3. तृतीयोऽध्यायः

तृतीयोऽध्यायः (part 1)

Verse १

ॐ असौ वा आदित्यो देवमधु तस्य द्यौरेव तिरश्चीनवशोऽन्तरिक्षमपूपो मरीचयः पुत्राः॥

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

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. 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.

Verse २

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

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

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. 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.

Verse ३

एतमृग्वेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत॥

etamṛgvedamabhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādya raso'jāyata||

Verse ४

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य रोहित रूपम्‌॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohita rūpam||

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohita rūpam|| 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.

Verse १

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

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

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. 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.

Verse २

तानि वा एतानि यजूष्येतं यजुर्वेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यरसोजायत॥

tāni vā etāni yajūṣyetaṁ yajurvedamabhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādyarasojāyata||

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. 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.

Verse ३

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य शुक्ल रूपम्‌॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya śukla rūpam||

That essence flowed forth and went toward the sun. That forms what is called the white colour of the sun. It, flowed forth; it settled by the side of the sun. Verily, this it is that appears as the white hue of the sun.

Verse १

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

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

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. 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.

Verse २

तानि वा एतानि सामान्येत सामवेदमभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्यरसोऽजायत॥

tāni vā etāni sāmānyeta sāmavedamabhyatapastasyābhitaptasya yaśasteja indriyaṁ vīryamannādyaraso'jāyata||

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. 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.

Verse ३

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य परं कृष्ण रूपम्‌॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṁ kṛṣṇa rūpam||

That flowed forth and went toward the sun. called the dark colour of the sun. It flowed forth; it settled by the side of the sun. Verily, this it is that appears as the black hue of the sun.

Verse १

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

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

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. 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.

Verse २

ते वा एतेऽथर्वाङ्गिरस एतदितिहासपूराणमभ्यतप स्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत॥

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

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. 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.

Verse ३

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya paraṁ kṛṣṇa rūpam ||

That flowed forth and went toward the sun. That forms what is called the extremely dark colour of the sun. 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.

Verse १

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

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

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. 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.

Verse २

ते वा एते गुह्या आदेशा एतद्ब्रह्माभ्यतपस्तस्याभितप्तस्य यशस्तेज इन्द्रियं वीर्यमन्नाद्य रसोऽजायत॥

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

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. 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.

Verse ३

तद्व्यक्षरत्तदादित्यमभितोऽश्रयत्तद्वा एतद्यदेतदादित्यस्य मध्ये क्षोभत इव॥

tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya madhye kṣobhata iva ||

That flowed forth and went towards the sun. That forms what appears to stir in the centre of the sun. 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.

Verse ४

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

te vā ete rasānā rasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni||

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. 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.

Verse १

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

tadyatprathamamamṛtaṁ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṁ dṛṣṭvā tṛpyanti ||

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. 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.

Verse २

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ||

They retire into that red colour and rise up from that colour. They enter into this very form (colour) and out of this form they emerge.

Verse ३

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

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

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. 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.

Verse ४

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता वसूनामेव तावदाधिपत्य स्वाराज्यं पर्येता॥

sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatya svārājyaṁ paryetā||

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. 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.

Verse १

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

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

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. 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.

Verse २

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ||

They retire into that white colour and rise up from that colour. They enter into this very form (colour) and out of this form they emerge.

Verse ३

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

sa ya etadevamamṛtaṁ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti ||

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. 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.

Verse ४

स यावदादित्यः पुरस्तादुदेता पश्चादस्तमेता द्विस्तावद्दक्षिणत उदेतोत्तरतोऽस्तमेता रुद्राणामेव तावदाधिपत्य स्वाराज्यं पर्येता॥

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

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. 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.

Verse १

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

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

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. 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.

Verse २

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ||

They retire into that dark colour and rise up from that colour. They enter into this very form and out of this form they emerge.

Verse ३

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

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

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. 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.

Verse ४

स यावदादित्यो दक्षिणत उदेतोत्तरतोऽस्तमेता द्विस्तावत्पश्चादुदेता पुरस्तादस्तमेताऽऽदित्यानामेव तावदाधिपत्य स्वाराज्यं पर्येता॥

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

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. 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.

Verse १

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

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

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. 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.

Verse २

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ||

They retire into that extremely dark colour and rise up from that colour. They enter into this very form and out of this form they emerge.

Verse ३

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

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

sa ya etadevamamṛtaṁ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṁ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṁviśatyetasmādrūpādudeti || He who knows thus this nectar becomes one of the Maruts, and with Soma as the leader is satisfied only with seeing this nectar.

Verse ४

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

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

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. 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.

Verse १

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

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

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. 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.

Verse २

त एतदेव रूपमभिसंविशन्त्येतस्माद्रूपादुद्यन्ति॥

ta etadeva rūpamabhisaṁviśantyetasmādrūpādudyanti ||

Thy retire into that form and rise up from that form. They enter into this very form and out of this form they emerge.

Verse ३

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

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

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. He who knows thus this nectar becomes one of the Sadhyas, and with Pranava as the leader is satisfied only with seeing this nectar.

Verse ४

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

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

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. 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.

Verse १

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

atha tata ūrdhva udetya naivodetā nāstametaikala eva madhye sthātā tadeṣa ślokaḥ ||

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

Verse २

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

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

"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!" 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'.

Verse ३

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

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

Verily, for him who thus knows this BrahmaóUpanishad, the sun does not rise or set. For him it is day for ever. Verily, for him the sun neither rises nor sets. He who thus knows this secret of the Vedas, for him, there is perpetual day.

Verse ४

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

taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca ||

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. 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.

Verse ५

इदं वाव तज्ज्येष्ठाय पुत्राय पिता ब्रह्म प्रब्रूयात्प्रणाय्याय वाऽन्तेवासिने॥

idaṁ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vā'ntevāsine ||

A father may therefore tell that doctrine of Brahman to his eldest son to a worthy disciple. A father may declare to his eldest son or to any other worthy disciple this very knowledge of Honey.

Verse ६

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

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

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. 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.

Verse १

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

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

The gayatri is everything, whatever here exists. Speech is verily the Gayatri, for speech sings forth (gayaóti) and protects (trayaóte) everything, whatever here exists. Gayatri indeed is all this, whatever being exists. Speech indeed is Gayatri; for speech indeed sings and removes fear of all this that exists.

Verse २

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

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

That Gayatri is also the earth; for everything that exists here rests on this earth and does not go beyond. 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.

Verse ३

या वै सा पृथिवीयं वाव सा यदिदमस्मिन्पुरुषे शरीरमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते॥

yā vai sā pṛthivīyaṁ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante ||

In man, that Gayatri is also the body; for the pranas exist in this body and do not go beyond. 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.

Verse ४

यद्वै तत्पुरुषे शरीरमिदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे हृदयमस्मिन्हीमे प्राणाः प्रतिष्ठिता एतदेव नातिशीयन्ते॥

yadvai tatpuruṣe śarīramidaṁ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante ||

That body, in man, is again the heart within a man; for the pranas exist in it and do not go beyond. 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.

Verse ५

सैषा चतुष्पदा षड्विधा गायत्री तदेतदृचाभ्यनूक्तम्‌॥

saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam ||

That Gayatri has four feet and is sixfold. The same is also declared by a Rikóverse: This well-known Gayatri is four footed and six fold. The Gayatri Brahman is thus expressed in the following Rik:

Verse ६

तावानस्य महिमा ततो ज्यायाश्च पूरुषः। पादोऽस्य सर्वा भूतानि त्रिपादस्यामृतं दिवीति॥

tāvānasya mahimā tato jyāyāśca pūruṣaḥ | pādo'sya sarvā bhūtāni tripādasyāmṛtaṁ divīti ||

"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) 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.

Verse ७

यद्वै तद्ब्रह्मेतीदं वाव तद्योऽयं बहिर्धा पुरुषादाकाशो यो वै स बहिर्धा पुरुषादाकाशः॥

yadvai tadbrahmetīdaṁ vāva tadyo'yaṁ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ ||

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. 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.

Verse ८

अयं वाव स योऽयमन्तः पुरुष अकाशो यो वै सोऽन्तः पुरुष आकाशः॥

ayaṁ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ ||

Verse ९

अयं वाव स योऽयमन्तर्हृदय आकाशस्तदेतत्पूर्णमप्रवर्ति पूर्णमप्रवर्तिनी श्रियं लभते य एवं वेद॥

ayaṁ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinī śriyaṁ labhate ya evaṁ veda ||

ayaṁ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinī śriyaṁ labhate ya evaṁ veda || 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.

Verse १

तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः स योऽस्य प्राङ्सुषिः स प्राणस्तच्चक्षुः स आदित्यस्तदेतत्तेजोऽन्नाद्यमित्युपासीत तेजस्व्यन्नादो भवति य एवं वेद॥

tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṁ veda ||

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 source of food. He who knows this becomes bright and an eater of food. 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.

Verse २

अथ योऽस्य दक्षिणः सुषिः स व्यानस्तच्छ्रोत्र स चन्द्रमास्तदेतच्छ्रीश्च यशश्चेत्युपासीत श्रीमान्यशस्वी भवति य एवं वेद॥

atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotra sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṁ veda ||

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. 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.

Verse ३

अथ योऽस्य प्रत्यङ्सुषिः सोऽपानः सा वाक्सोऽग्निस्तदेतद्ब्रह्मवर्चसमन्नाद्यमित्युपासीत ब्रह्मवर्चस्यन्नादो भवति य एवं वेद॥

atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākso'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṁ veda ||

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. 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.

Verse ४

अथ योऽस्योदङ्सुषिः स समानस्तन्मनः स पर्जन्यस्तदेतत्कीर्तिश्च व्युष्टिश्चेत्युपासीत कीर्तिमान्व्युष्टिमान्भवति य एवं वेद॥

atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṁ veda ||

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. 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.

Verse ५

अथ योऽस्योर्ध्वः सुषिः स उदानः स वायुः स आकाशस्तदेतदोजश्च महश्चेत्युपासीतौजस्वी महस्वान्भवति य एवं वेद॥

atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṁ veda ||

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. 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.

तृतीयोऽध्यायः (part 2)

Verse ६

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॥

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 ||

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. 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.

Verse ७

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॥

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|| 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.

Verse १

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत। अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत॥

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. 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.

Verse २

मनोमयः प्राणशरीरो भारूपः सत्यसंकल्प आकाशात्मा सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदमभ्यत्तोऽवाक्यनादरः॥

manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṁkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ ||

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. 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.

Verse ३

एष म आत्माऽन्तर्हृदयेऽणीयान्व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामाकतण्डुलाद्वा एष म आत्माऽन्तर्हृदये ज्यायान्पृथिव्या ज्यायानन्तरिक्षाज्ज्यायान्दिवो ज्यायानेभ्यो लोकेभ्यः॥

eṣa ma ātmā'ntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvā eṣa ma ātmā'ntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ ||

Verse ४

sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmā'ntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṁbhavitāsmīti yasya syādaddhā na vicikitsā'stīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ ||

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. 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.

Verse १

अन्तरिक्षोदरः कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिल स एष कोशो वसुधानस्तस्मिन्विश्वमिद श्रितम्‌॥

antarikṣodaraḥ kośo bhūmibudhno na jīryati diśo hyasya sraktayo dyaurasyottaraṁ bila sa eṣa kośo vasudhānastasminviśvamida śritam||

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. 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.

Verse २

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॥

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||

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. 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.

Verse ३

अरिष्टं कोशं प्रपद्येऽमुनाऽमुनाऽमुना प्राणं प्रपद्येऽमुनाऽमुनाऽमुना भूः प्रपद्येऽमुनाऽमुनाऽमुना भुवः प्रपद्येऽमुनाऽमुनाऽमुना स्वः प्रपद्येऽमुनाऽमुनाऽमुना॥

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 ||

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. 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.

Verse ४

स यदवोचं प्राणं प्रपद्य इति प्राणो वा इद सर्वं भूतं यदिदं किंच तमेव तत्प्रापत्सि॥

sa yadavocaṁ prāṇaṁ prapadya iti prāṇo vā ida sarvaṁ bhūtaṁ yadidaṁ kiṁca tameva tatprāpatsi||

When I said: "I take refuge in the prana," prana meant everything that exists hereóin that I take refuge. 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.

Verse ५

अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम्‌॥

atha yadavocaṁ bhūḥ prapadya iti pṛthivīṁ prapadye'ntarikṣaṁ prapadye divaṁ prapadya ityeva tadavocam ||

When I said: "I take refuge in Bhuh," what I really said was: "I refuge in the earth, the midóregion and heaven." 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'.

Verse ६

अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम्‌॥

atha yadavocaṁ bhuvaḥ prapadya ityagniṁ prapadye vāyuṁ prapadya ādityaṁ prapadya ityeva tadavocam ||

Then I said: "I take refuge in Bhuvah," what I said was: "I take in fire, the air and the sun." 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.'

Verse ७

अथ यदवोच स्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम्‌॥

atha yadavoca svaḥ prapadya ityṛgvedaṁ prapadye yajurvedaṁ prapadye sāmavedaṁ prapadya ityeva tadavocaṁ tadavocam||

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. 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.

Verse १

पुरुषो वाव यज्ञस्तस्य यानि चतुर्विशति वर्षाणि तत्प्रातःसवनं चतुर्विशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीद सर्वं वासयन्ति॥

puruṣo vāva yajñastasya yāni caturviśati varṣāṇi tatprātaḥsavanaṁ caturviśatyakṣarā gāyatrī gāyatraṁ prātaḥsavanaṁ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīda sarvaṁ vāsayanti||

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. 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.

Verse २

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यन्दिन सवनमनुसंतनुतेति माऽहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति॥

taṁ cedetasminvayasi kiṁcidupatapetsa brūyātprāṇā vasava idaṁ me prātaḥsavanaṁ mādhyandina savanamanusaṁtanuteti mā'haṁ prāṇānāṁ vasūnāṁ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati ||

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. 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.

Verse ३

अथ यानि चतुश्चत्वारिशद्वर्षाणि तन्माध्यन्दिन सवनं चतुश्चत्वारिशदक्षरा त्रिष्टुप् त्रैष्टुभं माध्यन्दिन सवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीद सर्व रोदयन्ति॥

atha yāni catuścatvāriśadvarṣāṇi tanmādhyandina savanaṁ catuścatvāriśadakṣarā triṣṭup traiṣṭubhaṁ mādhyandina savanaṁ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīda sarva rodayanti||

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). 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.

Verse ४

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यन्दिन सवनं तृतीयसवनमनुसंतनुतेति माऽहं प्राणाना रुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति॥

taṁ cedetasminvayasi kiṁcidupatapetsa brūyātprāṇā rudrā idaṁ me mādhyandina savanaṁ tṛtīyasavanamanusaṁtanuteti mā'haṁ prāṇānā rudrāṇāṁ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati ||

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. 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.

Verse ५

अथ यान्यष्टाचत्वारिशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावाऽऽदित्या एते हीद सर्वमाददते॥

atha yānyaṣṭācatvāriśadvarṣāṇi tattṛtīyasavanamaṣṭācatvāriśadakṣarā jagatī jāgataṁ tṛtīyasavanaṁ tadasyādityā anvāyattāḥ prāṇā vāvā''dityā ete hīda sarvamādadate||

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. 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.

Verse ६

तं चेदेतस्मिन्वयसि किंचिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माऽहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति॥

taṁ cedetasminvayasi kiṁcidupatapetsa brūyātprāṇā ādityā idaṁ me tṛtīyasavanamāyuranusaṁtanuteti mā'haṁ prāṇānāmādityānāṁ madhye yajño vilopsīyetyuddhaiva tata etyagado haiva bhavati ||

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. 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.

Verse ७

एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद॥

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 ||

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. 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.

Verse १

स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः॥

sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ ||

When a man hungers, thirsts and abstains from pleasures- these are his initiatory rites. 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.

Verse २

अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति॥

atha yadaśnāti yatpibati yadramate tadupasadaireti ||

When he eats, drinks and enjoys pleasures, he then participates in Upasadas. And, that he eats that he drinks, that he rejoices - all these approach Upasadas.

Verse ३

अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति॥

atha yaddhasati yajjakṣati yanmaithunaṁ carati stutaśastraireva tadeti ||

When a man laughs, eats and enjoys sexual intercourse-these are Stuta and Sastra. And, that he laughs, that he eats, that he behaves as one of a couple - all these approach Stotra and Sastra.

Verse ४

अथ यत्तपो दानमार्जवमहि सा सत्यवचनमिति ता अस्य दक्षिणाः॥

atha yattapo dānamārjavamahi sā satyavacanamiti tā asya dakṣiṇāḥ||

Austerity, almsgiving, uprightness, non-violence and truthfulness-these are the gifts (daxina) for the priests. And his austerity, gifts, uprightness, non-violence, and truthfulness - all these are the largesse of this sacrifice.

Verse ५

तस्मादाहुः सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवावभृथः॥

tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ ||

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. Therefore people say 'sosyati' (will procreate), and 'asosta' (has procreated). Again, that is the procreation of this, and death is the Avabhrita bath.

Verse ६

तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसशितमसीति तत्रैते द्वे ऋचौ भवतः॥

taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṁ pratipadyetākṣitamasyacyutamasi prāṇasaśitamasīti tatraite dve ṛcau bhavataḥ||

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: 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.

Verse ७

आदित्प्रत्नस्य रेतस उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तर स्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति॥

āditpratnasya retasa udvayaṁ tamasaspari jyotiḥ paśyanta uttara svaḥ paśyanta uttaraṁ devaṁ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamiti||

"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." (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.

Verse १

मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च॥

mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṁ bhavatyadhyātmaṁ cādhidaivataṁ ca ||

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. 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.

Verse २

तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च॥

tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṁ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pāda adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṁ bhavatyadhyātmaṁ caivādhidaivataṁ ca ||

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. 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.

Verse ३

वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद॥

vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ||

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. 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.

Verse ४

प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद॥

prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ||

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. 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.

Verse ५

चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद॥

cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ||

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. 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.

Verse ६

रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद॥

śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṁ veda ya evaṁ veda ||

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. 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.

Verse १

आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत्‌। तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम्‌॥

ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt | tatsadāsīttatsamabhavattadāṇḍaṁ niravartata tatsaṁvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṁ ca suvarṇaṁ cābhavatām ||

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. 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.

Verse २

तद्यद्रजत सेयं पृथिवी यत्सुवर्ण सा द्यौर्यज्जरायु ते पर्वता यदुल्ब समेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदक स समुद्रः।

tadyadrajata seyaṁ pṛthivī yatsuvarṇa sā dyauryajjarāyu te parvatā yadulba samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudaka sa samudraḥ |

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. 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.

Verse ३

अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि च सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे चैव कामाः॥

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 ||

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. 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.

Verse ४

स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेन साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन्‌॥

sa ya etamevaṁ vidvānādityaṁ brahmetyupāste'bhyāśo ha yadena sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran ||

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. 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.