahman. In It all desires are contained. It is the Self-free from sin, free from old age, free from death, free from grief free from hunger, free from thirst; Its desires come true, Its thoughts come true. Just as, here on earth, people follow as they are commanded by a leader and depend upon whatever objects they desire, be it a country or a piece of land so also those who are ignorant of the Self depend upon other objects and experience the result of their good and evil deeds. ॥8.1.5॥

— Translation from Swami Swahananda — He should say, 'It (the Brahman called inner Akasa) does not age with the ageing of the body, it is not killed by the killing of this. This (Akasa) is the real city of Brahman, in it are contained the desires. This is the Atman, free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is of the truth, whose resolve is of the truth. Just as in this world,

Chandogya Upanishad (Part 15)

the subjects follow as they are commanded and whatever province they desire, be it a country or a part of the field, on that they live. (So the ignorant depend upon others for enjoying the fruits of their Karma). ॥8.1.5॥

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[ Sutra 8.1.6 ]

तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येताश्च सत्यान्कामास्तेषा सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनिवुद्य व्रजन्त्येताश्च सत्यान् कामास्तेषा सर्वेषु लोकेषु कामचारो भवति ॥8.1.6॥

tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamanuvidya vrajantyetāśca satyānkāmāsteṣā sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanivudya vrajantyetāśca satyān kāmāsteṣā sarveṣu lokeṣu kāmacāro bhavati ॥8.1.6॥

— Translation from Aurovindo (English) — "And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish. Those who depart hence without having realized the Self and these true desires-for them there is no freedom in all the worlds. But those who depart hence after having realized the Self and these true desires-for them there is freedom in all the worlds. ॥8.1.6॥

— Translation from Swami Swahananda — Just as here on earth the world which is earned by work perishes, even so there in the other world, the world which is earned by righteous deeds perishes. So those who depart from here without having understood the Atman and these true desires, for them there is no freedom to act as they wish in all the worlds. But those who depart from here, having understood the Atman and these true desires, for them there is freedom to act as they wish in all the worlds.' ॥8.1.6॥

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[ Sutra 8.2.1 ]

स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन संपन्नो महीयते ॥8.2.1॥

sa yadi pitṛlokakāmo bhavati saṁkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena saṁpanno mahīyate ॥8.2.1॥

— Translation from Aurovindo (English) — "If he desires the World of the Manes, by his mere thought the Manes come to him. Having obtained the world of the Manes he is happy. ॥8.2.1॥

— Translation from Swami Swahananda — If he becomes desirous of the world of fathers, by his mere will, fathers arise. Possessed of that world of fathers he feels happy and exalted. ॥8.2.1॥

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[ Sutra 8.2.2 ]

अथ यदि मातृलोककामो भवति संकल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन संपन्नो महीयते ॥8.2.2॥

atha yadi mātṛlokakāmo bhavati saṁkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena saṁpanno mahīyate ॥8.2.2॥

— Translation from Aurovindo (English) — "And if he desires the world of the mothers, by his mere thought the mothers come to him. Having obtained the world of the mothers, he is happy.॥8.2.2॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of mothers, by his mere will, mothers arise. Possessed of that world of mothers he feels happy and exalted. ॥8.2.2॥

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[ Sutra 8.2.3 ]

अथ यदि भ्रातृलोककामो भवति संकल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन संपन्नो महीयते ॥8.2.3॥

atha yadi bhrātṛlokakāmo bhavati saṁkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena saṁpanno mahīyate ॥8.2.3॥

— Translation from Aurovindo (English) — "And if he desires the world of the brothers, by his mere thought the brothers come to him. Having obtained the world of the brothers, he is happy. ॥8.2.3॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of brothers, by his mere will, brothers arise. Possessed of that world of brothers he feels happy and exalted. ॥8.2.3॥

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[ Sutra 8.2.4 ]

अथ यदि स्वसृलोककामो भवति संकल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन संपन्नो महीयते ॥8.2.4॥

atha yadi svasṛlokakāmo bhavati saṁkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena saṁpanno mahīyate ॥8.2.4॥

— Translation from Aurovindo (English) — "And if he desires the world of the sisters, by his mere thought the sisters come to him. Having obtained the world of the sisters, he is happy. ॥8.2.4॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of sisters, by his mere will, sisters arise. Possessed of that world of sisters he feels happy and exalted. ॥8.2.4॥

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[ Sutra 8.2.5 ]

अथ यदि सखिलोककामो भवति संकल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन संपन्नो महीयते ॥8.2.5॥

atha yadi sakhilokakāmo bhavati saṁkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena saṁpanno mahīyate ॥8.2.5॥

— Translation from Aurovindo (English) — "And if he desires the world of the friends, by his mere thought the friends come to him. Having obtained the world of the friends, he is happy. ॥8.2.5॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of friends, by his mere will, friends arise. Possessed of that world of friends he feels happy and exalted. ॥8.2.5॥

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[ Sutra 8.2.6 ]

अथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन संपन्नो महीयते ॥8.2.6॥

atha yadi gandhamālyalokakāmo bhavati saṁkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena saṁpanno mahīyate ॥8.2.6॥

— Translation from Aurovindo (English) — "And if he desires the world of perfumes and garlands, by his mere thought perfumes and garlands come to him. Having obtained the world of perfumes and garlands, he is happy. ॥8.2.6॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of perfumes and garlands, by his mere will, of perfumes and garlands arise. Possessed of that world of perfumes and garlands he feels happy and exalted. ॥8.2.6॥

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[ Sutra 8.2.7 ]

अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन संपन्नो महीयते ॥8.2.7॥

atha yadyannapānalokakāmo bhavati saṁkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena saṁpanno mahīyate ॥8.2.7॥

— Translation from Aurovindo (English) — "And if he desires the world of food and drink, by his mere thought food and drink come to him. Having obtained the world of food and drink, he is happy. ॥8.2.7॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of food and drink, by his mere will, food and drink arise. Possessed of that world of food and drink he feels happy and exalted. ॥8.2.7॥

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[ Sutra 8.2.8 ]

अथ यदि गीतवादित्रलोककामो भवति संकल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन संपन्नो महीयते ॥8.2.8॥

atha yadi gītavāditralokakāmo bhavati saṁkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena saṁpanno mahīyate ॥8.2.8॥

— Translation from Aurovindo (English) — "And if he desires the world of song and music, by his mere thought song and music come to him. Having obtained the world of song and music, he is happy. ॥8.2.8॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of song and music, by his mere will, song and music arise. Possessed of that world of song and music he feels happy and exalted. ॥8.2.8॥

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[ Sutra 8.2.9 ]

अथ यदि स्त्रीलोककामो भवति संकल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन संपन्नो महीयते ॥8.2.9॥

atha yadi strīlokakāmo bhavati saṁkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena saṁpanno mahīyate ॥8.2.9॥

— Translation from Aurovindo (English) — "And if he desires the world of women, by his mere thought women come to him. Having obtained the world of women, he is happy. ॥8.2.9॥

— Translation from Swami Swahananda — And if he becomes desirous of the world of women, by his mere will, women arise. Possessed of that world of women he feels happy and exalted. ॥8.2.9॥

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[ Sutra 8.2.10 ]

यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य संकल्पादेव समुत्तिष्ठति तेन संपन्नो महीयते ॥8.2.10॥

yaṁ yamantamabhikāmo bhavati yaṁ kāmaṁ kāmayate so'sya saṁkalpādeva samuttiṣṭhati tena saṁpanno mahīyate ॥8.2.10॥

— Translation from Aurovindo (English) — "Whatever country he longs for, whatever objects he desires, by his mere thought all these come to him. Having obtained them, he is happy. ॥8.2.10॥

— Translation from Swami Swahananda — Whatever provinces he is attached to and whatever desirable objects he desires by his mere will, they arise. Possessed of that he feels happy and exalted. ॥8.2.10॥

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[ Sutra 8.3.1 ]

त इमे सत्याः कामा अनृतापिधानास्तेषा सत्याना सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते ॥8.3.1॥

ta ime satyāḥ kāmā anṛtāpidhānāsteṣā satyānā satāmanṛtamapidhānaṁ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate ॥8.3.1॥

— Translation from Aurovindo (English) — "These true desires are covered by what is false. Though they exist always, yet they have a covering which is false. Thus, whosoever belonging to the embodied creature has departed from this life, him he cannot see in this world with his eyes. ॥8.3.1॥

— Translation from Swami Swahananda — These same are the true desires covered by the untrue. Although the desires are true, they are covered by the untrue. For whosoever of one's people departs from here in this world one does not get him back to see. ॥8.3.1॥

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[ Sutra 8.3.2 ]

अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः ॥8.3.2॥

atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna labhate sarvaṁ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṁ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṁ brahmalokaṁ na vindantyanṛtena hi pratyūḍhāḥ ॥8.3.2॥

— Translation from Aurovindo (English) — "Those of his fellows who belong to him here and those who are dead and whatever else there is which he wishes for and does not obtain-he finds all that by going in there (i.e. into his own Self). For there, indeed, lie those true desires of his, covered by what is false. "As people who do not know the spot where a treasure of gold has been hidden somewhere in the earth, walk over it again and again without finding it, so all these creatures day after day go into the World of Brahman and yet do not find it, because they are carried away by untruth. ॥8.3.2॥

— Translation from Swami Swahananda — But those of his people, whether they are alive or dead and whatever else one desires but does not get, all that one finds by going there (into the Atman, the Akasa in the heart); for here, indeed, are those true desires of his covered by the untrue. Just as, though people who do not know the field walk again and again over the treasure of gold hidden underground but do not find it, even so all these creatures here, though they go daily into the Brahman-world, yet do not find it, for they are carried away by the untrue. ॥8.3.2॥

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[ Sutra 8.3.3 ]

स वा एष आत्मा हृदि तस्यैतदेव निरुक्त हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥8.3.3॥

sa vā eṣa ātmā hṛdi tasyaitadeva nirukta hṛdyayamiti tasmāddhṛdayamaharaharvā evaṁvitsvargaṁ lokameti ॥8.3.3॥

— Translation from Aurovindo (English) — "That Self abides in the heart. The etymological explanation of heart is this: This one (ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart). ॥8.3.3॥

— Translation from Swami Swahananda — This Atman verily is in the heart. Its etymological explanation is this. This (Atman) is in the heart, hence it is the heart. He who knows thus indeed goes daily into the heavenly world. ॥8.3.3॥

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[ Sutra 8.3.4 ]

अथ य एष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ॥8.3.4॥

atha ya eṣa saṁprasādo'smāccharīrātsamutthāya paraṁ jyotirupasaṁpadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācatadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti ॥8.3.4॥

— Translation from Aurovindo (English) — "Now, this serene being, after rising from this physical body and attaining the Highest Light, reaches his own true form. This is the Self." Thus he (i.e. the teacher, questioned by his pupils) spoke. Continuing, he said: "This is the immortal, the fearless. This is Brahman. And of this Brahman the name is Satyam, the True." ॥8.3.4॥

— Translation from Swami Swahananda — Now that serene and happy being, rising out of this body and reaching the highest light, appears in his own true form. This is the Atman, said the teacher. This is the immortal, the fearless. This is Brahman. Verily, the name of this Brahman is the True. ॥8.3.4॥

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[ Sutra 8.3.5 ]

तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥8.3.5॥

tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṁ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṁvitsvargaṁ lokameti ॥8.3.5॥

— Translation from Aurovindo (English) — This name Satyam consists of three syllables: Sat, ti and yam. That which is Sat signifies the Immortal; and that which is ti is the mortal; and yam binds them both. Because this syllable binds both, therefore it is called yam. He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart). ॥8.3.5॥

— Translation from Swami Swahananda — These are indeed the three syllables, 'sa', 'ti', 'yam'. What is 'sa', that is the immortal, and what is 'ti', that is the mortal, and what is 'yam', with it one holds the two together. Because with it one holds the two together, therefore it is 'yam'. Verily, he who knows thus goes to the heavenly world.' ॥8.3.5॥

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[ Sutra 8.4.1 ]

अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसंभेदाय नैत सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृत सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ॥8.4.1॥

atha ya ātmā sa seturdhṛtireṣāṁ lokānāmasaṁbhedāya naita setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṁ na duṣkṛta sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ ॥8.4.1॥

— Translation from Aurovindo (English) — The self is a dam, a separating boundary, for keeping these worlds apart. This dam is not passed by day and night, by old age, death and grief, or by good and evil deeds. All evils turn back from It, for the World of Brahman is free from all evil. ॥8.4.1॥

— Translation from Swami Swahananda — Now, this Atman is the dyke, the embankment for the safety of these worlds. This dyke, neither the day nor the night crosses, nor old age nor death nor sorrow, nor merit nor demerit. All evils turn back from it, for this Brahman-world is free from evil. ॥8.4.1॥

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[ Sutra 8.4.2 ]

तस्माद्वा एत सेतुं तीर्त्वाऽन्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एत सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः ॥8.4.2॥

tasmādvā eta setuṁ tīrtvā'ndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā eta setuṁ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ ॥8.4.2॥

— Translation from Aurovindo (English) — Therefore, having reached this dam, he who is blind ceases to be blind, he who is miserable ceases to be miserable, he who is afflicted with disease ceases to be afflicted. Therefore, having reached this dam, the night becomes day; for the World of Brahman is lighted once for all. ॥8.4.2॥

— Translation from Swami Swahananda — Therefore, verily, on reaching this dyke, if one was blind he ceases to be blind; if wounded, he ceases to be wounded, if afflicted- he ceases to be afflicted. Therefore, verily, on reaching this dyke, even night becomes day, for this Brahman-world is ever illumined. ॥8.4.2॥

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[ Sutra 8.4.3 ]

तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषा सर्वेषु लोकेषु कामचारो भवति ॥8.4.3॥

tadya evaitaṁ brahmalokaṁ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣā sarveṣu lokeṣu kāmacāro bhavati ॥8.4.3॥

— Translation from Aurovindo (English) — That World of Brahman belongs to those who realize It by means of continence (brahmacharya)-for them there is freedom in all the worlds. ॥8.4.3॥

— Translation from Swami Swahananda — But only those who attain according to the instruction this Brahman-world through Brahmacharya, to them belongs this Brahman-world. For them there is freedom to act as they wish in all the worlds. ॥8.4.3॥

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[ Sutra 8.5.1 ]

अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते ॥8.5.1॥

atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṁ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate ॥8.5.1॥

— Translation from Aurovindo (English) — Now, what people call yajna (sacrifice), that is really continence. For he who knows Brahman obtains that World of Brahman, which others obtain through sacrifice, by means of continence. What people call ishta (worship), that is really continence. For having desired (ishtva) the Knowledge of the Self; by means of continence one realizes the Self. ॥8.5.1॥

— Translation from Swami Swahananda — Now, what people call sacrifice is really Brahmacharya, for only by means of Brahmacharya does the knower attain that world. And what people call worship (Ista) is really Brahmacharya, for only by worshipping with Brahmacharya does one attain the Atman. ॥8.5.1॥

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[ Sutra 8.5.2 ]

अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ॥8.5.2॥

atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṁ vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manute ॥8.5.2॥

— Translation from Aurovindo (English) — Now, what people call the Satrayana sacrifice, that is really continence. For by means of continence one obtains from the True (Sat) the safety (trana) of the self. What people call the vow of silence (mauna), that is really continence. For after knowing the Self from the scriptures one meditates (manute) on It. ॥8.5.2॥

— Translation from Swami Swahananda — Now, what people call the sacrificial session is really Brahmacharya, for only by means of Brahmacharya does one obtain one's salvation from Being. And what people call the vow of silence is really Brahmacharya for only through Brahmacharya does one understand the Atman and then meditate. ॥8.5.2॥

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[ Sutra 8.5.3 ]

अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तत्तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीय सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमित हिरण्मयम्‌ ॥8.5.3॥

atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṁ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tattadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṁ madīya sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimita hiraṇmayam ॥8.5.3॥

— Translation from Aurovindo (English) — Now, what people call the vow of fasting (anasakayana), that is really continence. For that Self does not perish (na nasyati) which one realizes by means of continence. ॥8.5.3॥

— Translation from Swami Swahananda — Now, what people call a course of fasting is really Brahmacharya, for this Atman never perishes which one attains by means of Brahmacharya. And what people call the life of a hermit is really Brahmacharya, for verily Ara and Nya are the two oceans in the Brahman-world in the third heaven from here and therein is the lake Airammadiya, and there is the Aparajita (unconquered) city of Brahma, and there is the gold hall specially built by the Lord. ॥8.5.3॥

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[ Sutra 8.5.4 ]

तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषा सर्वेषु लोकेषु कामचारो भवति ॥8.5.4॥

tadya evaitāvaraṁ ca ṇyaṁ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣā sarveṣu lokeṣu kāmacāro bhavati ॥8.5.4॥

— Translation from Aurovindo (English) — The World of Brahman belongs to those who obtain by means of continence the seas Ara and Nya in the World of Brahman. For them there is freedom in all the worlds. ॥8.5.4॥

— Translation from Swami Swahananda — Therefore only those who attain the two oceans, Ara and Nya, in the Brahman-world by means of Brahmacharya, only to them belongs this Brahman-world and for them there is freedom to act as they wish in all the worlds. ॥8.5.4॥

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[ Sutra 8.6.1 ]

अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः ॥8.6.1॥

atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ ॥8.6.1॥

— Translation from Aurovindo (English) — Now, those arteries of the heart are filled with the essences of brown, white, blue, yellow and red liquid substances. Verily, the sun yonder is brown, it is white, it is blue, it is yellow, it is red. ॥8.6.1॥

— Translation from Swami Swahananda — Now, these arteries which belong to the heart exist filled with the juice of a fine substance which is reddish-brown, white, blue, yellow and red. The yonder sun indeed is reddish-brown, he is white, he is blue, he is yellow, he is red. ॥8.6.1॥

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[ Sutra 8.6.2 ]

तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः ॥8.6.2॥

tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṁ cāmuṁ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṁ cāmuṁ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ ॥8.6.2॥

— Translation from Aurovindo (English) — As a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both worlds, this one and that yonder. They start from yonder sun and enter into these arteries; they start from these arteries and enter into yonder sun. ॥8.6.2॥

— Translation from Swami Swahananda — Just as an extending highway runs between two villages, this as well as that, even so the rays of the sun go to both these worlds, this as well as that. They spread out of the yonder sun and enter into these arteries. Out of these arteries they spread and enter into the yonder sun. ॥8.6.2॥

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[ Sutra 8.6.3 ]

तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा संपन्नो भवति ॥8.6.3॥

tadyatraitatsuptaḥ samastaḥ saṁprasannaḥ svapnaṁ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṁ na kaścana pāpmā spṛśati tejasā hi tadā saṁpanno bhavati ॥8.6.3॥

— Translation from Aurovindo (English) — When a man is asleep, with the senses withdrawn and serene and sees no dream, then he has entered into these arteries. Then no evil touches him, for he has obtained the light of the sun. ॥8.6.3॥

— Translation from Swami Swahananda — Therefore when one is thus sound sleep, composed, serene so that he knows no dreams, then he enters into (the Akasa of the heart through) these arteries. Then no evil touches him for then he is filled with the light of the sun. ॥8.6.3॥

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[ Sutra 8.6.4 ]

अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति ॥8.6.4॥

atha yatraitadabalimānaṁ nīto bhavati tamabhita āsīnā āhurjānāsi māṁ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti ॥8.6.4॥

— Translation from Aurovindo (English) — And when he becomes weak, then those sitting around him say: "Do you know me? Do you know me?" As long as he has not departed from this body, he knows them. ॥8.6.4॥

— Translation from Swami Swahananda — Now, when one is thus reduced to a weakened condition, those who sit around him say, 'Do you know me? Do you know me?' As long as he has not departed from this body, so long he knows them. ॥8.6.4॥

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[ Sutra 8.6.5 ]

अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम्‌ ॥8.6.5॥

atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṁ gacchatyetadvai khalu lokadvāraṁ viduṣāṁ prapadanaṁ nirodho'viduṣām ॥8.6.5॥

— Translation from Aurovindo (English) — When he departs from the body if he is a mere ritualist and ignorant of Brahman he then goes upward by these rays toward the worlds which he has gained by his meritorious work. Or if he is a knower of the doctrines of the akasa in the lotus of the heart, he then meditates on Om and thus secures entrance into Brahmaloka. Or if he is ignorant he attains lower bodies. The knower attains the solar orb as quickly as one directs one's mind from one object to another. This indeed is the door to the World of Brahman for those who know; for the ignorant it is closed. ॥8.6.5॥

— Translation from Swami Swahananda — But when he thus departs from this body, then he proceeds upwards through those very rays, (if a knower) he surely goes up meditating on Om or (does not got up if he is not a knower). As long as it takes for the mind to travel, in that (short) time, he goes to the sun. That indeed is the door to the world (of Brahman), an entrance for the knowers and a shutting out for the ignorant. ॥8.6.5॥

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[ Sutra 8.6.6 ]

तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका। तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥8.6.6॥

tadeṣa ślokaḥ | śataṁ caikā ca hṛdayasya nāḍyastāsāṁ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti ॥8.6.6॥

— Translation from Aurovindo (English) — On this there is the following verse: "There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. Other arteries, going in different directions, only serve as channels for his departing from the body, yea, only serve as channels for his departing from the body." ॥8.6.6॥

— Translation from Swami Swahananda — There is this verse about it: A hundred and one are the arteries of the heart; one of them leads up to the crown of the head. Passing upwards through that, one attains immortality, while the other arteries serve for departing in various other directions - yea, serve for departing. ॥8.6.6॥

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[ Sutra 8.7.1 ]

य आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवा ॥8.7.1॥

ya ātmā'pahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṁkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāśca lokānāpnoti sarvāśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca ॥8.7.1॥

— Translation from Aurovindo (English) — Prajapati said: "The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self from the scriptures and a teacher and understood It obtains all the worlds and all desires. ॥8.7.1॥

— Translation from Swami Swahananda — The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attains all the worlds and all the desires. Thus spoke Prajapati. ॥8.7.1॥

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[ Sutra 8.7.2 ]

तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाश्च लोकानाप्नोति सर्वाश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥8.7.2॥

taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvāśca lokānāpnoti sarvāśca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṁ tau hāsaṁvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ ॥8.7.2॥

— Translation from Aurovindo (English) — The devas (gods) and asuras (demons) both heard these words and said: "Well, let us search out this Self by searching out which one obtains all the worlds and all desires." Indra, among the gods, went forth and Virochana, among the demons. Without communicating with each other, the two came into the presence of Prajapati, fuel in hand. ॥8.7.2॥

— Translation from Swami Swahananda — Both the gods and the demons heard this and said, 'Well, let us seek that Atman by seeking which one attains all the worlds and all the desires.' Then Indra alone from among the gods went out and so did Virochana from among the demons. Then without communicating with each other, they both came into the presence of Prajapati, fuel in hand. ॥8.7.2॥

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[ Sutra 8.7.3 ]

तौ ह द्वात्रिशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति तौ होचतुर्यआत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥8.7.3॥

tau ha dvātriśataṁ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṁkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāśca lokānāpnoti sarvāśca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti ॥8.7.3॥

— Translation from Aurovindo (English) — They dwelt there for thirty-two years, practising brahmacharya. Then Prajapati said to them: "For what purpose have you both been living here?" They said: "A saying of yours is being repeated by learned people: 'The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self and understood It obtains all the worlds and all desires.' Now, we both have dwelt here because we desire that Self." ॥8.7.3॥

— Translation from Swami Swahananda — For thirty-two years they lived there the disciplined life of a celibate student of sacred knowledge. Then Prajapati asked them, 'Desiring what have you been living?' They replied, 'The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attain all the worlds and all the desires - these are known to be the words of your revered self. Desiring that Atman we have been living.' ॥8.7.3॥

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[ Sutra 8.7.4 ]

तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ॥8.7.4॥

tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṁ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca ॥8.7.4॥

— Translation from Aurovindo (English) — Prajapati said to them: "The person that is seen in the eye-that is the Self." He further said: "This is immortal, fearless. This is Brahman." They asked: "Venerable Sir, he who is perceived in the water and he who is perceived in a mirror-which of these is he?" Prajapati replied: "The same one, indeed, is perceived in all these." ॥8.7.4॥

— Translation from Swami Swahananda — Prajapati said to them, 'The person which is seen in the eye is the Atman'. He added, 'This is the immortal, the fearless. This is Brahman'. 'But, revered sir, he who is perceived in water and he who in a mirror, which of these is the Atman?' It is he himself that is perceived in all these', replied Prajapati. ॥8.7.4॥

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[ Sutra 8.8.1 ]

उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आ नखेभ्यः प्रतिरूपमिति ॥8.8.1॥

udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāṁcakrāte tau ha prajāpatiruvāca kiṁ paśyatha iti tau hocatuḥ sarvamevedamāvāṁ bhagava ātmānaṁ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpamiti ॥8.8.1॥

— Translation from Aurovindo (English) — Prajapati said: "Look at yourself in a pan of water and then what you do not understand of the Self come and tell me." They cast their glance in a pan of water. Then Prajapati said to them: "What do you see?" They said: "Venerable Sir, we see the entire self even to the very hairs and nails, a veritable picture." ॥8.8.1॥

— Translation from Swami Swahananda — Look at yourself in a pan of water and whatever you do not understand of the Atman, tell me that'. Then they looked in a pan of water. Prajapati asked them, 'What do you see?' They replied, 'Revered sir, we both see the self entirely as we are, the very image, even to the very hairs and nails.' ॥8.8.1॥

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[ Sutra 8.8.2 ]

तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति ॥8.8.2॥

tau ha prajāpatiruvāca sādhvalaṁkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṁkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṁcakrāte tau ha prajāpatiruvāca kiṁ paśyatha iti ॥8.8.2॥

— Translation from Aurovindo (English) — Prajapati said to them: "After you have well adorned yourselves with ornaments, put on your best clothes and cleansed yourselves, look into the pan of water." After having adorned themselves well, put on their best clothes and cleansed themselves, they looked into the pan of water. "What do you see?" asked Prajapati. ॥8.8.2॥

— Translation from Swami Swahananda — Then Prajapati said to them, 'Having become well adorned, well dressed and well groomed, look into the pan of water.' They too, having become well adorned, well dressed and well groomed, looked into the pan of water. Then Prajapati asked them, 'What do you see?' ॥8.8.2॥

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[ Sutra 8.8.3 ]

तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः ॥8.8.3॥

tau hocaturyathaivedamāvāṁ bhagavaḥ sādhvalaṁkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṁkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ ॥8.8.3॥

— Translation from Aurovindo (English) — They said: "Just as we ourselves are well adorned, well dressed and clean, so, venerable Sir, are these two reflections well adorned, well dressed and clean." Prajapati said: "This is the Self, this is immortal, fearless. This is Brahman." They both went away satisfied in heart. ॥8.8.3॥

— Translation from Swami Swahananda — They replied, 'Just as we are ourselves, revered sir, well adorned, well dressed and well groomed, even so are both these, revered sir, well adorned, well dressed and well groomed.' 'This is the Atman', said he, 'this is the immortal, the fearless. This is Brahman'. They both went away satisfied in their hearts. ॥8.8.3॥

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[ Sutra 8.8.4 ]

तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वाऽसुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति ॥8.8.4॥

tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vā'surā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṁ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṁ paricarannubhau lokāvavāpnotīmaṁ cāmuṁ ceti ॥8.8.4॥

— Translation from Aurovindo (English) — Prajapati saw them going and said: "They are both going away without having known and without having realized the Self. And whoever of these, whether gods or demons, follow this doctrine shall perish." Virochana, satisfied in heart, went to the demons and preached this doctrine (Upanishad) to them: "The self (i.e. body) alone is to be worshipped here on earth, the self (i.e. body) alone is to be served. It is only by worshipping the self here and by serving the self that one gains both worlds-this and the next." ॥8.8.4॥

— Translation from Swami Swahananda — Then Prajapati looked at them and said, 'They are going away without having perceived, without having understood the Atman. Whosoever will follow such a doctrine be they gods or demons, they will be foiled.' Now, Virochana, satisfied in his heart, went to the demons and declared this doctrine to them. 'Here the (bodily) self alone is to be worshipped, the self is to be attended upon. Here it is only by worshipping the self and attending upon the self that one obtains both the worlds, this as well as the yonder.' ॥8.8.4॥

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[ Sutra 8.8.5 ]

तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणा ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालंकारेणेति सस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ॥8.8.5॥

tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇā hyeṣopaniṣatpretasya śarīraṁ bhikṣayā vasanenālaṁkāreṇeti saskurvantyetena hyamuṁ lokaṁ jeṣyanto manyante ॥8.8.5॥

— Translation from Aurovindo (English) — Therefore even today they say of one who does not practise charity, who has no faith and who does not perform sacrifices: "He is verily a demon"; for such is the doctrine of the demons. The demons deck the bodies of the dead with garlands and perfume, with raiment and with ornaments, for they think that thus they will win the world beyond. ॥8.8.5॥

— Translation from Swami Swahananda — Therefore, even to this day, here people say of one who is not a giver, who has no faith, who does not perform sacrifices, 'Oh, he is a demon'; for this is the doctrine of the demons. They adorn the body of the deceased with enjoyable things, clothes and ornaments for, by this, they think, they will win the other world. ॥8.8.5॥

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[ Sutra 8.9.1 ]

अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत

Chandogya Upanishad (Part 16)

एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥8.9.1॥

atha hendro'prāpyaiva devānetadbhayaṁ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṁkṛte sādhvalaṁkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṁ paśyāmīti ॥8.9.1॥

— Translation from Aurovindo (English) — But Indra, even before he had reached the gods, saw this difficulty: "As this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. ॥8.9.1॥

— Translation from Swami Swahananda — But Indra, even before reaching the gods, saw this difficulty: 'Just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one-eyed when the body is one-eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this.' ॥8.9.1॥

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[ Sutra 8.9.2 ]

स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥8.9.2॥

sa samitpāṇiḥ punareyāya ta ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṁ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṁ bhagavo'smiñcharīre sādhvalaṁkṛte sādhvalaṁkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṁ paśyāmīti ॥8.9.2॥

— Translation from Aurovindo (English) — "I do not see any good in this doctrine." He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away with Virochana, satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, as this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one- eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. Therefore I do not see any good in this doctrine." ॥8.9.2॥

— Translation from Swami Swahananda — He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart, along with Virochana?' Indra replied, 'Revered sir, just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one-eyed when the body is one-eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this. ॥8.9.2॥

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[ Sutra 8.9.3 ]

एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिशतं वर्षाणीति स हापराणि द्वात्रिशतं वर्षाण्युवास तस्मै होवाच ॥8.9.3॥

evamevaiṣa maghavanniti hovācaitaṁ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriśataṁ varṣāṇīti sa hāparāṇi dvātriśataṁ varṣāṇyuvāsa tasmai hovāca ॥8.9.3॥

— Translation from Aurovindo (English) — "So it is Indra," replied Prajapati. "I shall explain the Self to you further. Live with me another thirty-two years." He lived with Prajapati another thirty-two years. Then Prajapati said to Indra: ॥8.9.3॥

— Translation from Swami Swahananda — So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you. Live here for another thirty-two years.' He lived there for another thirty-two years. Then Prajapati said to him: ॥8.9.3॥

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[ Sutra 8.10.1 ]

य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीद शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥8.10.1॥

ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṁ dadarśa tadyadyapīda śarīramandhaṁ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati ॥8.10.1॥

— Translation from Aurovindo (English) — "He who moves about, exalted, in dreams-this is the Self, this is immortal, fearless. This is Brahman." Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "Although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, "Nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this doctrine." ॥8.10.1॥

— Translation from Swami Swahananda — Prajapati said, 'He who moves about in dreams, he is the Atman. He is the immortal, the fearless. He is Brahman'. Indra went away satisfied in his heart. But even before reaching the gods he saw this difficulty: 'Even though this (dream-self) is not blind when this body is blind, nor one-eyed when the body is slain, nor has running nose and eyes when the body has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain, as it were, and even weeps, as it were. I see no good in this'. ॥8.10.1॥

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[ Sutra 8.10.2 ]

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति ॥8.10.2॥

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṁ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṁ paśyāmīti ॥8.10.2॥

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[ Sutra 8.10.3 ]

स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥8.10.3॥

sa samitpāṇiḥ punareyāya ta ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṁ bhagavaḥ śarīramandhaṁ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati ॥8.10.3॥

— Translation from Aurovindo (English) — He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, "Nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this." "So it is, Indra," replied Prajapati. "I shall explain the Self further to you. Live with me another thirty-two years." He lived with Prajapati another thirty-two years. Then Prajapati said to Indra: ॥8.10.3॥

— Translation from Swami Swahananda — He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart?' He replied, 'Revered sir, even though this self is not blind when this body is blind, nor one-eyed when the body is one-eyed, nor suffers defects from the defects of the body, nor is slain when the body is slain, nor has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain as it were, and even weeps, as it were. I see no good in this'. 'So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you. Live here for another thirty-two years.' He lived there for another thirty-two years. Then Prajapati said to him: ॥8.10.3॥

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[ Sutra 8.10.4 ]

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिशतं वर्षाणीति स हाऽपराणि द्वात्रिशतं वर्षाण्युवास तस्मै होवाच ॥8.10.4॥

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṁ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṁ paśyāmītyevamevaiṣa maghavanniti hovācaitaṁ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriśataṁ varṣāṇīti sa hā'parāṇi dvātriśataṁ varṣāṇyuvāsa tasmai hovāca ॥8.10.4॥

— Translation from Swami Swahananda — He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart?' He replied, 'Revered sir, even though this self is not blind when this body is blind, nor one-eyed when the body is one-eyed, nor suffers defects from the defects of the body, nor is slain when the body is slain, nor has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain as it were, and even weeps, as it were. I see no good in this'. 'So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you. Live here for another thirty-two years.' He lived there for another thirty-two years. Then Prajapati said to him: ॥8.10.4॥

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[ Sutra 8.11.1 ]

तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेव संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥8.11.1॥

tadyatraitatsuptaḥ samastaḥ saṁprasannaḥ svapnaṁ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṁ dadarśa nāha khalvayameva saṁpratyātmānaṁ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṁ paśyāmīti ॥8.11.1॥

— Translation from Aurovindo (English) — "When a man is asleep, with senses withdrawn and serene and sees no dream-that is the Self. This is immortal, fearless. This is Brahman." Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "In truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has therefore reached in dreamless sleep utter annihilation, as it were. I do not see any good in this." ॥8.11.1॥

— Translation from Swami Swahananda — Prajapati said, 'He who is fully asleep, composed, serene and knows no dream, he is the Atman. He is the immortal, the fearless. He is Brahman'. Indra went away satisfied in his heart. But even before reaching the gods he saw this difficulty: 'In truth this one does not know himself now as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this'. ॥8.11.1॥

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[ Sutra 8.11.2 ]

स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एव संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥8.11.2॥

sa samitpāṇiḥ punareyāya ta ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṁ bhagava eva saṁpratyātmānaṁ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṁ paśyāmīti ॥8.11.2॥

— Translation from Aurovindo (English) — He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, in truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has therefore reached utter annihilation, as it were. I do not see any good in this." ॥8.11.2॥

— Translation from Swami Swahananda — He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart?' He replied, 'Revered sir, in truth this one does not know himself as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this'. ॥8.11.2॥

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[ Sutra 8.11.3 ]

एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशत संपेदुरेतत्तद्यदाहुरेकशत ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥8.11.3॥

evamevaiṣa maghavanniti hovācaitaṁ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśata saṁpeduretattadyadāhurekaśata ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca ॥8.11.3॥

— Translation from Aurovindo (English) — "So it is, Indra," replied Prajapati. "I shall explain the Self further to you and nothing else. Live with me another five years." Indra lived with Prajapati another five years. This made in all one hundred and one years. Therefore people say that Indra lived with Prajapati as a brahmacharin one hundred and one years. Then Prajapati said to him: ॥8.11.3॥

— Translation from Swami Swahananda — So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you and none other than this. Live here for another five years.' He lived there for another five years. That makes one hundred and one years and so with regard to that, people say thus, 'Verily, for one hundred and one years Indra lived with Prajapati the disciplined life of a celibate student of sacred knowledge". Then Prajapati said to him: ॥8.11.3॥

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[ Sutra 8.12.1 ]

मघवन्मर्त्यं वा इद शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥8.12.1॥

maghavanmartyaṁ vā ida śarīramāttaṁ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṁ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṁ vāva santaṁ na priyāpriye spṛśataḥ ॥8.12.1॥

— Translation from Aurovindo (English) — "O Indra, this body is mortal, always held by death. It is the abode of the Self which is immortal and incorporeal. The embodied self is the victim of pleasure and pain. So long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body. ॥8.12.1॥

— Translation from Swami Swahananda — O Indra, mortal indeed is this body, held by death. But it is the support of this deathless, bodiless Atman. Verily, the embodied self is held by pleasure and pain. Surely, there is no cessation of pleasure and pain for one who is embodied. But pleasure and pain do not indeed touch one who is bodiless. ॥8.12.1॥

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[ Sutra 8.12.2 ]

अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते ॥8.12.2॥

aśarīro vāyurabhraṁ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṁ jyotirupasaṁpadya svena rūpeṇābhiniṣpadyante ॥8.12.2॥

— Translation from Aurovindo (English) — "The wind is without body; the cloud, lightning and thunder are without body. Now, as these, arising from yonder akasa and reaching the highest light, appear in their own forms, "So does this serene Being, arising from this body and reaching the Highest Light, appear in His own form. In that state He is the Highest Person. There He moves about, laughing, playing, rejoicing-be it with women, chariots, or relatives, never thinking of the body into which he was born. "As an animal is attached to a cart, so is the prana (i.e. the conscious self) attached to the body. ॥8.12.2॥

— Translation from Swami Swahananda — Bodiless is air; and white cloud, lightning, thunder, these also are bodiless. Now as these arise out of the yonder Akasa, reach the highest light and appear each with its own form, even so this serene one rises out of this body, reaches the highest light and appears in his own form. He is the Highest Person. There he moves about, laughing, playing, rejoicing with women, vehicles or relations, not remembering this body in which he was born. As an animal is attached to a chariot, even so is the Prana attached to this body. ॥8.12.2॥

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[ Sutra 8.12.3 ]

एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजन स्मरन्निद शरीर स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥8.12.3॥

evamevaiṣa saṁprasādo'smāccharīrātsamutthāya paraṁ jyotirupasaṁpadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajana smarannida śarīra sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ ॥8.12.3॥

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[ Sutra 8.12.4 ]

अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माऽभिव्याहाराय वागथ यो वेदेद शृणवानीति स आत्मा श्रवणाय श्रोत्रम्‌ ॥8.12.4॥

atha yatraitadākāśamanuviṣaṇṇaṁ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṁ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmā'bhivyāhārāya vāgatha yo vededa śṛṇavānīti sa ātmā śravaṇāya śrotram ॥8.12.4॥

— Translation from Aurovindo (English) — "When the person in the eye resides in the body, he resides where the organ of sight has entered into the akasa (i.e. the pupil of the eye); the eye is the instrument of seeing. He who is aware of the thought: 'Let me smell this,' he is the Self; the nose is the instrument of smelling. He who is aware of the thought: 'Let me speak,' he is the Self; the tongue is the instrument of speaking. He who is aware of the thought: 'Let me hear,' he is the Self; the ear is the instrument of hearing. ॥8.12.4॥

— Translation from Swami Swahananda — Now, where the sight merges in Akasa (inside the eye, i.e., the black pupil of the eye), (there exists) that which is the person in the eye; and the eye is only for (his) seeing. And he who knows 'I smell this', is the Atman; the nose is for smelling. And he who knows 'I speak this', is the Atman, the organ of speech is for speaking. And he who knows 'I hear this', is the Atman; the ear is for hearing. ॥8.12.4॥

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[ Sutra 8.12.5 ]

अथ यो वेदेदं मन्वानीति स अत्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान् पश्यन् रमते ॥8.12.5॥

atha yo vededaṁ manvānīti sa atmā mano'sya daivaṁ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmān paśyan ramate ॥8.12.5॥

— Translation from Aurovindo (English) — "He who is aware of the thought: 'Let me think this,' he is the Self; the mind is his divine eye. He, the Self sees all these desires in the World of Brahman through the divine eye, the mind and rejoices. ॥8.12.5॥

— Translation from Swami Swahananda — And he who knows 'I think this', is the Atman, the mind is his divine eye. Through this divine eye of the mind he verily sees these desired objects which are in the Brahman-world, and rejoices. ॥8.12.5॥

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[ Sutra 8.12.6 ]

य एते ब्रह्मलोके तं वा एतं देवा आत्मानमुपासते तस्मात्तेषा सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥8.12.6॥

ya ete brahmaloke taṁ vā etaṁ devā ātmānamupāsate tasmātteṣā sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvāśca lokānāpnoti sarvāśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca prajāpatiruvāca ॥8.12.6॥

— Translation from Aurovindo (English) — "The gods meditate on that Self. Therefore all worlds belong to them and all desires. He who knows that Self and understands It obtains all worlds and all desires." Thus said Prajapati, yea, thus said Prajapati. ॥8.12.6॥

— Translation from Swami Swahananda — Verily, this is the Atman whom the gods worship. Therefore all the worlds and all the desired objects are held by them. He obtains all the worlds all the desired objects, who having known that Atman (from the teacher and the scriptures) understands it.' Thus spoke Prajapati - yea, thus spoke Prajapati. ॥8.12.6॥

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[ Sutra 8.13.1 ]

श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति ॥8.13.1॥

śyāmācchabalaṁ prapadye śabalācchyāmaṁ prapadye'śva iva romāṇi vidhūya pāpaṁ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṁ kṛtātmā brahmalokamabhisaṁbhavāmītyabhisaṁbhavāmīti ॥8.13.1॥

— Translation from Aurovindo (English) — From the dark I come to the variegated; from the variegated I come to the Dark. Shaking off evil as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from the mouth of Rahu, I fulfil all ends and obtain the uncreated World of Brahman. ॥8.13.1॥

— Translation from Swami Swahananda — From the dark I attain to the variegated from the variegated I attain to the dark. Shaking off evil as a horse his hairs, shaking off the body as the moon frees itself from the mouth of Rahu, I, having fulfilled all ends, obtain the eternal Brahman-world - yea, I obtain it. ॥8.13.1॥

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[ Sutra 8.14.1 ]

आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृत स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्क श्येतं लिन्दु माऽभिगां लिन्दु माऽभिगाम्‌ ॥8.14.1॥

ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛta sa ātmā prajāpateḥ sabhāṁ veśma prapadye yaśo'haṁ bhavāmi brāhmaṇānāṁ yaśo rājñāṁ yaśoviśāṁ yaśo'hamanuprāpatsi sa hāhaṁ yaśasāṁ yaśaḥ śyetamadatkamadatka śyetaṁ lindu mā'bhigāṁ lindu mā'bhigām ॥8.14.1॥

— Translation from Aurovindo (English) — That which is called the akasa is the revealer of names and forms. That within which these names and forms exist is, verily, Brahman. That is the Immortal; that is the Self. Now is stated a mantra: "I come to the assembly, the palace of Prajapati. I am the glory of the brahmins, the glory of the kings, the glory of the vaisyas. I wish to obtain that glory. I am the glory of glories. May I never go to the red and toothless, all- devouring, slippery place, yea, may I never go to it." ॥8.14.1॥

— Translation from Swami Swahananda — Verily, what is called Akasa is the revealer of name and form. That within which they are, is Brahman, that is the immortal, that is the Atman. 'I attain to the assembly-hall and abode of Prajapati. I am the glory of the Brahmanas, the glory of the Kshatriyas, the glory of the Vaisyas. I wish to attain that glory. I am the glory of the glories. May I never go to that which is reddish-white and toothless yet devouring and slippery - yea, may I never go to it.' ॥8.14.1॥

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[ Sutra 8.15.1 ]

तद्धैतद्ब्रह्मा प्रजापतयै उवाच प्रजापतिर्मनवे मनुः प्रजाभ्य आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते ॥8.15.1॥

taddhaitadbrahmā prajāpatayai uvāca prajāpatirmanave manuḥ prajābhya ācāryakulādvedamadhītya yathāvidhānaṁ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi saṁpratiṣṭhāpyāhisansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṁ vartayanyāvadāyuṣaṁ brahmalokamabhisaṁpadyate na ca punarāvartate na ca punarāvartate ॥8.15.1॥

— Translation from Aurovindo (English) — Brahma told this knowledge of the Self to Prajapati (Kasyapa), Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the house of a teacher, according to the prescribed rules, during the time left after the performance of his duties to the teacher; he who, after leaving the teacher's house, has settled down into a householder's life and continued the study of the Vedas in a sacred spot and made others (i.e. his sons and disciples) virtuous; he who has withdrawn all the sense- organs into the Self; he who has not given pain to any creature except as approved by the scriptures-he who conducts himself thus, all through his life, reaches the World of Brahman after death and does not return, yea, does not return. ॥8.15.1॥

— Translation from Swami Swahananda — Brahma expounded this to Prajapati. Prajapati to Manu and Manu to his descendants. He who has read the Veda according to the prescribed rule, in the time left over after performing his duties to the teacher, he who after having come back from the teacher's house, settles down in his household, continues the study of the Veda in a clean place, and has virtuous sons and disciples, he who withdraws all his senses into the Atman, who practices non-injury to all beings except in places specially ordained, he who behaves thus throughout his life reaches the world of Brahman and does not return again - yea, he does not return again. ॥8.15.1॥