6. षष्ठोऽध्यायः

षष्ठोऽध्यायः (part 1)

Verse १

ॐ श्वेतकेतुर्हारुणेय आस तह पितोवाच श्वेतकेतो वस ब्रह्मचर्यं न वै सोम्यास्मत्कुलीनोऽननूच्य ब्रह्मबन्धुरिव भवतीति॥

om śvetaketurhāruṇeya āsa taha pitovāca śvetaketo vasa brahmacaryaṁ na vai somyāsmatkulīno'nanūcya brahmabandhuriva bhavatīti ||

Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth." Om. Once upon a time there was one Svetaketu, the grandson of Aruna. His father said to him, 'O Svetaketu, live the life of a Brahmacharin. Dear boy, there never is anyone in our family who does not study and is only nominally a Brahmana.'

Verse २

स ह द्वादशवर्ष उपेत्य चतुर्विशतिवर्षः सर्वान्वेदानधीत्य महामना अनूचानमानी स्तब्धएयाय त ह पितोवाच श्वेतकेतो यन्नु सोम्येदं महामना अनूचानमानी स्तब्धोऽस्युत तमादेशमप्राक्ष्यः॥

sa ha dvādaśavarṣa upetya caturviśativarṣaḥ sarvānvedānadhītya mahāmanā anūcānamānī stabdha eyāya ta ha pitovāca śvetaketo yannu somyedaṁ mahāmanā anūcānamānī stabdho'syuta tamādeśamaprākṣyaḥ||

Svetaketu went to his teacher's house when he was twelve years old and studied the Vedas till he was twenty-four. Then he returned to his father, serious, considering himself well read and arrogant. His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?" Svetaketu asked: "What is that instruction, venerable Sir?" Having gone (to the teacher's house) when twelve years old, he came back when he was twenty-four old, having studied all the Vedas, conceited, arrogant and regarding himself as very learned. His father said to him, 'Svetaketu, dear boy, you, I see, are conceited, arrogant, regarding yourself as very learned; did you ask for that teaching (about the Supreme Brahman) through which what is unheard becomes heard, what is un-thought becomes thought of, what is unknown becomes known?' 'Of what nature, revered sir, is that teaching?'

Verse ३

येनाश्रुत श्रुतं भवत्यमतं मतमविज्ञातं विज्ञातमिति कथं नु भगवः स आदेशो भवतीति॥

yenāśruta śrutaṁ bhavatyamataṁ matamavijñātaṁ vijñātamiti kathaṁ nu bhagavaḥ sa ādeśo bhavatīti||

Verse ४

यथा सोम्यैकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्‌॥

yathā somyaikena mṛtpiṇḍena sarvaṁ mṛnmayaṁ vijñāta syādvācārambhaṇaṁ vikāro nāmadheyaṁ mṛttiketyeva satyam ||

"Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail-scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron-even so, my dear, is that instruction." Dear boy, just as through a single clod of clay all that is made of clay would become known, for all modifications is but name based upon words and the clay alone is real;

Verse ५

यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं लोहमित्येव सत्यम्‌॥

yathā somyaikena lohamaṇinā sarvaṁ lohamayaṁ vijñāta syādvācārambhaṇaṁ vikāro nāmadheyaṁ lohamityeva satyam ||

"Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail-scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron-even so, my dear, is that instruction." Dear boy, just as through a single ingot of gold, all that is made of gold would become known, for all modification is but name based upon words and the gold alone is real;

Verse ६

यथा सोम्यैकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञात स्याद्वाचारम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यमेव सोम्य स आदेशो भवतीति॥

yathā somyaikena nakhanikṛntanena sarvaṁ kārṣṇāyasaṁ vijñāta syādvācārambhaṇaṁ vikāro nāmadheyaṁ kṛṣṇāyasamityeva satyameva somya sa ādeśo bhavatīti ||

"Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail-scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron-even so, my dear, is that instruction." Dear boy, just as through a single nail-sparer all that is made of iron would become known, for all modification is but name based upon words and the iron alone is real - such, dear boy, is that teaching.'

Verse ७

न वै नूनं भगवन्तस्त एतदवेदिषुर्यद्ध्येतदवेदिष्यन्कथं मे नावक्ष्यन्निति भगवास्त्वेव मे तद्ब्रवीत्विति तथा सोम्येति होवाच॥

na vai nūnaṁ bhagavantasta etadavediṣuryaddhyetadavediṣyankathaṁ me nāvakṣyanniti bhagavāstveva me tadbravītviti tathā somyeti hovāca||

"Surely those venerable men did not know that. For if they had known it, why should they not have told it to me? Therefore do you, venerable Sir, tell me about it." "So be it, my dear," said the father. Surely, my revered teachers did not know it, for if they had known, why should they not have told it to me? However, revered father, teach it to me'. 'Be it so, dear boy', said (the father).

Verse १

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्‌॥ तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत॥

sadeva somyedamagra āsīdekamevādvitīyam|| taddhaika āhurasadevedamagra āsīdekamevādvitīyaṁ tasmādasataḥ sajjāyata||

"In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was non-being (asat) alone, one only without a second; and from that non-being, being was born." In the beginning, dear boy, this was Being alone, one only, without a second. Some say that, in the beginning, this was Non-being alone, one only, without a second. From that Non-being arose Being.'

Verse २

कुतस्तु खलु सोम्यैव स्यादिति होवाच कथमसतः सज्जायेतेति॥ सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्‌॥

kutastu khalu somyaiva syāditi hovāca kathamasataḥ sajjāyeteti || sattveva somyedamagra āsīdekamevādvitīyam ||

Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from non-being? No, my dear, it was Being alone that existed in the beginning, one only without a second. Aruni said, 'But now, indeed, dear boy, could it be so? How could Being arise from Non-being? In truth, dear boy, in the beginning (before creation), there was Being alone, one only, without a second.

Verse ३

तदैक्षत बहु स्यां प्रजायेयेति तत्तेजोऽसृजत तत्तेज ऐक्षत बहु स्यां प्रजायेयेति तदपोऽसृजत॥ तस्माद्यत्र क्व च शोचति स्वेदते वा पुरुषस्तेजस एव तदध्यापो जायन्ते॥

tadaikṣata bahu syāṁ prajāyeyeti tattejo'sṛjata tatteja aikṣata bahu syāṁ prajāyeyeti tadapo'sṛjata|| tasmādyatra kva ca śocati svedate vā puruṣastejasa eva tadadhyāpo jāyante ||

"It (Being, or Brahman) thought: 'May I be many; may I grow forth.' It created fire. That fire thought: 'May I be many; may I grow forth.' It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone. That Being willed, "May I become many, may I grow forth." It created fire. That fire willed, "May I become many, may I grow forth". It created water. Therefore whenever a man grieves or perspires, then it is from fire that water issues.

Verse ४

ता आप ऐक्षन्त बह्व्यः स्याम प्रजायेमहीति ता अन्नमसृजन्त तस्माद्यत्र क्व च वर्षति तदेव भूयिष्ठमन्नं भवत्यद्भ्य एव तदध्यन्नाद्यं जायते॥

tā āpa aikṣanta bahvyaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṁ bhavatyadbhya eva tadadhyannādyaṁ jāyate||

"That water thought: 'May I be many; may I grow forth.' It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced. That water willed, "May I become many, may I grow forth." It created food. Therefore wherever it rains, abundant food grows there; it is from water that food for eating is produced.

Verse १

तेषां खल्वेषां भूतानां त्रीण्येव बीजानि भवन्त्याण्डजं जीवजमुद्भिज्जमिति॥

teṣāṁ khalveṣāṁ bhūtānāṁ trīṇyeva bījāni bhavantyāṇḍajaṁ jīvajamudbhijjamiti ||

"Of all these living beings, there are only three origins: those born from an egg, those born from a living being and those born from a sprout. Of the aforesaid beings there are only three origins: those born from eggs, born from living beings, and born from sprouts.

Verse २

सेयं देवतैक्षत हन्ताहमिमास्तिस्रो देवता अनेन जीवेनात्मनानुप्रविश्य नामरूपे व्याकरवाणीति॥

seyaṁ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti ||

"That Deity thought: 'Let Me now enter into those three deities by means of this living self and let Me then develop names and forms.' That deity willed, 'Well, let me, entering into these three deities through this living self (Jivatman), differentiate name and form.

Verse ३

तासां त्रिवृतं त्रिवृतमेकैकां करवाणीति सेयं देवतेमास्तिस्रो देवता अनेनैव जीवेनात्मनानुप्रविश्य नामरूपे व्याकरोत्‌॥

tāsāṁ trivṛtaṁ trivṛtamekaikāṁ karavāṇīti seyaṁ devatemāstisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot||

"That Deity, having thought: 'Let Me make each of these three tripartite,' entered into these three deities by means of the living self and developed names and forms. "Of these, let me make each one triplicates", willing thus, this deity entered into these three deities through this living self and differentiated names and forms.

Verse ४

तासां त्रिवृतं त्रिवृतमेकैकामकरोद्यथा नु खलु सोम्येमास्तिस्रो देवतास्त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति॥

tāsāṁ trivṛtaṁ trivṛtamekaikāmakarodyathā nu khalu somyemāstisro devatāstrivṛttrivṛdekaikā bhavati tanme vijānīhīti ||

"It made each of these tripartite; and how these three deities became, each of them, tripartite, that learn from me now, my dear. It made each one of them threefold. But, dear boy, how each of these three deities becomes threefold (outside the body), know that from me.

Verse १

यदग्ने रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादग्नेरग्नित्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌॥

yadagne rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādagneragnitvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam ||

"The red colour of gross fire is the colour of the original fire; the white colour of gross fire is the colour of the original water; the black colour of gross fire is the colour of the original earth. Thus vanishes from fire what is commonly called fire, the modification being only a name, arising from speech, while the three colours (forms) alone are true. In fire, the red colour is the colour of fire; that which is white belongs to water and that which is black belongs to food (earth). Thus vanishes (the idea of) the quality of fire from fire; for all modification is but name based upon words, only the three forms are real.

Verse २

यदादित्यस्य रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागादादित्यादादित्यत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌॥

yadādityasya rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādādityādādityatvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam ||

"The red colour of the sun is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the sun what is commonly called the sun, the modification being only a name, arising from speech, while the three colours alone are true. In the sun, the red colour is the colour of fire, that which is white belongs to water and that which is black belongs to earth. Thus vanishes (the idea of) the quality of the sun from the sun; for all modification is but name based upon words, only the three forms are real.

Verse ३

यच्छन्द्रमसो रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाच्चन्द्राच्चन्द्रत्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌॥

yacchandramaso rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgāccandrāccandratvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam||

"The red colour of the moon is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the moon what is commonly called the moon, the modification being only a name, arising from speech, while the three colours alone are true. In the moon, the red colour is the colour of fire, that which is white belongs to water and that which is black belongs to earth. Thus vanishes (the idea of) the quality of the moon from the moon; for all modification is but name based upon words, only the three forms are real.

Verse ४

यद्विद्युतो रोहित रूपं तेजसस्तद्रूपं यच्छुक्लं तदपां यत्कृष्णं तदन्नस्यापागाद्विद्युतो विद्युत्त्वं वाचारम्भणं विकारो नामधेयं त्रीणि रूपाणीत्येव सत्यम्‌॥

yadvidyuto rohita rūpaṁ tejasastadrūpaṁ yacchuklaṁ tadapāṁ yatkṛṣṇaṁ tadannasyāpāgādvidyuto vidyuttvaṁ vācārambhaṇaṁ vikāro nāmadheyaṁ trīṇi rūpāṇītyeva satyam||

"The red colour of lightning is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from lightning what is commonly called lighting, the modification being only a name, arising from speech, while the three colours alone are true. In lightning, the red colour is the colour of fire, that which is white belongs to water and that which is black belongs to earth. Thus vanishes (the idea of) the quality of lightning from lightning; for all modification is but name based upon words, only the three forms are real.

Verse ५

एतद्ध स्म वै तद्विद्वा स आहुः पूर्वे महाशाला महाश्रोत्रिया न नोऽद्य कश्चनाश्रुतममतमविज्ञातमुदाहरिष्यतीति ह्येभ्यो विदाञ्चक्रुः।

etaddha sma vai tadvidvā sa āhuḥ pūrve mahāśālā mahāśrotriyā na no'dya kaścanāśrutamamatamavijñātamudāhariṣyatīti hyebhyo vidāñcakruḥ |

"It was just through this knowledge that the great householders and great Vedic scholars of olden times declared: 'No one can now mention to us anything which we have not heard, thought of, or known.' They knew all from these three forms. It was indeed on knowing this (triplication) that the ancient great householders and great Vedic scholars said, 'There is, at present, nothing that anyone would point out to us as unheard, un-thought or unknown"; for from these they understood everything.

Verse ६

यदु रोहितमिवाभूदिति तेजसस्तद्रूपमिति तद्विदांचक्रुर्यदु शुक्लमिवाभूदित्यपा रूपमिति तद्विदांचक्रुर्यदु कृष्णमिवाभूदित्यन्नस्य रूपमिति तद्विदांचक्रुः।

yadu rohitamivābhūditi tejasastadrūpamiti tadvidāṁcakruryadu śuklamivābhūdityapā rūpamiti tadvidāṁcakruryadu kṛṣṇamivābhūdityannasya rūpamiti tadvidāṁcakruḥ |

"Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth. "Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite. Whatever else appeared red, that also they knew to be the colour of (un-triplicates) fire; whatever appeared white, that also they knew to be the colour of water; whatever appeared black, that also they knew to be the colour of earth.

Verse ७

यद्वविज्ञातमिवाभूदित्येतासामेव देवतानासमास इति तद्विदांचक्रुर्यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तन्मे विजानीहीति॥

yadvavijñātamivābhūdityetāsāmeva devatānāsamāsa iti tadvidāṁcakruryathā nu khalu somyemāstisro devatāḥ puruṣaṁ prāpya trivṛttrivṛdekaikā bhavati tanme vijānīhīti ||

"Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth. "Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite. Whatever appeared to be unknown, that also they knew to be a combination of these very deities. But, dear boy, know from me how, on reaching man, each of these three deities becomes threefold.

Verse १

अन्नमशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तत्पुरीषं भवति यो मध्यमस्तन्मा सं योऽणिष्ठस्तन्मनः॥

annamaśitaṁ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustatpurīṣaṁ bhavati yo madhyamastanmā saṁ yo'ṇiṣṭhastanmanaḥ||

"Food when eaten becomes threefold. What is coarsest in it becomes faeces, what is medium becomes flesh and what is subtlest becomes mind. Food, when eaten, becomes divided into three parts. What is its grossest ingredient, that becomes faeces; what is the middling ingredient, that becomes flesh; and what is the subtlest ingredient, that becomes mind.

Verse २

आपः पीतास्त्रेधा विधीयन्ते तासां यः स्थविष्ठो धातुस्तन्मूत्रं भवति यो मध्यमस्तल्लोहितं योऽणिष्ठः स प्राणः।

āpaḥ pītāstredhā vidhīyante tāsāṁ yaḥ sthaviṣṭho dhātustanmūtraṁ bhavati yo madhyamastallohitaṁ yo'ṇiṣṭhaḥ sa prāṇaḥ |

"Water when drunk becomes threefold. What is coarsest in it becomes urine, what is medium becomes blood and what is subtlest becomes prana. Water, when drunk, becomes divided into three parts. What is its grossest ingredient, that becomes urine; what is the middling ingredient, that becomes blood; and what is the subtlest ingredient, that becomes Prana.

Verse ३

तेजोऽशितं त्रेधा विधीयते तस्य यः स्थविष्ठो धातुस्तदस्थि भवति यो मध्यमः स मज्जा योऽणिष्ठः सा वाक्‌॥

tejo'śitaṁ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati yo madhyamaḥ sa majjā yo'ṇiṣṭhaḥ sā vāk||

"Fire when eaten becomes threefold. What is coarsest in it becomes bone, what is medium becomes marrow and what is subtlest becomes speech. Fire, when eaten, becomes divided into three parts. What is its grossest ingredient, that becomes bone; what is the middling ingredient, that becomes marrow; and what is the subtlest ingredient, hat becomes speech.

Verse ४

अन्नमय हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥

annamaya hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ||

"The mind, my dear, consists of food, the prana of water and speech of heat." "Please, venerable Sir, instruct me further." "So be it, my dear" Hence, dear boy, mind is made up of food, Prana is made up of water, and speech is made of fire. 'Explain it further to me, revered sir'. 'Be it so, dear boy', said the father.

Verse १

दध्नः सोम्य मथ्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तत्सर्पिर्भवति॥

dadhnaḥ somya mathyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tatsarpirbhavati ||

"That, my dear, which is the subtlest part of curds rises, when they are churned and becomes butter. Dear boy, of the curd that is being churned that which is the subtlest part rises upwards and that becomes butter.

Verse २

एवमेव खलु सोम्यान्नस्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति तन्मनो भवति॥

evameva khalu somyānnasyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati tanmano bhavati ||

"In the same manner, my dear, that which is the subtlest part of the food that is eaten rises and becomes mind. So also, dear boy, of the food that is eaten that which is the subtlest part rises upwards and that becomes the mind.

Verse ३

अपा सोम्य पीयमानानां योऽणिमा स उर्ध्वः समुदीषति सा प्राणो भवति॥

apā somya pīyamānānāṁ yo'ṇimā sa urdhvaḥ samudīṣati sā prāṇo bhavati ||

"The subtlest part of the water that is drunk rises and becomes prana. Dear boy, of the water that is drunk that which is the subtlest part rises upwards and that becomes Prana.

Verse ४

तेजसः सोम्याश्यमानस्य योऽणिमा स उर्ध्वः समुदीषति सा वाग्भवति॥

tejasaḥ somyāśyamānasya yo'ṇimā sa urdhvaḥ samudīṣati sā vāgbhavati||

"The subtlest part of the fire that is eaten rises and becomes speech. Dear boy, of the fire that is eaten that which is the subtlest part rises upwards and that becomes speech.

Verse ५

annamaya hi somya mana āpomayaḥ prāṇastejomayī vāgiti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca||

"Thus, my dear, the mind consists of food, the prana consists of water and speech consists of fire." "Please, venerable Sir, instruct me further." "So be it, my dear" Hence, dear boy, mind is made up of food, Prana is made up of water, and speech is made up of fire'. 'Explain it further to me, revered sir'. 'Be it so, dear boy', said the father.

Verse १

षोडशकलः सोम्य पुरुषः पञ्चदशाहानि माऽशीः काममपः पिबापोमयः प्राणो नपिबतो विच्छेत्स्यत इति॥

ṣoḍaśakalaḥ somya puruṣaḥ pañcadaśāhāni mā'śīḥ kāmamapaḥ pibāpomayaḥ prāṇo napibato vicchetsyata iti||

"A person, my dear, consists of sixteen parts. Do not eat any food for fifteen days, but drink as much water as you like. Since the prana consists of water, it will not be cut off if you drink water." Dear boy, man consists of sixteen parts. Do not eat for fifteen days; drink as much water as you like. Prana is made up of water, and the Prana of one who drinks water is not cut off.

Verse २

स ह पञ्चदशाहानि नाऽशाथ हैनमुपससाद किं ब्रवीमि भो इत्यृचः सोम्य यजूषि सामानीति स होवाच न वै मा प्रतिभान्ति भो इति॥

sa ha pañcadaśāhāni nā'śātha hainamupasasāda kiṁ bravīmi bho ityṛcaḥ somya yajūṣi sāmānīti sa hovāca na vai mā pratibhānti bho iti ||

Svetaketu did not eat any food for fifteen days. Then he came to his father and said: "What, Sir, shall I recite?" His father said: "The Rik, Yagus and Saman verses." He replied: "They do not occur to me, Sir." Svetaketu did not eat for fifteen days. Then he approached him saying, 'What shall I say?' The father said, 'The Riks, the Yajus, and the Samans, dear boy.' 'They do not at all arise in me, sir'.

Verse ३

त होवाच यथा सोम्य महतोऽभ्याहितस्यैकोऽङ्गारः खद्योतमात्रः परिशिष्टः स्यात्तेन ततोऽपि न बहु दहेदेव सोम्य ते षोडशानां कलानामेका कलाऽतिशिष्टा स्यात्तयैतर्हि वेदान्नानुभवस्यशानाथ मे विज्ञास्यसीति॥

ta hovāca yathā somya mahato'bhyāhitasyaiko'ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāttena tato'pi na bahu dahedeva somya te ṣoḍaśānāṁ kalānāmekā kalā'tiśiṣṭā syāttayaitarhi vedānnānubhavasyaśānātha me vijñāsyasīti||

His father said to him: "Just as, my dear, of a great blazing fire a single coal, the size of a firefly, may be left, which would not burn much more than that, even so, my dear, of your sixteen parts only one part is left; and therefore with that one part you do not remember the Vedas. Now go and eat and you will understand me." The father said to him, 'Dear boy, just as a single ember of the size of a firefly, left over from a large burning fire, cannot burn any more than that, even so, dear boy, of your sixteen parts only one part is left over, now by means of that you cannot perceive the Vedas. Eat, then you will understand me'.

Verse ४

स हाशाथ हैनमुपससाद त ह यत्किंच पप्रच्छ सर्व ह प्रतिपेदे॥

sa hāśātha hainamupasasāda ta ha yatkiṁca papraccha sarva ha pratipede|

Svetaketu ate and approached his father. Then whatever his father asked him, he showed that he knew it. He ate and then approached his father. Whatever he asked him, he answered them all.

Verse ५

त होवाच यथा सोम्य महतोऽभ्याहितस्यैकमङ्गारं खद्योतमात्रं परिशिष्टं तं तृणैरुपसमाधाय प्राज्वलयेत्तेन ततोऽपि बहु दहेत्‌॥

ta hovāca yathā somya mahato'bhyāhitasyaikamaṅgāraṁ khadyotamātraṁ pariśiṣṭaṁ taṁ tṛṇairupasamādhāya prājvalayettena tato'pi bahu dahet ||

Then his father said to him: "Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, "Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire." After that he understood what his father said, yea, he understood it. The father said to him, 'Dear boy, just as when a single ember of the size of a firefly left over from a large burning fire, is made to blaze up by adding straw and it burns much more than before, even so, dear boy, of your sixteen parts, only one part remained, and that being nourished by food, has been made to blaze up; and by that you perceive the Vedas now. Hence, dear boy, the mind is made up of food, the Prana is made up of water, and speech is made up of fire. From his words, (Svetaketu) understood it - yea, he understood it.

Verse ६

एव सोम्य ते षोडशानां कलानामेका कलाऽतिशिष्टाभूत्साऽन्नेनोपसमाहिता प्राज्वाली तयैतर्हि वेदाननुभवस्यन्नमय हि सोम्य मन आपोमयः प्राणस्तेजोमयी वागिति तद्धास्य विजज्ञाविति विजज्ञाविति॥

eva somya te ṣoḍaśānāṁ kalānāmekā kalā'tiśiṣṭābhūtsā'nnenopasamāhitā prājvālī tayaitarhi vedānanubhavasyannamaya hi somya mana āpomayaḥ prāṇastejomayī vāgiti taddhāsya vijajñāviti vijajñāviti ||

Verse १

उद्दालको हाऽरुणिः श्वेतकेतुं पुत्रमुवाच स्वप्नान्तं मे सोम्य विजानीहीति यत्रैतत्पुरुषः स्वपिति नाम सता सोम्य तदा संपन्नो भवति स्वमपीतो भवति तस्मादेन स्वपितीत्याचक्षते स्वह्यपीतो भवति॥

uddālako hā'ruṇiḥ śvetaketuṁ putramuvāca svapnāntaṁ me somya vijānīhīti yatraitatpuruṣaḥ svapiti nāma satā somya tadā saṁpanno bhavati svamapīto bhavati tasmādena svapitītyācakṣate svahyapīto bhavati ||

Uddalaka the son of Aruna said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). Once Uddalaka Aruni said to his son Svetaketu, 'Dear boy, know from me the true nature of sleep. When a man is said to be sleeping, then, dear boy, he has become united with Being and has attained his own nature. Hence people speak of him as sleeping, for them he has attained his own nature.

Verse २

स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा बन्धनमेवोपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा प्राणमेवोपश्रयते प्राणबन्धन हि सोम्य मन इति॥

sa yathā śakuniḥ sūtreṇa prabaddho diśaṁ diśaṁ patitvānyatrāyatanamalabdhvā bandhanamevopaśrayata evameva khalu somya tanmano diśaṁ diśaṁ patitvānyatrāyatanamalabdhvā prāṇamevopaśrayate prāṇabandhana hi somya mana iti ||

"Just as a bird tied by a string to the hand of the bird-catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being). Just as a bird tied to a string, after flying in various directions and finding no resting place elsewhere, takes refuge at the very place where to it is tied, even so, dear boy, that mind, after flying in various directions and finding no resting place elsewhere, takes refuge in Prana alone; for the mind, dear boy, is tied to Prana.

Verse ३

अशनापिपासे मे सोम्य विजानीहीति यत्रैतत्पुरुषोऽशिशिषति नामाप एव तदशितं नयन्ते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तदप आचक्षतेऽशनायेति तत्रितच्छुङ्गमुत्पतित सोम्य विजानीहि नेदममूलं भविष्यतीति॥

aśanāpipāse me somya vijānīhīti yatraitatpuruṣo'śiśiṣati nāmāpa eva tadaśitaṁ nayante tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṁ tadapa ācakṣate'śanāyeti tatritacchuṅgamutpatita somya vijānīhi nedamamūlaṁ bhaviṣyatīti ||

"Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root. Dear boy, know from me (the true nature of) hunger and thirst. When a man is said to be hungry, then (it is to be understood that), water is leading away what has been eaten; (therefore water may be designated as hunger). Just as people speak of the leader of cows, the leader of horses, and the leader of men, even so they speak of water as the leader of food. Hence, dear boy, know this shoot (the body) to be put forth (by a root), for it cannot be without a root.

Verse ४

तस्य क्व मूल स्यादन्यत्रान्नादेवमेव खलु सोम्यान्नेन शुङ्गेनापो मूलमन्विच्छाद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः॥

tasya kva mūla syādanyatrānnādevameva khalu somyānnena śuṅgenāpo mūlamanvicchādbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ||

"And where could its root be except in food (earth)? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being. Where could its root be apart from food? Even so, dear boy, with food as the shoot, look for water as the root; with water as the shoot, dear boy, look for fire as the root; with fire as the shoot, dear boy, look for Being as the root. All these creatures, dear boy, have Being as their root, have Being as their abode, and have Being as their support.

षष्ठोऽध्यायः (part 2)

Verse ५

अथ यत्र तत्पुरुषः पिपासति नाम तेज एव तत्पीतं नयते तद्यथा गोनायोऽश्वनायः पुरुषनाय इत्येवं तत्तेज आचष्ट उदन्येति तत्रैतदेव शुङ्गमुत्पतित सोम्य विजानीहि नेदममूलं भविष्यतीति॥

atha yatra tatpuruṣaḥ pipāsati nāma teja eva tatpītaṁ nayate tadyathā gonāyo'śvanāyaḥ puruṣanāya ityevaṁ tatteja ācaṣṭa udanyeti tatraitadeva śuṅgamutpatita somya vijānīhi nedamamūlaṁ bhaviṣyatīti ||

"When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root. Again, when a man is said to be thirsty, then (it is to be understood that), fire is leading away what has been drunk: (therefore fire may be designated as thirst). Just as people speak of the leader of cows, the leader of horses, and the leader of men, even so they speak of that fire as the leader of water. Hence, dear boy, know this shoot (water) to be put forth (by a root), for it cannot be without a root.

Verse ६

तस्य क्व मूल स्यादन्यत्राद्भ्य्ऽद्भिः सोम्य शुङ्गेन तेजो मूलमन्विच्छ तेजसा सोम्य शुङ्गेन सन्मूलमन्विच्छ सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठा यथा नु खलु सोम्येमास्तिस्रो देवताः पुरुषं प्राप्य त्रिवृत्त्रिवृदेकैका भवति तदुक्तं पुरस्तादेव भवत्यस्य सोम्य पुरुषस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायाम्‌॥

tasya kva mūla syādanyatrādbhy'dbhiḥ somya śuṅgena tejo mūlamanviccha tejasā somya śuṅgena sanmūlamanviccha sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhā yathā nu khalu somyemāstisro devatāḥ puruṣaṁ prāpya trivṛttrivṛdekaikā bhavati taduktaṁ purastādeva bhavatyasya somya puruṣasya prayato vāṅmanasi saṁpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyām ||

"And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being. "And how these three deities (fire, water and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his prana, his prana in heat (fire) and the heat in the Highest Being. Where could its root be apart from water? Dear boy, with water as the shoot, look for fire as the root; with fire as the shoot, look for Being as the root. All these creatures, dear boy, have Being as their root, have Being as their abode, and have Being as their support. How dear boy, each of these three deities, on reaching man, becomes threefold has been explained to you earlier. When this man is about to depart, dear boy, his speech merges in the mind, mind in Prana, Prana in fire and fire in the supreme deity.

Verse ७

स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ||

"Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' 'Revered sir, please explain it further to me'. 'So be it, dear boy', said (the father).

Verse १

यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणा रसान्समवहारमेकता रसं गमयन्ति॥

yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṁ vṛkṣāṇā rasānsamavahāramekatā rasaṁ gamayanti||

"As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: 'I am the juice of this tree,' or 'I am the juice of that tree'-even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being. As, dear boy, the bees make honey by collecting juices from different trees and reduce them into one essence, and there, as these juices have no such discrimination as "I am the juice of this tree, I am the juice of that tree"; even so, dear boy, all these creatures having merged into Being, do not know, "We have merged into Being."

Verse २

ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति संपद्य न विदुः सति संपद्यामह इति॥

te yathā tatra na vivekaṁ labhante'muṣyāhaṁ vṛkṣasya raso'smyamuṣyāhaṁ vṛkṣasya raso'smītyevameva khalu somyemāḥ sarvāḥ prajāḥ sati saṁpadya na viduḥ sati saṁpadyāmaha iti ||

Verse ३

त इह व्याघ्रो वा सिहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति॥

ta iha vyāghro vā siho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daśo vā maśako vā yadyadbhavanti tadābhavanti||

"Whatever these creatures are, here in this world-a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito-that they become again. Whatever these creatures are here, tiger or lion or wolf or boar or worm or flying insect or gad-fly or mosquito, that they become again.

Verse ४

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca||

Verse १

इमाः सोम्य नद्यः पुरस्तात्प्राच्यः स्यन्दन्ते पश्चात्प्रतीच्यस्ताः समुद्रात्समुद्रमेवापियन्ति समुद्र एव भवति ता यथा तत्र न विदुरियमहमस्मीयमहमस्मीति॥

imāḥ somya nadyaḥ purastātprācyaḥ syandante paścātpratīcyastāḥ samudrātsamudramevāpiyanti samudra eva bhavati tā yathā tatra na viduriyamahamasmīyamahamasmīti ||

"These rivers, my dear, flow-the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: 'I am this river' or 'I am that river,' "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world-a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again. These eastern rivers, dear boy, flow along to the east and the western ones to the west. They rise from the ocean and merge in the ocean, and become that ocean itself. And there as these rivers do not know themselves as "I am this river, I am that river", even so, dear boy, all these creatures, having come from Being, do not know, "We have come from Being". And whatever these creatures were here, tiger or lion or wolf or boar or worm or flying insect or gad-fly or mosquito, that they become again.

Verse २

एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा दशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति॥

evameva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti ta iha vyāghro vā siho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daśo vā maśako vā yadyadbhavanti tadābhavanti ||

Verse ३

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca||

Verse १

अस्य सोम्य महतो वृक्षस्य यो मूलेऽभ्याहन्याज्जीवन्स्रवेद्यो मध्येऽभ्याहन्याज्जीवन्स्रवेद्योऽग्रेऽभ्याहन्याज्जीवन्स्रवेत्स एष जीवेनात्मनानुप्रभूतः पेपीयमानो मोदमानस्तिष्ठति॥

asya somya mahato vṛkṣasya yo mūle'bhyāhanyājjīvansravedyo madhye'bhyāhanyājjīvansravedyo'gre'bhyāhanyājjīvansravetsa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānastiṣṭhati ||

"If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. Of this large tree, dear boy, if anyone were to strike at the root, it would exude sap, though still living; if anyone were to strike in the middle, it would exude sap, though still living; if anyone were to strike at the top, it would exude sap, though still living. As that tree is pervaded by the living self, it stands firm, drinking constantly and rejoicing.

Verse २

अस्य यदेकाशाखां जीवो जहात्यथ सा शुष्यति द्वितीयां जहात्यथ सा शुष्यति तृतीयां जहात्यथ सा शुष्यति सर्वं जहाति सर्वः शुष्यति एवमेव खलु सोम्य विद्धीति होवाच॥

asya yadekāśākhāṁ jīvo jahātyatha sā śuṣyati dvitīyāṁ jahātyatha sā śuṣyati tṛtīyāṁ jahātyatha sā śuṣyati sarvaṁ jahāti sarvaḥ śuṣyati evameva khalu somya viddhīti hovāca ||

"But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. If the life leaves one branch of this tree, then that branch dries up; if it leaves the second one, then that dries up; it leaves the whole tree, the whole tree dries up.'

Verse ३

जीवापेतं वाव किलेदं म्रियते न जीवो म्रियते इति स य एषोऽणिमैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥

jīvāpetaṁ vāva kiledaṁ mriyate na jīvo mriyate iti sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ||

"In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. "Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. The father said, 'Dear boy, know that even so, being left by the living self this body surely dies, but the living self does not die. That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' 'Revered sir, please explain it further to me'. 'So be it, dear boy', said (the father).

Verse १

न्यग्रोधफलमत आहरेतीदं भगव इति भिन्द्धीति भिन्नं भगव इति किमत्र पश्यसीत्यण्व्य इवेमा धाना भगव इत्यासामङ्गैकां भिन्द्धीति भिन्ना भगव इति किमत्र पश्यसीति न किंचन भगव इति॥

nyagrodhaphalamata āharetīdaṁ bhagava iti bhinddhīti bhinnaṁ bhagava iti kimatra paśyasītyaṇvya ivemā dhānā bhagava ityāsāmaṅgaikāṁ bhinddhīti bhinnā bhagava iti kimatra paśyasīti na kiṁcana bhagava iti ||

"Bring me a fruit of that nyagrodha (banyan) tree." "Here it is' venerable Sir." "Break it." "It is broken, venerable Sir." "What do you see there?" "These seeds, exceedingly small, "Break one of these, my son." "It is broken, venerable Sir." "What do you see there?" "Nothing at all, venerable Sir." Bring a fruit from this Banyan tree'. 'Here it is, revered sir'. 'Break it.' 'It is broken, revered sir'. 'What do you see in this?' 'These seeds, small like particles, revered sir'. 'Break one of these, my child'. 'It is broken, revered sir'. 'What do you see in it?' 'Nothing, revered sir'.

Verse २

त होवाच यं वै सोम्यैतमणिमानं न निभालयस एतस्य वै सोम्यैषोऽणिम्न एवं महान्यग्रोधस्तिष्ठति श्रद्धत्स्व सोम्येति॥

ta hovāca yaṁ vai somyaitamaṇimānaṁ na nibhālayasa etasya vai somyaiṣo'ṇimna evaṁ mahānyagrodhastiṣṭhati śraddhatsva somyeti ||

The father said: "That subtle essence, my dear, which you do not perceive there-from that very essence this great nyagrodha arises. Believe me, my dear. The father said to him, 'Dear boy, this subtle essence which you do not perceive, growing from this subtle essence the large Banyan tree thus stands. Have faith, dear boy.'

Verse ३

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ||

Verse १

लवणमेतदुदकेऽवधायाथ मा प्रातरुपसीदथा इति स ह तथा चकार त होवाच यद्दोषा लवणमुदकेऽवाधा अङ्ग तदाहरेति तद्धावमृश्य न विवेद॥

lavaṇametadudake'vadhāyātha mā prātarupasīdathā iti sa ha tathā cakāra ta hovāca yaddoṣā lavaṇamudake'vādhā aṅga tadāhareti taddhāvamṛśya na viveda ||

"Place this salt in water and then come to me in the morning." The son did as he was told. The father said to him: "My son, bring me the salt which you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved. Put this salt into water and then come to me in the morning'. He did so. The father said to him, 'Bring the salt, my child, which you put into water at night'. Having searched for it, he did not find it, as it has completely dissolved. 'My child, take a sip from the top of this water. How is it?' 'It is salt'. 'Take a sip from the middle. How is it?' 'It is salt'. 'Take a sip from the bottom. How is it?' 'It is salt'. 'Throw this water away and then come to me'. He did so (and returned saying), 'It is there always'. The father said to him, 'Dear boy, as you do not see what is present in this water though indeed it exists in it, similarly, (Being exists) indeed in this body.

Verse २

यथा विलीनमेवाङ्गास्यान्तादाचामेति कथमिति लवणमिति मध्यादाचामेति कथमिति लवणमित्यन्तादाचामेति कथमिति लवणमित्यभिप्रास्यैतदथ मोपसीदथा इति तद्ध तथा चकार तच्छश्वत्संवर्तते त होवाचात्र वाव किल तत्सोम्य न निभालयसेऽत्रैव किलेति।

yathā vilīnamevāṅgāsyāntādācāmeti kathamiti lavaṇamiti madhyādācāmeti kathamiti lavaṇamityantādācāmeti kathamiti lavaṇamityabhiprāsyaitadatha mopasīdathā iti taddha tathā cakāra tacchaśvatsaṁvartate ta hovācātra vāva kila tatsomya na nibhālayase'traiva kileti |

The father said: "My son, take a sip of water from the surface. How is it?" "It is salt." "Take a sip from the middle. How is it?" "It is salt." "Take a sip from the bottom. How is it?" "It is salt." "Throw it away and come to me." The son did as he was told, saying: "The salt was there all the time." Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there." Put this salt into water and then come to me in the morning'. He did so. The father said to him, 'Bring the salt, my child, which you put into water at night'. Having searched for it, he did not find it, as it has completely dissolved. 'My child, take a sip from the top of this water. How is it?' 'It is salt'. 'Take a sip from the middle. How is it?' 'It is salt'. 'Take a sip from the bottom. How is it?' 'It is salt'. 'Throw this water away and then come to me'. He did so (and returned saying), 'It is there always'. The father said to him, 'Dear boy, as you do not see what is present in this water though indeed it exists in it, similarly, (Being exists) indeed in this body.

Verse ३

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ||

"Now, that which is the subtle essence-in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' 'Revered sir, please explain it further to me'. 'So be it, dear boy', said (the father).

Verse १

यथा सोम्य पुरुषं गन्धारेभ्योऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत्स यथा तत्र प्राङ्वोदङ्वाधराङ्वा प्रत्यङ्वा प्रध्मायीताभिनद्धाक्ष आनीतोऽभिनद्धाक्षो विसृष्टः॥

yathā somya puruṣaṁ gandhārebhyo'bhinaddhākṣamānīya taṁ tato'tijane visṛjetsa yathā tatra prāṅvodaṅvādharāṅvā pratyaṅvā pradhmāyītābhinaddhākṣa ānīto'bhinaddhākṣo visṛṣṭaḥ||

"Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: 'I have been brought here with my eyes covered, I have been left here with my eyes covered!' Just as, dear boy, (some robber) having brought a man from the Gandhara region with his eyes bound up, might leave him in a very desolate place, and just as that man would shout towards the east, or towards the north, or towards the south, or towards the west, (saying) "I have been brought here with my eyes bound up, I have been left here with my eyes bound up."'

Verse २

तस्य यथाभिनहनं प्रमुच्य प्रब्रूयादेतां दिशं गन्धारा एतां दिशं व्रजेति स ग्रामाद्ग्रामं पृच्छन्पण्डितो मेधावी गन्धारानेवोपसंद्येतैवमेवेहाचार्यवान्पुरुषो वेद तस्य तावदेव चिरं यावन्न विमोक्ष्येऽथ संपत्स्य इति॥

tasya yathābhinahanaṁ pramucya prabrūyādetāṁ diśaṁ gandhārā etāṁ diśaṁ vrajeti sa grāmādgrāmaṁ pṛcchanpaṇḍito medhāvī gandhārānevopasaṁdyetaivamevehācāryavānpuruṣo veda tasya tāvadeva ciraṁ yāvanna vimokṣye'tha saṁpatsya iti||

"And as thereupon someone might loosen the covering and say to him: 'Gandhara is in that direction; go that way'; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara-in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection. And as some one might remove his bandage and tell him, "The Gandhara region is in this direction, proceed in this direction" and as he, enquiring his way from village, to village and being instructed and capable of judging by himself would reach the Gandhara region itself, even so, in this world that person knows who has a preceptor. And for him, only so long is the delay as he is not liberated (from the body) and then immediately he is merged in Being.

Verse ३

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca||

Verse १

पुरुष सोम्योतोपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि मामिति तस्य यावन्न वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायां तावज्जानाति॥

puruṣa somyotopatāpinaṁ jñātayaḥ paryupāsate jānāsi māṁ jānāsi māmiti tasya yāvanna vāṅmanasi saṁpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyāṁ tāvajjānāti||

"My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: 'He has taken something, he has committed a theft.' When he denies it, they say: 'Heat the axe for him.' If he has committed the theft but denies it, then he makes himself a liar. Being false-minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed. Dear boy, the relatives of a man who is ill assemble round him and ask, "Do you recognise me? Do you recognise me?" As long as his speech is not merged in the mind, the mind in Prana, Prana in fire, and fire in the supreme deity, so long does he know them.

Verse २

अथ यदास्य वाङ्मनसि संपद्यते मनः प्राणे प्राणस्तेजसि तेजः परस्यां देवतायामथ न जानाति॥

atha yadāsya vāṅmanasi saṁpadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṁ devatāyāmatha na jānāti ||

"But if he did not commit the theft, then he makes himself what he really is. Being true-minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released. Then when his speech is merged in the mind, the mind in Prana, Prana in fire, and fire in the supreme deity, then he does not know them.

Verse ३

स य एषोऽणिमैतदात्म्यमिद सर्वं तत् सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति भूय एव मा भगवान्विज्ञापयत्विति तथा सोम्येति होवाच॥

sa ya eṣo'ṇimaitadātmyamida sarvaṁ tat satya sa ātmā tattvamasi śvetaketo iti bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca ||

"As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." That Being which is this subtle essence (cause), even That all this world has for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' 'Revered sir, please explain it further to me'. 'So be it, dear boy', said (the father).

Verse १

पुरुष सोम्योत हस्तगृहीतमानयन्त्यपहार्षीत्स्तेयमकार्षीत्परशुमस्मै तपतेति स यदि तस्य कर्ता भवति तत एवानृतमात्मानं कुरुते सोऽनृताभिसंधोऽनृतेनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति स दह्यतेऽथ हन्यते॥

puruṣa somyota hastagṛhītamānayantyapahārṣītsteyamakārṣītparaśumasmai tapateti sa yadi tasya kartā bhavati tata evānṛtamātmānaṁ kurute so'nṛtābhisaṁdho'nṛtenātmānamantardhāya paraśuṁ taptaṁ pratigṛhṇāti sa dahyate'tha hanyate||

"My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: 'He has taken something, he has committed a theft.' When he denies it, they say: 'Heat the axe for him.' If he has committed the theft but denies it, then he makes himself a liar. Being false-minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed. Dear boy, (The officers of the king) bring a man, holding him by the hand (while saying) "He has taken something, he has committed a theft, heat the axe for him". If he is doer of that, then he makes himself false. And being addicted to falsehood, he covers himself with falsehood and grasps the heated axe; he is burnt, and then he is punished.

Verse २

अथ यदि तस्याकर्ता भवति ततेव सत्यमात्मानं कुरुते स सत्याभिसन्धः सत्येनात्मानमन्तर्धाय परशुं तप्तं प्रतिगृह्णाति सन दह्यतेऽथ मुच्यते॥

atha yadi tasyākartā bhavati tateva satyamātmānaṁ kurute sa satyābhisandhaḥ satyenātmānamantardhāya paraśuṁ taptaṁ pratigṛhṇāti sana dahyate'tha mucyate ||

"But if he did not commit the theft, then he makes himself what he really is. Being true-minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released. If, however, he is not the doer of that, then he makes himself true. And being attached to truth, he covers himself with truth and grasps the heated axe; he is not burnt and then he is released.

Verse ३

स यथा तत्र नादाह्येतैतदात्म्यमिद सर्वं तत्सत्य स आत्मा तत्त्वमसि श्वेतकेतो इति तद्धास्य विजज्ञाविति विजज्ञाविति॥

sa yathā tatra nādāhyetaitadātmyamida sarvaṁ tatsatya sa ātmā tattvamasi śvetaketo iti taddhāsya vijajñāviti vijajñāviti ||

"As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." And as in this case he (the man attached to truth) is not burnt, (similarly a man of knowledge is not born again). Thus has all this world That for its self. That is the true. That is the Atman. That thou art, O Svetaketu.' From his words Svetaketu understood That - yea, he understood.