7. सप्तमोऽध्यायः
सप्तमोऽध्यायः (part 1)
Verse १
ॐ॥ अधीहि भगव इति होपससाद सनत्कुमारं नारदस्त होवाच यद्वेत्थ तेन मोपसीद ततस्त ऊर्ध्वं वक्ष्यामीति स होवाच॥
om || adhīhi bhagava iti hopasasāda sanatkumāraṁ nāradasta hovāca yadvettha tena mopasīda tatasta ūrdhvaṁ vakṣyāmīti sa hovāca||
Om. Narada approached Sanatkumara as a pupil and said: "Venerable Sir, please teach me." Sanatkumara said to him: "Please tell me what you already know. Then I shall tell you what is beyond." Om. 'Revered sir, teach me,' thus saying Narada approached Sanatkumara. Sanatkumara said to him, 'What you already know, declaring that to me, be my disciple. What is beyond that I shall tell you.' Narada said:
Verse २
ऋग्वेदं भगवोऽध्येमि यजुर्वेद सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्या सर्पदेवजनविद्यामेतद्भगवोऽध्येमि॥
ṛgvedaṁ bhagavo'dhyemi yajurveda sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitrya rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyā sarpadevajanavidyāmetadbhagavo'dhyemi||
Narada said: "Venerable Sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir. Revered sir, I know the Rig-Veda, the Yajur-Veda, the Sama-Veda and the Atharvanas the fourth, the Itihasa-Purana as the fifth, grammar, the rules for the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical sciences, the science of war, the science of the stars, the science related to serpents, and the fine arts - all this I know, revered sir.'
Verse ३
सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुत ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति त होवाच यद्वै किंचैतदध्यगीष्ठा नामैवैतत्॥
so'haṁ bhagavo mantravidevāsmi nātmavicchruta hyeva me bhagavaddṛśebhyastarati śokamātmaviditi so'haṁ bhagavaḥ śocāmi taṁ mā bhagavāñchokasya pāraṁ tārayatviti ta hovāca yadvai kiṁcaitadadhyagīṣṭhā nāmaivaitat ||
"But, venerable Sir, with all this I know words only; I do not know the Self. I have heard from men like you that he who knows the Self overcomes sorrow. I am one afflicted with sorrow. Do you, venerable Sir, help me to cross over to the other side of sorrow." Sanatkumara said to him: "Whatever you have read is only a name. Revered sir, however, I am only a knower of verbal texts, not a knower of Atman. Indeed I have heard from persons like your revered self that a knower of Atman goes beyond grief. I am in such a state of grief. May your revered self take me across it.' Sanatkumara replied to him,' Whatsoever you have studied here, really it is only a name.'
Verse ४
नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति॥
nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaścaturtha itihāsapurāṇaḥ pañcamo vedānāṁ vedaḥ pitryo rāśirdaivo nidhirvākovākyamekāyanaṁ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā nāmaivaitannāmopāssveti||
"Verily, a name is the Rig-Veda; so also are the Yajur- Veda, the Sama-Veda, the Atharva-Veda as the fourth Veda, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. "Meditate on the name. Name indeed is Rig-Veda, (so also) Yajur-Veda, Sama-Veda and the Atharvana as the fourth, the Itihasa-Purana as the fifth, grammar, the rules of the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts - name alone is all this. Worship the name.
Verse ५
स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo nāma brahmetyupāste yāvannāmno gataṁ tatrāsya yathākāmacāro bhavati yo nāma brahmetyupāste'sti bhagavo nāmno bhūya iti nāmno vāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on a name as Brahman can, of his own free will, reach as far as the name reaches-he who meditates on a name as Brahman." Narada said: "Venerable Sir, is there anything greater than a name?" "Of course there is something greater than a name." "Please tell that to me, venerable Sir." He who worships name as Brahman becomes free to act as he wishes in the sphere within the reach of name, he who worships name as Brahman'. (Narada) 'Revered sir, is there anything greater than name?' (Sanatkumara) 'Surely, there is something greater than name'. (Narada) 'Revered sir, communicate it to me.'
Verse १
वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेद सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाश्च मनुष्याश्च पशूश्च वयासि च तृणवनस्पतीञ्श्वापदान्याकीटपतङ्गपिपीलक धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति॥
vāgvāva nāmno bhūyasī vāgvā ṛgvedaṁ vijñāpayati yajurveda sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitrya rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyā nakṣatravidyā sarpadevajanavidyāṁ divaṁ ca pṛthivīṁ ca vāyuṁ cākāśaṁ cāpaśca tejaśca devāśca manuṣyāśca paśūśca vayāsi ca tṛṇavanaspatīñśvāpadānyākīṭapataṅgapipīlaka dharmaṁ cādharmaṁ ca satyaṁ cānṛtaṁ ca sādhu cāsādhu ca hṛdayajñaṁ cāhṛdayajñaṁ ca yadvai vāṅnābhaviṣyanna dharmo nādharmo vyajñāpayiṣyanna satyaṁ nānṛtaṁ na sādhu nāsādhu na hṛdayajño nāhṛdayajño vāgevaitatsarvaṁ vijñāpayati vācamupāssveti ||
"Speech is, verily, greater than a name. Speech makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts, as well as heaven, earth, air, akasa, water, fire, gods, men, cattle, birds, herbs, trees, animals, together with worms, flies and ants, as also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant. "Verily, if there were no speech, neither righteousness nor unrighteousness would be known, neither the true nor the false, neither the pleasant nor the unpleasant. "Speech, verily, makes us know all this. Meditate upon speech. Speech surely is greater than name. Speech indeed makes us understand the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvana as the fourth, Itihasa-Purana as the fifth, grammar, the rules of the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts - also heaven and earth, air and Akasa, water and fire, gods and men, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants, merit and demerit, true and false, good and bad, pleasant and unpleasant. Verily, if speech did not exist, neither merit nor demerit would be understood, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech alone makes us understand all this. (Hence) worship speech.
Verse २
स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo vācaṁ brahmetyupāste yāvadvāco gataṁ tatrāsya yathākāmacāro bhavati yo vācaṁ brahmetyupāste'sti bhagavo vāco bhūya iti vāco vāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on speech as Brahman can, of his own free will, reach as far as speech reaches-he who meditates on speech as Brahman." Narada said: "Venerable Sir, is there anything greater than speech?" "Of course there is something greater than speech." "Please tell that to me, venerable Sir." He who worships speech as Brahman becomes free to act as he wishes in the sphere within the reach of speech, he who worships speech as Brahman'. 'Revered sir, is there anything greater than speech?' 'Surely, there is something greater than speech'. 'Revered sir, communicate it to me'.
Verse १
मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राश्च पशूश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति॥
mano vāva vāco bhūyo yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭiranubhavatyevaṁ vācaṁ ca nāma ca mano'nubhavati sa yadā manasā manasyati mantrānadhīyīyetyathādhīte karmāṇi kurvīyetyatha kurute putrāśca paśūśceccheyetyathecchata imaṁ ca lokamamuṁ ceccheyetyathecchate mano hyātmā mano hi loko mano hi brahma mana upāssveti ||
"The mind is, verily, greater than speech. Just as the closed fist holds two amalakas, or two plums, or two axa fruits, so does the mind hold speech and a name. For when a man thinks in his mind that he would read the sacred hymns, then he reads them. When he thinks in his mind that he would perform actions, then he performs them. When he thinks in his mind that he would have sons and cattle, then he desires them. When he thinks in his mind that he would have this world and the other, then he desires them. Mind, indeed, is the self; mind is the world; mind is Brahman. "Meditate on the mind. Mind surely is greater than speech. Just as the closed hand encompasses two Amalaka, or two Kola, or two Aksa fruits, so does the mind encompasses speech and name. When by mind one intends "Let me learn the Mantras", then he learns; Let me do sacrificial acts", then he does; "Let me desire offspring and cattle", then he desires; "Let me desire this world and the next", then he desires. Mind indeed is Atman. Mind indeed is the world. Mind indeed is Brahman. Worship the mind.
Verse २
स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo mano brahmetyupāste yāvanmanaso gataṁ tatrāsya yathākāmacāro bhavati yo mano brahmetyupāste'sti bhagavo manaso bhūya iti manaso vāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on mind as Brahman can, of his own free will, reach as far as mind reaches-he who meditates on mind as Brahman." Narada said: "Venerable Sir, is there anything greater than mind?" "Of course there is something greater than mind." "Please tell that to me, venerable Sir." He who worships the mind as Brahman becomes free to act as he wishes in the sphere within the reach of mind, he who worships the mind as Brahman'. 'Revered sir, is there anything greater than mind?' 'Surely, there is something greater than mind'. 'Revered sir, communicate it to me'.
Verse १
संकल्पो वाव मनसो भूतान्यदा वै संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि॥
saṁkalpo vāva manaso bhūtānyadā vai saṁkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṁ bhavanti mantreṣu karmāṇi ||
"Will (Samkalpa) is, verily, greater than mind. For when a man wills, then he thinks in his mind, then he utters speech and then he employs speech in the recital of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns. Will surely is greater than mind. Verily, when one wills, then he intends in his mind, then he sends forth speech, and he sends it forth in a name. In the name sacred formulas and in sacred formulas the sacrifices become one.'
Verse २
तानि ह वा एतानि संकल्पैकायनानि संकल्पात्मकानि संकल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषा सं कॢप्त्यै वर्ष संकल्पते वर्षस्य संकॢप्त्या अन्न संकल्पतेऽन्नस्य संकॢप्त्यै प्राणाः संकल्पन्ते प्राणाना संकॢप्त्यै मन्त्राः संकल्पन्ते मन्त्राणा संकॢप्त्यै कर्माणि संकल्पन्ते कर्मणां संकॢप्त्यै लोकः संकल्पते लोकस्य संकॢप्त्यै सर्व संकल्पते स एष संकल्पः संकल्पमुपास्स्वेति॥
tāni ha vā etāni saṁkalpaikāyanāni saṁkalpātmakāni saṁkalpe pratiṣṭhitāni samakḷpatāṁ dyāvāpṛthivī samakalpetāṁ vāyuścākāśaṁ ca samakalpantāpaśca tejaśca teṣā saṁ kḷptyai varṣa saṁkalpate varṣasya saṁkḷptyā anna saṁkalpate'nnasya saṁkḷptyai prāṇāḥ saṁkalpante prāṇānā saṁkḷptyai mantrāḥ saṁkalpante mantrāṇā saṁkḷptyai karmāṇi saṁkalpante karmaṇāṁ saṁkḷptyai lokaḥ saṁkalpate lokasya saṁkḷptyai sarva saṁkalpate sa eṣa saṁkalpaḥ saṁkalpamupāssveti ||
"Will, indeed, is the goal of all these beginning with mind and ending in sacrifice; from will they arise and in will they all abide. Heaven and earth willed, air and akasa willed, water and fire willed. Through the will of heaven and earth, etc. the rain wills; through the will of the rain, food wills; through the will of food, the pranas will; through the will of the pranas, the sacred hymns will; through the will of the sacred hymns, the sacrifices will; through the will of the sacrifices, the world wills; through the will of the world, everything wills. Such is will. Meditate on will. All these, indeed, merge in the will, are made up of the will, and abide in the will. Heaven and earth willed, air and Akasa willed, water and fire willed. Through the willing of these, rain wills. Through the willing of rain, food wills. Through the willing of food, Pranas will. Through the willing of Pranas, sacred formulas will. Through the willing of sacred formulas (sacrificial) acts will. Through the willing of (sacrificial) acts, the world wills. Through the willing of the world, all things will. This is will. Worship will.
Verse ३
स यः संकल्पं ब्रह्मेत्युपास्ते कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्संकल्पस्य गतं तत्रास्य यथाकामचारो भवति यः संकल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः संकल्पाद्भूय इति संकल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yaḥ saṁkalpaṁ brahmetyupāste kḷptānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitān pratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvatsaṁkalpasya gataṁ tatrāsya yathākāmacāro bhavati yaḥ saṁkalpaṁ brahmetyupāste'sti bhagavaḥ saṁkalpādbhūya iti saṁkalpādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on will as Brahman can, of his own free will, reach as far as will reaches-he who meditates on will as Brahman." Narada said: "Venerable Sir, is there anything greater than will?" "Of course there is something greater than will." "Please tell that to me, venerable Sir." He who worships will as Brahman, he indeed, attains the worlds willed by him - himself being permanent, the permanent worlds; himself being well-founded, the well-founded worlds; himself being un-distressed, the un-distressed world. He becomes free to act as he wishes in the sphere within the reach of will, he who worships will as Brahman'. 'Revered sir, is there anything greater than will?' 'Surely, there is something greater than will'. 'Revered sir, communicate it to me'.
Verse १
चित्तं वाव संकल्पाद्भूयो यदा वै चेतयतेऽथ संकल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि॥
cittaṁ vāva saṁkalpādbhūyo yadā vai cetayate'tha saṁkalpayate'tha manasyatyatha vācamīrayati tāmu nāmnīrayati nāmni mantrā ekaṁ bhavanti mantreṣu karmāṇi ||
"Consideration (Chitta) is, verily, greater than will. For when a man considers, then he wills, then he thinks in his mind, then he utters speech, then he engages speech in the recitation of a name. The sacred hymns are included in a name and all sacrifices are included in the sacred hymns. Intelligence surely is greater than will. Verily, when one understands, then he wills, then he intends in mind, then he sends forth speech, and he sends it forth in a name. In the name sacred formulas and in sacred formulas the sacrificed become one.
Verse २
तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्त ह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति॥
tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni tasmādyadyapi bahuvidacitto bhavati nāyamastītyevainamāhuryadayaṁ veda yadvā ayaṁ vidvānnetthamacittaḥ syādityatha yadyalpaviccittavānbhavati tasmā evota śuśrūṣante citta hyevaiṣāmekāyanaṁ cittamātmā cittaṁ pratiṣṭhā cittamupāssveti ||
"Consideration is, indeed, the goal of all these beginning with mind and ending in sacrifice; from consideration they arise and in consideration they all abide. Therefore if a person is without consideration, even though he possesses much knowledge, people say of him that he is nothing and whatever he knows is useless; for if he were really learned, he would not be so inconsiderate. But if a person is considerate, though he knows but little, to him people are eager to listen. Consideration, indeed, is the goal of all these; consideration is the self; consideration is the support. Meditate on consideration. All these, indeed, merge in intelligence, are made up of intelligence and abide in intelligence. Therefore, even if a man who knows much is without intelligence, people speak of him thus, 'He does not exist, nor what he has known; if he were really learned, he would not thus be without intelligence". On the other hand, if a man knowing little is endowed with intelligence, people desire to listen to him also. Intelligence, indeed, is the one centre of mergence of all these, intelligence is their soul, and intelligence is their support. Worship intelligence.
Verse ३
स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yaścittaṁ brahmetyupāste cittānvai sa lokāndhruvāndhruvaḥ pratiṣṭhitānpratiṣṭhito'vyathamānānavyathamāno'bhisidhyati yāvaccittasya gataṁ tatrāsya yathākāmacāro bhavati yaścittaṁ brahmetyupāste'sti bhagavaścittādbhūya iti cittādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on consideration as Brahman, he, being permanent, firm and undistressed, obtains the worlds which are permanent, firm and undistressed; he can, of his own free win, reach as far as consideration reaches-he who meditates on consideration as Brahman." Narada said: "Venerable Sir, is there anything greater than consideration?" "Of course there is something greater than consideration." "Please tell that to me, venerable Sir." He who worships intelligence as Brahman, he indeed, attains the worlds of intelligence - himself being permanent, the permanent worlds; himself being well-established, the well-established worlds; and himself being un-distressed, the un-distressed world. He becomes free to act as he wishes in the sphere within the reach of intelligence, he who worships intelligence as Brahman'. 'Revered sir, is there anything greater than intelligence?' 'Surely, there is something greater than intelligence'. 'Revered sir, communicate it to me'.
Verse १
यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता ध्यायन्तीव देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाशा इवैव ते भवन्ति ध्यानमुपास्स्वेति॥
dhyānaṁ vāva cittādbhūyo dhyāyatīva pṛthivī dhyāyatīvāntarikṣaṁ dhyāyatīva dyaurdhyāyantīvāpo dhyāyantīva parvatā dhyāyantīva devamanuṣyāstasmādya iha manuṣyāṇāṁ mahattāṁ prāpnuvanti dhyānāpādāśā ivaiva te bhavantyatha ye'lpāḥ kalahinaḥ piśunā upavādinaste'tha ye prabhavo dhyānāpādāśā ivaiva te bhavanti dhyānamupāssveti ||
"Meditation (Dhyana) is, verily, greater than consideration. Earth meditates, as it were. The mid-region meditates, as it were. Heaven meditates, as it were. The waters meditate, as it were. The mountains meditate, as it were. The gods meditate, as it were. Men meditate, as it were. Therefore he who, among men, attains greatness here on earth seems to have obtained a share of meditation. Thus while small people are quarrelsome, abusive and slandering, great men appear to have obtained a share of meditation. Meditate on meditation. Contemplation surely is greater than intelligence. The earth contemplates as it were. The sky contemplates as it were. Heaven contemplates as it were. Water contemplates as it were. The mountains contemplate as it were. Gods and men contemplate as it were. Therefore, verily, those who attain greatness among men here, they seem to have obtained a share of the result of contemplation. And those who are small people, they are quarrelsome, abusive and slanderous; but those who are great men, they appear to have obtained a share of the result of contemplation. Worship contemplation.
Verse २
स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo dhyānaṁ brahmetyupāste yāvaddhyānasya gataṁ tatrāsya yathākāmacāro bhavati yo dhyānaṁ brahmetyupāste'sti bhagavo dhyānādbhūya iti dhyānādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on meditation as Brahman, can, of his own free will, reach as far as meditation reaches-he who meditates on meditation as Brahman." Narada said: "Venerable Sir, is there anything greater than meditation?" "Of course there is something greater than meditation." "Please tell that to me, venerable Sir." He who worships contemplation as Brahman becomes free to act as he wishes in the sphere within the reach of contemplation, he who worships contemplation as Brahman'. 'Revered sir, is there anything greater than contemplation?' 'Surely, there is something greater than contemplation'. 'Revered sir, communicate it to me'.
Verse १
विज्ञानं वाव ध्यानाद्भूयो विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेद सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्य राशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्या सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाश्च मनुष्याश्च पशूश्च वयासि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति॥
vijñānaṁ vāva dhyānādbhūyo vijñānena vā ṛgvedaṁ vijānāti yajurveda sāmavedamātharvaṇaṁ caturthamitihāsapurāṇaṁ pañcamaṁ vedānāṁ vedaṁ pitrya rāśiṁ daivaṁ nidhiṁ vākovākyamekāyanaṁ devavidyāṁ brahmavidyāṁ bhūtavidyāṁ kṣatravidyāṁ nakṣatravidyā sarpadevajanavidyāṁ divaṁ ca pṛthivīṁ ca vāyuṁ cākāśaṁ cāpaśca tejaśca devāśca manuṣyāśca paśūśca vayāsi ca tṛṇavanaspatīñchvāpadānyākīṭapataṅgapipīlakaṁ dharmaṁ cādharmaṁ ca satyaṁ cānṛtaṁ ca sādhu cāsādhu ca hṛdayajñaṁ cāhṛdayajñaṁ cānnaṁ ca rasaṁ cemaṁ ca lokamamuṁ ca vijñānenaiva vijānāti vijñānamupāssveti ||
"Understanding is, verily, greater than meditation. Understanding makes one understand the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharva-Veda as the fourth, the epics and the ancient lore as the fifth, the Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world. Meditate on understanding. Understanding surely is greater than contemplation. By understanding alone one understands the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvana as the fourth, Itihasa-Purana as the fifth, grammar, the rules for the worship of the ancestors; mathematics, the science of portents, the science of treasures, logic, the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts - also heaven and earth, air and Akasa, water and fire, gods and men, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants, merit and demerit, true and false, good and bad, pleasant and unpleasant, food and drink, this world and the next - (all this) one understands by understanding alone. Worship understanding.
Verse २
स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo vijñānaṁ brahmetyupāste vijñānavato vai sa lokāñjñānavato'bhisidhyati yāvadvijñānasya gataṁ tatrāsya yathākāmacāro bhavati yo vijñānaṁ brahmetyupāste'sti bhagavo vijñānādbhūya iti vijñānādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on understanding as Brahman attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches-he who meditates on understanding as Brahman." Narada said: "Venerable Sir, is there anything greater than understanding?" "Of course there is something greater than understanding." "Please tell that to me, venerable Sir." He who worships understanding as Brahman, attains the worlds containing the knowledge of the Scriptures and other subjects. He becomes free to act as he wishes in the sphere within the reach of understanding, he who worships understanding as Brahman'. 'Revered sir, is there anything greater than understanding?' 'Surely, there is something greater than understanding'. 'Revered sir, communicate it to me'.
Verse १
बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयासि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति॥
balaṁ vāva vijñānādbhūyo'pi ha śataṁ vijñānavatāmeko balavānākampayate sa yadā balī bhavatyathotthātā bhavatyuttiṣṭhanparicaritā bhavati paricarannupasattā bhavatyupasīdandraṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati balena vai pṛthivī tiṣṭhati balenāntarikṣaṁ balena dyaurbalena parvatā balena devamanuṣyā balena paśavaśca vayāsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakaṁ balena lokastiṣṭhati balamupāssveti ||
"Strength is, verily, greater than understanding. One strong man causes a hundred men of understanding to tremble. When a man is strong he can rise. If he rises he can attend on the teachers. If he attends on them he can become their intimate companion as a pupil. If he is their intimate companion he can watch their conduct, listen to their instruction, reflect on what he hears, become convinced of what he reflects on, act and enjoy the result of action. By strength the earth stands firm, by strength the mid-region, by strength heaven, by strength the mountains, by strength the gods and men, by strength cattle and birds, herbs and trees and animals, together with worms, flies and ants, by strength the world stands firm. Meditate upon strength." Strength surely is greater than understanding. A single man with strength causes even a hundred men with understanding to tremble. When a man becomes strong, then he rises; rising, he serves; serving, he approaches nearer; approaching nearer, he sees, hears, reflects, understands, acts and realizes. By strength, indeed, the earth stands; by strength, the sky; by strength, heaven; by strength, the mountains; by strength, gods and men; by strength, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants; by strength the world stands. Worship strength.
Verse २
स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo balaṁ brahmetyupāste yāvadbalasya gataṁ tatrāsya yathākāmacāro bhavati yo balaṁ brahmetyupāste'sti bhagavo balādbhūya iti balādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on strength as Brahman can, of his own free will, reach as far as strength reaches-he who meditates on strength as Brahman." Narada said: "Venerable Sir, is there anything greater than strength?" "Of course there is something greater than strength." "Please tell that to me, venerable Sir." He who worships strength as Brahman becomes free to act as he wishes in the sphere within the reach of strength, he who worships strength as Brahman'. 'Revered sir, is there anything greater than strength?' 'Surely, there is something greater than strength'. 'Revered sir, communicate it to me'.
Verse १
अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाऽद्रष्टाऽश्रोताऽमन्ताऽबोद्धाऽकर्ताऽविज्ञाता भवत्यथान्नस्याऽऽयै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति।
annaṁ vāva balādbhūyastasmādyadyapi daśa rātrīrnāśnīyādyadyu ha jīvedathavā'draṣṭā'śrotā'mantā'boddhā'kartā'vijñātā bhavatyathānnasyā''yai draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavatyannamupāssveti |
"Food is, verily, greater than strength. Therefore if a man abstains from food for ten days, even though he might live, yet he would not be able to see, hear, reflect, become convinced, act, or enjoy the result. But when he obtains food, he is able to see, hear, reflect, become convinced, act and enjoy the result. Food surely is greater than strength. Therefore, if one does not eat for ten days, even though he might live, yet, verily, he does not see, does not hear, does not reflect, does not act, and does not realize. But with the coming of food, he sees, hears, reflects, understands, acts and realizes. Worship food.
Verse २
स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo'nnaṁ brahmetyupāste'nnavato vai sa lokānpānavato'bhisidhyati yāvadannasya gataṁ tatrāsya yathākāmacāro bhavati yo'nnaṁ brahmetyupāste'sti bhagavo'nnādbhūya ityannādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on food as Brahman obtains the world rich in food and drink; he can, of his own free will, reach as far as food reaches-he who meditates on food as Brahman." Narada said: "Venerable Sir, is there anything greater than food?" "Of course there is something greater than food." "Please tell that to me, venerable Sir." He who worships food as Brahman, he verily attains the worlds supplied with food and drink. He is free to act as he wishes in the sphere within the reach of food, he who worships food as Brahman'. 'Revered sir, is there anything greater than food?' 'Surely, there is something greater than food'. 'Revered sir, communicate it to me'.
सप्तमोऽध्यायः (part 2)
Verse १
आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्यायत्पशवश्च वयासि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति॥
āpo vāvānnādbhūyastasmādyadā suvṛṣṭirna bhavati vyādhīyante prāṇā annaṁ kanīyo bhaviṣyatītyatha yadā suvṛṣṭirbhavatyānandinaḥ prāṇā bhavantyannaṁ bahu bhaviṣyatītyāpa evemā mūrtā yeyaṁ pṛthivī yadantarikṣaṁ yaddyauryatparvatā yaddevamanuṣyāyatpaśavaśca vayāsi ca tṛṇavanaspatayaḥ śvāpadānyākīṭapataṅgapipīlakamāpa evemā mūrtā apa upāssveti ||
"Water is, verily, greater than food. Therefore if there is not sufficient rain, then living creatures are afflicted with the thought that there will be less food. But if there is sufficient rain, then living creatures rejoice in the thought that there will be much food. It is water that assumes the form of this earth, this mid-region, this heaven, these mountains, these gods and men, cattle and birds, herbs and trees and animals, together with worms,flies and ants. Water indeed is all these forms. Meditate on water. Water surely is greater than food. Therefore, when there is not good rain, living creatures are in agony (thinking), "Food will be scarce". But when there is good rain, living creatures become joyous (thinking), "Food will abound". Water, indeed, has assumed all these forms - this earth, this sky, this heaven, these mountains, these gods and men, these cattle and birds, grasses and trees, beasts down to worms, flying insects and ants. Water, indeed, has assumed all these forms. Worship water.
Verse २
स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामास्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वा भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yo'po brahmetyupāsta āpnoti sarvānkāmāstṛptimānbhavati yāvadapāṁ gataṁ tatrāsya yathākāmacāro bhavati yo'po brahmetyupāste'sti bhagavo'dbhyo bhūya ityadbhyo vā bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on water as Brahman obtains all his desires and becomes satisfied; he can, of his own free will, reach as far as water reaches-he who meditates on water as Brahman." Narada said: "Venerable Sir, is there anything greater than water?" "Of course there is something greater than water." "Please tell that to me, venerable Sir." He who worships water as Brahman obtains all desires and becomes satisfied. He becomes free to act as he wishes in the sphere within the reach of water, he who worships water as Brahman'. 'Revered sir, is there anything greater than water?' 'Surely, there is something greater than water'. 'Revered sir, communicate it to me'.
Verse १
तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाऽथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाऽथापः सृजते तेज उपास्स्वेति॥
tejo vāvādbhyo bhūyastadvā etadvāyumāgṛhyākāśamabhitapati tadāhurniśocati nitapati varṣiṣyati vā iti teja eva tatpūrvaṁ darśayitvā'thāpaḥ sṛjate tadetadūrdhvābhiśca tiraścībhiśca vidyudbhirāhrādāścaranti tasmādāhurvidyotate stanayati varṣiṣyati vā iti teja eva tatpūrvaṁ darśayitvā'thāpaḥ sṛjate teja upāssveti||
"Fire is, verily, greater than water. For, having seized the air, it warms the akasa. Then people say: 'It is hot, it burns; it will rain.' Thus does fire first manifest itself and then create water. Furthermore, thunderclaps roll with lightning upward and across the sky. Then people say: 'There is lightning, there is thunder; it will rain.' Here also does fire first manifest itself and then create water. Meditate on fire. Fire surely is greater than water. It is this fire that having seized the air warms up the Akasa. Then people say, "It is hot, it is burning hot, it will surely rain". There, it is fire that shows itself first, and then creates water. It is (because of) this fire that thunders roll, along with lightning flashing upwards and across; and so people say, "Lightning is flashing, it is thundering, it will surely rain". There, it is fire that shows itself first and then creates water. Worship fire.
Verse २
स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yastejo brahmetyupāste tejasvī vai sa tejasvato lokānbhāsvato'pahatatamaskānabhisidhyati yāvattejaso gataṁ tatrāsya yathākāmacāro bhavati yastejo brahmetyupāste'sti bhagavastejaso bhūya iti tejaso vāva bhūyo'stīti tanme bhagavānbravītviti||
"He who meditates on fire as Brahman becomes radiant himself and obtains radiant worlds, full of light and free from darkness; he can, of his own free will, reach as far as fire reaches-he who meditates on fire as Brahman." Narada said: "Venerable Sir, is there anything greater than fire?" "Of course there is something greater than fire." "Please tell that to me, Venerable Sir." He who worships fire as Brahman, he, being resplendent himself, attains resplendent worlds, full of light and free from darkness. He becomes free to act as he wishes in the sphere within the reach of fire, he who worships fire as Brahman'. 'Revered sir, is there anything greater than fire?' 'Surely, there is something greater than fire'. 'Revered sir, communicate it to me'.
Verse १
आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति॥
ākāśo vāva tejaso bhūyānākāśe vai sūryācandramasāvubhau vidyunnakṣatrāṇyagnirākāśenāhvayatyākāśena śṛṇotyākāśena pratiśṛṇotyākāśe ramata ākāśe na ramata ākāśe jāyata ākāśamabhijāyata ākāśamupāssveti ||
"The akasa is, verily, greater than fire. For in the akasa exist both the sun and the moon, lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa. Akasa surely is greater than fire. In Akasa, indeed, exist both the sun and the moon, lightning, stars and fire. Through Akasa one calls, through Akasa one hears, through Akasa one hears the response. In Akasa one rejoices, in Akasa one does not rejoice. In Akasa a thing is born, and towards Akasa it grows. Worship Akasa.
Verse २
स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसंबाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इत्याकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa ya ākāśaṁ brahmetyupāsta ākāśavato vai sa lokānprakāśavato'saṁbādhānurugāyavato'bhisidhyatiyāvadākāśasya gataṁ tatrāsya yathākāmacāro bhavati ya ākāśaṁ brahmetyupāste'sti bhagava ākāśādbhūya ityākāśādvāva bhūyo'stīti tanme bhagavānbravītviti||
"He who meditates on the akasa as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasa reaches- he who meditates on the akasa as Brahman." Narada said: "Venerable Sir, is there anything greater than the akasa?" "Of course there is something greater than the akasa." "Please tell that to me, venerable Sir." He who worships Akasa as Brahman, he indeed, attains vast worlds full of light, unconfined and spacious. He is free to act as he wishes in the sphere within the reach of Akasa, he who worships Akasa as Brahman'. 'Revered sir, is there anything greater than Akasa?' 'Surely, there is something greater than Akasa'. 'Revered sir, communicate it to me'.
Verse १
स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कंचन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून् स्मरमुपास्स्वेति॥
smaro vāvākāśādbhūyastasmādyadyapi bahava āsīranna smaranto naiva te kaṁcana śṛṇuyurna manvīranna vijānīranyadā vāva te smareyuratha śṛṇuyuratha manvīrannatha vijānīransmareṇa vai putrānvijānāti smareṇa paśūn smaramupāssveti ||
"Memory is, verily, greater than the akasa. Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one's sons, through memory one's cattle. Meditate on memory. Memory surely is greater than Akasa. Therefore, even if many persons should assemble and if they should have no memory, they surely would not hear any sound, they would not think, they would not know. But surely, should they have memory, then they would hear, then they would think, then they would know. Through memory, indeed, one discerns one's sons, through memory one's cattle. Worship memory.
Verse २
स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa yaḥ smaraṁ brahmetyupāste yāvatsmarasya gataṁ tatrāsya yathākāmacāro bhavati yaḥ smaraṁ brahmetyupāste'sti bhagavaḥ smarādbhūya iti smarādvāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches-he who meditates on memory as Brahman." Narada said: "Venerable Sir, is there anything greater than memory?" "Of course there is something greater than memory." "Please tell that to me, venerable Sir." He who worships memory as Brahman becomes free to act as he wishes in the sphere within the reach of memory, he who worships memory as Brahman'. 'Revered sir, is there anything greater than memory?' 'Surely, there is something greater than memory'. 'Revered sir, communicate it to me'.
Verse १
आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राश्च पशूश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति॥
āśā vāva smarādbhūyasyāśeddho vai smaro mantrānadhīte karmāṇi kurute putrāśca paśūścecchata imaṁ ca lokamamuṁ cecchata āśāmupāssveti ||
"Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope. Aspiration surely is greater than memory. Kindled by aspiration, (one's) memory recites the hymns, performs rites, desires sons and cattle, desires this world and the next. Worship aspiration.
Verse २
स य आशां ब्रह्मेत्युपास्त आशयाऽस्य सर्वे कामाः समृध्यन्त्यमोघा हास्याशिषो भवन्ति यावदाशाया गतं तत्रास्य यथाकामचारो भवति य आशां ब्रह्मेत्युपास्तेऽस्ति भगव आशाया भूय इत्याशाया वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति॥
sa ya āśāṁ brahmetyupāsta āśayā'sya sarve kāmāḥ samṛdhyantyamoghā hāsyāśiṣo bhavanti yāvadāśāyā gataṁ tatrāsya yathākāmacāro bhavati ya āśāṁ brahmetyupāste'sti bhagava āśāyā bhūya ityāśāyā vāva bhūyo'stīti tanme bhagavānbravītviti ||
"He who meditates on hope as Brahman-all his desires are fulfilled through hope, his prayers are not in vain; he can, of his own free will, reach as far as hope reaches-he who meditates on hope as Brahman." Narada said: "Venerable Sir, is there anything greater than hope?" "Of course there is something greater than hope." "Please tell that to me, venerable Sir." He who worships aspiration as Brahman, by aspiration all his wishes prosper, his prayers become infallible. He is free to act as he wishes in the sphere within the reach of aspiration, he who worships aspiration as Brahman'. 'Revered sir, is there anything greater than aspiration?' 'Surely, there is something greater than aspiration'. 'Revered sir, communicate it to me'.
Verse १
प्राणो वा आशाया भूयान्यथा वा अरा नाभौ समर्पिता एवमस्मिन्प्राणे सर्वसमर्पितं प्राणः प्राणेन याति प्राणः प्राणं ददाति प्राणाय ददाति प्राणो ह पिता प्राणो माता प्राणो भ्राता प्राणः स्वसा प्राण आचार्यः प्राणो ब्राह्मणः॥
prāṇo vā āśāyā bhūyānyathā vā arā nābhau samarpitā evamasminprāṇe sarvasamarpitaṁ prāṇaḥ prāṇena yāti prāṇaḥ prāṇaṁ dadāti prāṇāya dadāti prāṇo ha pitā prāṇo mātā prāṇo bhrātā prāṇaḥ svasā prāṇa ācāryaḥ prāṇo brāhmaṇaḥ ||
"The prana is, verily, greater than hope. As the spokes of a wheel are fastened to the nave, so are all these beginning with the name and ending with hope fastened to the prana. The prana moves by the prana. The prana gives the prana to the prana. The prana is the father, the prana is the mother, the prana is the brother, the prana is the sister, the prana is the teacher, the prana is the brahmin. Prana surely is greater than aspiration. Just as the spokes of the wheel are fastened to the nave, so is all this fastened to this Prana. Prana moves by Prana, Prana gives Prana and it gives Prana. Prana is the father, Prana is the mother, Prana is the brother, Prana is the sister, Prana is the preceptor, Prana is the Brahmana.
Verse २
स यदि पितरं वा मातरं वा भ्रातरं वा स्वसारं वाचार्यं वा ब्राह्मणं वा किंचिद्भृशमिव प्रत्याह धिक्त्वाऽस्त्वित्येवैनमाहुः पितृहा वै त्वमसि मातृहा वै त्वमसि भ्रातृहा वै त्वमसि स्वसृहा वै त्वमस्याचार्यहा वै त्वमसि ब्राह्मणहा वै त्वमसीति॥
sa yadi pitaraṁ vā mātaraṁ vā bhrātaraṁ vā svasāraṁ vācāryaṁ vā brāhmaṇaṁ vā kiṁcidbhṛśamiva pratyāha dhiktvā'stvityevainamāhuḥ pitṛhā vai tvamasi mātṛhā vai tvamasi bhrātṛhā vai tvamasi svasṛhā vai tvamasyācāryahā vai tvamasi brāhmaṇahā vai tvamasīti ||
"If one says something unbecoming to a father, mother, brother, sister, teacher, or brahmin, then people say: 'Shame on you! Verily, you are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin.' If one answers something harsh to his father, mother, brother, sister, preceptor or a Brahmana, people say this to him, "Fie on you! You are indeed a slayer of your father, you are indeed a slayer of your mother, you are indeed a slayer of your brother, you are indeed a slayer of your sister, you are indeed a slayer of your preceptor, you are indeed a slayer of a Brahmana."
Verse ३
अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहाऽसीति न मातृहाऽसीति न भ्रातृहाऽसीति न स्वसृहाऽसीति नाचार्यहाऽसीति न ब्राह्मणहाऽसीति॥
atha yadyapyenānutkrāntaprāṇāñchūlena samāsaṁ vyatiṣaṁdahennaivainaṁ brūyuḥ pitṛhā'sīti na mātṛhā'sīti na bhrātṛhā'sīti na svasṛhā'sīti nācāryahā'sīti na brāhmaṇahā'sīti ||
"But if; when the prana has departed from them, one shoves them together with a poker and burns every bit of them, no one would say: 'You are a slayer of your father, a slayer of your mother, a slayer of your brother, a slayer of your sister, a slayer of your teacher, a slayer of a brahmin." On the other hand, when the Prana has departed from them, even if one piles them together, dismembers them with a fork and burns them up, surely people would not say to him, "You are a slayer of your father", nor "you are a slayer of your mother", nor "You are a slayer of your brother", nor "You are a slayer of your sister", nor "you are a slayer of your preceptor", nor "You are a slayer of a Brahmana".
Verse ४
राणो ह्येवैतानि सर्वाणि भवति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नतिवादी भवति तं चेद्ब्रूयुरतिवाद्यसीत्यतिवाद्यस्मीति ब्रूयान्नापह्नुवीत॥
prāṇo hyevaitāni sarvāṇi bhavati sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannativādī bhavati taṁ cedbrūyurativādyasītyativādyasmīti brūyānnāpahnuvīta ||
"The prana, verily, is all this. He (i.e. the knower of the prana) who sees this, reflects on this, is convinced of this, becomes an ativadi (superior speaker). If people say to such a man: 'You are an ativadi,' he may say: 'Yes, I am an ativadi'; he need not deny it." Prana indeed becomes all these. He, indeed, who sees thus, thinks thus and knows thus becomes a surpassing speaker. If someone were to say to him, "You are a surpassing speaker", he should say, "Yes, I am a surpassing speaker", he should not deny it.
Verse १
एष तु वा अतिवदति यः सत्येनातिवदति सोऽहं भगवः सत्येनातिवदानीति सत्यं त्वेव विजिज्ञासितव्यमिति सत्यं भगवो विजिज्ञास इति॥
eṣa tu vā ativadati yaḥ satyenātivadati so'haṁ bhagavaḥ satyenātivadānīti satyaṁ tveva vijijñāsitavyamiti satyaṁ bhagavo vijijñāsa iti ||
"But in reality he is an ativadi who has become an ativadi by the knowledge of the True." "May I, venerable Sir, become an ativadi by the knowledge of the True." "But one should desire to know the True." "Venerable Sir, I desire to know the True." But he really speaks surpassingly who speaks surpassingly with truth'. 'Revered sir, being such, I would speak surpassingly with truth'. 'But one must desire to understand the truth'. 'Revered sir, I desire to understand the truth'.
Verse १
यदा वै विजानात्यथ सत्यं वदति नाविजानन्सत्यं वदति विजानन्नेव सत्यं वदति विज्ञानं त्वेव विजिज्ञासितव्यमिति विज्ञानं भगवो विजिज्ञास इति॥
yadā vai vijānātyatha satyaṁ vadati nāvijānansatyaṁ vadati vijānanneva satyaṁ vadati vijñānaṁ tveva vijijñāsitavyamiti vijñānaṁ bhagavo vijijñāsa iti ||
Sanatkumara said: "When one understands the True, only then does one declare the True. One who does not understand the True does not declare It. Only one who understands It declares the True. One must desire to understand this understanding." "Venerable Sir, I desire to understand." When one understands, then alone does one declare the truth. Without understanding, one does not declare the truth. Only he who understands declares the truth. But one must desire to understand understanding.' 'Revered sir, I desire to understand understanding'.
Verse १
यदा वै मनुतेऽथ विजानाति नामत्वा विजानाति मत्वैव विजानाति मतिस्त्वेव विजिज्ञासितव्येति मतिं भगवो विजिज्ञास इति॥
yadā vai manute'tha vijānāti nāmatvā vijānāti matvaiva vijānāti matistveva vijijñāsitavyeti matiṁ bhagavo vijijñāsa iti||
"When one reflects, only then does one understand. One Who does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection." "Venerable Sir, I desire to understand reflection." When one reflects, then alone does one understand. Without reflecting one does not understand. Only he who reflects understands. But one must desire to understand reflection.' 'Revered sir, I desire to understand reflection'.
Verse १
यदा वै श्रद्दधात्यथ मनुते नाश्रद्दधन्मनुते श्रद्दधदेव मनुते श्रद्धा त्वेव विजिज्ञासितव्येति श्रद्धां भगवो विजिज्ञास इति॥
yadā vai śraddadhātyatha manute nāśraddadhanmanute śraddadhadeva manute śraddhā tveva vijijñāsitavyeti śraddhāṁ bhagavo vijijñāsa iti||
"When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith." "Venerable Sir, I desire to understand faith." When one has faith, then alone does one reflect. Without faith, one does not reflect. Only he who has faith reflects. But one must desire to understand faith'. 'Revered sir, I desire to understand faith'.
Verse १
यदा वै निस्तिष्ठत्यथ श्रद्दधाति नानिस्तिष्ठञ्छ्रद्दधाति निस्तिष्ठन्नेव श्रद्दधाति निष्ठा त्वेव विजिज्ञासितव्येति निष्ठां भगवो विजिज्ञास इति॥
yadā vai nistiṣṭhatyatha śraddadhāti nānistiṣṭhañchraddadhāti nistiṣṭhanneva śraddadhāti niṣṭhā tveva vijijñāsitavyeti niṣṭhāṁ bhagavo vijijñāsa iti ||
"When one is single-minded in one's devotion to the teacher, only then does one have faith. One who does not have single- mindedness does not have faith. Only one who has single- mindedness has faith. One must desire to understand single- mindedness." "Venerable Sir,I desire to understand single-mindedness." When one has steadfastness, then alone does one have faith. Without steadfastness, one does not have faith. Only he who has steadfastness has faith. But one must desire to understand steadfastness.' 'Revered sir, I desire to understand steadfastness.'
Verse १
यदा वै करोत्यथ निस्तिष्ठति नाकृत्वा निस्तिष्ठति कृत्वैव निस्तिष्ठति कृतिस्त्वेव विजिज्ञासितव्येति कृतिं भगवो विजिज्ञास इति॥
yadā vai karotyatha nistiṣṭhati nākṛtvā nistiṣṭhati kṛtvaiva nistiṣṭhati kṛtistveva vijijñāsitavyeti kṛtiṁ bhagavo vijijñāsa iti ||
"When one performs one's duties (i.e. practises concentration), only then does one have single-mindedness. One who does not perform his duties does not have single-mindedness. Only one who performs his duties has single-mindedness. One must desire to understand the performance of duties." "Venerable Sir, I desire to understand the performance of duties." When one acts, then alone does one become steadfast. Without acting, one does not become steadfast. Only on acting does one become steadfast. But one must desire to understand activity'. 'Revered sir, I desire to understand activity'.
Verse १
यदा वै सुखं लभतेऽथ करोति नासुखं लब्ध्वा करोति सुखमेव लब्ध्वा करोति सुखं त्वेव विजिज्ञासितव्यमिति सुखं भगवो विजिज्ञास इति॥
yadā vai sukhaṁ labhate'tha karoti nāsukhaṁ labdhvā karoti sukhameva labdhvā karoti sukhaṁ tveva vijijñāsitavyamiti sukhaṁ bhagavo vijijñāsa iti ||
"When one obtains bliss, only then does one perform one's duties. One who does not obtain bliss does not perform his duties. Only one who obtains bliss performs his duties. One must desire to understand bliss." "Venerable Sir, I desire to understand bliss." When one obtains happiness', then alone does one act. Without obtaining happiness one does not act. Only on obtaining happiness does one act. But one must desire to understand happiness'. 'Revered sir, I desire to understand happiness'.
Verse १
यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति॥
yo vai bhūmā tatsukhaṁ nālpe sukhamasti bhūmaiva sukhaṁ bhūmā tveva vijijñāsitavya iti bhūmānaṁ bhagavo vijijñāsa iti ||
"The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite." "Venerable Sir, I desire to understand the Infinite." That which is infinite, is alone happiness. There is no happiness in anything finite. The infinite alone is happiness. But one must desire to understand the infinite'. 'Revered sir, I desire to understand the infinite'.
Verse १
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमाथ यत्रान्यत्पश्यत्यन्यच्छृणोत्यन्यद्विजानाति तदल्पं यो वै भूमा तदमृतमथ यदल्पं तन्मर्त्य स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नीति॥
yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānāti sa bhūmātha yatrānyatpaśyatyanyacchṛṇotyanyadvijānāti tadalpaṁ yo vai bhūmā tadamṛtamatha yadalpaṁ tanmartya sa bhagavaḥ kasminpratiṣṭhita iti sve mahimni yadi vā na mahimnīti||
"Where one sees nothing else, hears nothing else, understands nothing else-that is the Infinite. Where one sees something else, hears something else, understands something else-that is the finite. The Infinite is immortal, the finite mortal." "Venerable Sir, in what does the Infinite find Its support?" "In Its own greatness-or not even in greatness." In which one sees nothing else, hears nothing else, understands nothing else, that is infinite. But that in which one sees something else, hears something else, understands something else, is the finite. That which is infinite, is alone immortal, and that which is finite, is mortal'. 'Revered sir, in what is that infinite established?' 'On its own greatness or not even on its own greatness'.
Verse २
गो अश्वमिह महिमेत्याचक्षते हस्तिहिरण्यं दासभार्यं क्षेत्राण्यायतनानीति नाहमेवं ब्रवीमि ब्रवीमीति होवाचान्योह्यन्यस्मिन्प्रतिष्ठित इति॥
go aśvamiha mahimetyācakṣate hastihiraṇyaṁ dāsabhāryaṁ kṣetrāṇyāyatanānīti nāhamevaṁ bravīmi bravīmīti hovācānyohyanyasminpratiṣṭhita iti ||
"Here on earth people describe cows and horses, elephants and gold, slaves and wives, fields and houses, as 'greatness.' I do not mean this," he said, "for in such cases one thing finds its support in another. But what I say is: Here in this world people call cows and horses, elephants and gold, servants and wives, fields and houses, "greatness". I do not speak thus (of greatness), for in that case one thing would be established in another. What I do say is thus:
Verse १
स एवाधस्तात्स उपरिष्टात्स पश्चात्स पुरस्तात्स दक्षिणतः स उत्तरतः स एवेद सर्वमित्यथातोऽहंकारादेश एवाहमेवाधस्तादहमुपरिष्टादहं पश्चादहं पुरस्तादहं दक्षिणतोऽहमुत्तरतोऽहमेवेद सर्वमिति॥
sa evādhastātsa upariṣṭātsa paścātsa purastātsa dakṣiṇataḥ sa uttarataḥ sa eveda sarvamityathāto'haṁkārādeśa evāhamevādhastādahamupariṣṭādahaṁ paścādahaṁ purastādahaṁ dakṣiṇato'hamuttarato'hameveda sarvamiti||
"That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this. "Next follows the instruction about the Infinite with reference to 'I': I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this. That infinite alone is below. That is above. That is behind. That is in front. That is to the south. That is to the north. That alone is all this. So next is the teaching in regard to the self-sense. I alone am below. I am above. I am behind. I am in front. I am to the south. I am to the north. I alone am all this.
Verse २
अथात आत्मादेश एवात्मैवाधस्तादात्मोपरिष्टादात्मा पश्चादात्मा पुरस्तादात्मा दक्षिणत आत्मोत्तरत आत्मैवेद सर्वमिति स वा एष एवं पश्यन्नेवं मन्वान एवं विजानन्नात्मरतिरात्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराड्भवति तस्य सर्वेषु लोकेषु कामचारो भवति अथ येऽन्यथाऽतो विदुरन्यराजानस्ते क्षय्यलोका भवन्ति तेषा सर्वेषु लोकेष्वकामचारो भवति॥
athāta ātmādeśa evātmaivādhastādātmopariṣṭādātmā paścādātmā purastādātmā dakṣiṇata ātmottarata ātmaiveda sarvamiti sa vā eṣa evaṁ paśyannevaṁ manvāna evaṁ vijānannātmaratirātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍbhavati tasya sarveṣu lokeṣu kāmacāro bhavati atha ye'nyathā'to viduranyarājānaste kṣayyalokā bhavanti teṣā sarveṣu lokeṣvakāmacāro bhavati||
"Next follows the instruction about the Infinite with reference to the Self: The Self indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this. "Verily, he who sees this, reflects on this and understands this delights in the Self sports with the Self, rejoices in the Self revels in the Self. Even while living in the body he becomes a self-ruler. He wields unlimited freedom in all the worlds. ''But those who think differently from this have others for their rulers they live in perishable worlds. They have no freedom in all the worlds." So now is the teaching through Atman. Atman alone is below. Atman is above. Atman is behind. Atman is in front. Atman is to the south. Atman is to the north. Atman alone is all this. Verily, he it is who sees thus, and understands thus, has pleasure in Atman, delight in Atman, union in Atman, joy in Atman. He becomes Self-sovereign; he becomes free to act as he wishes in all the worlds. But those who know otherwise than this are ruled by others and live in perishable worlds; they are not free to act as they wish in all the worlds.
Verse १
तस्य ह वा एतस्यैवं पश्यत एवं मन्वानस्यैवं विजानत आत्मतः प्राण आत्मत आशात्मतः स्मर आत्मत आकाश आत्मतस्तेज आत्मत आप आत्मत आविर्भावतिरोभावावात्मतोऽन्नमात्मतो बलमात्मतो विज्ञानमात्मतो ध्यानमात्मतश्चित्तमात्मतः संकल्प आत्मतो मन आत्मतो वागात्मतो नामात्मतो मन्त्रा आत्मतः कर्माण्यात्मत एवेद सर्वमिति॥
tasya ha vā etasyaivaṁ paśyata evaṁ manvānasyaivaṁ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatasteja ātmata āpa ātmata āvirbhāvatirobhāvāvātmato'nnamātmato balamātmato vijñānamātmato dhyānamātmataścittamātmataḥ saṁkalpa ātmato mana ātmato vāgātmato nāmātmato mantrā ātmataḥ karmāṇyātmata eveda sarvamiti ||
"For him who sees this, reflects on this and understands this, the prana springs from the Self, hope springs from the Self, memory springs from the Self, the akasa springs from the Self, fire springs from the Self; water springs from the Self; appearance and disappearance spring from the Self, food springs from the Self, strength springs from the Self; understanding springs from the Self, meditation springs from the Self, consideration springs from the Self, will springs from the Self; mind springs from the Self speech springs from the Self, the name springs from the Self the sacred hymns spring from the Self the sacrifices spring from the Self-ay, all this springs from the Self." Verily, for him alone, who sees thus, reflects thus and understands thus, Prana springs from Atman, aspiration from Atman, memory from Atman, Akasa from Atman, fire from Atman, water from Atman, appearance and disappearances from Atman, food from Atman, strength from Atman, understanding from Atman, contemplation from Atman, intelligence from Atman, will from Atman, mind from Atman, speech from Atman, name from Atman, hymns from Atman, rites from Atman, all this (springs) from Atman alone.
Verse २
तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखता सर्व ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति स एकधा भवति त्रिधा भवति पञ्चधा सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः शतं च दश चैकश्च सहस्राणि च विशतिराहारशुद्धौ सत्त्वशुद्धिः सत्त्वशुद्धौ ध्रुवा स्मृतिः स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै मृदितकषायाय तमसस्पारं दर्शयति भगवान्सनत्कुमारस्त स्कन्द इत्याचक्षते त स्कन्द इत्याचक्षते॥
tadeṣa śloko na paśyo mṛtyuṁ paśyati na rogaṁ nota duḥkhatā sarva ha paśyaḥ paśyati sarvamāpnoti sarvaśa iti sa ekadhā bhavati tridhā bhavati pañcadhā saptadhā navadhā caiva punaścaikādaśaḥ smṛtaḥ śataṁ ca daśa caikaśca sahasrāṇi ca viśatirāhāraśuddhau sattvaśuddhiḥ sattvaśuddhau dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṁ vipramokṣastasmai mṛditakaṣāyāya tamasaspāraṁ darśayati bhagavānsanatkumārasta skanda ityācakṣate ta skanda ityācakṣate||
"On this there is the following verse: "'The knower of Truth does not see death or disease or sorrow. The knower of Truth sees everything and obtains everything everywhere.' "He (the knower) is one before the creation, becomes three, becomes five, becomes seven, becomes nine; then again he is called eleven, one hundred and ten and one thousand and twenty. "Now is described the discipline for inner purification by which Self-Knowledge is attained: When the food is pure, the mind becomes pure. When the mind is pure the memory becomes firm. When the memory is firm all ties are loosened." The venerable Sanatkumara showed Narada, after his blemishes had been wiped out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him. There is this verse about it: "He who sees this does not see death nor illness nor any sorrow. He who sees this sees all things and obtains all things in all ways." 'He is one, becomes threefold, fivefold, sevenfold and also nine fold. Then again he is called the eleven fold, also a hundred-and-ten-fold and also a thousand-and twenty-fold. ''When nourishment is pure, reflection and higher understanding become pure. When reflection and higher understanding are pure, memory becomes strong. When memory becomes strong, there is release from all the knots of the heart. The revered Sanatkumara showed to Narada, after his impurities had been washed off, the further shore of darkness. People call Sanatkumara as Skanda - yea, they call him Skanda.