5. पञ्चमोऽध्यायः
पञ्चमोऽध्यायः (part 1)
Verse १
ॐ यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च ह वै श्रेष्ठश्च भवति प्राणो वाव ज्येष्ठश्च श्रेष्ठश्च॥
om yo ha vai jyeṣṭhaṁ ca śreṣṭhaṁ ca veda jyeṣṭhaśca ha vai śreṣṭhaśca bhavati prāṇo vāva jyeṣṭhaśca śreṣṭhaśca ||
Om. He who knows what is the oldest and greatest becomes himself the oldest and greatest. The prana, indeed, is the oldest and greatest. 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).
Verse २
यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग्वाव वसिष्ठः॥
yo ha vai vasiṣṭhaṁ veda vasiṣṭho ha svānāṁ bhavati vāgvāva vasiṣṭhaḥ ||
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. Verily, he who knows the richest, becomes the richest among his own people. Speech is indeed the richest.
Verse ३
यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठत्यस्मिश्च श्लोकेऽमुष्मिश्च चक्षुर्वाव प्रतिष्ठा॥
yo ha vai pratiṣṭhāṁ veda prati ha tiṣṭhatyasmiśca śloke'muṣmiśca cakṣurvāva pratiṣṭhā ||
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. Verily, he who knows the stable basis, becomes stabilized in this world and in the next. The eye is indeed the stable basis.
Verse ४
यो ह वै संपदं वेद सहास्मै कामाः पद्यन्ते दैवाश्च मानुषाश्च श्रोत्रं वाव संपत्॥
yo ha vai saṁpadaṁ veda sahāsmai kāmāḥ padyante daivāśca mānuṣāśca śrotraṁ vāva saṁpat ||
He who knows prosperity (sampad), his wishes are fulfilled- both divine and human wishes. The ear, indeed, is prosperity. Verily, he who knows prosperity, attains all desires, both divine and human. The ear is indeed prosperity.
Verse ५
यो ह वा आयतनं वेदायतन ह स्वानां भवति मनो ह वा आयतनम्॥
yo ha vā āyatanaṁ vedāyatana ha svānāṁ bhavati mano ha vā āyatanam ||
He who knows the abode (ayatana) becomes the abode of his kinsmen. The mind, indeed, is the abode. Verily, he who knows the abode, becomes the abode of his people. The mind is indeed the abode.
Verse ६
अथ ह प्राणा अह श्रेयसि व्यूदिरेऽह श्रेयानस्म्यह श्रेयानस्मीति॥
atha ha prāṇā aha śreyasi vyūdire'ha śreyānasmyaha śreyānasmīti ||
The pranas (sense-organs) disputed among themselves about who was the best among them, each saying: "I am the best," "I am the best." Now, once the five senses disputed among themselves about their personal superiority, saying 'I am superior'.
Verse ७
ते ह प्राणाः प्रजापतिं पितरमेत्योचुर्भगवन्को नः श्रेष्ठ इति तान्होवाच यस्मिन्व उत्क्रान्ते शरीरं पापिष्ठतरमिव दृश्येत स वः श्रेष्ठ इति॥
te ha prāṇāḥ prajāpatiṁ pitarametyocurbhagavanko naḥ śreṣṭha iti tānhovāca yasminva utkrānte śarīraṁ pāpiṣṭhataramiva dṛśyeta sa vaḥ śreṣṭha iti ||
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." 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.'
Verse ८
सा ह वागुच्चक्राम सा संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा कला अवदन्तः प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह वाक्॥
sā ha vāguccakrāma sā saṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha vāk||
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. 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).
Verse ९
चक्षुर्होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथाऽन्धा अपश्यन्तः प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण ध्यायन्तो मनसैवमिति प्रविवेश ह चक्षुः॥
cakṣurhoccakrāma tatsaṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā'ndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivamiti praviveśa ha cakṣuḥ ||
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. 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).
Verse १०
रोत्र होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बधिरा अशृण्वन्तः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा ध्यायन्तो मनसैवमिति प्रविवेश ह श्रोत्रम्॥
śrotra hoccakrāma tatsaṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā dhyāyanto manasaivamiti praviveśa ha śrotram ||
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. 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).
Verse ११
मनो होच्चक्राम तत्संवत्सरं प्रोष्य पर्येत्योवाच कथमशकतर्ते मज्जीवितुमिति यथा बाला अमनसः प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेणैवमिति प्रविवेश ह मनः॥
mano hoccakrāma tatsaṁvatsaraṁ proṣya paryetyovāca kathamaśakatarte majjīvitumiti yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇaivamiti praviveśa ha manaḥ ||
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. 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).
Verse १२
अथ ह प्राण उच्चिक्रमिषन्स यथा सुहयः पड्वीशशङ्कून्संखिदेदेवमितरान्प्राणान्समखिदत्त हाभिसमेत्योचुर्भगवन्नेधि त्वं नः श्रेष्ठोऽसि मोत्क्रमीरिति॥
atha ha prāṇa uccikramiṣansa yathā suhayaḥ paḍvīśaśaṅkūnsaṁkhidedevamitarānprāṇānsamakhidatta hābhisametyocurbhagavannedhi tvaṁ naḥ śreṣṭho'si motkramīriti ||
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." 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.'
Verse १३
अथ हैनं वागुवाच यदहं वसिष्ठोऽस्मि त्वं तद्वसिष्ठोऽसीत्यथ हैनं चक्षुरुवाच यदहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठाऽसीति॥
atha hainaṁ vāguvāca yadahaṁ vasiṣṭho'smi tvaṁ tadvasiṣṭho'sītyatha hainaṁ cakṣuruvāca yadahaṁ pratiṣṭhāsmi tvaṁ tatpratiṣṭhā'sīti ||
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." 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'.
Verse १४
अथ हैन श्रोत्रमुवाच यदहं संपदस्मि त्वं तत्संपदसीत्यथ हैनं मन उवाच यदहमायतनमस्मि त्वं तदायतनमसीति॥
atha haina śrotramuvāca yadahaṁ saṁpadasmi tvaṁ tatsaṁpadasītyatha hainaṁ mana uvāca yadahamāyatanamasmi tvaṁ tadāyatanamasīti||
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." 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.'
Verse १५
न वै वाचो न चक्षूषि न श्रोत्राणि न मनासीत्याचक्षते प्राणा इत्येवाचक्षते प्राणो ह्येवैतानि सर्वाणि भवति॥
na vai vāco na cakṣūṣi na śrotrāṇi na manāsītyācakṣate prāṇā ityevācakṣate prāṇo hyevaitāni sarvāṇi bhavati ||
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. 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.
Verse १
स होवाच किं मेऽन्नं भविष्यतीति यत्किंचिदिदमाश्वभ्य आशकुनिभ्य इति होचुस्तद्वा एतदनस्यान्नमनो ह वै नाम प्रत्यक्षं न ह वा एवंविदि किंचनानन्नं भवतीति॥
sa hovāca kiṁ me'nnaṁ bhaviṣyatīti yatkiṁcididamāśvabhya āśakunibhya iti hocustadvā etadanasyānnamano ha vai nāma pratyakṣaṁ na ha vā evaṁvidi kiṁcanānannaṁ bhavatīti ||
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. 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.
Verse २
स होवाच किं मे वासो भविष्यतीत्याप इति होचुस्तस्माद्वा एतदशिष्यन्तः पुरस्ताच्चोपरिष्टाच्चाद्भिः परिदधति लम्भुको ह वासो भवत्यनग्नो ह भवति॥
sa hovāca kiṁ me vāso bhaviṣyatītyāpa iti hocustasmādvā etadaśiṣyantaḥ purastāccopariṣṭāccādbhiḥ paridadhati lambhuko ha vāso bhavatyanagno ha bhavati ||
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. 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.
Verse ३
तद्धैतत्सत्यकामो जाबालो गोश्रुतये वैयाघ्रपद्यायोक्त्वोवाच यद्यप्येनच्छुष्काय स्थाणवे ब्रूयाज्जायेरन्नेवास्मिञ्छाखाः प्ररोहेयुः पलाशानीति॥
taddhaitatsatyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca yadyapyenacchuṣkāya sthāṇave brūyājjāyerannevāsmiñchākhāḥ praroheyuḥ palāśānīti ||
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." 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'.
Verse ४
अथ यदि महज्जिगमिषेदमावास्यायां दीक्षित्वा पौर्णमास्या रात्रौ सर्वौषधस्य मन्थं दधिमधुनोरुपमथ्य ज्येष्ठाय श्रेष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्॥
atha yadi mahajjigamiṣedamāvāsyāyāṁ dīkṣitvā paurṇamāsyā rātrau sarvauṣadhasya manthaṁ dadhimadhunorupamathya jyeṣṭhāya śreṣṭhāya svāhetyagnāvājyasya hutvā manthe saṁpātamavanayet ||
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. 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.
Verse ५
वसिष्ठाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्प्रतिष्ठायै स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्संपदे स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेदायतनाय स्वाहेत्यग्नावाज्यस्य हुत्वा मन्थे संपातमवनयेत्॥
vasiṣṭhāya svāhetyagnāvājyasya hutvā manthe saṁpātamavanayetpratiṣṭhāyai svāhetyagnāvājyasya hutvā manthe saṁpātamavanayetsaṁpade svāhetyagnāvājyasya hutvā manthe saṁpātamavanayedāyatanāya svāhetyagnāvājyasya hutvā manthe saṁpātamavanayet||
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. 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.
Verse ६
अथ प्रतिसृप्याञ्जलौ मन्थमाधाय जपत्यमो नामास्यमा हि ते सर्वमिद स हि ज्येष्ठः श्रेष्ठो राजाऽधिपतिः स मा ज्यैष्ठ्य श्रैष्ठ्य राज्यमाधिपत्यं गमयत्वहमेवेद सर्वमसानीति॥
atha pratisṛpyāñjalau manthamādhāya japatyamo nāmāsyamā hi te sarvamida sa hi jyeṣṭhaḥ śreṣṭho rājā'dhipatiḥ sa mā jyaiṣṭhya śraiṣṭhya rājyamādhipatyaṁ gamayatvahameveda sarvamasānīti ||
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!" 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.'
Verse ७
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॥
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 ||
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. 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.
Verse ८
तदेष श्लोकः॥ यदा कर्मसु काम्येषु स्त्रिय स्वप्नेषु पश्यति॥ समृद्धिं तत्र जानीयात्तस्मिन्स्वप्ननिदर्शने तस्मिन्स्वप्ननिदर्शन इति॥
tadeṣa ślokaḥ|| yadā karmasu kāmyeṣu striya svapneṣu paśyati|| samṛddhiṁ tatra jānīyāttasminsvapnanidarśane tasminsvapnanidarśana iti ||
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." 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.
Verse १
श्वेतकेतुर्हारुणेयः पञ्चालाना समितिमेयाय त ह प्रवाहणो जैवलिरुवाच कुमारानु त्वाऽशिषत्पितेत्यनु हि भगव इति॥
śvetaketurhāruṇeyaḥ pañcālānā samitimeyāya ta ha pravāhaṇo jaivaliruvāca kumārānu tvā'śiṣatpitetyanu hi bhagava iti||
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. 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'.
Verse २
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॥
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||
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." 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'.
Verse ३
वेत्थ यथासौ लोको न संपूर्यत ३ इति न भगव इति वेत्थ यथा पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति नैव भगव इति॥
vettha yathāsau loko na saṁpūryata 3 iti na bhagava iti vettha yathā pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti naiva bhagava iti||
"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." 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'.
Verse ४
अथानु किमनुशिष्ठोऽवोचथा यो हीमानि न विद्यात्कथ सोऽनुशिष्टो ब्रुवीतेति स हाऽऽ।यस्तः पितुरर्धमेयाय त होवाचाऽननुशिष्य वाव किल मा भगवानब्रवीदनु त्वाऽशिषमिति॥
athānu kimanuśiṣṭho'vocathā yo hīmāni na vidyātkatha so'nuśiṣṭo bruvīteti sa hā''|yastaḥ piturardhameyāya ta hovācā'nanuśiṣya vāva kila mā bhagavānabravīdanu tvā'śiṣamiti||
"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. 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".'
Verse ५
पञ्च मा राजन्यबन्धुः प्रश्नानप्राक्षीत्तेषां नैकंचनाशकं विवक्तुमिति स होवाच यथा मा त्वं तदैतानवदो यथाहमेषां नैकंचन वेद यद्यहमिमानवेदिष्यं कथं ते नावक्ष्यमिति॥
pañca mā rājanyabandhuḥ praśnānaprākṣītteṣāṁ naikaṁcanāśakaṁ vivaktumiti sa hovāca yathā mā tvaṁ tadaitānavado yathāhameṣāṁ naikaṁcana veda yadyahamimānavediṣyaṁ kathaṁ te nāvakṣyamiti||
"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?" 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?'
Verse ६
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॥
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||
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. 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.
Verse ७
त ह चिरं वसेत्याज्ञापयांचकार त होवाच यथा मा त्वं गौतमावदो यथेयं न प्राक्त्वत्तः पुरा विद्या ब्राह्मणान्गच्छति तस्मादु सर्वेषु लोकेषु क्षत्रस्यैव प्रशासनमभूदिति तस्मै होवाच॥
ta ha ciraṁ vasetyājñāpayāṁcakāra ta hovāca yathā mā tvaṁ gautamāvado yatheyaṁ na prāktvattaḥ purā vidyā brāhmaṇāngacchati tasmādu sarveṣu lokeṣu kṣatrasyaiva praśāsanamabhūditi tasmai hovāca||
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: 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.
Verse १
असौ वाव लोको गौतमाग्निस्तस्यादित्य एव समिद्रश्मयो धूमोऽहरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विस्फुलिङ्गाः॥
asau vāva loko gautamāgnistasyāditya eva samidraśmayo dhūmo'hararciścandramā aṅgārā nakṣatrāṇi visphuliṅgāḥ||
"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. 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.
Verse २
तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुतेः सोमो राजा संभवति॥
tasminnetasminnagnau devāḥ śraddhāṁ juhvati tasyā āhuteḥ somo rājā saṁbhavati||
"In this fire the gods offer faith as libation. Out of that offering King Moon is born." Into this fire the deities offer the oblation of faith. Out of that oblation King Soma arises.
Verse १
पर्जन्यो वाव गौतमाग्निस्तस्य वायुरेव समिदभ्रं धूमो विद्युदर्चिरशनिरङ्गारा ह्रादनयो विस्फुलिङ्गाः॥
parjanyo vāva gautamāgnistasya vāyureva samidabhraṁ dhūmo vidyudarciraśaniraṅgārā hrādanayo visphuliṅgāḥ ||
"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. 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.
Verse २
तस्मिन्नेतस्मिन्नग्नौ देवाः सोम राजानं जुह्वति तस्या आहुतेर्वर्ष संभवति॥
tasminnetasminnagnau devāḥ soma rājānaṁ juhvati tasyā āhutervarṣa saṁbhavati ||
"In this fire the gods offer King Moon as libation. Out of that offering rain is born." Into this fire the deities offer the oblation of King Soma. Out of that oblation rain arises.
Verse १
पृथिवी वाव गौतमाग्निस्तस्याः संवत्सर एव समिदाकाशो धूमो रात्रिरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गाः॥
pṛthivī vāva gautamāgnistasyāḥ saṁvatsara eva samidākāśo dhūmo rātrirarcirdiśo'ṅgārā avāntaradiśo visphuliṅgāḥ||
"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. 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.
Verse २
तस्मिन्नेतस्मिन्नग्नौ देवा वर्षं जुह्वति तस्या आहुतेरन्न संभवति॥
tasminnetasminnagnau devā varṣaṁ juhvati tasyā āhuteranna saṁbhavati||
"In this fire the gods offer rain as libation. Out of that offering food is born." Into this fire the deities offer the oblation of rain. Out of that oblation food (in the shape of corn) arises.
Verse १
पुरुषो वाव गौतमाग्निस्तस्य वागेव समित्प्राणो धूमो जिह्वाऽर्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गाः॥
puruṣo vāva gautamāgnistasya vāgeva samitprāṇo dhūmo jihvā'rciścakṣuraṅgārāḥ śrotraṁ visphuliṅgāḥ||
"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. 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.
Verse १
Into this fire the deities offer the oblation of food. Out of that oblation the seed arises.
Verse २
तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुते रेतः सम्भवति॥
tasminnetasminnagnau devā annaṁ juhvati tasyā āhute retaḥ sambhavati||
"In this fire the gods offer food as libation. Out of that offering semen produced." 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.
Verse १
योषा वाव गौतमाग्निस्तस्या उपस्थ एव समिद्यदुपमन्त्रयते स धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गाः॥
yoṣā vāva gautamāgnistasyā upastha eva samidyadupamantrayate sa dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāḥ||
"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. 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.
Verse २
तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुतेर्गर्भः संभवति॥
tasminnetasminnagnau devā reto juhvati tasyā āhutergarbhaḥ saṁbhavati ||
"In this fire the gods offer food as libation. Out of that offering semen produced." 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.
Verse १
इति तु पञ्चम्यामाहुतावापः पुरुषवचसो भवन्तीति स उल्बावृतो गर्भो दश वा नव वा मासानन्तः शयित्वा यावद्वाथ जायते॥
iti tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti sa ulbāvṛto garbho daśa vā nava vā māsānantaḥ śayitvā yāvadvātha jāyate||
"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. 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.
Verse २
स जातो यावदायुषं जीवति तं प्रेतं दिष्टमितोऽग्नय एव हरन्ति यत एवेतो यतः संभूतो भवति॥
sa jāto yāvadāyuṣaṁ jīvati taṁ pretaṁ diṣṭamito'gnaya eva haranti yata eveto yataḥ saṁbhūto bhavati ||
"In this fire the gods offer semen as libation. Out of that offering the foetus is formed." 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.
Verse १
तद्य इत्थं विदुः। ये चेमेऽरण्ये श्रद्धा तप इत्युपासते तेऽर्चिषमभिसंभवन्त्यर्चिषोऽहरह्न आपूर्यमाणपक्षमापूर्यमाणपक्षाद्यान्षडुदङ्ङेति मासास्तान् मासेभ्यः संवत्सर॥
tadya itthaṁ viduḥ| ye ceme'raṇye śraddhā tapa ityupāsate te'rciṣamabhisaṁbhavantyarciṣo'harahna āpūryamāṇapakṣamāpūryamāṇapakṣādyānṣaḍudaṅṅeti māsāstān māsebhyaḥ saṁvatsara||
"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). 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).
पञ्चमोऽध्यायः (part 2)
Verse २
संवत्सरादादित्यमादित्याच्चन्द्रमसं चन्द्रमसो विद्युतं तत्पुरुषोऽमानवः स एनान्ब्रह्म गमयत्येष देवयानः पन्था इति॥
saṁvatsarādādityamādityāccandramasaṁ candramaso vidyutaṁ tatpuruṣo'mānavaḥ sa enānbrahma gamayatyeṣa devayānaḥ panthā iti ||
"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). 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.
Verse ३
अथ य इमे ग्राम इष्टापूर्ते दत्तमित्युपासते ते धूममभिसंभवन्ति धूमाद्रात्रि रात्रेरपरपक्षमपरपक्षाद्यान्षड्दक्षिणैति मासास्तान्नैते संवत्सरमभिप्राप्नुवन्ति॥
atha ya ime grāma iṣṭāpūrte dattamityupāsate te dhūmamabhisaṁbhavanti dhūmādrātri rātreraparapakṣamaparapakṣādyānṣaḍdakṣiṇaiti māsāstānnaite saṁvatsaramabhiprāpnuvanti ||
"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. 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).
Verse ४
मासेभ्यः पितृलोकं पितृलोकादाकाशमाकाशाच्चन्द्रमसमेष सोमो राजा तद्देवानामन्नं तं देवा भक्षयन्ति॥
māsebhyaḥ pitṛlokaṁ pitṛlokādākāśamākāśāccandramasameṣa somo rājā taddevānāmannaṁ taṁ devā bhakṣayanti ||
"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. 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.
Verse ५
तस्मिन्यवात्संपातमुषित्वाथैतमेवाध्वानं पुनर्निवर्तन्ते यथेतमाकाशमाकाशाद्वायुं वायुर्भूत्वा धूमो भवति धूमो भूत्वाऽभ्रं भवति॥
tasminyavātsaṁpātamuṣitvāthaitamevādhvānaṁ punarnivartante yathetamākāśamākāśādvāyuṁ vāyurbhūtvā dhūmo bhavati dhūmo bhūtvā'bhraṁ bhavati ||
"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. 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.
Verse ६
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॥
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 ||
"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. 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.
Verse ७
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॥
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||
"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. 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.
Verse ८
अथैतयोः पथोर्न कतरेणचन तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयस्थानं तेनासौ लोको न संपूर्यते तस्माज्ज्गुप्सेत तदेष श्लोकः॥
athaitayoḥ pathorna katareṇacana tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasvetyetattṛtīyasthānaṁ tenāsau loko na saṁpūryate tasmājjgupseta tadeṣa ślokaḥ ||
"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: 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.
Verse ९
स्तेनो हिरण्यस्य सुरां पिबश्च गुरोस्तल्पमावसन्ब्रह्महा च। ये ते पतन्ति चत्वारः पञ्चमश्चाचर स्तैरिति॥
steno hiraṇyasya surāṁ pibaśca gurostalpamāvasanbrahmahā ca| ye te patanti catvāraḥ pañcamaścācara stairiti||
' "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.' " 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.
Verse १०
अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद॥
atha ha ya etānevaṁ pañcāgnīnveda na saha tairapyācaranpāpmanā lipyate śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṁ veda ya evaṁ veda||
"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." 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.
Verse १
राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमासां चक्रुः को नु आत्मा किं ब्रह्मेति॥
prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣirindradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśviste haite mahāśālā mahāśrotriyāḥ sametya mīmāsāṁ cakruḥ ko nu ātmā kiṁ brahmeti ||
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?" 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?'
Verse २
ते ह संपादयांचक्रुरुद्दालको वै भगवन्तोऽयमारुणिः संप्रतीममात्मानं वैश्वानरमध्येति त हन्ताभ्यागच्छामेति त हाभ्याजग्मुः॥
te ha saṁpādayāṁcakruruddālako vai bhagavanto'yamāruṇiḥ saṁpratīmamātmānaṁ vaiśvānaramadhyeti ta hantābhyāgacchāmeti ta hābhyājagmuḥ ||
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. 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.
Verse ३
स ह संपादयांचकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति।
sa ha saṁpādayāṁcakāra prakṣyanti māmime mahāśālā mahāśrotriyāstebhyo na sarvamiva pratipatsye hantāhamanyamabhyanuśāsānīti|
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." 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'.
Verse ४
तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः संप्रतीममात्मानं वैश्वानरमध्येति तहन्ताभ्यागच्छामेति तहाभ्याजग्मुः॥
tānhovācāśvapatirvai bhagavanto'yaṁ kaikeyaḥ saṁpratīmamātmānaṁ vaiśvānaramadhyeti tahantābhyāgacchāmeti tahābhyājagmuḥ||
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. 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.
Verse ५
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॥
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 ||
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: 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'.
Verse ६
ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तहैव वदेदात्मानमेवेमं वैश्वानर संप्रत्यध्येषि तमेव नो ब्रूहीति॥
te hocuryena haivārthena puruṣaścarettahaiva vadedātmānamevemaṁ vaiśvānara saṁpratyadhyeṣi tameva no brūhīti ||
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: 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.
Verse ७
तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयैवैतदुवाच॥
tānhovāca prātarvaḥ prativaktāsmīti te ha samitpāṇayaḥ pūrvāhṇe praticakramire tānhānupanīyaivaitaduvāca||
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: 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:
Verse १
औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते॥
aupamanyava kaṁ tvamātmānamupāssa iti divameva bhagavo rājanniti hovācaiṣa vai sutejā ātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttava sutaṁ prasutamāsutaṁ kule dṛśyate ||
"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." 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.'
Verse २
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूधा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति॥
atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste mūdhā tveṣa ātmana iti hovāca mūrdhā te vyapatiṣyadyanmāṁ nāgamiṣya iti ||
"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." 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.'
Verse १
अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्य कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते॥
atha hovāca satyayajñaṁ pauluṣiṁ prācīnayogya kaṁ tvamātmānamupāssa ityādityameva bhagavo rājanniti hovācaiṣa vai viśvarūpa ātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttava bahu viśvarūpaṁ kule dṛśyate ||
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." 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.
Verse २
प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुष्ट्वेदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति॥
pravṛtto'śvatarīratho dāsīniṣko'tsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste cakṣuṣṭveadātmana iti hovācāndho'bhaviṣyo yanmāṁ nāgamiṣya iti||
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." 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.'
Verse १
अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्माऽत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति॥
atha hovācendradyumnaṁ bhāllaveyaṁ vaiyāghrapadya kaṁ tvamātmānamupāssa iti vāyumeva bhagavo rājanniti hovācaiṣa vai pṛthagvartmā'tmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttvāṁ pṛthagbalaya āyanti pṛthagrathaśreṇayo'nuyanti||
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." 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.
Verse २
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति॥
atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste prāṇastveṣa ātmana iti hovāca prāṇasta udakramiṣyadyanmāṁ nāgamiṣya iti||
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." 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'.
Verse १
अथ होवाच जनशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च॥
atha hovāca janaśārkarākṣya kaṁ tvamātmānamupāssa ityākāśameva bhagavo rājanniti hovācaiṣa vai bahula ātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttvaṁ bahulo'si prajayā ca dhanena ca||
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." 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.
Verse २
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते संदेहस्त्वेष आत्मन इति होवाच संदेहस्ते व्यशीर्यद्यन्मां नागमिष्य इति॥
atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste saṁdehastveṣa ātmana iti hovāca saṁdehaste vyaśīryadyanmāṁ nāgamiṣya iti ||
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." 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'.
Verse १
अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्व रयिमान्पुष्टिमानसि॥
atha hovāca buḍilamāśvatarāśviṁ vaiyāghrapadya kaṁ tvamātmānamupāssa ityapa eva bhagavo rājanniti hovācaiṣa vai rayirātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttva rayimānpuṣṭimānasi||
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." 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.
Verse २
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति॥
atsyannaṁ paśyasi priyamattyannaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste bastistveṣa ātmana iti hovāca bastiste vyabhetsyadyanmāṁ nāgamiṣya iti||
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." 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'.
Verse १
अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपास्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च॥
atha hovācoddālakamāruṇiṁ gautama kaṁ tvamātmānamupāssa iti pṛthivīmeva bhagavo rājanniti hovācaiṣa vai pratiṣṭhātmā vaiśvānaro yaṁ tvamātmānamupāsse tasmāttvaṁ pratiṣṭhito'si prajayā ca paśubhiśca||
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." 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'.
Verse २
अत्स्यन्नं पश्यसि प्रियमत्त्यनं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति॥
atsyannaṁ paśyasi priyamattyanaṁ paśyati priyaṁ bhavatyasya brahmavarcasaṁ kule ya etamevamātmānaṁ vaiśvānaramupāste pādau tvetāvātmana iti hovāca pādau te vyamlāsyetāṁ yanmāṁ nāgamiṣya iti ||
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." 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'.
Verse १
तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वासोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति॥
tānhovācaite vai khalu yūyaṁ pṛthagivemamātmānaṁ vaiśvānaraṁ vidvāso'nnamattha yastvetamevaṁ prādeśamātramabhivimānamātmānaṁ vaiśvānaramupāste sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasvannamatti ||
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. 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.
Verse २
तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा संदेहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः॥
tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṁdeho bahulo bastireva rayiḥ pṛthivyeva pādāvura eva vedirlomāni barhirhṛdayaṁ gārhapatyo mano'nvāhāryapacana āsyamāhavanīyaḥ||
"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." 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.
पञ्चमोऽध्यायः (part 3)
Verse १
तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीय स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति॥
tadyadbhaktaṁ prathamamāgacchettaddhomīya sa yāṁ prathamāmāhutiṁ juhuyāttāṁ juhuyātprāṇāya svāheti prāṇastṛpyati ||
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. 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.
Verse २
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किंच द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥
prāṇe tṛpyati cakṣustṛpyati cakṣuṣi tṛpyatyādityastṛpyatyāditye tṛpyati dyaustṛpyati divi tṛpyantyāṁ yatkiṁca dyauścādityaścādhitiṣṭhatastattṛpyati tasyānutṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ||
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. 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.
Verse १
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति॥
atha yāṁ dvitīyāṁ juhuyāttāṁ juhuyādvyānāya svāheti vyānastṛpyati ||
The second oblation that he offers, he should offer, saying: "Svaha to the vyana!" Then the vyana is satisfied. Then, when he offers the second oblation, he should offer it with the Mantra 'Svaha to Vyana'; thereby Vyana is satisfied.
Verse २
व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किंच दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥
vyāne tṛpyati śrotraṁ tṛpyati śrotre tṛpyati candramāstṛpyati candramasi tṛpyati diśastṛpyanti dikṣu tṛpyantīṣu yatkiṁca diśaśca candramāścādhitiṣṭhanti tattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ||
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. 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.
Verse १
अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति॥
atha yāṁ tṛtīyāṁ juhuyāttāṁ juhuyādapānāya svāhetyapānastṛpyati||
The third oblation that he offers, he should offer, saying: "Svaha to the apana!" Then the apana is satisfied. Then, when he offers the third oblation, he should offer it with the Mantra 'Svaha to Apana'; thereby Apana is satisfied.
Verse २
अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किंच पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥
apāne tṛpyati vāktṛpyati vāci tṛpyantyāmagnistṛpyatyagnau tṛpyati pṛthivī tṛpyati pṛthivyāṁ tṛpyantyāṁ yatkiṁca pṛthivī cāgniścādhitiṣṭhatastattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti||
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. 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.
Verse १
अथ यां चतुर्थीं जुहुयात्तां जुहुयात्समानाय स्वाहेति समानस्तृप्यति॥
atha yāṁ caturthīṁ juhuyāttāṁ juhuyātsamānāya svāheti samānastṛpyati||
The fourth oblation that he offers, he should offer, saying: "Svaha to the samana!" Then the samana is satisfied. Then, when he offers the fourth oblation, he should offer it with the Mantra 'Svaha to Samana'; thereby Samana is satisfied.
Verse २
समाने तृप्यति मनस्तृप्यति मनसि तृप्यति पर्जन्यस्तृप्यति पर्जन्ये तृप्यति विद्युत्तृप्यति विद्युति तृप्यन्त्यां यत्किंच विद्युच्च पर्जन्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥
samāne tṛpyati manastṛpyati manasi tṛpyati parjanyastṛpyati parjanye tṛpyati vidyuttṛpyati vidyuti tṛpyantyāṁ yatkiṁca vidyucca parjanyaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti||
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. 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.
Verse १
अथ यां पञ्चमीं जुहुयात्तां जुहुयादुदानाय स्वाहेत्युदानस्तृप्यति॥
atha yāṁ pañcamīṁ juhuyāttāṁ juhuyādudānāya svāhetyudānastṛpyati ||
The fifth oblation that he offers, he should offer, saying: "Svaha to the udana!" Then the udana is satisfied. Then, when he offers the fifth oblation, he should offer it with the Mantra 'Svaha to Udana'; thereby Udana is satisfied.
Verse २
उदाने तृप्यति त्वक्तृप्यति त्वचि तृप्यन्त्यां वायुस्तृप्यति वायौ तृप्यत्याकाशस्तृप्यत्याकाशे तृप्यति यत्किंच वायुश्चाकाशश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति॥
udāne tṛpyati tvaktṛpyati tvaci tṛpyantyāṁ vāyustṛpyati vāyau tṛpyatyākāśastṛpyatyākāśe tṛpyati yatkiṁca vāyuścākāśaścādhitiṣṭhatastattṛpyati tasyānu tṛptiṁ tṛpyati prajayā paśubhirannādyena tejasā brahmavarcaseneti ||
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. 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.
Verse १
स य इदमविद्वानग्निहोत्रं जुहोति यथाङ्गारानपोह्य भस्मनि जुहुयात्तादृक्तत्स्यात्॥
sa ya idamavidvānagnihotraṁ juhoti yathāṅgārānapohya bhasmani juhuyāttādṛktatsyāt ||
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. 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.
Verse २
अथ य एतदेवं विद्वानग्निहोत्रं जुहोति तस्य सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मसु हुतं भवति॥
atha ya etadevaṁ vidvānagnihotraṁ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣvātmasu hutaṁ bhavati||
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. 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.
Verse ३
तद्यथेषीकातूलमग्नौ प्रोतं प्रदूयेतैवहास्य सर्वे पाप्मानः प्रदूयन्ते य एतदेवं विद्वानग्निहोत्रं जुहोति॥
tadyatheṣīkātūlamagnau protaṁ pradūyetaivahāsya sarve pāpmānaḥ pradūyante ya etadevaṁ vidvānagnihotraṁ juhoti ||
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. 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.
Verse ४
तस्मादु हैवंविद्यद्यपि चण्डालायोच्छिष्टं प्रयच्छेदात्मनि हैवास्य तद्वैश्वानरे हुत स्यादिति तदेष श्लोकः॥
tasmādu haivaṁvidyadyapi caṇḍālāyocchiṣṭaṁ prayacchedātmani haivāsya tadvaiśvānare huta syāditi tadeṣa ślokaḥ||
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: 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.
Verse ५
यथेह क्षुधिता बाला मातरं पर्युपासते। एव सर्वाणि भूतान्यग्निहोत्रमुपासत इत्यग्निहोत्रमुपासत इति।
yatheha kṣudhitā bālā mātaraṁ paryupāsate| eva sarvāṇi bhūtānyagnihotramupāsata ityagnihotramupāsata iti |
"As here on earth hungry children gather around their mother, so do all beings gather around the Agnihotra sacrifice, yea around the Agnihotra sacrifice." As, in this world, hungry boys gather round their mother, even so all the creatures wait upon the Agnihotra.