1. Mundaka Upanishad

[ Sutra 1.1.1 ]

ब्रह्मा देवानां प्रथमः सम्बभूव विश्वस्य कर्ता भुवनस्य गोप्ता । स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह ॥1.1.1॥

brahmā devānāṁ prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā | sa brahmavidyāṁ sarvavidyāpratiṣṭhāmatharvāya jyeṣṭhaputrāya prāha ॥1.1.1॥

— Translation from Aurovindo (Hindi) — देवगणों में प्रथम ब्रह्मा की उत्पत्ति हुई जो सम्पूर्ण विश्व के कर्ता एवं लोक के संरक्षक हैं; उन्होंने अपने ज्येष्ठ पुत्र अथर्वा के प्रति उस ब्रह्मविद्या का कथन किया जिसमें समस्त विद्याओं की प्रतिष्ठा है ॥1.1.1॥

— Translation from Aurovindo (English) — Brahma first of the Gods was born, the creator of all, the world's protector; he to Atharvan, his eldest son, declared the Godknowledge in which all sciences have their foundation. ॥1.1.1॥

— Translation from Swami Gambhirananda — Om! Brahma, the creator of the Universe and the protector of the world, was the first among the gods to manifest Himself. To His eldest son Atharva He imparted that knowledge of Brahman that is the basis of all knowledge. ॥1.1.1॥

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[ Sutra 1.1.2 ]

अथर्वणे यां प्रवदेत ब्रह्माथर्वा तं पुरोवाचाङ्गिरे ब्रह्मविद्याम्‌ । स भारद्वाजाय सत्यवाहाय प्राह भारद्वाजोऽङ्गिरसे परावराम्‌ ॥1.1.2॥

atharvaṇe yāṁ pravadeta brahmātharvā taṁ purovācāṅgire brahmavidyām | sa bhāradvājāya satyavāhāya prāha bhāradvājo'ṅgirase parāvarām ॥1.1.2॥

— Translation from Aurovindo (Hindi) — जिस ब्रह्मविद्या का ब्रह्मा ने अथर्वा के प्रति कथन किया था उसका कथन पुराकाल में अथर्वा ने अंगिर के प्रति किया; उसने भारद्वाज सत्यवह के प्रति किया; भारद्वाज ने परा एवं अपरा, दोनों विद्याओं का अंगिरस के प्रति कथन किया ॥1.1.2॥

— Translation from Aurovindo (English) — The Godknowledge by Brahma declared to Atharvan, Atharvan of old declared to Angir; he to Satyavaha the Bharadwaja told it, the Bharadwaja to Angiras, both the higher and the lower knowledge. ॥1.1.2॥

— Translation from Swami Gambhirananda — The Knowledge of Brahman that Brahma imparted to Atharva, Atharva transmitted to Angir in days of yore. He (Angir) passed it on to Satyavaha of the line of Bharadvaja. He of the line of Bharadvaja handed down to Angiras this knowledge that had been received in succession from the higher by the lower ones. ॥1.1.2॥

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[ Sutra 1.1.3 ]

शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ। कस्मिन् नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥1.1.3॥

śaunako ha vai mahāśālo'ṅgirasaṁ vidhivadupasannaḥ papraccha | kasmin nu bhagavo vijñāte sarvamidaṁ vijñātaṁ bhavatīti ॥1.1.3॥

— Translation from Aurovindo (Hindi) — महाशालाधिपति शौनक अंगिरस के पास विधिवत् शिष्य रूप में आये और उनसे पूछाː "हे भगवन्! क्या है जिसे जान लेने के पश्चात् यह सब कुछ ज्ञात हो जाता है? ॥1.1.3॥

— Translation from Aurovindo (English) — Shaunaka, the great house-lord, came to Angiras in the due way of the disciple and asked of him, “Lord, by knowing what does all this that is become known?” ॥1.1.3॥

— Translation from Swami Gambhirananda — Saunaka, well known as a great householder, having approached Angiras duly, asked, 'O adorable sir, (which is that thing) which having been known, all this becomes known?' ॥1.1.3॥

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[ Sutra 1.1.4 ]

तस्मै स होवाच - - द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो वदन्ति परा चैवापरा च ॥1.1.4॥

tasmai sa hovāca - - dve vidye veditavye iti ha sma yad brahmavido vadanti parā caivāparā ca ॥1.1.4॥

— Translation from Aurovindo (Hindi) — अंगिरस ने उनसे यह कहाː दो प्रकार की विद्याऐं हैं जो जानने योग्य हैं, जिनके विषय में ब्रह्मविद्-ज्ञानी बताते हैं, परा तथा अपरा ॥1.1.4॥

— Translation from Aurovindo (English) — To him thus spoke Angiras: Twofold is the knowledge that must be known of which the knowers of the Brahman tell, the higher and the lower knowledge. ॥1.1.4॥

— Translation from Swami Gambhirananda — To him he said, '"There are two kinds of knowledge to be acquired - the higher and the lower"; this is what, as tradition runs, the knowers of the import of the Vedas say.' ॥1.1.4॥

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[ Sutra 1.1.5 ]

तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः शिक्शा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥1.1.5॥

tatrāparā ṛgvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikśā kalpo vyākaraṇaṁ niruktaṁ chando jyotiṣamiti | atha parā yayā tadakṣaramadhigamyate ॥1.1.5॥

— Translation from Aurovindo (Hindi) — उसमें अपरा है, ऋग्वेद, यजुर्वेद, सामवेद, अथर्ववेद शिक्षा, कल्प, व्याकरण, निरुक्त, छन्द तथा ज्योतिष । और परा विद्या वह है जिससे 'अक्षर तत्त्व' का ज्ञान होता है ॥1.1.5॥

— Translation from Aurovindo (English) — Of which the lower, the Rig Veda and the Yajur Veda and the Sama Veda and the Atharva Veda, chanting, ritual, grammar, etymological interpretation, and prosody and astronomy. And then the higher by which is known the Immutable. ॥1.1.5॥

— Translation from Swami Gambhirananda — Of these, the lower comprises the Rig-Veda, Yajur-Veda, Sama-Veda, Atharva-Veda, the science of pronunciation etc., the code of rituals, grammar, etymology, metre and astrology. Then there is the higher (knowledge) by which is attained that Imperishable. ॥1.1.5॥

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[ Sutra 1.1.6 ]

यत् तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपादम्‌ । नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद् भूतयोनिं परिपश्यन्ति धीराः ॥1.1.6॥

yat tadadreśyamagrāhyamagotramavarṇamacakṣuḥśrotraṁ tadapāṇipādam | nityaṁ vibhuṁ sarvagataṁ susūkṣmaṁ tadavyayaṁ yad bhūtayoniṁ paripaśyanti dhīrāḥ ॥1.1.6॥

— Translation from Aurovindo (Hindi) — वह' जो अदृश्य है, अग्राह्य है, सम्बन्धहीन (अगोत्र) है । अवर्ण है, चक्षु तथा श्रोत्र रहित है, जो अपाणिपाद (हाथ-पाँव रहित) है, नित्य है, विभु है, सर्वगत है, सब में ओतप्रोत है, अतिसूक्ष्म है, अव्यय है, जो समस्त प्राणियों की उत्पत्ति का उद्गम-स्थल (योनि) है, ज्ञानीजन (धीरजन) सर्वत्र उसका दर्शन करते हैं ॥1.1.6॥

— Translation from Aurovindo (English) — That the invisible, that the unseizable, without connections, without hue, without eye or ear, that which is without hands or feet, eternal, pervading, which is in all things and impalpable, that which is Imperishable, that which is the womb of creatures sages behold everywhere. ॥1.1.6॥

— Translation from Swami Gambhirananda — (By the higher knowledge) the wise realize everywhere that which cannot be perceived and grasped, which is without source, features, eyes, and ears, which has neither hands nor feet, which is eternal, multiformed, all-pervasive, extremely subtle, and un-diminishing and which is the source of all. ॥1.1.6॥

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[ Sutra 1.1.7 ]

यथोर्णनाभिः सृजते गृह्णते च यथा पृथिव्यामोषधयः संभवन्ति । यथा सतः पुरुषात्‌ केशलोमानि तथाऽक्षरात्‌ संभवतीह विश्वम्‌ ॥1.1.7॥

yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayaḥ saṁbhavanti | yathā sataḥ puruṣāt keśalomāni tathā'kṣarāt saṁbhavatīha viśvam ॥1.1.7॥

— Translation from Aurovindo (Hindi) — जिस प्रकार मकड़ी अपने (जाले का) सर्जन करती है तथा उसे अपने में समेट लेती है, जिस प्रकार पृथ्वी पर औषधियाँ उत्पन्न होती हैं, जिस प्रकार जीवित मनुष्य के शरीर के रोम तथा सिर के बाल बढ़ते हैं, उसी प्रकार 'अक्षर तत्त्व' से यही सब कुछ उत्पन्न होता है ॥1.1.7॥

— Translation from Aurovindo (English) — As the spider puts out and gathers in, as herbs spring up upon the earth, as hair of head and body grow from a living man, so here all is born from the Immutable. ॥1.1.7॥

— Translation from Swami Gambhirananda — As a spider spreads out and withdraws (its thread), as on the earth grow the herbs (and trees), and as from a living man issues out hair (on the head and body), so out of the Imperishable does the Universe emerge here (in this phenomenal creation). ॥1.1.7॥

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[ Sutra 1.1.8 ]

तपसा चीयते ब्रह्म ततोऽन्नमभिजायते । अन्नात्‌ प्राणो मनः सत्यं लोकाः कर्मसु चामृतम्‌ ॥1.1.8॥

tapasā cīyate brahma tato'nnamabhijāyate | annāt prāṇo manaḥ satyaṁ lokāḥ karmasu cāmṛtam ॥1.1.8॥

— Translation from Aurovindo (Hindi) — ब्रह्म' तपःक्रिया से संवर्धित होता है, तत्पश्चात् 'उससे' 'अन्न' की उत्पत्ति होती है । 'अन्न' से प्राण, मन, सत्य तथा लोकों की, तथा कर्म में अमृतत्व की ॥1.1.8॥

— Translation from Aurovindo (English) — Brahman grows by his energy at work, and then from Him is Matter born, and out of Matter life, and mind and truth and the worlds, and in works immortality. ॥1.1.8॥

— Translation from Swami Gambhirananda — Through knowledge Brahman increases in size. From that is born food (the Un-manifested). From food evolves Prana (Hiranyagarbha); (thence the cosmic) mind; (thence) the five elements; (thence) the worlds; (thence) the immortality that is in karmas. ॥1.1.8॥

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[ Sutra 1.1.9 ]

यः सर्वज्ञः सर्वविद् यस्य ज्ञानमयं तपः । तस्मादेतद् ब्रह्म नाम रूपमन्नं च जायाते ॥1.1.9॥

yaḥ sarvajñaḥ sarvavid yasya jñānamayaṁ tapaḥ | tasmādetad brahma nāma rūpamannaṁ ca jāyāte ॥1.1.9॥

— Translation from Aurovindo (Hindi) — जो 'सर्वज्ञ' है, सर्वविद् है, 'वह' जिसका तप ज्ञानमय है, 'उससे' ही यह 'ब्रह्म', यह 'नाम' 'रूप' एवं 'अन्न' उत्पन्न होते हैं ॥1.1.9॥

— Translation from Aurovindo (English) — He who is the Omniscient, the allwise, He whose energy is all made of knowledge, from Him is born this that is Brahman here, this Name and Form and Matter. ॥1.1.9॥

— Translation from Swami Gambhirananda — From Him, who is omniscient in general and all-knowing in detail and whose austerity is constituted by knowledge, evolve this (derivative) Brahman, name, colour and food. ॥1.1.9॥

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[ Sutra 1.2.1 ]

तदेतत्‌ सत्यं मन्त्रेषु कर्माणि कवयो यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि । तान्याचरथ नियतं सत्यकामा एष वः पन्थाः सुकृतस्य लोके ॥1.2.1॥

tadetat satyaṁ mantreṣu karmāṇi kavayo yānyapaśyaṁstāni tretāyāṁ bahudhā saṁtatāni | tānyācaratha niyataṁ satyakāmā eṣa vaḥ panthāḥ sukṛtasya loke ॥1.2.1॥

— Translation from Aurovindo (Hindi) — यह है 'वह' पदार्थों का 'सत्यतत्त्व'ː कवि-द्रष्टाओं ने मन्त्रों१ में जिन कर्म को देखा, वे त्रेतायुग२ में बहुधा विस्तारित हुए। उन कर्मों का एकनिष्ठ होकर 'सत्य' के लिए कामना करते हुए तुम नियमित आचरण करो; पुण्य कर्म-लोक (सुकृत-लोक) के लिए यही तुम्हारा पन्थ है ॥1.2.1॥

— Translation from Aurovindo (English) — This is That, the Truth of things: works which the sages beheld in the Mantras were in the Treta manifoldly extended. Works do ye perform religiously with one passion for the Truth; this is your road to the heaven of good deeds. ॥1.2.1॥

— Translation from Swami Gambhirananda — That thing that is such, is true.

The karmas that the wise discovered in the mantras are accomplished variously (in the context of the sacrifice) where the three Vedic duties get united. You perform them for ever with desire for the true results. This is your path leading to the fruits of karma acquired by yourselves. ॥1.2.1॥

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[ Sutra 1.2.2 ]

यदा लेलायते ह्यर्चिः समिद्धे हव्यवाहने । तदाज्यभागावन्तरेणाहुतीः प्रतिपादयेत्‌ ॥1.2.2॥

yadā lelāyate hyarciḥ samiddhe havyavāhane | tadājyabhāgāvantareṇāhutīḥ pratipādayet ॥1.2.2॥

— Translation from Aurovindo (Hindi) — जब यज्ञाग्नि प्रज्वलित हो जाये ओर उसकी ज्वालाएँ ऊँची-ऊँची होकर लपलपाने लगें, तब घृत की दो आहुतियों (आज्यभागों) के बीच अपनी आहुतियों को श्रद्धा से समर्पित करो ॥1.2.2॥

— Translation from Aurovindo (English) — When the fire of the sacrifice is kindled and the flame sways and quivers, then between the double pourings of butter cast therein with faith thy offerings. ॥1.2.2॥

— Translation from Swami Gambhirananda — When, the fire being set ablaze, the flame shoots up, one should offer the oblations into that part that is in between the right and the left. ॥1.2.2॥

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[ Sutra 1.2.3 ]

यस्याग्निहोत्रमदर्शमपौर्णमास-मचातुर्मास्यमनाग्रयणमतिथिवर्जितं च । अहुतमवैश्वदेवमविधिना हुत-मासप्तमांस्तस्य लोकान्‌ हिनस्ति ॥1.2.3॥

yasyāgnihotramadarśamapaurṇamāsa-macāturmāsyamanāgrayaṇamatithivarjitaṁ ca | ahutamavaiśvadevamavidhinā huta-māsaptamāṁstasya lokān hinasti ॥1.2.3॥

— Translation from Aurovindo (Hindi) — जिसकी यज्ञाग्नि (अग्निहोत्र) अमावस्या को दी जाने वाली आहुति से रहित है, पूर्णिमा को दी जाने वाली आहुति से रहित है, वर्षाकाल की (चातुर्मास्य) आहुति तथा प्रथम फल-अन्नादि के समय दी जाने वाली आहुति से रहित है, वह अहुत है अथवा अविधिपूर्वक हुत है अथवा अतिथि-यज्ञ-विहीन है, अथवा विश्व-देवों को दी जाने वाली आहुतियों से रहित है, वह अपने सातों लोकों की पुण्य-प्रत्याशा को नष्ट कर देता है ॥1.2.3॥

— Translation from Aurovindo (English) — For he whose altarfires are empty of the newmoon offering and the fullmoon offering and the offering of the rains and the offering of the first fruits, or unfed, or fed without right ritual, or without guests or without the dues to the VishwaDevas, destroys his hope of all the seven worlds. ॥1.2.3॥

— Translation from Swami Gambhirananda — It (i.e. the Agnihotra) destroys the seven worlds of that man whose Agnihotra (sacrifice) is without Darsa and Paurnamasa (rites), devoid of Chaturmasya, bereft of Agrayana, unblest with guests, goes unperformed, is unaccompanied by Vaisvadeva (rite) and is performed perfunctorily. ॥1.2.3॥

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[ Sutra 1.2.4 ]

काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरुची च देवी लेलायमाना इति सप्त जिह्वाः ॥1.2.4॥

kālī karālī ca manojavā ca sulohitā yā ca sudhūmravarṇā | sphuliṅginī viśvarucī ca devī lelāyamānā iti sapta jihvāḥ ॥1.2.4॥

— Translation from Aurovindo (Hindi) — काली-श्यामवर्णा, 'कराली'-भयंकरी, 'मनोजवा'-मन की गति के समान द्रुत वेगवाली, 'सुलोहिता'-रक्तवर्णा, 'सुधूम्रवर्णा'-धुएँ के सदृश वर्णवाली, 'स्फुलिङ्गिनी'-स्फुर्लिगों को बिखेरने वाली, 'विश्वरुचि'-सर्व-सुन्दरी, ये हैं अग्नि की लपलपाती सप्त जिह्वाएँ । १वेदों के मन्त्र।२चतुर्युगों में द्वितीय युग ॥1.2.4॥

— Translation from Aurovindo (English) — kälé karälé manojavä sulohitä sudhümravarëä sphuliìginé viçvarücé devé ca iti leläyamänäù sapta jihväù ॥1.2.4॥

— Translation from Swami Gambhirananda — Kali, Karali, Manojava and Sulohita and that which is Sudhumravarna, as also Sphulingini, and the shining Visvaruchi - these are the seven flaming tongues. ॥1.2.4॥

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[ Sutra 1.2.5 ]

एतेषु यश्चरते भ्राजमानेषु यथाकालं चाहुतयो ह्याददायन्‌ । तं नयन्त्येताः सूर्यस्य रश्मयो यत्र देवानां पतिरेकोऽधिवासः ॥1.2.5॥

eteṣu yaścarate bhrājamāneṣu yathākālaṁ cāhutayo hyādadāyan | taṁ nayantyetāḥ sūryasya raśmayo yatra devānāṁ patireko'dhivāsaḥ ॥1.2.5॥

— Translation from Aurovindo (Hindi) — इनके तीव्र जाज्वल्यमान हो जाने पर जो याचक यथोचित काल में यज्ञानुष्ठानों को करता है, उसे उसकी यज्ञाग्नि, ये सूर्य की रश्मियाँ वहां ले जाती हैं जहां देवों के 'अधीश्वर' ही ऊर्ध्वलोक के एकमात्र 'अधिवासी' हैं ॥1.2.5॥

— Translation from Aurovindo (English) — He who in these when they are blazing bright performs the rites, in their due season, him his fires of sacrifice take and they lead him, these rays of the Sun, there where the Overlord of the gods is the Inhabitant on high. ॥1.2.5॥

— Translation from Swami Gambhirananda — These oblations turn into the rays of the sun and taking him up they lead him, who performs the rites in these shining flames at the proper time, to where the single lord of the gods presides over all. ॥1.2.5॥

· · ·

[ Sutra 1.2.6 ]

एह्येहीति तमाहुतयः सुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति । प्रियां वाचमभिवदन्त्योऽर्चयन्त्य एष वः पुण्यः सुकृतो ब्रह्मलोकः ॥1.2.6॥

ehyehīti tamāhutayaḥ suvarcasaḥ sūryasya raśmibhiryajamānaṁ vahanti | priyāṁ vācamabhivadantyo'rcayantya eṣa vaḥ puṇyaḥ sukṛto brahmalokaḥ ॥1.2.6॥

— Translation from Aurovindo (Hindi) — ये दीप्तिमयी हुताग्नियाँ उस यजमान को ''आओ, हमारे साथ आओ'' पुकार कर कहती हैं तथा प्रियवाणी के द्वारा उसका अभिवादन करते हुए, उसकी पूजा अर्चना करते हुए, सूर्य की रश्मियों के माध्यम से उसका वहन करती हैं; "यही है तुम्हारा पुण्य ब्रह्मलोक, तुम्हारा सुकृत-लभ्य स्वर्ग।'' ॥1.2.6॥

— Translation from Aurovindo (English) — “Come with us”, “Come with us”, they cry to him, these luminous fires of sacrifice, and they bear him by the rays of the Sun speaking to him pleasant words of sweetness, doing him homage, “This is your holy world of Brahman and the heaven of your righteousness.” ॥1.2.6॥

— Translation from Swami Gambhirananda — Saying, 'Come, come', uttering pleasing words such as, 'This is your well-earned, virtuous path which leads to heaven', and offering him adoration, the scintillating oblations carry the sacrificer along the rays of the sun. ॥1.2.6॥

· · ·

[ Sutra 1.2.7 ]

प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म । एतच्छ्रेयो येऽभिनन्दन्ति मूढा जरामृत्युं ते पुनरेवापि यन्ति ॥1.2.7॥

plavā hyete adṛḍhā yajñarūpā aṣṭādaśoktamavaraṁ yeṣu karma | etacchreyo ye'bhinandanti mūḍhā jarāmṛtyuṁ te punarevāpi yanti ॥1.2.7॥

— Translation from Aurovindo (Hindi) — किन्तु ये यज्ञरूपी नौकाएँ अतिजर्जर हैं, ये अठारह के अठारह ये अदृढ हैं जिनमें अवरकर्मो (निम्न-कर्मो) के विधान का कथन किया गया है; मूढ हैं वे जन, जो इनको श्रेय मानकर अभिनन्दन करते हैं, वे इस जरा-मृत्यु के लोक में पुनरावर्तन करते हैं ॥1.2.7॥

— Translation from Aurovindo (English) — But frail are the ships of sacrifice, frail these forms of sacrifice, all the eighteen of them, in which are declared the lower works; fools are they who hail them as the highest good and they come yet again to this world of age and death. ॥1.2.7॥

— Translation from Swami Gambhirananda — Since these eighteen constituents of a sacrifice, on whom the inferior karma has been said to rest, are perishable because of their fragility, therefore those ignorant people who get elated with the idea 'This is (the cause of) bliss', undergo old age and death over again. ॥1.2.7॥

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[ Sutra 1.2.8 ]

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्य७मानाः । जङ्घन्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥1.2.8॥

avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṁ manya7mānāḥ | jaṅghanyamānāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ॥1.2.8॥

— Translation from Aurovindo (Hindi) — अविद्या' के अन्दर बन्द रहने वाले ये लोग जो स्वयं को विद्वान् मानकर सोचते हैː ''हम भी विद्वान् तथा पण्डित हैं'', वस्तुतः मूढ हैं, तथा वे उसी प्रकार चोटें तथा ठोकरें खाते हुए भटकते हैं जैसे अन्धे के द्वारा ले जाया गया अन्धा ॥1.2.8॥

— Translation from Aurovindo (English) — They who dwell shut within the Ignorance and they hold themselves for learned men thinking “We, even we are the wise and the sages”-fools are they and they wander around beaten and stumbling like blind men led by the blind. ॥1.2.8॥

— Translation from Swami Gambhirananda — Remaining within the fold of ignorance and thinking, 'We are ourselves wise and learned', the fools, while being buffeted very much, ramble about like the blind led by the blind alone. ॥1.2.8॥

· · ·

[ Sutra 1.2.9 ]

अविद्यायां बहुधा वर्तमाना वयं कृतार्था इत्यभिमन्यन्ति बालाः । यत्‌ कर्मिणो न प्रवेदयन्ति रागात्‌ तेनातुराः क्षीणलोकाश्च्यवन्ते ॥1.2.9॥

avidyāyāṁ bahudhā vartamānā vayaṁ kṛtārthā ityabhimanyanti bālāḥ | yat karmiṇo na pravedayanti rāgāt tenāturāḥ kṣīṇalokāścyavante ॥1.2.9॥

— Translation from Aurovindo (Hindi) — ये 'अविद्या' के बहुविध बन्धनों में रहते हैं तथा बालकों के समान गर्ववशात् सोचते हैं, "हमने अपने 'स्वर्ग' के लक्ष्य को प्राप्त कर लिया''; क्योंकि जब कर्मनिष्ठ व्यक्ति अपनी आसक्ति (राग) के कारण 'ज्ञान' लाभ नहीं कर पाते तब वे दुःख तथा आतुरता के वश में हो जाते हैं, तब उनका 'स्वर्ग', भोग के कारण क्षीण हो जाता है तथा वे स्वयं अपने स्वर्ग से पतित हो जाते हैं ॥1.2.9॥

— Translation from Aurovindo (English) — They dwell in many bonds of the Ignorance, children thinking, “We have achieved our aim of Paradise”; for when the men of works are held by their affections, and arrive not at the Knowledge, then they are overtaken by anguish, then their Paradise wastes by enjoying and they fall from their heavens. ॥1.2.9॥

— Translation from Swami Gambhirananda — Continuing diversely in the midst of ignorance, the unenlightened take airs by thinking, 'We have attained the goal.' Since the men, engaged in karma, do not understand (the truth) under the influence of attachment, thereby they become afflicted with sorrow and are deprived of heaven on the exhaustion of the results of karma. ॥1.2.9॥

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[ Sutra 1.2.10 ]

इष्टापूर्तं मन्यमाना वरिष्ठं नान्यच्छ्रेयो वेदयन्ते प्रमूढाः । नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वेमं लोकं हीनतरं वा विशन्ति ॥1.2.10॥

iṣṭāpūrtaṁ manyamānā variṣṭhaṁ nānyacchreyo vedayante pramūḍhāḥ | nākasya pṛṣṭhe te sukṛte'nubhūtvemaṁ lokaṁ hīnataraṁ vā viśanti ॥1.2.10॥

— Translation from Aurovindo (Hindi) — मोहग्रस्त ये लोग जो यज्ञयागादि कर्मों तथा कूपादि खनन के कार्यों को ही सर्वश्रेष्ठ (वरिष्ठ) सत्कर्म समझते हैं तथा अन्य किसी श्रेय को नहीं जानते, वे स्वर्ग-पृष्ठ में सुकृत-लोक की अनुभूति करके इस लोक में अथवा इससे भी हीनतर लोक में प्रवेश करते हैं ॥1.2.10॥

— Translation from Aurovindo (English) — Minds bewildered who hold the oblation offered and the well dug for the greatest righteousness and know not any other highest good, on the back of heaven they enjoy the world won by their righteousness and enter again this or even a lower world. ॥1.2.10॥

— Translation from Swami Gambhirananda — I-ii-10: The deluded fools, believing the rites inculcated by the Vedas and the Smritis to be the highest, do not understand the other thing (that leads to) liberation. They, having enjoyed (the fruits of actions) in the abode of pleasure on the heights of heaven, enter this world or an inferior one. ॥1.2.10॥

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[ Sutra 1.2.11 ]

तपःश्रद्धे ये ह्युपवसन्त्यरण्ये शान्ता विद्वांसो भैक्ष्यचर्यां चरन्तः । सूर्यद्वारेण ते विरजाः प्रयान्ति यत्रामृतः स पुरुषो ह्यव्ययात्मा ॥1.2.11॥

tapaḥśraddhe ye hyupavasantyaraṇye śāntā vidvāṁso bhaikṣyacaryāṁ carantaḥ | sūryadvāreṇa te virajāḥ prayānti yatrāmṛtaḥ sa puruṣo hyavyayātmā ॥1.2.11॥

— Translation from Aurovindo (Hindi) — किन्तु जो अरण्य में अपनी श्रद्धा एवं तपश्चर्या का पालन करते हुए शान्त-चित्त एवं ज्ञाननिष्ठ भाव से भिक्षावृत्ति के द्वारा जीवनयापन करते हैं, वे अपनी कामनाओं की धूलि (रज) से मुक्त होकर सूर्य के द्वार से निकलकर वहाँ पहुँच जाते हैं जहाँ 'अव्ययात्मा', 'अमृत-पुरुष' विद्यमान है ॥1.2.11॥

— Translation from Aurovindo (English) — But they who in the forest follow after faith and self-discipline, calm and full of knowledge, living upon alms, cast from them the dust of their passions, and through the gate of the Sun they pass on there where is the Immortal, the Spirit, the Self undecaying and imperishable. ॥1.2.11॥

— Translation from Swami Gambhirananda — : Those who live in the forest, while begging for alms - viz. those (forest-dwellers and hermits) who resort to the duties of their respective stages of life as well as to meditation - and the learned (householders) who have their senses under control - (they) after becoming freed from dirt, go by the path of the sun to where lives that Purusha, immortal and un-decaying by nature. ॥1.2.11॥

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[ Sutra 1.2.12 ]

परीक्ष्य लोकान्‌ कर्मचितान्‌ ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्‌ समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्‌ ॥1.2.12॥

parīkṣya lokān karmacitān brāhmaṇo nirvedamāyānnāstyakṛtaḥ kṛtena | tadvijñānārthaṁ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṁ brahmaniṣṭham ॥1.2.12॥

— Translation from Aurovindo (Hindi) — ब्रह्म-जिज्ञासु (ब्राह्मण) कर्म-संचित लोकों की परीक्षा करके संसार के फीकेपन (निर्वेद) का अनुभव करता है, क्योंकि कर्मों को करने से ही 'उस' की उपलब्धि नहीं हो सकती जो 'अकृत'३ है । उस 'परतत्त्व' के ज्ञान के लिए वह (ब्राह्मण) हाथ में समिधा धारण करके वेदविद् (श्रोत्रिय) एवं ब्रह्मनिष्ठ गुरु के पास जाये । ३ अथवा, '''वह' जो असृष्ट है, सृष्ट पर आधारित नहीं है।" शाब्दिक अनुवादː ''कृत के द्वारा (अथवा, बनाये गया के द्वारा) 'अकृत' ('यह' जो असृष्ट है) नहीं ।" ॥1.2.12॥

— Translation from Aurovindo (English) — The seeker of the Brahman, having put to the test the worlds piled up by works, arrives at world-distaste, for not by work done is reached He who is Uncreated. For the knowledge of That, let him approach, fuel in hand, a Guru, one who is learned in the Veda and is devoted to contemplation of the Brahman. ॥1.2.12॥

— Translation from Swami Gambhirananda — A Brahmana should resort to renunciation after examining the worlds acquired through karma, with the help of this maxim: 'There is nothing (here) that is not the result of karma; so what is the need of (performing) karma?' For knowing that Reality he should go, with sacrificial faggots in hand, only to a teacher versed in the Vedas and absorbed in Brahman. ॥1.2.12॥

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[ Sutra 1.2.13 ]

तस्मै स विद्वानुपसन्नाय सम्यक्‌ प्रशान्तचित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम्‌ ॥1.2.13॥

tasmai sa vidvānupasannāya samyak praśāntacittāya śamānvitāya | yenākṣaraṁ puruṣaṁ veda satyaṁ provāca tāṁ tattvato brahmavidyām ॥1.2.13॥

— Translation from Aurovindo (Hindi) — उसके प्रति जो पूर्णरूप से शरण में आ गया है, जो शान्तचित्त हो गया है, जिसकी आत्मा में शान्ति विराजती है, विद्वान् उस ब्रह्मविद्या का तत्त्वतः प्रवचन करता है जिससे 'अक्षर पुरुष' को, 'परमसत्य' तथा 'सत्तत्त्व' को जाना जाता है ॥1.2.13॥

— Translation from Aurovindo (English) — To him because he has taken entire refuge with him, with a heart tranquillised and a spirit at peace, that man of knowledge declares in its principles the science of the Brahman by which one comes to know the Immutable Spirit, the True and Real. ॥1.2.13॥

— Translation from Swami Gambhirananda — To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of enlightenment should adequately impart that knowledge of Brahman by which one realizes the true and imperishable Purusha. ॥1.2.13॥

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[ Sutra 2.1.1 ]

तदेतत्‌ सत्यं यथा सुदीप्तात्‌ पावकाद् विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः । तथाक्षराद् विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापि यन्ति ॥2.1.1॥

tadetat satyaṁ yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ | tathākṣarād vividhāḥ somya bhāvāḥ prajāyante tatra caivāpi yanti ॥2.1.1॥

— Translation from Aurovindo (Hindi) — हे सौम्य! यह है 'वह' पदार्थों का 'सत्यतत्त्व' जिस प्रकार सुदीप्त अग्नि से सहस्रों स्फुर्लिंग उत्पन्न होते हैं तथा वे सभी अग्नि के समान रूप वाले होते हैं, उसी प्रकार अक्षर-तत्त्व से अनेकानेक भावों का (सम्भूतियों का) उद्भव होता है तथा उसी में वे सब चले जाते हैं ॥2.1.1॥

— Translation from Aurovindo (English) — This is That, the Truth of things: as from one highkindled fire thousands of different sparks are born and all have the same form of fire, so, O fair son, from the immutable manifold becomings are born and even into that they depart. ॥2.1.1॥

— Translation from Swami Gambhirananda — That thing that is such, is true.

As from a fire fully ablaze, fly off sparks in their thousands that are akin to the fire, similarly O good-looking one, from the Imperishable originate different kinds of creatures and into It again they merge. ॥2.1.1॥

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[ Sutra 2.1.2 ]

दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः । अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात्‌ परतः परः ॥2.1.2॥

divyo hyamūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ | aprāṇo hyamanāḥ śubhro hyakṣarāt parataḥ paraḥ ॥2.1.2॥

— Translation from Aurovindo (Hindi) — वह दिव्य अमूर्त 'पुरुष', वही बाह्य तथा आन्तर (सत्य) है एवं वह 'अज' है; वह प्राणों से परे (अप्राण) एवं मन से परे (अमन) है, वह शुभ्र ज्योतिर्मय एवं अक्षर से भी परे 'परमात्मतत्त्व' है ॥2.1.2॥

— Translation from Aurovindo (English) — He, the divine, the formless Spirit, even he is the outward and the inward and he the Unborn; he is beyond life, beyond mind, luminous, Supreme beyond the immutable. ॥2.1.2॥

— Translation from Swami Gambhirananda — The Purusha is transcendental, since He is formless. And since He is coextensive with all that is external and internal and since He is birthless, therefore He is without vital force and without mind; He is pure and superior to the (other) superior imperishable (Maya). ॥2.1.2॥

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[ Sutra 2.1.3 ]

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च । खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी ॥2.1.3॥

etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca | khaṁ vāyurjyotirāpaḥ pṛthivī viśvasya dhāriṇī ॥2.1.3॥

— Translation from Aurovindo (Hindi) — इसी 'परमात्म-तत्त्व' से प्राण, मन तथा समस्त इन्द्रियों का जन्म होता है; तथा आकाश, वायु, अग्नि, जल तथा सभी को धारण करने वाली पृथ्वी का भी जन्म होता है ॥2.1.3॥

— Translation from Aurovindo (English) — Life and mind and the senses are born from Him and the sky, and the wind, and light, and the waters and earth upholding all that is. ॥2.1.3॥

— Translation from Swami Gambhirananda — From Him originates the vital force as well as the mind, all the senses, space, air, fire, water, and earth that supports everything. ॥2.1.3॥

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[ Sutra 2.1.4 ]

अग्नीर्मूर्धा चक्षुषी चन्द्रसूर्यौ दिशः श्रोत्रे वाग्‌ विवृताश्च वेदाः । वायुः प्राणो हृदयं विश्वमस्य पद्‌भ्यां पृथिवी ह्येष सर्वभूतान्तरात्मा ॥2.1.4॥

agnīrmūrdhā cakṣuṣī candrasūryau diśaḥ śrotre vāg vivṛtāśca vedāḥ | vāyuḥ prāṇo hṛdayaṁ viśvamasya padbhyāṁ pṛthivī hyeṣa sarvabhūtāntarātmā ॥2.1.4॥

— Translation from Aurovindo (Hindi) — अग्नि 'उसका' मस्तक (मूर्धा) है, चन्द्रमा तथा सूर्य उसके नेत्र हैं, दिशाएँ उसकी श्रवणेन्द्रियाँ (श्रोत्र) हैं तथा प्रकट हुए वेद उसकी वाणी हैं, वायु उसका प्राण है, विश्व उसका हृदय है, उसके चरणों में पृथ्वी आसीन है, 'वह' समस्त उद्भूत सत्ताओं का 'अन्तरात्मा' है ॥2.1.4॥

— Translation from Aurovindo (English) — Fire is the head of Him and his eyes are the Sun and Moon, the quarters his organs of hearing and the revealed Vedas are his voice, air is his breath, the universe is his heart, Earth lies at his feet. He is the inner Self in all beings. ॥2.1.4॥

— Translation from Swami Gambhirananda — The indwelling Self of all is surely He of whom the heaven is the head, the moon and sun are the two eyes, the directions are the two ears, the revealed Vedas are the speech, air is the vital force, the whole Universe is the heart, and (It is He) from whose two feet emerged the earth. ॥2.1.4॥

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[ Sutra 2.1.5 ]

तस्मादग्निः समिधो यस्य सूर्यः सोमात्‌ पर्जन्य ओषधयः पृथिव्याम्‌ । पुमान्‌ रेतः सिञ्चति योषितायां बह्वीः प्रजाः पुरुषात्‌ संप्रसूताः ॥2.1.5॥

tasmādagniḥ samidho yasya sūryaḥ somāt parjanya oṣadhayaḥ pṛthivyām | pumān retaḥ siñcati yoṣitāyāṁ bahvīḥ prajāḥ puruṣāt saṁprasūtāḥ ॥2.1.5॥

— Translation from Aurovindo (Hindi) — उसी' से अग्नि उत्पन्न होती है जिसकी समिधा है 'सूर्य', 'सोम' से वर्षा तथा पृथ्वी पर औषधियाँ (वनस्पतियाँ) उत्पन्न होती हैं, पुरुष स्त्री में वीर्य-सिंचन करता हैː इस प्रकार नानाविध प्रज्ञा उस 'परमात्म-तत्त्व' से उद्धूत हैं ॥2.1.5॥

— Translation from Aurovindo (English) — From Him is fire, of which the Sun is the fuel, then rain from the Soma, herbs upon the earth, and the male casts his seed into woman: thus are these many peoples born from the Spirit. ॥2.1.5॥

— Translation from Swami Gambhirananda — From Him emerges the fire (i.e. heaven) of which the fuel is the sun. From the moon emerges cloud, and (from cloud) the herbs and corns on the earth. A man sheds the semen into a woman. From the Purusha have originated many creatures. ॥2.1.5॥

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[ Sutra 2.1.6 ]

तस्मादृचः साम यजूंषि दीक्षा यज्ञाश्च सर्वे क्रतवो दक्षिणाश्च । संवत्सरश्च यजमानश्च लोकाः सोमो यत्र पवते यत्र सूर्यः ॥2.1.6॥

tasmādṛcaḥ sāma yajūṁṣi dīkṣā yajñāśca sarve kratavo dakṣiṇāśca | saṁvatsaraśca yajamānaśca lokāḥ somo yatra pavate yatra sūryaḥ ॥2.1.6॥

— Translation from Aurovindo (Hindi) — उसी 'परमात्म-तत्त्व' से ऋग्वेद की, सामवेद तथा यजुर्वेद की ऋचाएँ तथा मन्त्रगान हैं, दीक्षाएँ, समस्त यज्ञ तथा योग-कर्म और दान-दक्षिणाएँ हैं, उसी से संवत्सर हैं, यजमान हैं, लोक-लोकान्तर हैं जिनमें चन्द्रमा तथा सूर्य प्रकाश फैलाते हैं ॥2.1.6॥

— Translation from Aurovindo (English) — From Him are the hymns of the Rig Veda, the Sama and the Yajur, initiation, and all sacrifices and works of sacrifice, and dues given, the year and the giver of the sacrifice and the worlds, on which the moon shines and the sun. ॥2.1.6॥

— Translation from Swami Gambhirananda — From Him (emerge) the Rik, Sama and Yajur mantras, initiation, all the sacrifices - whether with or without the sacrificial stake - offerings to Brahmanas, the year, the sacrificer, and the worlds where the moon sacrifices (all) and where the sun (shines). ॥2.1.6॥

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[ Sutra 2.1.7 ]

तस्माच्च देवा बहुधा संप्रसूताः साध्या मनुष्याः पशवो वयांसि । प्राणापानौ व्रीहियवौ तपश्च श्रद्ध सत्यं ब्रह्मचर्यं विधिश्च ॥2.1.7॥

tasmācca devā bahudhā saṁprasūtāḥ sādhyā manuṣyāḥ paśavo vayāṁsi | prāṇāpānau vrīhiyavau tapaśca śraddha satyaṁ brahmacaryaṁ vidhiśca ॥2.1.7॥

— Translation from Aurovindo (Hindi) — तथा 'उसी' से अनेकानेक देवगण उत्पन्न हुए हैं, उसी से साधुगण, मनुष्य तथा पशु-पक्षी उत्पन्न हुए हैं, प्राण तथा अपान वायु, धान तथा जौ (अन्न), तप, श्रद्धा, सत्य, ब्रह्मचर्य तथा विधि-विधानों का प्रादुर्भाव 'उसी' से हुआ है ॥2.1.7॥

— Translation from Aurovindo (English) — And from Him have issued many gods, and demigods and men and beasts and birds, the main breath and downward breath, and rice and barley, and askesis and faith and Truth, and chastity and rule of right practice. ॥2.1.7॥

— Translation from Swami Gambhirananda — And from Him duly emerged the gods in various groups, the Sadhyas, human beings, beasts, birds, life, rice and barley, as well as austerity, faith, truth, continence and dutifulness. ॥2.1.7॥

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[ Sutra 2.1.8 ]

सप्त प्राणाः प्रभवन्ति तस्मात्‌ सप्तार्चिषः समिधः सप्त होमाः । सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त seven.॥2.1.8॥

sapta prāṇāḥ prabhavanti tasmāt saptārciṣaḥ samidhaḥ sapta homāḥ | sapta ime lokā yeṣu caranti prāṇā guhāśayā nihitāḥ sapta sapta seven.॥2.1.8॥

— Translation from Aurovindo (Hindi) — उसी' से सप्त प्राणों का जन्म हुआ है, सप्त ज्वालाएँ, विभिन्न समिधाएँ सप्त होम तथा ये सन्त लोक जिनमें प्राण हृदय-गुहा को अपना बना कर विचरण करते हैं, 'उसी' से उत्पन्न हैं; सभी सात-सात के समूहों में हैं seven.॥2.1.8॥

— Translation from Aurovindo (English) — The seven breaths are born from Him and the seven lights and kinds of fuel and the seven oblations and these seven worlds in which move the lifebreaths set within with the secret heart for their dwellingplace, seven and seven. seven.॥2.1.8॥

— Translation from Swami Gambhirananda — From Him emerge the seven sense-organs, the seven flames, the seven kinds of fuel, the seven oblations, and these seven seats where move the sense-organs that sleep in the cavity, (and) have been deposited (by God) in groups of seven.॥2.1.8॥

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[ Sutra 2.1.9 ]

अतः समुद्रा गिरयश्च सर्वेऽस्मात्‌ स्यन्दन्ते सिन्धवः सर्वरूपाः । अतश्च सर्वा ओषधयो रसाश्च येनैष भूतैस्तिष्ठते ह्यन्तरात्मा seven. ॥2.1.9॥

ataḥ samudrā girayaśca sarve'smāt syandante sindhavaḥ sarvarūpāḥ | ataśca sarvā oṣadhayo rasāśca yenaiṣa bhūtaistiṣṭhate hyantarātmā ॥2.1.9॥

— Translation from Aurovindo (Hindi) — उसी' से सारे समुद्र तथा ये सारे पर्वत, ये सब प्रकार की नदियाँ 'उसी' से प्रवाहित होती हैं; 'उसी' से समस्त वनस्पतियां तथा रसादि हैं जिनकी रसानुभूति से यह अन्तरात्मा भौतिक तत्त्वों के साथ निवास करती है ॥2.1.9॥

— Translation from Aurovindo (English) — From Him are the oceans and all these mountains and from Him flow rivers of all forms, and from Him are all plants, and sensible delight which makes the soul to abide with the material elements. ॥2.1.9॥

— Translation from Swami Gambhirananda — From Him emerge all the oceans and all the mountains. From Him flow out the rivers of various forms. And from Him issue all the corns as well as the juice, by virtue of which the internal self verily exists in the midst of the elements. ॥2.1.9॥

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[ Sutra 2.1.10 ]

पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम्‌ । एतद्यो वेद निहितं गुहायां सोऽविद्याग्रन्थिं विकिरतीह सोम्य ॥2.1.10॥

puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam | etadyo veda nihitaṁ guhāyāṁ so'vidyāgranthiṁ vikiratīha somya ॥2.1.10॥

— Translation from Aurovindo (Hindi) — यह 'पुरुष-तत्त्व' ही सम्पूर्ण विश्व है; 'वही' कर्म है, 'वही' तप है तथा 'वही' परम तथा अमृतरूप 'ब्रह्म' है । हे सौम्य, जो हृद्गुहा में निहित इस तत्त्व को जानता है वह यहीं, इसी लोक में अविद्या-ग्रन्थि का उच्छेदन कर देता है ॥2.1.10॥

— Translation from Aurovindo (English) — The Spirit is all this universe; He is works and askesis and the Brahman, supreme and immortal. O fair son, he who knows this hidden in the secret heart, scatters even here in this world the knot of the Ignorance. ॥2.1.10॥

— Translation from Swami Gambhirananda — The Purusha alone is all this - (comprising) karma and knowledge. He who knows this supreme, immortal Brahman, existing in the heart, destroys here the knot of ignorance, O good-looking one! ॥2.1.10॥

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[ Sutra 2.2.1 ]

आविः सन्निहितं गुहाचरं नाम महत् पदमत्रैतत्‌ समर्पितम्‌ । एजत् प्राणन्निमिषच्च यदेतज्जानथ सदस-द्वरेण्यं परं विज्ञानाद्यद्वरिष्ठं प्रजानाम्‌ ॥2.2.1॥

āviḥ sannihitaṁ guhācaraṁ nāma mahat padamatraitat samarpitam | ejat prāṇannimiṣacca yadetajjānatha sadasa-dvareṇyaṁ paraṁ vijñānādyadvariṣṭhaṁ prajānām ॥2.2.1॥

— Translation from Aurovindo (Hindi) — स्वयं आविर्भूत परम तत्त्व यहाँ सन्निहित है, यह हृद्गुहा में विचरने वाला महान् पद है, इसमें ही यह सब समर्पित है जो गतिमान् है, प्राणवान् है तथा जो दृष्टिमान् है । यह जो यही महान् पद है, उसको ही 'सत्' तथा 'असत्' जानो, जो परम वरेण्य है, महत्तम एवं 'सर्वोच्च' (वरिष्ठ) है, तथा जो प्राणियों (प्रजाओं) के ज्ञान से परे है ॥2.2.1॥

— Translation from Aurovindo (English) — Manifested, it is here set close within, moving in the secret heart, this is the mighty foundation and into it is consigned all that moves and breathes and sees. This that is that great foundation here, know, as the Is and Is not, the supremely desirable, greatest and the Most High, beyond the knowledge of creatures. ॥2.2.1॥

— Translation from Swami Gambhirananda — (It is) effulgent, near at hand, and well known as moving in the heart, and (It is) the great goal. On It are fixed all these that move, breathe, and wink or do not wink. Know this One which comprises the gross and the subtle, which is beyond the ordinary knowledge of creatures, and which is the most desirable and the highest of all. ॥2.2.1॥

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[ Sutra 2.2.2 ]

यदर्चिमद्यदणुभ्योऽणु च यस्मिंल्लोका निहिता लोकिनश्च । तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ् मनः तदेतत् सत्यं तदमृतं तद् वेद्धव्यं सोम्य विद्धि ॥2.2.2॥

yadarcimadyadaṇubhyo'ṇu ca yasmiṁllokā nihitā lokinaśca | tadetadakṣaraṁ brahma sa prāṇastadu vāṅ manaḥ tadetat satyaṁ tadamṛtaṁ tad veddhavyaṁ somya viddhi ॥2.2.2॥

— Translation from Aurovindo (Hindi) — यह जो 'ज्योतिर्मान्' है, जो अणुओं से भी सूक्ष्मतर है, जिसके अन्दर समस्त लोक-लोकान्तर एवं उनके लोकवासी सन्निहित हैं, 'वही' है 'यह'-यह अक्षर 'ब्रह्म' प्राणतत्त्व 'वही' है, 'वही' वाणी तथा मन है । 'वही' है 'यह' 'परम सत्य' तथा 'सत्तत्त्व', 'वही' है अमृत तत्त्व तुम्हारे द्वारा 'वही' है वेधनीय, है सौम्य! 'उसी' का वेधन करो (उसमें प्रवेश करो) ॥2.2.2॥

— Translation from Aurovindo (English) — That which is the Luminous, that which is smaller than the atoms, that in which are set the worlds and their peoples, That is This,-it is Brahman immutable: life is That, it is speech and mind. That is This, the True and Real, it is That which is immortal: it is into That that thou must pierce, O fair son, into That penetrate. ॥2.2.2॥

— Translation from Swami Gambhirananda — That which is bright and is subtler than the subtle, and that on which are fixed all the worlds as well as the dwellers of the worlds, is this immutable Brahman; It is this vital force; It, again, is speech and mind. This Entity, that is such, is true. It is immortal. It is to be penetrated, O good-looking one, shoot (at It). ॥2.2.2॥

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[ Sutra 2.2.3 ]

धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं सन्धयीत । आयम्य तद् भावगतेन चेतसा लक्श्यं तदेवाक्षरं सोम्य विद्धि ॥2.2.3॥

dhanurgṛhītvaupaniṣadaṁ mahāstraṁ śaraṁ hyupāsāniśitaṁ sandhayīta |

āyamya tad bhāvagatena cetasā lakśyaṁ tadevākṣaraṁ somya viddhi ॥2.2.3॥

— Translation from Aurovindo (Hindi) — उपनिषदीय धनुष रूपी महाअश्व को ग्रहण करो, उपासना के द्वारा सुतीक्ष्ण किये हुए बाण को उस पर स्थापित करो, उस 'परतत्त्व' में चित्त को पूर्णतया एकनिष्ठ करके धनुष को खींचो तथा हे सौम्य! उस 'अक्षर ब्रह्म' को लक्ष्य करके, 'उसे' वेधो ॥2.2.3॥

— Translation from Aurovindo (English) — Take up the bow of the Upanishad, that mighty weapon, set to it an arrow sharpened by adoration, draw the bow with a heart wholly devoted to the contemplation of That, and O fair son, penetrate into That as thy target, even into the Immutable. ॥2.2.3॥

— Translation from Swami Gambhirananda — Taking hold of the bow, the great weapon familiar in the Upanishads, one should fix on it an arrow sharpened with meditation. Drawing the string, O good-looking one, hit that very target that is the Imperishable, with the mind absorbed in Its thought. ॥2.2.3॥

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[ Sutra 2.2.4 ]

प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेद्धव्यं शरवत्‌ तन्मयो भवेत्‌ ॥2.2.4॥

praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate | apramattena veddhavyaṁ śaravat tanmayo bhavet ॥2.2.4॥

— Translation from Aurovindo (Hindi) — ॐ (प्रणव) है धनुष तथा आत्मा है बाण, और 'वह', अर्थात् 'ब्रह्म' को लक्ष्य के रूप में कहा गया है । 'उसका' प्रमाद रहित होकर वेधन करना चाहिये; जिस प्रकार शर अर्थात् बाण अपने लक्ष्य में विलुप्त हो जाता है उसी प्रकार मनुष्य को 'उस' में (ब्रह्म में) तन्मय हो जाना चाहिये ॥2.2.4॥

— Translation from Aurovindo (English) — OM is the bow and the soul is the arrow, and That, even the Brahman, is spoken of as the target. That must be pierced with an unfaltering aim; one must be absorbed into That as an arrow is lost in its target. ॥2.2.4॥

— Translation from Swami Gambhirananda — Om is the bow; the soul is the arrow; and Brahman is called its target. It is to be hit by an unerring man. One should become one with It just like an arrow. ॥2.2.4॥

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[ Sutra 2.2.5 ]

यस्मिन्‌ द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः । तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥2.2.5॥

yasmin dyauḥ pṛthivī cāntarikṣamotaṁ manaḥ saha prāṇaiśca sarvaiḥ | tamevaikaṁ jānatha ātmānamanyā vāco vimuñcathāmṛtasyaiṣa setuḥ ॥2.2.5॥|

— Translation from Aurovindo (Hindi) — वह', जिसमें द्युलोक, पृथ्वी एवं अन्तरिक्ष, मन तथा प्राण की समस्त गलियां अन्तर्भूत हैं, ओत-प्रोत हैं, 'उसको' तुम एकमेव 'आत्मरूप' जानो; इससे भिन्न अन्य वचनों का सर्वथा त्याग कर दो, यही है अमृत का सेतु ॥2.2.5॥

— Translation from Aurovindo (English) — He in whom are inwoven heaven and earth and the midregion, and mind with all the life currents, Him know to be the one Self; other words put away from you: this is the bridge to immortality. ॥2.2.5॥

— Translation from Swami Gambhirananda — Know that Self alone that is one without a second, on which are strung heaven, the earth and the inter-space, the mind and the vital forces together with all the other organs; and give up all other talks. This is the bridge leading to immortality. ॥2.2.5॥

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[ Sutra 2.2.6 ]

अरा इव रथनाभौ संहता यत्र नाड्यः स एषोऽन्तश्चरते बहुधा जायमानः । ओमित्येवं ध्यायथ आत्मानं स्वस्ति वः पाराय तमसः परस्तात्‌ ॥2.2.6॥

arā iva rathanābhau saṁhatā yatra nāḍyaḥ sa eṣo'ntaścarate bahudhā jāyamānaḥ | omityevaṁ dhyāyatha ātmānaṁ svasti vaḥ pārāya tamasaḥ parastāt ॥2.2.6॥

— Translation from Aurovindo (Hindi) — रथ के चक्र की नाभि में जुडे़ हुए अरों की भाँति जहाँ नाड़ियाँ एकत्रित हो जाती हैं, 'वह' ही है जो अन्तर में विचरण करता है,- 'वही' बहुविध रूप में जन्म लेता है । 'आत्मा' का 'ओम्', के रूप में ध्यान करो, तथा अन्धतमस् से परे उस पार जाने का तुम्हारा मार्ग मंगलमय (स्वस्ति) हो ॥2.2.6॥

— Translation from Aurovindo (English) — Where the nerves are brought close together like the spokes in the nave of a chariot-wheel, this is He that moves within, -there is He manifoldly born. Meditate on the Self as OM and happy be your passage to the other shore beyond the darkness. ॥2.2.6॥

— Translation from Swami Gambhirananda — Within that (heart) in which are fixed the nerves like the spokes on the hub of a chariot wheel, moves this aforesaid Self by becoming multiformed. Meditate on the Self thus with the help of Om. May you be free from hindrances in going to the other shore beyond darkness. ॥2.2.6॥

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[ Sutra 2.2.7 ]

यः सर्वज्ञः सर्वविद्‌ यस्यैष महिमा भुवि । दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः ॥2.2.7॥

yaḥ sarvajñaḥ sarvavid yasyaiṣa mahimā bhuvi | divye brahmapure hyeṣa vyomnyātmā pratiṣṭhitaḥ ॥2.2.7॥

— Translation from Aurovindo (Hindi) — जो 'सर्वज्ञ' है 'सर्वविद्' है जिसकी पृथ्वी पर यह सब महिमा है यह 'आत्मा' ही है जो इस दिव्य ब्रह्मपुरी में, इस व्योम में प्रतिष्ठित है ॥2.2.7॥

— Translation from Aurovindo (English) — The Omniscient, the All-wise, whose is this might and majesty upon the earth, is this self enthroned in the divine city of the Brahman, in his ethereal heaven. ॥2.2.7॥

— Translation from Swami Gambhirananda — That Self which is omniscient in general and all-knowing in detail and which has such glory in this world - that Self, which is of this kind - is seated in the space within the luminous city of Brahman. ॥2.2.7॥

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[ Sutra 2.2.8 ]

मनोमयः प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय । तद्‌ विज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यद्‌ विभाति ॥2.2.8॥

manomayaḥ prāṇaśarīranetā pratiṣṭhito'nne hṛdayaṁ sannidhāya | tad vijñānena paripaśyanti dhīrā ānandarūpamamṛtaṁ yad vibhāti ॥2.2.8॥

— Translation from Aurovindo (Hindi) — वह मनोमय है, प्राण एवं शरीर का नेता है, जिसने जड़तत्त्व (अन्न) में हृदय को स्थापित कर दिया है, जो स्वयं जड़तत्त्व (अन्न) में सुप्रतिष्ठित है । उसे जानने से ज्ञानीजन (धीर पुरुष) अपने चारों ओर 'उस' (आत्मतत्त्व) का दर्शन करते हैं जिसकी ज्योति सर्वत्र भासित होती है, जो 'आनन्दरूप' एवं अमृत-स्वरूप है ॥2.2.8॥

— Translation from Aurovindo (English) — A mental being, leader of the life and the body, has set a heart in matter, in matter he has taken his firm foundation. By its knowing the wise see everywhere around them That which shines in its effulgence, a shape of Bliss and immortal. ॥2.2.8॥

— Translation from Swami Gambhirananda — It is conditioned by the mind, It is the carrier of the vital forces and the body, It is seated in food by placing the intellect (in the cavity of the heart). Through their knowledge, the discriminating people realize that Self as existing in Its fullness everywhere - the Self that shines surpassingly as blissfulness and immortality. ॥2.2.8॥

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[ Sutra 2.2.9 ]

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्शीयन्ते चास्य कर्माणि तस्मिन्‌ दृष्टे परावरे ॥2.2.9॥

bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ | kśīyante cāsya karmāṇi tasmin dṛṣṭe parāvare ॥2.2.9॥|

— Translation from Aurovindo (Hindi) — हृदय की सारी ग्रथियाँ खुल जाती हैं, समस्त संशय छिन्न-भिन्न हो जाते हैं, तथा मनुष्य के कर्मों का क्षय हो जाता है, जब उस 'परतत्त्व' का दर्शन हो जाता है, जो एक साथ ही अपरा सत्ता एवं 'परम सत्ता' है ॥2.2.9॥

— Translation from Aurovindo (English) — The knot of the heartstrings is rent, cut away are all doubts, and a man's works are spent and perish, when is seen That which is at once the being below and the Supreme. ॥2.2.9॥

— Translation from Swami Gambhirananda — When that Self, which is both the high and the low, is realized, the knot of the heart gets united, all doubts become solved, and all one's actions become dissipated. ॥2.2.9॥

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[ Sutra 2.2.10 ]

हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम्‌ । तच्छुभ्रं ज्योतिषां ज्योतिस्तद्‌ यदात्मविदो विदुः ॥2.2.10॥

hiraṇmaye pare kośe virajaṁ brahma niṣkalam | tacchubhraṁ jyotiṣāṁ jyotistad yadātmavido viduḥ ॥2.2.10॥

— Translation from Aurovindo (Hindi) — उस परम हिरण्मय कोश में निष्कलंक, निरवयव 'ब्रह्म' निवास करता है 'वह' 'शुभ्र-भास्वर' है, वह 'ज्योतियों' की 'ज्योति' है, 'वही' है जिसे आत्म-ज्ञानी जानते हैं ॥2.2.10॥

— Translation from Aurovindo (English) — In a supreme golden sheath the Brahman lies, stainless, without parts. A Splendour is That, It is the Light of Lights, It is That which the self-knowers know. ॥2.2.10॥

— Translation from Swami Gambhirananda — In the supreme, bright sheath is Brahman, free from taints and without parts. It is pure, and is the Light of lights. It is that which the knowers of the Self realize. ॥2.2.10॥

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[ Sutra 2.2.11 ]

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥2.2.11॥

na tatra sūryo bhāti na candratārakaṁ nemā vidyuto bhānti kuto'yamagniḥ | tameva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti ॥2.2.11॥

— Translation from Aurovindo (Hindi) — वहां न सूर्य प्रकाशित होता है और चन्द्र आभाहीन हो जाता है तथा तारे बुझ जाते हैं; वहां ये विद्युत् भी नहीं चमकतीं, तब यह पार्थिव अग्नि भी कैसे जल पायेगी? जो कुछ भी चमकता है, वह उसकी आभा से अनुभासित होता है, यह सम्पूर्ण विश्व उसी के प्रकाश से प्रकाशित एवं भासित हो रहा है ॥2.2.11॥

— Translation from Aurovindo (English) — There the sun shines not and the moon has no splendour and the stars are blind; there these lightnings flash not, how then shall burn this earthly fire? All that shines is but the shadow of his shining; all this universe is effulgent with his light. ॥2.2.11॥

— Translation from Swami Gambhirananda — There the sun does not shine, nor the moon or the stars; nor do these flashes of lightning shine there. How can this fire do so? Everything shines according as He does so; by His light all this shines diversely. ॥2.2.11॥

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[ Sutra 2.2.12 ]

ब्रह्मैवेदममृतं पुरस्ताद्‌ ब्रह्म पश्चाद्‌ ब्रह्म दक्शिणतश्चोत्तरेण । अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्‌ ॥2.2.12॥

brahmaivedamamṛtaṁ purastād brahma paścād brahma dakśiṇataścottareṇa | adhaścordhvaṁ ca prasṛtaṁ brahmaivedaṁ viśvamidaṁ variṣṭham ॥2.2.12॥

— Translation from Aurovindo (Hindi) — यह सब कुछ अमृतस्वरूप 'ब्रह्म' ही है, इसके अतिरिक्त अन्य कुछ नहीं; 'ब्रह्म' ही हमारे सम्मुख है, 'ब्रह्म' ही पश्चात् है, हमारे दक्षिण में भी हमारे उत्तर में भी४, हमारे नीचे तथा हमारे ऊपर भी, यह सर्वत्र व्याप्त है । यह सम्पूर्ण अद्भुत विश्व केवल 'ब्रह्म' ही है ॥2.2.12॥

— Translation from Aurovindo (English) — All this is Brahman immortal, naught else; Brahman is in front of us, Brahman behind us, and to the south of us and to the north of us4 and below us and above us; it stretches everywhere. All this is Brahman alone, all this magnificent universe. ॥2.2.12॥

— Translation from Swami Gambhirananda — All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest. ॥2.2.12॥

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[ Sutra 3.1.1 ]

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥3.1.1॥

dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte | tayoranyaḥ pippalaṁ svādvattyanaśnannanyo abhicākaśīti ॥3.1.1॥

— Translation from Aurovindo (Hindi) — दो सुन्दर पंखों वाले पक्षी, घनिष्ठ सखा, समान वृक्ष पर ही रहते हैं; उनमें से एक वृक्ष के स्वादिष्ट फलों को खाता है, अन्य खाता नहीं अपितु अपने सखा को देखता है ॥3.1.1॥

— Translation from Aurovindo (English) — Two birds, beautiful of wing, close companions, cling to one common tree: of the two one eats the sweet fruit of the tree, the other eats not but watches his fellow. ॥3.1.1॥

— Translation from Swami Gambhirananda — Two birds that are ever associated and have similar names, cling to the same tree. Of these, one eats the fruit of divergent tastes, and the other looks on without eating. ॥3.1.1॥

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[ Sutra 3.1.2 ]

समाने वृक्षे पुरुषो निमग्नोऽनिशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥3.1.2॥

samāne vṛkṣe puruṣo nimagno'niśayā śocati muhyamānaḥ | juṣṭaṁ yadā paśyatyanyamīśamasya mahimānamiti vītaśokaḥ ॥3.1.2॥

— Translation from Aurovindo (Hindi) — पुरुष' (आत्मा) ही वह पक्षी है जो समान वृक्ष पर बैठकर (आस्वाद लेने में) निमग्न है; क्योंकि वह 'अनीश' है (स्वयं का ईश नहीं है) वह मोह के वशीभूत होकर शोक करता है । किन्तु जब वह उस अन्य को देखता है जो 'ईश' है, प्रेमी है, तब वह जान जाता है कि जो कुछ भी है, वह 'उसकी' महिमा है, और वह शोकमुक्त हो जाता है । ४अथवा, "हमारे दायें भी और बायें भी।' ॥3.1.2॥

— Translation from Aurovindo (English) — The soul is the bird that sits immersed on the one common tree; but because he is not lord he is bewildered and has sorrow. But when he sees that other who is the Lord and beloved, he knows that all is His greatness and his sorrow passes away from him. ॥3.1.2॥

— Translation from Swami Gambhirananda — On the same tree, the individual soul remains drowned (i.e. stuck), as it were; and so it moans, being worried by its impotence. When it sees thus the other, the adored Lord, and His glory, then it becomes liberated from sorrow. ॥3.1.2॥

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[ Sutra 3.1.3 ]

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्‌ । तदा विद्वान्‌ पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति ॥3.1.3॥

yadā paśyaḥ paśyate rukmavarṇaṁ kartāramīśaṁ puruṣaṁ brahmayonim | tadā vidvān puṇyapāpe vidhūya nirañjanaḥ paramaṁ sāmyamupaiti ॥3.1.3॥

— Translation from Aurovindo (Hindi) — जब द्रष्टा उस 'स्वर्णवर्ण', कर्ता 'ईश', 'पुरुष' को देखता है जो 'ब्रह्म' की योनि५ है तब वह ज्ञाता बनकर अपने पंखों से पाप एवं पुण्य को झटकार कर, 'निरंजन', निष्कलंक होकर परम तादात्म्य (साम्य) का६ लाभ करता है ॥3.1.3॥

— Translation from Aurovindo (English) — When, a seer, he sees the Golden-hued, the maker, the Lord, the Spirit who is the source of Brahman, then he becomes the knower and shakes from his wings sin and virtue; pure of all stain he reaches the supreme identity. ॥3.1.3॥

— Translation from Swami Gambhirananda — When the seer sees the Purusha - the golden-hued, creator, lord, and the source of the inferior Brahman - then the illumined one completely shakes off both merit and demerit, becomes taintless, and attains absolute equality. ॥3.1.3॥

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[ Sutra 3.1.4 ]

प्राणो ह्येष यः सर्वभूतैर्विभाति विजानन्‌ विद्वान्‌ भवते नातिवादी । आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः ॥3.1.4॥

prāṇo hyeṣa yaḥ sarvabhūtairvibhāti vijānan vidvān bhavate nātivādī | ātmakrīḍa ātmaratiḥ kriyāvāneṣa brahmavidāṁ variṣṭhaḥ ॥3.1.4॥

— Translation from Aurovindo (Hindi) — यह प्राण ही है जो समस्त भूतपदार्थों के द्वारा अभिव्यक्त होकर उद्भासित होता है; विद्वान् व्यक्ति इसे पूर्णतया जानते हुए, मतमतान्तर एवं विवादों (अतिवाद) से बचता है । 'आत्मा' में उसकी रति होती है तथा 'आत्मा' में ही क्रीड़ारत रहकर कर्म करता रहता है,-ब्रह्मवेत्ताओं में वह सर्वश्रेष्ठः वरिष्ठ है ॥3.1.4॥

— Translation from Aurovindo (English) — This is the life in things that shines manifested by all these beings; a man of knowledge coming wholly to know this, draws back from creeds and too much disputings. In the Self his delight, at play in the Self, doing works,-the best is he among the knowers of the Eternal. ॥3.1.4॥

— Translation from Swami Gambhirananda — This one is verily the Vital Force which shines divergently through all beings. Knowing this, the illumined man has no (further) occasion to go beyond anything in his talk. He disports in the Self, delights in the Self, and is engrossed in (spiritual) effort. This one is the chief among the knowers of Brahman. ॥3.1.4॥

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[ Sutra 3.1.5 ]

सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्‌ । अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो यं पश्यन्ति यतयः क्षीणदोषाः ॥3.1.5॥

satyena labhyastapasā hyeṣa ātmā samyagjñānena brahmacaryeṇa nityam | antaḥśarīre jyotirmayo hi śubhro yaṁ paśyanti yatayaḥ kṣīṇadoṣāḥ |॥3.1.5॥

— Translation from Aurovindo (Hindi) — यह 'आत्मा' सत्य से, आत्म-संयम (तप) से, सम्पूर्ण एवं सम्यक् ज्ञान से, ब्रह्मचर्य से सर्वदा लभ्य है यह 'आत्मा' जो अन्तःशरीर में है शुभ एवं ज्योतिर्मय है जिसे वे तपस्वीजन (यतिजन) देखते हैं जो दोषमुक्त हो चुके हैं ॥3.1.5॥

— Translation from Aurovindo (English) — The Self can always be won by truth, by self-discipline, by integral knowledge, by a life of purity,-this Self that is in the inner body, radiant, made all of light whom by the perishing of their blemishes the doers of askesis behold. ॥3.1.5॥

— Translation from Swami Gambhirananda — The bright and pure Self within the body, that the monks with (habitual effort and) attenuated blemishes see, is attainable verily through truth, concentration, complete knowledge, and continence, practiced constantly. ॥3.1.5॥

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[ Sutra 3.1.6 ]

सत्यमेव जयते नानृतं सत्येन पन्था विततो देवयानः । येनाक्रमन्त्यृषयो ह्याप्तकामा यत्र तत्‌ सत्यस्य परमं निधानम्‌ ॥3.1.6॥

satyameva jayate nānṛtaṁ satyena panthā vitato devayānaḥ | yenākramantyṛṣayo hyāptakāmā yatra tat satyasya paramaṁ nidhānam ॥3.1.6॥

— Translation from Aurovindo (Hindi) — सत्य' की ही विजय होती है असत्य की नहीं; 'सत्य' के द्वारा ही देवों का यात्रा-पथ विस्तीर्ण हुआ, जिसके द्वारा आप्तकाम ऋषिगण वहां आरोहण करते हैं जहाँ 'सत्य' का परम धाम है।५अथवा, जिसकी योनि है 'ब्रह्म' '', शंकर ने दूसरे अर्थ को एक विकल्प के रूप में स्वीकार किया है, किन्तु इसकी व्याख्या की है ''अपर ब्रह्म की योनि है ।'' ६अथवा, ''वह निष्कलंक होकर परम समत्व को प्राप्त करता है ॥3.1.6॥

— Translation from Aurovindo (English) — It is Truth that conquers and not falsehood; by Truth was stretched out the path of the journey of the gods, by which the sages winning their desire ascend there where Truth has its supreme abode. ॥3.1.6॥

— Translation from Swami Gambhirananda — Truth alone wins, and not untruth. By truth is laid the path called Devayana, by which the desireless seers ascend to where exists the supreme treasure attainable through truth. ॥3.1.6॥

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[ Sutra 3.1.7 ]

बृहच्च तद्‌ दिव्यमचिन्त्यरूपं सूक्ष्माच्च तत्‌ सूक्ष्मतरं विभाति । दूरात्‌ सुदूरे तदिहान्तिके च पश्यन्त्विहैव निहितं गुहायाम्‌ ॥3.1.7॥

bṛhacca tad divyamacintyarūpaṁ sūkṣmācca tat sūkṣmataraṁ vibhāti | dūrāt sudūre tadihāntike ca paśyantvihaiva nihitaṁ guhāyām ॥3.1.7॥

— Translation from Aurovindo (Hindi) — वह 'परतत्त्व' अतिविस्तृत (वृहत्) है, दिव्य है, इसका रूप अचिन्त्य है; यह सूक्ष्म से भी सूक्ष्मतर आभासित होता हैː दूरता से भी दूरतर अतिदूर है, यह यही हमारे अतिसमीप है, सत्यद्रष्टाओं के लिए वह यहीं, इसी जगत् में है; यह यहीं हृद्गुहा में निहित है ॥3.1.7॥

— Translation from Aurovindo (English) — Vast is That, divine, its form unthinkable; it shines out subtler than the subtle: very far and farther than farness, it is here close to us, for those who have vision it is even here in this world; it is here, hidden in the secret heart. ॥3.1.7॥

— Translation from Swami Gambhirananda — It is great and self-effulgent; and Its form is unthinkable. It is subtler than the subtle. It shines diversely. It is farther away than the far-off, and It is near at hand in this body. Among sentient beings It is (perceived as) seated in this very body, in the cavity of the heart. ॥3.1.7॥

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[ Sutra 3.1.8 ]

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा । ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥3.1.8॥

na cakṣuṣā gṛhyate nāpi vācā nānyairdevaistapasā karmaṇa vā | jñānaprasādena viśuddhasattvastatastu taṁ paśyate niṣkalaṁ dhyāyamānaḥ ॥3.1.8॥

— Translation from Aurovindo (Hindi) — उसे' न चक्षु ग्रहण कर पाते हैं न वाणी, न अन्य देवता उसे ग्रहण कर पाते हैं; उसे न तपस्या से ग्रहण किया जा सकता है न कर्मों के द्वाराː जब अन्तर सत्ता ज्ञान के प्रसाद से विशुद्ध हो जाती है, केवल तभी ध्यान की अवस्था में उस अखण्ड 'परमात्म तत्त्व' को देखा जाता है ॥3.1.8॥

— Translation from Aurovindo (English) — Eye cannot seize, speech cannot grasp Him, nor these other godheads; not by austerity can he be held nor by works: only when the inner being is purified by a glad serenity of knowledge, then indeed, meditating, one beholds the Spirit indivisible. ॥3.1.8॥

— Translation from Swami Gambhirananda — It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favourableness of the intellect, therefore can one see that indivisible Self through meditation. ॥3.1.8॥

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[ Sutra 3.1.9 ]

एषोऽणुरात्मा चेतसा वेदितव्यो यस्मिन्‌ प्राणः पञ्चधा संविवेश । प्राणैश्चित्तं सर्वमोतं प्रजानां यस्मिन्‌ विशुद्धे विभवत्येष आत्मा ॥3.1.9॥

eṣo'ṇurātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṁviveśa | prāṇaiścittaṁ sarvamotaṁ prajānāṁ yasmin viśuddhe vibhavatyeṣa ātmā ॥3.1.9॥

— Translation from Aurovindo (Hindi) — यह 'आत्मा' अणुवत् सूक्ष्म है तथा इसे विचारात्मक मन (चित्त) के द्वारा जाना जाता है जिसमें प्राण ने पञ्चविध प्रवेश किया हैː प्राणियों का सचेतन मन (चित्त) प्राणों से ओत-प्रोत है जिसके विशुद्ध हो जाने पर ही यह 'आत्मा' अपनी शक्ति को अभिव्यक्त कर सकती है ॥3.1.9॥

— Translation from Aurovindo (English) — This Self is subtle and has to be known by a thought-mind into which the life-force has made its fivefold entry: all the conscious heart of creatures is shot through and inwoven with the currents of the life-force and only when it is purified can this Self manifest its power. ॥3.1.9॥

— Translation from Swami Gambhirananda — Within (the heart in) the body, where the vital force has entered in five forms, is this subtle Self to be realized through that intelligence by which is pervaded the entire mind as well as the motor and sensory organs of all creatures. And It is to be known in the mind, which having become purified, this Self reveals Itself distinctly. ॥3.1.9॥

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[ Sutra 3.1.10 ]

यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते यांश्च कामान्‌ । तं तं लोकं जयते तांश्च कामां-स्तस्मादात्मज्ञं ह्यर्चयेत्‌ भूतिकामः ॥3.1.10॥

yaṁ yaṁ lokaṁ manasā saṁvibhāti viśuddhasattvaḥ kāmayate yāṁśca kāmān | taṁ taṁ lokaṁ jayate tāṁśca kāmāṁ-stasmādātmajñaṁ hyarcayet bhūtikāmaḥ ॥3.1.10॥

— Translation from Aurovindo (Hindi) — जिस मनुष्य की अन्तर सत्ता विशुद्ध हो चुकी है (विशुद्धसत्त्व) वह जिस-जिस लोक पर अपने मन का प्रकाश डालता है, तथा जिन-जिन कामनाओं की वह इच्छा करता है, उस-उस लोक को वह जीत लेता है तथा उन-उन कामनाओं को जीत लेता है । अतः जो भी सफलता एवं कुशलता की अभीप्सा करता है वह आत्मज्ञानी की ही अभ्यर्चना करे । ७अथवा, लघु से भी लघुतर ।'' ८यही 'विभवति' क्रियापद में अर्थ-वैविध्य प्रतीत होता है और उसका अर्थ है ː "अपनी सम्पूर्ण शक्ति की अभिव्यक्ति एवं सर्वव्यापी उपस्थिति।'' ॥3.1.10॥

— Translation from Aurovindo (English) — Whatever world the man whose inner being is purified sheds the light of his mind upon, and whatsoever desires he cherishes, that world he takes by conquest, and those desires. Then, let whosoever seeks for success and wellbeing approach with homage a self-knower. ॥3.1.10॥

— Translation from Swami Gambhirananda — The man of pure mind wins those worlds which he mentally wishes for and those enjoyable things which he covets. Therefore one, desirous of prosperity, should adore the knower of the Self. ॥3.1.10॥

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[ Sutra 3.2.1 ]

स वेदैतत्‌ परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभ्रम्‌ । उपासते पुरुषं ये ह्यकामास्ते शुक्रमेतदतिवर्तन्ति धीराः ॥3.2.1॥

sa vedaitat paramaṁ brahma dhāma yatra viśvaṁ nihitaṁ bhāti śubhram | upāsate puruṣaṁ ye hyakāmāste śukrametadativartanti dhīrāḥ ॥3.2.1॥

— Translation from Aurovindo (Hindi) — वह इस परम 'ब्रह्म' को परम धाम के रूप में जानता है, जिसमें ज्योतिर्मय विश्व निहित है एवं आभासित होता है, कामना से मुक्त जो विद्वान् उस 'परम पुरुष' की उपासना करते हैं, वे इस शुक्र१ से परे चले जाते है। ॥3.2.1॥

— Translation from Aurovindo (English) — He knows this supreme Brahman as the highest abiding place in which shines out, inset, the radiant world. The wise who are without desire and worship the Spirit pass beyond this sperm.॥3.2.1॥

— Translation from Swami Gambhirananda — He knows this supreme abode, this Brahman, in which is placed the Universe and which shines holy. Those wise ones indeed, who having become desireless, worship this (enlightened) person, transcend this human seed. ॥3.2.1॥

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[ Sutra 3.2.2 ]

कामान्‌ यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र । पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥3.2.2॥

kāmān yaḥ kāmayate manyamānaḥ sa kāmabhirjāyate tatra tatra | paryāptakāmasya kṛtātmanastu ihaiva sarve pravilīyanti kāmāḥ ॥3.2.2॥

— Translation from Aurovindo (Hindi) — जो कामनाओं की अभिलाषा करता है तथा जिसका मन उन कामनाओं में लीन रहता है, वह उन कामनाओं के द्वारा प्रेरित वहीं-वहीं जन्म ग्रहण करता है, किन्तु जिसने अपनी कामनाओं को जीत लिया है१० तथा अपनी आत्मा को प्राप्त कर लिया है, ऐसे 'कृतात्मा' जन की यहीं, इसी लोक में समस्त कामनाएँ विलुप्त हो जाती हैं ॥3.2.2॥

— Translation from Aurovindo (English) — He who cherishes desires and his mind dwells with his longings, is by his desires born again wherever they lead him, but the man who has won all his desire and has found his soul, for him even here in this world vanish away all desires. ॥3.2.2॥

— Translation from Swami Gambhirananda — He who covets the desirable things, while brooding (on the virtues), is born amidst those very surroundings along with the desires. But for one who has got his wishes fulfilled and who is Self-poised, all the longings vanish even here. ॥3.2.2॥

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[ Sutra 3.2.3 ]

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम्‌ ॥3.2.3॥

nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena | yamevaiṣa vṛṇute tena labhyastasyaiṣa ātmā vivṛṇute tanūṁ svām ॥3.2.3॥

— Translation from Aurovindo (Hindi) — यह 'आत्मा' प्रवचन द्वारा लभ्य नहीं हैं, न ही मेधा-शक्ति और न शास्त्रों को बहुत अधिक जानने-सुनने से प्राप्य है । केवल वही 'उसे' प्राप्त कर सकता है जिसका 'यह वरण करता है; केवल उसके प्रति ही यह 'आत्मा' अपने स्वरूप का उद्घाटन करता है। ९शंकर ने इसे वीर्य के अर्थ में ग्रहण किया है, वीर्य, जो कि जगत् में जन्म का कारण है । किन्तु सम्भव है कि इसका अर्थ यह होː ''इस ज्योतिर्मय जगत् से परे चले जाते हैं'', यह ज्योतिर्मय जगत् जिसका अभी-अभी उल्लेख हुआ है इससे परे महत्तर 'प्रकाश' में चले जाते हैं, जो स्वयं 'परम ब्रह्म' है तथा जो उसका धाम एवं उसकी योनि (उत्पत्ति स्थल) है।१०अथवा, ''कामनाओं को समाप्त कर लिया है।" ॥3.2.3॥

— Translation from Aurovindo (English) — This Self is not won by exegesis, nor by brainpower, nor by much learning of Scripture. Only by him whom It chooses can It be won; to him this Self unveils its own body. ॥3.2.3॥

— Translation from Swami Gambhirananda — This Self is not attained through study, nor through the intellect, nor through much hearing. The very Self which this one (i.e. the aspirant) seeks is attainable through that fact of seeking; this Self of his reveals Its own nature. ॥3.2.3॥

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[ Sutra 3.2.4 ]

नायमात्मा बलहीनेन लभ्यो न च प्रमादात्‌ तपसो वाप्यलिङ्गात्‌ । एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम ॥3.2.4॥

nāyamātmā balahīnena labhyo na ca pramādāt tapaso vāpyaliṅgāt | etairupāyairyatate yastu vidvāṁstasyaiṣa ātmā viśate brahmadhāma ॥3.2.4॥

— Translation from Aurovindo (Hindi) — यह 'परमात्मा' बलहीन व्यक्ति के द्वारा लभ्य नहीं है, न ही प्रमादपूर्ण प्रयास से, और न ही लक्षणहीन तपस्या के द्वारा प्राप्य है, किन्तु जब कोई विद्वान् इन उपायों के द्वारा प्रयत्न करता है तो उसका आत्मा ब्रह्म-धाम में प्रवेश कर जाता है ॥3.2.4॥

— Translation from Aurovindo (English) — This Self cannot be won by any who is without strength, nor with error in the seeking, nor by an askesis without the true mark: but when a man of knowledge strives by these means his self enters into Brahman, his abiding place. ॥3.2.4॥

— Translation from Swami Gambhirananda — This Self is not attained by one devoid of strength, nor through delusion, nor through knowledge unassociated with monasticism. But the Self of that knower, who strives through these means, enters into the abode that is Brahman. ॥3.2.4॥

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[ Sutra 3.2.5 ]

संप्राप्यैनमृषयो ज्ञानतृप्ताः कृतात्मानो वीतरागाः प्रशान्ताः ते सर्वगं सर्वतः प्राप्य धीरा युक्तात्मानः सर्वमेवाविशन्ति ॥3.2.5॥

saṁprāpyainamṛṣayo jñānatṛptāḥ kṛtātmāno vītarāgāḥ praśāntāḥ te sarvagaṁ sarvataḥ prāpya dhīrā yuktātmānaḥ sarvamevāviśanti ॥3.2.5॥

— Translation from Aurovindo (Hindi) — उसे' प्राप्त करके, ज्ञान की पूर्णता से संतृप्त ऋषिगण जिन्होंने 'आत्मा' की पूर्णता प्राप्त कर ली है, जो समस्त कामनाओं से मुक्त (वीतराग) हैं, प्रशान्त हैं, उस सर्वव्यापी को सब ओर से प्राप्त करते हैं तथा उससे स्वयं को युक्त करके ये विद्वान् उस 'सर्वात्म-रूप' में पूर्णरूप से प्रवेश कर जाते हैं ॥3.2.5॥

— Translation from Aurovindo (English) — Attaining to him, seers glad with fullness of knowledge, perfected in the Self, all passions cast from them, tranquillised, -these, the wise, come to the all-pervading from every side, and, uniting themselves with him, enter utterly the All. ॥3.2.5॥

— Translation from Swami Gambhirananda — Having attained this, the seers become contented with their knowledge, established in the Self, freed from attachment, and composed. Having realized the all-pervasive One everywhere, these discriminating people, ever merged in contemplation, enter into the All ॥3.2.5॥

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[ Sutra 3.2.6 ]

वेदान्तविज्ञानसुनिश्चितार्थाः संन्यासयोगाद्‌ यतयः शुद्धसत्त्वाः । ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे ॥3.2.6॥

vedāntavijñānasuniścitārthāḥ saṁnyāsayogād yatayaḥ śuddhasattvāḥ | te brahmalokeṣu parāntakāle parāmṛtāḥ parimucyanti sarve ॥3.2.6॥

— Translation from Aurovindo (Hindi) — वे तपस्वीजन जिन्होंने वेदान्त के समग्रज्ञान (विज्ञान) के लक्ष्य११ को निश्चित रूप से जान लिया है, संन्यासयोग के द्वारा जिनकी अन्तर सत्ता पूर्णतः परिशुद्ध हो चुकी है, वे सब अपने अन्तकाल में, मृत्यु के परे जाकर ब्रह्मलोक में सर्वथा मुक्त हो जाते हैं ॥3.2.6॥

— Translation from Aurovindo (English) — Doers of askesis who have made sure of the aim of the whole knowledge of Vedanta, the inner being purified by the Yoga of renunciation, all in the hour of their last end passing beyond death are released into the worlds of the Brahman. ॥3.2.6॥

— Translation from Swami Gambhirananda — Those to whom the entity presented by the Vedantic knowledge has become fully ascertained, who are assiduous and have become pure in mind through the Yoga of monasticism - all of them, at the supreme moment of final departure, become identified with the supreme Immortality in the worlds that are Brahman, and they become freed on every side. ॥3.2.6॥

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[ Sutra 3.2.7 ]

गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु । कर्माणि विज्ञानमयश्च आत्मा परेऽव्यये सर्वे एकीभवन्ति ॥3.2.7॥

gatāḥ kalāḥ pañcadaśa pratiṣṭhā devāśca sarve pratidevatāsu | karmāṇi vijñānamayaśca ātmā pare'vyaye sarve ekībhavanti ॥3.2.7॥

— Translation from Aurovindo (Hindi) — पन्द्रह कलाएँ अपनी-अपनी प्रतिष्ठा (आधारभूत स्थिति) में लौट जाती हैं, तथा समस्त देवगण अपने-अपने देवत्व में चले जाते हैं, कर्म तथा 'विज्ञानमय आत्मा'-सभी उस 'परम' 'अविनाशी' 'परमात्मा' में हो जाते हैं।११अथवा, ''अर्थ'' ॥3.2.7॥

— Translation from Aurovindo (English) — The fifteen parts return into their foundations, and all the gods pass into their proper godheads, works and the Self of Knowledge,-all become one in the Supreme and Imperishable. ॥3.2.7॥

— Translation from Swami Gambhirananda — To their sources repair the fifteen constituents (of the body) and to their respective gods go all the gods (of the senses). The karmas and the soul appearing like the intellect, all become unified with the supreme Un-decaying. ॥3.2.7॥

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[ Sutra 3.2.8 ]

यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्‌ नामरूपाद् विमुक्तः परात्परं पुरुषमुपैति दिव्यम्‌ ॥3.2.8॥

yathā nadyaḥ syandamānāḥ samudre'staṁ gacchanti nāmarūpe vihāya | tathā vidvān nāmarūpād vimuktaḥ parātparaṁ puruṣamupaiti divyam ॥3.2.8॥

— Translation from Aurovindo (Hindi) — जिस प्रकार प्रवाहित होती हुई नदियां अपने धाम, समुद्र में पहुँच जाती हैं१२ और अपने नाम तथा रूप को छोड़ देती हैं, उसी प्रकार विद्वान नाम तथा रूप से मुक्त होकर 'परात्पर' 'परम दिव्यपुरुष' को प्राप्त हो जाता है ॥3.2.8॥

— Translation from Aurovindo (English) — As rivers in their flowing reach their home in the ocean and cast off their names and forms, even so one who knows is delivered from name and form and reaches the Supreme beyond the Most High, even the Divine Person. ॥3.2.8॥

— Translation from Swami Gambhirananda — As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Purusha that is higher than the higher (Maya). ॥3.2.8॥

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[ Sutra 3.2.9 ]

स यो ह वै तत्‌ परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित् कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥3.2.9॥

sa yo ha vai tat paramaṁ brahma veda brahmaiva bhavati nāsyābrahmavit kule bhavati | tarati śokaṁ tarati pāpmānaṁ guhāgranthibhyo vimukto'mṛto bhavati ॥3.2.9॥

— Translation from Aurovindo (Hindi) — वस्तुतः वह जो कि उस 'परम ब्रह्म' को जानता है वह स्वयं 'ब्रह्म' बन जाता है; उसके कुल में 'ब्रह्म' को न मानने वाला पैदा नहीं होता । वह शोक से पार हो जाता है, वह पापों से तर जाता है, वह हृद्गुहा की ग्रंथियों से मुक्त होकर अमर हो जाता है ॥3.2.9॥

— Translation from Aurovindo (English) — He, verily, who knows that Supreme Brahman becomes himself Brahman; in his lineage none is born who knows not the Brahman. He crosses beyond sorrow, he crosses beyond sin, he is delivered from the knotted cord of the secret heart and becomes immortal. ॥3.2.9॥

— Translation from Swami Gambhirananda — Anyone who knows that supreme Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and becoming freed from the knots of the heart, he attains immortality. ॥3.2.9॥

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[ Sutra 3.2.10 ]

तदेतदृचाऽभ्युक्तम्‌ - -क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठाः स्वयं जुह्वत एकर्षिं श्रद्धयन्तः । तेषामेवैतां ब्रह्मविद्यां वदेत शिरोव्रतं विधिवद्‌ यैस्तु चीर्णम्‌ ॥3.2.10॥

tadetadṛcā'bhyuktam - -kriyāvantaḥ śrotriyā brahmaniṣṭhāḥ svayaṁ juhvata ekarṣiṁ śraddhayantaḥ | teṣāmevaitāṁ brahmavidyāṁ vadeta śirovrataṁ vidhivad yaistu cīrṇam ॥3.2.10॥

— Translation from Aurovindo (Hindi) — यह 'वह' है जिसका ऋग्वेद में कथन किया गया है । कर्म करने वाले, श्रोत्रिय, ब्रह्मनिष्ठः जो 'एक-ऋषि' में श्रद्धा रखते है स्वयं को उसके प्रति समर्पित करके यजन करते हैं, केवल उन्हीं को यह ब्रह्म-विद्या बतानी चाहिये जिन्होंने 'शिरोन्नत' का विधिवत् पालन किया है ॥3.2.10॥

— Translation from Aurovindo (English) — This is That declared by the Rig Veda. Doers of works, versed in the Veda, men absorbed in the Brahman, who putting their faith in the sole seer offer themselves to him sacrifice,-to them one should speak this Brahman-knowledge, men by whom the Vow of the Head has been done according to the rite. ॥3.2.10॥

— Translation from Swami Gambhirananda — This (rule) has been revealed by the mantra (which runs thus): 'To them alone should one expound this knowledge of Brahman who are engaged in the practice of disciplines, versed in the Vedas, and indeed devoted to Brahman, who personally sacrifice to the fire called Ekarsi with faith, and by whom has been duly accomplished the vow of holding fire on the head.' ॥3.2.10॥

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[ Sutra 3.2.11 ]

तदेतत्‌ सत्यमृषिरङ्गिराः पुरोवाच नैतदचीर्णव्रतोऽधीते । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥3.2.11॥

tadetat satyamṛṣiraṅgirāḥ purovāca naitadacīrṇavrato'dhīte | namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ ॥3.2.11॥

— Translation from Aurovindo (Hindi) — यह है 'वह', 'यथार्थ सत्य' जिसे पुराकाल में अंगिरा ऋषि ने बताया था । जिसने 'शिरोव्रत' का पालन नहीं किया वह इसका अध्ययन नहीं करता । परम ऋषियों को नमन! परम ऋषियो को नमन!१२ अथवा ''विलीन हो जाती हैं ।'' ॥3.2.11॥

— Translation from Aurovindo (English) — This is That, the Truth of things, which the seer Angiras spoke of old. This none learns who has not performed the Vow of the Head. Salutation to the seers supreme! Salutation to the seers supreme! ॥3.2.11॥

— Translation from Swami Gambhirananda — The seer Angiras spoke of this Truth in the days of yore. One that has not fulfilled the vow does not read this. Salutation to the great seers. Salutation to the great seers. ॥3.2.11॥