1. Prasna Upanishad

[ Sutra 1.1 ]

ॐ नमः परमात्मने । हरिः ॐ ॥ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणाः एष ह वै तत्सर्वं वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥1.1॥

om namaḥ paramātmane| hariḥ om || sukeśā ca bhāradvājaḥ śaibyaśca satyakāmaḥ sauryāyaṇī ca gārgyaḥ kausalyaścāśvalāyano bhārgavo vaidarbhiḥ kabandhī kātyāyanaste haite brahmaparā brahmaniṣṭhāḥ paraṁ brahmānveṣamāṇāḥ eṣa ha vai tatsarvaṁ vakṣyatīti te ha samitpāṇayo bhagavantaṁ pippalādamupasannāḥ ॥1.1॥

— Translation from Aurovindo (Hindi) — ॐ ! 'परमात्मा ' को नमन! परमात्मा (हरि) ही ॐ हैं । भरद्वाजपुत्र सुकेशा; शैव्य (शिवि पुत्र) सत्यकाम; सूर्यवंशी गार्ग्य; अश्वल पुत्र कौशलन* ; विदर्भ निवासी भार्गव; तथा कात्यायन कबन्धी, ये ब्रह्मपरायण एवं ब्रह्मनिष्ठ ऋषिगण, ब्रह्म के अनुसन्धान में लगे हुए, (हाथों में समिधा लिये हुए)*प्रभु पिप्पलाद के समीप आये और बोले, ''यही वे हैं जो हमे उस 'सर्वम्' के विषय में बतायगे ।'' यह श्रीअरविन्द के द्वारा किया गया अर्थ है । संस्कृत के अनुसार अर्थ होगाː'कोसल निवासी अश्वलायन' ।

• अनु.** यह वाक्यांश मूल संस्कृत में है, श्रीअरविन्द ने अनुवाद में इसका उल्लेख नहीं किया है।- अनु. ॥1.1॥

— Translation from Aurovindo (English) — OM! Salutation to the Supreme Spirit. The Supreme is OM. Sukesha the Bharadwaja; the Shaivya, Satyakama; Gargya, son of the Solar race; the Kosala, son of Ashwala; the Bhargava of Vidarbha; and Kabandhi Katyayana;-these sought the Most High God, believing in the Supreme and to the Supreme devoted. Therefore they came to the Lord Pippalada, for they said “This is he that shall tell us of that Universal.” ॥1.1॥

— Translation from Swami Gambhirananda — Sukesa, son of Bharadvaja; Satyakama, so of Sibi; the grandson of Surya, born of the family of Garga; Kausalya, so of Asvala; a scion of the line of Bhrigu, born in Vidarbha; and Kabandhi, descendant of Katya - all these, who were devoted to (the inferior) Brahman, engaged in realising (the inferior) Brahman, and intent on a search of the supreme Brahman, approached with faggots in hand, the venerable Pippalada with the belief, "This one will certainly tell us all about It." ॥1.1॥

· · ·

[ Sutra 1.2 ]

तान्‌ ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान्‌ पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्षाम इति ॥1.2॥

tān ha sa ṛṣiruvāca bhūya eva tapasā brahmacaryeṇa śraddhayā saṁvatsaraṁ saṁvatsyatha yathākāmaṁ praśnān pṛcchata yadi vijñāsyāmaḥ sarvaṁ ha vo vakṣāma iti ॥1.2॥

— Translation from Aurovindo (Hindi) — ऋषि ने उनसे कहा, ''आप लोग पुनः एक वर्ष ब्रह्मचर्य, श्रद्धा एवं तपस्यापूर्वक व्यतीत करिये फिर जो चाहें प्रश्न पूछिये, और मैं यदि उस विषय में जानता होऊँगा तो निःसंदेह बिना कुछ गुप्त रखे आप लोगों को सब बताऊँगा।'' ॥1.2॥

— Translation from Aurovindo (English) — The Rishi said to them, “Another year do ye dwell in holiness and faith and askesis; then ask what ye will, and if I know, surely I will conceal nothing.” ॥1.2॥

— Translation from Swami Gambhirananda — To them the seer said, "Live (here) again for a year in a fitting manner, with control over the senses and with brahmacharya and faith. Then put questions as you please. If we know, we shall explain all your questions." ॥1.2॥

· · ·

[ Sutra 1.3 ]

अथ कबन्धी कात्यायन उपेत्य पप्रच्छ भगवन्‌ कुतो ह वा इमाः प्रजाः प्रजायन्त इति ॥1.3॥

atha kabandhī kātyāyana upetya papraccha bhagavan kuto ha vā imāḥ prajāḥ prajāyanta iti ॥1.3॥

— Translation from Aurovindo (Hindi) — तब कत्य के पुत्र कबन्धी ने उनके पास जाकर पूछा, ''हे प्रभो! यह समस्त प्राणिजगत् (प्रजा) कहाँ से उत्पन्न होता है?'' ॥1.3॥

— Translation from Aurovindo (English) — Then came Kabandhi, son of Katyayana, to him and asked: “Lord, whence are all these creatures born?” ॥1.3॥

— Translation from Swami Gambhirananda — After that Kabandhi, descendant of Katya, having approached (him) asked, "Venerable sir, from what indeed are all these beings born?" ॥1.3॥

· · ·

[ Sutra 1.4 ]

तस्मै स होवाच - - - प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणञ्चेति एतौ मे बहुधा प्रजाः करिष्यत इति ॥1.4॥

tasmai sa hovāca - - - prajākāmo vai prajāpatiḥ sa tapo'tapyata sa tapastaptvā sa mithunamutpādayate | rayiṁ ca prāṇañceti etau me bahudhā prajāḥ kariṣyata iti ॥1.4॥

— Translation from Aurovindo (Hindi) — ऋषि पिप्पलाद ने उससे कहा, " 'परमपिता' (प्रजापति) ने प्रजा (पुत्रों) की कामना की, अतः उन्होंने अपनी तपःशक्ति को उत्पन्न किया तथा अपनी तपःशक्ति की ऊर्जा से मिथुन (प्राणियों के जोड़े) उत्पन्न किये 'प्राण' अर्थात् 'जीवन', जो कि 'पुंसात्त्व' है तथा 'रयि' अर्थात् 'जड़तत्त्व', जो कि 'स्त्रीतत्त्व' है, और उन्होंने कहा-'ये मेरे लिए बहुविध प्रजा की सृष्टि करेंगे।' ॥1.4॥

— Translation from Aurovindo (English) — To him answered the Rishi Pippalada: “The Eternal Father desired children, therefore he put forth his energy and by the heat of his energy produced twin creatures, Prana the Life, who is Male, and Rayi the Matter, who is Female. 'These' said he 'shall make for me children of many natures.' ॥1.4॥

— Translation from Swami Gambhirananda — To him he said: The Lord of all creatures became desirous of progeny. He deliberated on (past Vedic) knowledge. Having brooded on that knowledge, He created a couple - food and Prana - under the idea, "These two will produce creatures for me in multifarious ways." ॥1.4॥

· · ·

[ Sutra 1.5 ]

आदित्यो ह वै प्राणो रयिरेव चन्द्रमाः रयिर्वा एतत्‌ सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ॥1.5॥

ādityo ha vai prāṇo rayireva candramāḥ rayirvā etat sarvaṁ yanmūrtaṁ cāmūrtaṁ ca tasmānmūrtireva rayiḥ ॥1.5॥

— Translation from Aurovindo (Hindi) — 'आदित्य (सूर्य) ही 'प्राण' है तथा चन्द्रमा 'रयि' (जड़तत्त्व) से अधिक और कुछ नहीं है; तथापि वस्तुतः यह समस्त मूर्त एवं अमूर्त विश्व 'जड़तत्त्व' ही है अतः 'मूर्त' एवं 'रयि' (जड़तत्त्व) 'एक' ही हैं ॥1.5॥

— Translation from Aurovindo (English) — “The Sun verily is Life and the Moon is no more than Matter; yet truly all this Universe formed and formless is Matter; therefore Form and Matter are One. ॥1.5॥

— Translation from Swami Gambhirananda — The sun is verily Prana; and food is verily the moon. Whatever is gross or subtle is but food. The gross, as distinguished from that (subtle), is certainly food (of the subtle). ॥1.5॥

· · ·

[ Sutra 1.6 ]

अथादित्य उदयन् यत् प्राचीं दिशं प्रविशति तेन प्राच्यान्‌ प्राणान्‌ रश्मिषु सन्निधत्ते । यद्दक्षिणां यत्‌ प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत्सर्वं प्रकाशयति तेन सर्वान्‌ प्राणान्‌ रश्मिषु सन्निधत्ते ॥1.6॥

athāditya udayan yat prācīṁ diśaṁ praviśati tena prācyān prāṇān raśmiṣu sannidhatte | yaddakṣiṇāṁ yat pratīcīṁ yadudīcīṁ yadadho yadūrdhvaṁ yadantarā diśo yatsarvaṁ prakāśayati tena sarvān prāṇān raśmiṣu sannidhatte ॥1.6॥

— Translation from Aurovindo (Hindi) — 'अथ, जब उदीयमान सूर्य पूर्व (प्राची) में प्रवेश करता है, तब प्राची की प्राणावायु (प्राच्यप्राणों) को अपनी रश्मियों में भर लेता है । किन्तु जब वह दक्षिण दिशा, पश्चिम दिशा (प्रतीचि) और उत्तर दिशा (उदीचि), अधः तथा ऊर्ध्व दिशाओं को तथा अन्तरिक्ष के समस्त कोणों को, वस्तुतः जो कुछ भी है उसे प्रकाशित करता है, तब वह समस्त प्राणों को अपनी रश्मियों में धारण कर लेता है ॥1.6॥

— Translation from Aurovindo (English) — “Now when the Sun rising entereth the East, then absorbeth he the eastern breaths into his rays. But when he illumineth the south and west and north, and below and above and all the angles of space, yea, all that is, then he taketh all the breaths into his rays. ॥1.6॥

— Translation from Swami Gambhirananda — Now then, the fact that the sun, while rising, enters into the eastern direction, thereby it absorbs into its rays all the creatures in the east. That it enters into the south, that it enters into the west, that it enters into the north, that it reaches the nadir and the zenith, that it enters the intermediate points of the zodiac, that it illumines all, thereby it absorbs all living things into its rays. ॥1.6॥

· · ·

[ Sutra 1.7 ]

स एष वैश्वानरो विश्वरुपः प्राणोऽग्निरुदयते । तदेतद् ऋचाऽभ्युक्तम्‌ ॥1.7॥

sa eṣa vaiśvānaro viśvarupaḥ prāṇo'gnirudayate | tadetad ṛcā'bhyuktam ॥1.7॥

— Translation from Aurovindo (Hindi) — 'अतः यह जो अग्नि उदित होता है, यह 'वैश्वानर', सम्पूर्ण विश्व के पदार्थ जिसके मूर्तरूप हैं, यही है जीवन का 'प्राण' । यही वह सत्य है जो ऋग्वेद में भी कहा गया था ॥1.7॥

— Translation from Aurovindo (English) — “Therefore is this fire that riseth, this Universal Male, of whom all things are the bodies, Prana the breath of existence. This is that which was said in the Rigveda. ॥1.7॥

— Translation from Swami Gambhirananda — That very one rises up who is Prana and fire, who is identified with all creatures, and who is possessed of all forms. This very one, that has been referred to, is spoken of by the mantra: ॥1.7॥

· · ·

[ Sutra 1.8 ]

विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम्‌ । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥1.8॥

viśvarūpaṁ hariṇaṁ jātavedasaṁ parāyaṇaṁ jyotirekaṁ tapantam | sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ ॥1.8॥

— Translation from Aurovindo (Hindi) — 'अग्नि है यह तप्त एवं देदीप्यमान् 'सूर्य', यह है 'एकमेव' ज्योति तथा सर्वज्ञ 'प्रकाश', यह आत्मचैतन्य का उच्चतम व्योम है । यह सहस्र रश्मियों से जगमगाता है तथा शतविध अस्तित्वों में विद्यमान होता है; अहो, यह 'सूर्य' जो उदित हो रहा है, यह अपनी समस्त प्रज्जाओं का 'प्राण' है ॥1.8॥

— Translation from Aurovindo (English) — “'Fire is this burning and radiant Sun, he is the One lustre and all-knowing Light, he is the highest heaven of spirits. With a thousand rays he burneth and existeth in a hundred existences; lo this Sun that riseth, he is the Life of all his creatures.' ॥1.8॥

— Translation from Swami Gambhirananda — (The realisers of Brahman) knew the one that is possessed of all forms, full of rays, endowed with illumination, the resort of all, the single light (of all), and the radiator of heat. It is the sun that rises - the sun that possesses a thousand rays, exists in a hundred forms and is the life of all creatures. ॥1.8॥

· · ·

[ Sutra 1.9 ]

संवत्सरो वै प्रजापतिः स्तस्यायने दक्षिणञ्चोत्तरं च । तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते त एव पुनरावर्तन्ते । तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः पितृयाणः ॥1.9॥.

saṁvatsaro vai prajāpatiḥ stasyāyane dakṣiṇañcottaraṁ ca | tadye ha vai tadiṣṭāpūrte kṛtamityupāsate te cāndramasameva lokamabhijayante ta eva punarāvartante |
tasmādeta ṛṣayaḥ prajākāmā dakṣiṇaṁ pratipadyante | eṣa ha vai rayiryaḥ pitṛyāṇaḥ ॥1.9॥.

— Translation from Aurovindo (Hindi) — 'संवत्सर (वर्ष) भी वह 'परमपिता' (प्रजापति) है तथा संवत्सर के दो अयन अर्थात् दो मार्ग हैं- उत्तरायण एवं दक्षिणायन । और, जो लोग कूपादि खनन तथा यज्ञों में हवि की आहुति देकर 'ईश्वर' की उपासना करते हैं, और इसी सब को सत्कर्म मानते हैं, वे चान्द्रमस स्वर्ग-लोकों को ही विजित करते हैं; ये ही लोग जन्म के लोक में पुनः लौटकर आते हैं । इसी कारण वे ऋषिगण जिन्होंने पुत्रप्राप्ति की कामनाओं का त्याग नहीं किया है, वे दक्षिणायन मार्ग का अनुसरण करते हैं जो कि पितृयाण (पितरों का मार्ग) है । तथा यह भी 'रयि' (जड़तत्त्व) 'नारीतत्त्व' है ॥1.9॥.

— Translation from Aurovindo (English) — “The year also is that Eternal Father and of the year there are two paths, the northern solstice and the southern. Now they who worship God with the well dug and the oblation offered, deeming these to be righteousness, conquer their heavens of the Moon; these return again to the world of birth. Therefore do the souls of sages who have not yet put from them the desire of offspring, take the way of the southern solstice which is the road of the Fathers. And this also is Matter, the Female. ॥1.9॥.

— Translation from Swami Gambhirananda — The year is verily the Lord of creatures. Of Him there are two Courses, the Southern and the Northern. As to that, those, who follow, in that way, the sacrifices and public good etc., that are products of action, conquer the very world of the moon. It is they who come back. (Since this is so), hence these seers of heaven, who are desirous of progeny, attain the Southern Course. That which is the Course of the Manes is verily food ॥1.9॥.

· · ·

[ Sutra 1.10 ]

अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययात्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत्‌ परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधः । तदेष श्लोकः ॥1.10॥

athottareṇa tapasā brahmacaryeṇa śraddhayā vidyayātmānamanviṣyādityamabhijayante | etadvai prāṇānāmāyatanametadamṛtamabhayametat parāyaṇametasmānna punarāvartanta ityeṣa nirodhaḥ | tadeṣa ślokaḥ ॥1.10॥.

— Translation from Aurovindo (Hindi) — 'किन्तु उत्तरायण मार्ग का अनुसरण करते हैं वे महात्माजन जिन्होंने 'आत्मा' का ब्रह्मचर्य, विद्या, श्रद्धा एवं तपस्या के द्वारा अन्वेषण कर लिया है; क्योंकि वे 'सूर्यलोक' के अपने स्वर्ग को जीत लेते हैं । वहीं है 'प्राणों' का आयतन (विश्राम स्थल), वहाँ अमृतत्व अभय प्रदान करता है, वहाँ जीवात्माओं का सर्वोच्च द्युलोक है; वहीं से कोई लौटता नहीं हैं; अतएव यह निरोध तथा यह अवरोध है । जिसके सम्बन्ध में यह श्लोक (श्रुतिवचन) है ॥1.10॥.

— Translation from Aurovindo (English) — “But by the way of the northern solstice go the souls that have sought the Spirit through holiness and knowledge and faith and askesis; for they conquer their heavens of the Sun. There is the resting place of the breaths, there immortality casteth out fear, there is the highest heaven of spirits; thence no soul returneth; therefore is the wall and barrier.Whereof this is the Scripture. ॥1.10॥.

— Translation from Swami Gambhirananda — Again, by searching for the Self through the control of the senses, brahmacharya, faith and meditation, they conquer the sun (by proceeding) along the Northern Course. This is the resort of all that lives; this is indestructible; this is fearless; this is the highest goal, for from this they do not come back. This is un-realisable (to the ignorant). Pertaining to this here is a verse: ॥1.10॥.

· · ·

[ Sutra 1.11 ]

पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम्‌ । अथेमे अन्य उ परे विचक्षणं सप्तचक्रे षडर आहुरर्पितमिति ॥1.11॥

pañcapādaṁ pitaraṁ dvādaśākṛtiṁ diva āhuḥ pare ardhe purīṣiṇam | atheme anya u pare vicakṣaṇaṁ saptacakre ṣaḍara āhurarpitamiti ॥1.11॥.

— Translation from Aurovindo (Hindi) — ''कुछ लोग इसे पञ्चपाद अर्थात् पाँच अगोंवाला 'पिता' कहते हैं, तथा उसकी बारह आकृतियां हैं एवं वह द्यु-लोकों के परे, परार्ध में प्रवाहित होता है; किन्तु अन्य उसे 'विचक्षण' (विद्वान्) कहते हैं जो छः अरों एवं सात चक्रों वाले रथ में विराजमान है।' ॥1.11॥.

— Translation from Aurovindo (English) — “'Five-portioned, some say, is the Father and hath twelve figures and he floweth in the upper hemisphere beyond the heavens; but others speak of him as the Wisdom who standeth in a chariot of six spokes and seven wheels.' ॥1.11॥.

— Translation from Swami Gambhirananda — Some talk of (this sun) as possessed of five feet, as the father, as constituted by twelve limbs, and as full of water in the high place above the sky. But there are these others who call him the omniscient and say that on him, as possessed of seven wheels and six spokes, is fixed (the whole universe). ॥1.11॥.

· · ·

[ Sutra 1.12 ]

मासो वै प्रजापतिस्तस्य कृष्णपक्श एव रयिः शुक्लः प्रणस्तस्मादेत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन्‌ ॥1.12॥

māso vai prajāpatistasya kṛṣṇapakśa eva rayiḥ śuklaḥ praṇastasmādeta ṛṣayaḥ śukla iṣṭaṁ kurvantītara itarasmin ॥1.12॥.

— Translation from Aurovindo (Hindi) — 'मास भी वही 'प्रजापति' है, जिसका कृष्णपक्ष 'रयि' (जड़तत्त्व) 'स्त्रीतत्त्व' है तथा शुक्लपक्ष 'प्राण' पुंस्तत्त्व है । इसीलिए एक प्रकार के ऋषिगण शुक्लपक्ष में हवि अर्पण करते हैं तथा अन्य कृष्णपक्ष में ॥1.12॥.

— Translation from Aurovindo (English) — “The month also is that Eternal Father, whereof the dark fortnight is Matter the Female and the bright fortnight is Life the Male. Therefore do one manner of sages offer sacrifice in the bright fortnight and another in the dark. ॥1.12॥.

— Translation from Swami Gambhirananda — The month verily is the Lord of all creatures. The dark fortnight is His food, and the bright His Prana. Therefore these seers perform the sacrifices in the bright fortnight. The others perform it in the other. ॥1.12॥.

· · ·

[ Sutra 1.13 ]

अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः । प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ॥1.13॥

ahorātro vai prajāpatistasyāhareva prāṇo rātrireva rayiḥ | prāṇaṁ vā ete praskandanti ye divā ratyā saṁyujyante brahmacaryameva tadyadrātrau ratyā saṁyujyante ॥1.13॥.

— Translation from Aurovindo (Hindi) — 'अहोरात्र (दिन तथा रात्रि) भी प्रजापति हैं, जिनमें से दिन 'प्राण' है तथा रात्रि 'रयि' (जड़तत्त्व) है । अतएव जो दिन में स्त्री-रति में सुख लेते हैं वे स्वयं ही अपने प्राणों (जीवन) को नष्ट कर देते हैं; जो रात्रि में स्त्री-रति में सुख लेते हैं वे ब्रह्मचर्य का ही पालन करते हैं ॥1.13॥.

— Translation from Aurovindo (English) — “Day and night also are the Eternal Father, whereof the day is Life and the night is Matter. Therefore do they offend against their own life who take joy with woman by day; by night who take joy, enact holiness. ॥1.13॥.

— Translation from Swami Gambhirananda — Day and night are verily the Lord of all creatures. Day is surely His Prana and night is certainly the food. Those who indulge in passion in the day, waste away Prana. That they give play to passion at night is as good as celibacy. ॥1.13॥.

· · ·

[ Sutra 1.14 ]

अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति ॥1.14॥

annaṁ vai prajāpatistato ha vai tadretastasmādimāḥ prajāḥ prajāyanta iti ॥1.14॥

— Translation from Aurovindo (Hindi) — "अत्र ही प्रजापति है; उसी से वह बीज (रेतस्) उत्पन्न हुआ तथा उस बीज सें यह समस्त प्राणिजगत् (प्रजा) उत्पन्न हुआ ॥1.14॥

— Translation from Aurovindo (English) — “Food is the Eternal Father; for of this came the seed and of the seed is the world of creatures born . ॥1.14॥

— Translation from Swami Gambhirananda — Food is nothing but the Lord of all creatures. From that indeed issues that human seed. From that are born all these beings. ॥1.14॥

· · ·

[ Sutra 1.15 ]

तद्ये ह वै तत्प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम्‌ ॥1.15॥

tadye ha vai tatprajāpativrataṁ caranti te mithunamutpādayante | teṣāmevaiṣa brahmaloko yeṣāṁ tapo brahmacaryaṁ yeṣu satyaṁ pratiṣṭhitam ॥1.15॥

— Translation from Aurovindo (Hindi) — 'अतएव जो प्रजापतिव्रत का पालन करते हैं वे प्राणियों के मिथुन (जोड़े) उत्पन्न करते हैं । किन्तु ब्रह्मलोक उनका है जिनमें तप तथा ब्रह्मचर्य प्रतिष्ठित हैं, जिनके अन्तर् में सत्य का निवास है ॥1.15॥

— Translation from Aurovindo (English) — “They therefore who perform the vow of the Eternal Father produce the twin creature. But theirs is the heaven of the spirit in whom are established askesis and holiness and in whom Truth has her dwelling. ॥1.15॥

— Translation from Swami Gambhirananda — This being so, those who undertake the well-known vow of the Lord of all creatures, beget both sons and daughters. For them alone is this world of the moon in whom there are the vows and continence, and in whom is found for ever avoidance of falsehood. ॥1.15॥

· · ·

[ Sutra 1.16 ]

तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति ॥1.16॥

teṣāmasau virajo brahmaloko na yeṣu jihmamanṛtaṁ na māyā ceti ॥1.16॥

— Translation from Aurovindo (Hindi) — उन्हीं का है यह निर्मल ब्रह्मलोक जिनमें न कुटिलता है, न मिथ्यात्व (अनृतम्) है, न कोई भान्ति है।'' ॥1.16॥

— Translation from Aurovindo (English) — “Theirs is the heaven of the Spirit, the world all spotless, in whom there is neither crookedness nor lying nor any illusion.” ॥1.16॥

— Translation from Swami Gambhirananda — For them is that taintless world of Brahman, in whom there is no crookedness no falsehood, and no dissimulation. ॥1.16॥

· · ·

[ Sutra 2.1 ]

अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन्‌ कत्येव देवाः प्रजां विधारयन्ते कतर एतत्प्रकाशयन्ते कः पुनरेषां वरिष्ठः इति ॥2.1॥

atha hainaṁ bhārgavo vaidarbhiḥ papraccha | bhagavan katyeva devāḥ prajāṁ vidhārayante katara etatprakāśayante kaḥ punareṣāṁ variṣṭhaḥ iti ॥2.1॥

— Translation from Aurovindo (Hindi) — तत्पश्चात् वैदर्भी (विदर्भदेशीय) भार्गव ने उनसे पूछा, ''हे भगवन् कितने देवगण इस प्रजा को सम्भालते हैं, कितने इसे प्रकाशित करते हैं तथा इनमें सें पुनः कौन वरिष्ठ (सर्वाधिक शक्तिशाली) है?" ॥2.1॥

— Translation from Aurovindo (English) — Then the Bhargava, the Vidarbhan, asked him: “Lord, how many Gods maintain this creature, and how many illumine it, and which of these again is the mightiest?” ॥2.1॥

— Translation from Swami Gambhirananda — Next a scion of the line of Bhrigu, born in Vidarbha, asked him, "Sir, how many in fact are the deities that sustain a creature? Which among them exhibit this glory? Which again is the chief among them?" ॥2.1॥

· · ·

[ Sutra 2.2 ]

तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च।ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः ॥2.2॥

tasmai sa hovācākāśo ha vā eṣa devo vāyuragnirāpaḥ pṛthivī vāṅmanaścakṣuḥ śrotraṁ ca |te prakāśyābhivadanti vayametadbāṇamavaṣṭabhya vidhārayāmaḥ ॥2.2॥

— Translation from Aurovindo (Hindi) — ऋषि पिप्पलाद ने उसे उत्तर दिया, ''ये देवगण हैं-'आकाश', 'वायु', 'अग्नि', 'जल' 'पृथ्वि', 'वाक्' 'मन', 'चक्षु' तथा 'श्रोत्र' । ये नौ देव प्रजा को प्रकाशित करते हैं; इसीलिए उन्होंने अभिमानपूर्वक कहा-'हम', हम ही भगवान् के वाद्ययन्त्र को सहारा देते हैं तथा हम ही उसके संरक्षक हैं ॥2.2॥

— Translation from Aurovindo (English) — To him answered the Rishi Pippalada: “These are the Gods, even Ether and Wind and Fire and Water and Earth and Speech and Mind and Sight and Hearing. These nine illumine the creature; therefore they vaunted themselves,-We, even we support this harp of God and we are the preservers ॥2.2॥

— Translation from Swami Gambhirananda — To him he said: Space in fact is this deity, as also are air, fire, water, earth, the organ of speech, mind, eye and ear. Exhibiting their glory they say, "Unquestionably it is we who hold together this body by not allowing it to disintegrate." ॥2.2॥

· · ·

[ Sutra 2.3 ]

तान्‌ वरिष्ठः प्राण उवाच।मा मोहमापद्यथ अहमेवैतत्पञ्चधात्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः ॥2.3॥

tān variṣṭhaḥ prāṇa uvāca |mā mohamāpadyatha ahamevaitatpañcadhātmānaṁ pravibhajyaitadbāṇamavaṣṭabhya vidhārayāmīti te'śraddadhānā babhūvuḥ ॥2.3॥

— Translation from Aurovindo (Hindi) — 'उनमें वरिष्ठ (सर्वाधिक शक्तिशाली) 'प्राण' बोला, ''आप मोह- भ्रम में मत पड़िये; मैं स्वयं को ही पंचविध रूप में विभक्त करके भगवान् के इस वाद्ययन्त्र को सहारा देता हूँ, मैं ही इसका संरक्षक हूँ ।'' किन्तु उन्होंने उस पर विश्वास नहीं किया ॥2.3॥

— Translation from Aurovindo (English) — “Then answered Breath, their mightiest: 'Yield not unto delusion; I dividing myself into this fivefold support this harp of God, I am its preserver.' But they believed him not. ॥2.3॥

— Translation from Swami Gambhirananda — To them the chief Prana said, "Do not be deluded. It is I who do not allow it to disintegrate by sustaining it by dividing myself fivefold." They remained incredulous. ॥2.3॥

· · ·

[ Sutra 2.4 ]

सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्टन्त एवम्‌ वाङ्मनष्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ॥2.4॥

so'bhimānādūrdhvamutkrāmata iva tasminnutkrāmatyathetare sarva evotkrāmante tasmiṁśca pratiṣṭhamāne sarva eva pratiṣṭhante | tadyathā makṣikā madhukararājānamutkrāmantaṁ sarva evotkrāmante tasmiṁśca pratiṣṭhamāne sarva eva pratiṣṭanta evam vāṅmanaṣcakṣuḥ śrotraṁ ca te prītāḥ prāṇaṁ stunvanti ॥2.4॥

— Translation from Aurovindo (Hindi) — "अतएव वह क्रुद्ध होकर ऊपर की ओर उठने लगा वह शरीर से बाहर निकलने लगा । किन्तु जब प्राण शरीर से बाहर निकलता है तब उसके साथ अन्य सब भी बाहर निकलने लगते हैं, और जब प्राण प्रतिष्ठित (सुस्थिर) रहता है तो अन्य सभी प्रतिष्ठित सुस्थिर रहते हैं; जिस प्रकार मधुमक्खियाँ मधुकर-राजा के साथ होती हैं?जब वह बाहर जाता है, सब उसके साथ बाहर निकल जाती हैं तथा जब वह अन्दर बैठ जाता है,सब बैठ जाती हैं, ऐसा ही है 'वाङ्', 'मन', 'चक्षु' तथा 'श्रोत्र' के साथ भी तत्पश्चात् वे सब अतिप्रसन्न हो गये तथा 'प्राण' का स्तुतिगान करने लगे ॥2.4॥

— Translation from Aurovindo (English) — “Therefore offended he rose up, he was issuing out from the body. But when the Breath goeth out, then go all the others with him, and when the Breath abideth all the others abide; therefore as bees with the kingbee: when he goeth out all go out with him, and when he abideth all abide, even so was it with Speech and Mind and Sight and Hearing; then were they wellpleased and hymned the Breath to adore him. ॥2.4॥

— Translation from Swami Gambhirananda — He appeared to be rising up (from the body) out of indignation. As He ascended, all the others, too, ascended immediately; and when He remained quite, all others, too, remained in position. Just as in the world, all the bee take to flight in accordance as the king of the bees takes to his wings, and they settle down as he does so, similarly, did speech, mind, eye, ear, etc., behave. Becoming delighted, they (began to) praise Prana. ॥2.4॥

· · ·

[ Sutra 2.5 ]

एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायुः । एष पृथिवी रयिर्देवः सदसच्चामृतं च यत्‌ ॥2.5॥

eṣo'gnistapatyeṣa sūrya eṣa parjanyo maghavāneṣa vāyuḥ | eṣa pṛthivī rayirdevaḥ sadasaccāmṛtaṁ ca yat ॥2.5॥

— Translation from Aurovindo (Hindi) — " 'देखो यही वह है जो 'अग्नि' है तथा यही 'सूर्य' है जो तपता है यही 'वर्षा' है तथा यही इन्द्र है यही 'पृथ्वी' है यही 'वायु' है यही 'रवि' तथा 'देव है 'सत्' तथा 'असत्' एवं 'अमृतत्वं' यही है ॥2.5॥

— Translation from Aurovindo (English) — “'Lo this is he that is Fire and the Sun that burneth, Rain and Indra and Earth and Air, Matter and Deity, Form and Formless, and Immortality. ॥2.5॥

— Translation from Swami Gambhirananda — This one (i.e. Prana) burns as fire, this one is the sun, this one is cloud, this one is Indra and air, this one is the earth and food. This god is the gross and the subtle, as well as that which is nectar. ॥2.5॥

· · ·

[ Sutra 2.6 ]

अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम्‌ । ऋचो यजूषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥2.6॥

arā iva rathanābhau prāṇe sarvaṁ pratiṣṭhitam | ṛco yajūṣi sāmāni yajñaḥ kṣatraṁ brahma ca ॥2.6॥

— Translation from Aurovindo (Hindi) — ' 'जिस प्रकार रथ के पहिये की नाभि में उसके सारे अरे मिलते हैं उसी प्रकार सब कुछ 'प्राण' में प्रतिष्ठित है, ऋग्वेद तथा यजुर्वेद तथा सामवेद, यज्ञ तथा ब्राह्मणत्व (ब्रह्म) तथा क्षत्रियत्वं (क्षत्र) ॥2.6॥

— Translation from Aurovindo (English) — “'As the spokes meet in the nave of a wheel, so are all things in the Breath established, the Rigveda and the Yajur and the Sama, and Sacrifice and Brahminhood and Kshatriyahood. ॥2.6॥

— Translation from Swami Gambhirananda — Like spokes on the hub of a chariot wheel, are fixed on Prana all things - riks, yajus, samas, sacrifice, Kshatriya and Brahmana. ॥2.6॥

· · ·

[ Sutra 2.7 ]

प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्राणैः प्रतितिष्ठसि ॥2.7॥

prajāpatiścarasi garbhe tvameva pratijāyase | tubhyaṁ prāṇa prajāstvimā baliṁ haranti yaḥ prāṇaiḥ pratitiṣṭhasi ॥2.7॥

— Translation from Aurovindo (Hindi) — ''हे प्राण! आप प्रजापति के समान गर्भ में विचरण करते हैं तथा मातापिता से साम्य रखते हुए आप जन्म ग्रहण करते हैं । आप, जो प्राणों के द्वारा निवास करते हैं, यह प्राणिजगत् आपको यज्ञ-हवि अर्पित करता है ॥2.7॥

— Translation from Aurovindo (English) — “As the Eternal Father thou movest in the womb and art born in the likeness of the parents. To thee, O Life, the world of creatures offer the burnt offering, who by the breaths abidest. ॥2.7॥

— Translation from Swami Gambhirananda — It is you who move about in the womb as the Lord of creation, and it is you who take birth after the image of the parents. O Prana, it is for you, who reside with the organs, that all these creatures carry presents. ॥2.7॥

· · ·

[ Sutra 2.8 ]

देवानामसि वह्नितमः पितृणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥2.8॥

devānāmasi vahnitamaḥ pitṛṇāṁ prathamā svadhā | ṛṣīṇāṁ caritaṁ satyamatharvāṅgirasāmasi ॥2.8॥

— Translation from Aurovindo (Hindi) — ' 'सकल देवगणों में आप हैं सर्वाधिक बलवान् तथा उग्रतम और पितरों के लिए आप हैं प्रथम आहुति (स्वधा), आप ही हैं ऋषियों का सत्य एवं उनका सुचरित और आप हैं अंगिरस के पुत्रों में से अथर्वा ॥2.8॥

— Translation from Aurovindo (English) — Of all the Gods thou art the strongest and fiercest and to the fathers thou art the first oblation; thou art the truth and virtue of the sages and thou art Atharvan among the sons of Angiras. ॥2.8॥

— Translation from Swami Gambhirananda — You are the best transmitter (of libation) to the celestials. You are the food-offering to the Manes that precedes other offerings. You are the right conduct of the organs that constitute the essence of the body and are known as the Atharvas. ॥2.8॥

· · ·

[ Sutra 2.9 ]

इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता । त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥2.9॥

indrastvaṁ prāṇa tejasā rudro'si parirakṣitā | tvamantarikṣe carasi sūryastvaṁ jyotiṣāṁ patiḥ ॥2.9॥

— Translation from Aurovindo (Hindi) — ''हे प्राण! आप इन्द्र हैं अपनी तेजस्विता के कारण तथा रुद्र हैं क्योंकि आप परिरक्षण करते हैं; ज्योतिष्मान् नक्षत्राधिपति के समान आप सूर्य बनकर अन्तरिक्ष में विचरण करते हैं ॥2.9॥

— Translation from Aurovindo (English) — “'Thou art Indra, O Breath, by thy splendour and energy and Rudra because thou preservest; thou walkest in the welkin as the Sun, that imperial lustre. ॥2.9॥

— Translation from Swami Gambhirananda — O Prana, you are Indra. Through your valour you are Rudra; and you are the preserver on all sides. You move in the sky - you are the sun, the Lord of all luminaries. ॥2.9॥

· · ·

[ Sutra 2.10 ]

यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥2.10॥

yadā tvamabhivarṣasyathemāḥ prāṇa te prajāḥ | ānandarūpāstiṣṭhanti kāmāyānnaṁ bhaviṣyatīti ॥2.10॥

— Translation from Aurovindo (Hindi) — ''हे प्राण! जब आप वृष्टि बनकर बरसते हैं तब आपकी यह प्रजा आनन्द सें भर उठती है क्योंकि अब यथेष्ट अन्न उत्पन्न होगा ॥2.10॥

— Translation from Aurovindo (English) — “'When thou, O Breath, rainest, thy creatures stand all joy because there shall be grain to the heart's desire. ॥2.10॥

— Translation from Swami Gambhirananda — O Prana, when you pour down (as rain), then these creatures of yours continue to be in a happy mood under the belief, "Food will be produced to our hearts' content." ॥2.10॥

· · ·

[ Sutra 2.11 ]

व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः । वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥2.11॥

vrātyastvaṁ prāṇaikarṣarattā viśvasya satpatiḥ | vayamādyasya dātāraḥ pitā tvaṁ mātariśva naḥ ॥2.11॥

— Translation from Aurovindo (Hindi) — ''हे प्राण! आप ही अपरिष्कृत रूपवाले हैं तथा आप ही 'अग्नि' एकमात्र पवित्रता हैं, आप ही सर्वभोक्ता हैं तथा सम्पूर्ण विश्व के स्वामी हैं हम आपको आपका भोज्य प्रदान करने वाले हैं क्योंकि हे मातरिश्वन्, आप हमारे 'पिता' हैं ॥2.11॥

— Translation from Aurovindo (English) — “'Thou art, O Breath, the unpurified and thou art Fire, the only purity, the devourer of all and the lord of existences. We are the givers to thee of thy eating; for thou, O Matariswun, art our Father. ॥2.11॥

— Translation from Swami Gambhirananda — O Prana, you are unpurified, you are the fire Ekarsi, (you are) the eater, and you are the lord of all that exists. We are the givers of (your) food. O Matarisva, you are our father. ॥2.11॥

· · ·

[ Sutra 2.12 ]

या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि । या च मनसि सन्तता शिवां तां कुरू मोत्क्रमीः ॥2.12॥

yā te tanūrvāci pratiṣṭhitā yā śrotre yā ca cakṣuṣi | yā ca manasi santatā śivāṁ tāṁ kurū motkramīḥ ॥2.12॥

— Translation from Aurovindo (Hindi) — ''आपका जो देह वाणी में प्रतिष्ठित है, जो श्रोत्र एवं चक्षु में प्रतिष्ठित है और जो मन में विस्तीर्ण है उसे मंगलमय (शिव) बना दीजिये हे प्राण! आप हमारे बीच से बाहर निकल कर मत जाइये ॥2.12॥

— Translation from Aurovindo (English) — “'That body of thine which is established in the speech, sight and hearing, and in the mind is extended, that make propitious; O Life, go not out from our midst! ॥2.12॥

— Translation from Swami Gambhirananda — Make calm that aspect of yours that is lodged in speech, that which is in the ear, that which is in the eye, and that which permeates the mind. Do not rise up. ॥2.12॥

· · ·

[ Sutra 2.13 ]

प्राणस्येदं वशे सर्वं त्रिदिवे यत्‌ प्रतिष्ठितम्‌ । मातेव पुत्रान्‌ रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥2.13॥

prāṇasyedaṁ vaśe sarvaṁ tridive yat pratiṣṭhitam | māteva putrān rakṣasva śrīśca prajñāṁ ca vidhehi na iti ॥2.13॥

— Translation from Aurovindo (Hindi) — ' 'यह सम्पूर्ण विश्व, यहाँ तक कि जो कुछ स्वर्गों में प्रतिष्ठित है, वह सब 'प्राण' के वश में है; जिस प्रकार माता अपने नन्हें पुत्रों की रक्षा करती है, उसी प्रकार हमारी रक्षा करिये; हमें सौभाग्य एवं सौन्दर्य (श्री) प्रदान करिये, हमें प्रज्ञा दीजिये।''' ॥2.13॥

— Translation from Aurovindo (English) — “'For all this Universe, yea, all that is established in the heavens to the Breath is subject; guard us as a mother watches over her little children; give us fortune and beauty, give us Wisdom.' ” ॥2.13॥

— Translation from Swami Gambhirananda — All this (in this world), as also all that is in heaven is under the control of Prana. Protect us just as a mother does her sons, and ordain for us splendour and intelligence. ॥2.13॥

· · ·

[ Sutra 3.1 ]

अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । भगवन्‌ कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बह्यमभिधते कथमध्यात्ममिति ॥3.1॥

atha hainaṁ kauśalyaścāśvalāyanaḥ papraccha | bhagavan kuta eṣa prāṇo jāyate kathamāyātyasmiñśarīra ātmānaṁ vā pravibhajya kathaṁ pratiṣṭhate kenotkramate kathaṁ bahyamabhidhate kathamadhyātmamiti ॥3.1॥

— Translation from Aurovindo (Hindi) — तत्पश्चात् अश्वलपुत्र कौशलन ने उनसे पूछा, ''भगवन्, यह 'प्राण' कहीं से उत्पन्न होता है? यह इस शरीर में कैसे आता है अथवा स्वयं को विभाजित करके कैसे स्थित होता है? किसके द्वारा उत्क्रमण (प्रयाण) कर जाता है, अथवा किस प्रकार बाह्य विषय एवं आन्तरिक अध्यात्म को धारण करता है? ॥3.1॥

— Translation from Aurovindo (English) — Then the Koshalan, the son of Ashwala, asked him: “Lord, whence is this Life born? How comes it in this body or how stands by self-division? By what departeth, or how maintaineth the outward and how the inward spiritual?” ॥3.1॥

— Translation from Swami Gambhirananda — Then Kausalya, son of Asvala, asked him, "O venerable sir, from where is this Prana born? How does He come into this body? How again does He dwell by dividing Himself? How does he depart? How does He support the external things and how the physical?" ॥3.1॥

· · ·

[ Sutra 3.2 ]

तस्मै स होवाचातिप्रश्चान्‌ पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ॥3.2॥

tasmai sa houvācātipraścān pṛcchasi brahmiṣṭho'sīti tasmātte'haṁ bravīmi ॥3.2॥

— Translation from Aurovindo (Hindi) — ऋषि पिप्पलाद ने उसे उत्तर दिया, ''तुम बहुत सारे एवं दुरूह प्रश्न पूछ रहे हो; परन्तु, क्योंकि तुम अतिपुण्यात्मा (ब्रह्मिष्ठ) हो, इसलिए मैं तुम्हें बताऊँगा ॥3.2॥

— Translation from Aurovindo (English) — To him answered the Rishi Pippalada: “Many and difficult things thou askest; but because thou art very holy, therefore will I tell thee. ॥3.2॥

— Translation from Swami Gambhirananda — To him he said: You are putting super-normal questions, since you are pre-eminently a knower of Brahman. Hence I speak to you. ॥3.2॥

· · ·

[ Sutra 3.3 ]

आत्मन एष प्राणो जायते यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिञ्शरीरे ॥3.3॥

ātmana eṣa prāṇo jāyate yathaiṣā puruṣe chāyaitasminnetadātataṁ manokṛtenāyātyasmiñśarīre ॥3.3॥

— Translation from Aurovindo (Hindi) — ''आत्मा' से ही यह 'प्राण'-वायु उत्पन्न होता है; जिस प्रकार पुरुष से ही छाया उत्पन्न होती है, उसी प्रकार यह 'प्राण' 'आत्मा' में विस्तीर्ण (व्याप्त) है तथा 'मन की प्रक्रिया से यह इस शरीर में प्रवेश करता है ॥3.3॥

— Translation from Aurovindo (English) — “Of the Spirit is this breath of Life born; even as a shadow is cast by a man, so is this Life extended in the Spirit and by the action of the Mind it entereth into this body. ॥3.3॥

— Translation from Swami Gambhirananda — From the Self is born this Prana. Just as there can be shadow when a man is there, so this Prana is fixed on the self. He comes to this body owing to the actions of the mind. ॥3.3॥

· · ·

[ Sutra 3.4 ]

यथा सम्रादेवाधिकृतान्‌ विनियुङ्क्ते । एतन्‌ ग्रामानोतान्‌ ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान्‌ प्राणान्‌ पृथक्‌पृथगेव सन्निधत्ते ॥3.4॥

yathā samrādevādhikṛtān viniyuṅkte | etan grāmānotān grāmānadhitiṣṭhasvetyevamevaiṣa prāṇa itarān prāṇān pṛthakpṛthageva sannidhatte ॥3.4॥

— Translation from Aurovindo (Hindi) — 'जिस प्रकार कोई सम्राट् अपने अधिकारियों को नियुक्त करता है तथा किसी एक को आदेश देता है-'मेरे लिए इन ग्रामों पर तुम शासन करो', तथा किसी अन्य को आदेश देता है-'इन दूसरे ग्रामों पर मेरे लिए तुम शासन करो', इसी प्रकार यह वायु, यह 'प्राण' अन्य प्राणों को उनके पृथक्-पृथक् क्षेत्रों में नियुक्त करता है ॥3.4॥

— Translation from Aurovindo (English) — “As an Emperor commandeth his officers, and he sayeth to one 'Govern for me these villages', and to another 'Govern for me these others', so this breath, the Life, appointeth the other breaths each in his province. ॥3.4॥

— Translation from Swami Gambhirananda — As it is the king alone who employs the officers saying, "Rule over these villages, and those ones", just so Prana engages the other organs separately. ॥3.4॥

· · ·

[ Sutra 3.5 ]

पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥3.5॥

pāyūpasthe'pānaṁ cakṣuḥśrotre mukhanāsikābhyāṁ prāṇaḥ svayaṁ prātiṣṭhate madhye tu samānaḥ | eṣa hyetaddhutamannaṁ samaṁ nayati tasmādetāḥ saptārciṣo bhavanti ॥3.5॥

— Translation from Aurovindo (Hindi) — "वायू एवं उपस्थ में अपान (निम्न वायु) स्थित है, तथा चक्षु, कर्ण मुख एवं नासिका में स्वयं प्राण (मुख्य वायु) स्थित है, किन्तु मध्य में स्थित है समान (मध्यवर्ती वायु) । यही है जो हुतात्र (दग्ध अन्नाहुति) को समान रूप से वितरित करता है; कारण, इसी से सप्त-आग्नियों का जन्म होता है॥3.5॥

— Translation from Aurovindo (English) — “In the anus and the organ of pleasure is the lower breath, and in the eyes and the ears, the mouth and the nose, the main breath itself is seated; but the medial breath is in the middle. This is he that equally distributeth the burnt offering of food; for from this are the seven fires born. ॥3.5॥

— Translation from Swami Gambhirananda — He places Apana in the two lower apertures. Prana Himself, issuing out of the mouth and nostrils, resides in the eyes and ears. In the middle, however, is Samana, for this one distributes equally all this food that is eaten. From that issue out these seven flames. ॥3.5॥

· · ·

[ Sutra 3.6 ]

हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं शतमेकैकस्यां द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति ॥3.6॥

hṛdi hyeṣa ātmā | atraitadekaśataṁ nāḍīnāṁ tāsāṁ śataṁ śatamekaikasyāṁ dvāsaptatirdvāsaptatiḥ pratiśākhānāḍīsahasrāṇi bhavantyāsu vyānaścarati ॥3.6॥

— Translation from Aurovindo (Hindi) — 'यह 'आत्मा' हृदय में निवास करता है,

और इस हृदय में एक सौ एक नाड़ियाँ होती हैं, एवं प्रत्येक नाड़ी में सौ-सौ शाखानाड़ियाँ होती हैं तथा प्रत्येक शाखा-नाड़ी की बहत्तर हजार उपशाखानाड़ियाँ होती हैं, इन सबमें संचरण करता है व्यान वायु ॥3.6॥

— Translation from Aurovindo (English) — “The Spirit in the heart abideth, and in the heart there are one hundred and one nerves, and each nerve hath a hundred branch-nerves and each branch-nerve hath seventy two thousand sub-branch-nerves; through these the breath pervasor moveth. ॥3.6॥

— Translation from Swami Gambhirananda — This self (i.e. the subtle body) is surely in the heart. There are a hundred and one of the (chief) nerves. Each of them has a hundred (division). Each branch is divided into seventy-two thousand sub-branches. Among them moves Vyana. ॥3.6॥

· · ·

[ Sutra 3.7 ]

अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति । पापेन पापमुभाभ्यामेव मनुष्यलोकम्‌ ॥3.7॥

athaikayordhva udānaḥ puṇyena puṇyaṁ lokaṁ nayati | pāpena pāpamubhābhyāmeva manuṣyalokam ॥3.7॥

— Translation from Aurovindo (Hindi) — 'इन अनेकों में एक है जिससे उदान वायु (ऊपर की ओर) प्रयाण करता है तथा जो पुण्यों के द्वारा पुण्यलोक में, पापों के द्वारा पापों के नर्क में और पाप तथा पुण्य के मिश्रित कर्मों से पुनः मनुष्य लोक में वापिस ले आता है ॥3.7॥

— Translation from Aurovindo (English) — “Of these many there is one by which the upper breath departeth that by virtue taketh to the heaven of virtue, by sin to the hell of sin, and by mingled sin and righteousness back to the world of men restoreth. ॥3.7॥

— Translation from Swami Gambhirananda — Now then Udana, when it is in its upward trend, leads to a virtuous world as a result of virtue, to a sinful world as a result of sin and to the human world as a result of both. ॥3.7॥

· · ·

[ Sutra 3.8 ]

आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्यापानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥3.8॥

ādityo ha vai bāhyaḥ prāṇa udayatyeṣa hyenaṁ cākṣuṣaṁ prāṇamanugṛhṇānaḥ | pṛthivyāṁ yā devatā saiṣā puruṣasyāpānamavaṣṭabhyāntarā yadākāśaḥ sa samāno vāyurvyānaḥ ॥3.8॥

— Translation from Aurovindo (Hindi) — "इस शरीर के बाहर सूर्य ही है मुख्य प्राण, कारण यह उदित होते हुए चक्षुओं को सम्पोषित करता है । पृथ्वी में जो देवत्व है वह मनुष्य के अपान वायु को आकृष्ट करता है, और जो अन्तरिक्ष है वह मध्यवर्ती वायु (समान) है; वायु व्यान है ॥3.8॥

— Translation from Aurovindo (English) — “The Sun is the main breath outside this body, for it cherisheth the eye in its rising. The divinity in the earth, she attracteth the lower breath of man, and the ether between is the medial breath; air is the breath pervasor. ॥3.8॥

— Translation from Swami Gambhirananda — The sun is indeed the external Prana. It rises up favouring this Prana in the eye. That deity, that is in the earth, favours by attracting Apana in a human being. The space (i.e. air), that is within, is Samana. The (common) air is ॥3.8॥

· · ·

[ Sutra 3.9 ]

तेजो ह वाव उदानस्तस्मादुपशान्ततेजाः पुनर्भवमिन्द्रियैर्मनसि सम्पद्यमानैः ॥3.9॥

tejo ha vāva udānastasmādupaśāntatejāḥ punarbhavamindriyairmanasi sampadyamānaiḥ ॥3.9॥

— Translation from Aurovindo (Hindi) — ''तेज' आदि-ऊर्जा, ही है उदान; अतः जब मनुष्य में तेज तथा ऊष्मा क्षीण होने लगती हैं, तब उसकी इन्द्रियां मन में सिमट जाती हैं तथा अवस्था में वह पुनर्जन्म के लिए प्रयाण कर जाता है ॥3.9॥

— Translation from Aurovindo (English) — “Light, the primal energy, is the upper breath; therefore when the light and heat in a man hath dwindled, his senses retire into themind and with these he departeth into another birth. ॥3.9॥

— Translation from Swami Gambhirananda — That which if well known as luminosity, is Udana. Therefore, one who gets his light extinguished, attains rebirth together with the organs that enter into (his) mind. ॥3.9॥

· · ·

[ Sutra 3.10 ]

यच्चित्तस्तेनैष प्राणमायाति प्राणस्तेजसा युक्तः । सहात्मना यथासङ्कल्पितं लोकं नयति ॥3.10॥

yaccittastenaiṣa prāṇamāyāti prāṇastejasā yuktaḥ | sahātmanā yathāsaṅkalpitaṁ lokaṁ nayati ॥3.10॥

— Translation from Aurovindo (Hindi) — 'मनुष्य जब देहत्याग करता है उस समय उसका चित्त (मन) जैसा होता है, उसी चित्त से वह प्राण में आश्रय लेता है, और प्राण तथा उदान (तेन) संयुक्त होकर 'आत्मा' के साथ उसे उसके संकल्पित लोक में ले जाते हैं ॥3.10॥

— Translation from Aurovindo (English) — “Whatsoever be the mind of a man, with that mind he seeketh refuge with the breath when he dieth, and the breath and the upper breath lead him with the Spirit within him to the world of his imaginings. ॥3.10॥

— Translation from Swami Gambhirananda — Together with whatever thought he had (at the time of death), he enters into Prana. Prana, in combination with Udana and in association with the soul, leads him to the world desired by him. ॥3.10॥

· · ·

[ Sutra 3.11 ]

य एवं विद्वान्‌ प्राणं वेद । न हास्य प्रजा हीयतेऽमृतो भवति तदेषः श्लोकः ॥3.11॥

ya evaṁ vidvān prāṇaṁ veda| na hāsya prajā hīyate'mṛto bhavati tadeṣaḥ ślokaḥ ॥3.11॥

— Translation from Aurovindo (Hindi) — 'जो विद्वान् 'प्राण' के सम्बन्ध में इस प्रकार जानता है, उसका वंश क्षीण (व्यर्थ) नहीं होता, वह अमर हो जाता है । जिसके लिए यह श्लोक (श्रुतिवचन) है ॥3.11॥

— Translation from Aurovindo (English) — “The wise man that knoweth thus of the breath, his progeny wasteth not and he becometh immortal. Whereof this is the Scripture. ॥3.11॥

— Translation from Swami Gambhirananda — The line of progeny of any man of knowledge who knows Prana thus sustains no break. He becomes immortal. Pertaining to this there occurs this mantra. ॥3.11॥

· · ·

[ Sutra 3.12 ]

उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ॥3.12॥

utpattimāyatiṁ sthānaṁ vibhutvaṁ caiva pañcadhā | adhyātmaṁ caiva prāṇasya vijñāyāmṛtamaśnute vijñāyāmṛtamaśnuta iti ॥3.12॥

— Translation from Aurovindo (Hindi) — ''प्राण' की उत्पत्ति, उसका आगमन, उसकी स्थिति, पञ्चविध क्षेत्रों में उसका विभुत्व (प्रभुत्व) इसी प्रकार 'आत्मा' से उसका सम्बन्ध, सब जानकर मनुष्य अमृतत्व का पान करता है।''' ॥3.12॥

— Translation from Aurovindo (English) — “'By knowing the origin of the Breath, his coming and his staying and his lordship in the five provinces, likewise his relation to the Spirit, one shall taste immortality.' ” ॥3.12॥

— Translation from Swami Gambhirananda — Having known the origin, coming, lodgment and fivefold over lordship and the physical existence of Prana, one achieves immortality. Having known, one achieves immortality. ॥3.12॥

· · ·

[ Sutra 4.1 ]

अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन्‌ पुरुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान्‌ पश्यति कस्यैतत्सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति ॥4.1॥

atha hainaṁ sauryāyaṇi gārgyaḥ papraccha | bhagavannetasmin puruṣe kāni svapanti kānyasmiñjāgrati katara eṣa devaḥ svapnān paśyati kasyaitatsukhaṁ bhavati kasminnu sarve sampratiṣṭhitā bhavantīti ॥4.1॥

— Translation from Aurovindo (Hindi) — तत्पश्चात् सौर्यायणी (सूर्यवंशी) गार्ग्य ने उनसे पूछा ''भगवन्, इस 'सत्ता' (पुरुष) में कौन सोते हैं तथा कौन जागते हैं? कौन है यह देव जो स्वप्न देखता है अथवा किसका है यह सुख? किसमें ये सब विलीन (समाहित) हो जाते हैं ?" ॥4.1॥

— Translation from Aurovindo (English) — Then Gargya of the Solar race asked him, “Lord, what are they that slumber in this Existing and what that keep vigil? Who is this god who seeth dreams or whose is this felicity? Into whom do all they vanish?” ॥4.1॥

— Translation from Swami Gambhirananda — Then the grandson of Surya, born of the family of Garga, asked him, "O adorable sir, which are the organs that go to sleep in this person? Which keep awake in him? Which is the deity who experiences dream? To whom occurs this happiness? In whom do all get merged? ॥4.1॥

· · ·

[ Sutra 4.2 ]

तस्मै स होवाच । यथ गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनरुदयतः प्रचरन्त्येवं ह वै तत्‌ सर्वं परे देवे मनस्येकीभवति । तेन तर्ह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥4.2॥

tasmai sa hovaca | yatha gārgya marīcayo'rkasyāstaṁ gacchataḥ sarvā etasmiṁstejomaṇḍala ekībhavanti | tāḥ punaḥ punarudayataḥ pracarantyevaṁ ha vai tat sarvaṁ pare deve manasyekībhavati | tena tarhyeṣa puruṣo na śṛṇoti na paśyati na jighrati na rasayate na spṛśate nābhivadate nādatte nānandayate na visṛjate neyāyate svapitītyācakṣate ॥4.2॥

— Translation from Aurovindo (Hindi) — ऋषि पिप्पलाद नें उसे उत्तर दिया, ''हे गार्ग्य, जिस प्रकार अस्त होते हुए सूर्य की रश्मियाँ होती हैं, क्योंकि वे सभी उस तेजोमण्डल में एकीभूत होकर अस्त हो जाती हैं, किन्तु जब वह पुनः उदित होता है तो वे भी विचरण करती हैं, उसी प्रकार परमोच्च ईश्वर में मनुष्य की सशृण सत्ता, उसका मन भी, एकीभूत हो जाता है । इसी कारण उस समय यह सत्ता, यह पुरुष न देखता है, न सुनता है, न सूँघता है, न स्वाद लेता है, न स्पर्श करता है, न उसे कुछ बोलना होता है, न कुछ ग्रहण करता है, न दान करता है, न आता है, न जाता है, वह किसी आनन्द का अनुभव नहीं करता । तब उसके सम्बन्ध में कहा जाता है 'वह सुप्त है' ॥4.2॥

— Translation from Aurovindo (English) — 2. To him answered the Rishi Pippalada: “O Gargya, as are the rays of the sun in its setting, for they retire and all become one in yonder circle of splendour, but when he riseth again once more they walk abroad, so all the man becomes one in the highest god, even the mind. Then indeed this being seeth not, neither heareth, nor doth he smell, nor taste, nor touch, nor speaketh he aught, nor taketh in or giveth out, nor cometh nor goeth; he feeleth not any felicity. Then they say of him, 'He sleepeth'. ॥4.2॥

— Translation from Swami Gambhirananda — To him he said, O Gargya, just as all the rays of the setting sun become unified in this orb of light, and they disperse from the sun as it rises up again, similarly all that becomes unified in the high deity, the mind. Hence this person does not then hear, does not see, does not smell, does not taste, does not touch, does not speak, does not grasp, does not enjoy, does not eject, does not move. People say, "He is sleeping." ॥4.2॥

· · ·

[ Sutra 4.3 ]

प्राणाग्रय एवैतस्मिन्‌ पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद् गार्हपत्यात्‌ प्रणीयते प्रणयनादाहवनीयः प्राणः ॥4.3॥

prāṇāgraya evaitasmin pure jāgrati | gārhapatyo ha vā eṣo'pāno vyāno'nvāhāryapacano yad gārhapatyāt praṇīyate praṇayanādāhavanīyaḥ prāṇaḥ ॥4.3॥

— Translation from Aurovindo (Hindi) — 'किन्तु इस सुप्त नगरी में प्राणाग्नियाँ ही जागती रहती हैं । अपान-वायु है गृहस्थ की अग्नि (गार्हपत्य अग्नि) तथा व्यान है गृहदेवता की अग्नि जो दक्षिण की ओर प्रज्वलित होती रहती है । मुख्य प्राणा-वायु है यज्ञ की पूर्वाग्नि; और जिस प्रकार पूर्वाग्नि अपना हवनीय (ईधन) पश्चिमाग्नि से ग्रहण करती है, उसी प्रकार मनुष्य की सुप्तावस्था में मुख्य प्राण-वायु अपान-वायु से ग्रहण करता है ॥4.3॥

— Translation from Aurovindo (English) — “But the fires of the breath keep watch in that sleeping city. The lower breath is the householder's fire and the breath pervasor the fire of the Lares that burneth to the southward. The main breath is the orient fire of the sacrifice; and even as the eastern fire taketh its fuel from the western, so in the slumber of a man the main breath taketh from the lower. ॥4.3॥

— Translation from Swami Gambhirananda — It is the fires (i.e. the functions resembling fire) of Prana that really keep awake in this city of the body. That which is this Apana really resembles the Garhapatya fire, Vyana resembles the fire, Anvaharyapacana. Since the Ahavaniya fire is obtained from Garhapatya, which is the former's source of extraction, therefore Prana conforms to Ahavaniya (because of its issuing out of Apana). ॥4.3॥

· · ·

[ Sutra 4.4 ]

यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमानः इष्टफलमेवोदानः स एनं यजमानमहरहर्ब्रह्म गमयति ॥4.4॥

yaducchvāsaniḥśvāsāvetāvāhutī samaṁ nayatīti sa samānaḥ | mano ha vāva yajamānaḥ iṣṭaphalamevodānaḥ sa enaṁ yajamānamaharaharbrahma gamayati ॥4.4॥

— Translation from Aurovindo (Hindi) — 'किन्तु समान-वायु है होता, आहुतिदाता; क्योंकि यही उच्छवास एवं निश्वास दोनों की आहुतियों को समानरूप में स्थिर करता है । मन है यजमान तथा उदान है यज्ञ का इष्टफल, क्योंकि यही दिन-प्रतिदिन यजमान को ब्रह्म के सान्निध्य में ले जाता है ॥4.4॥

— Translation from Aurovindo (English) — “But the medial breath is the priest, the sacrificant; for he equaliseth the offering of the inbreath and the offering of the outbreath. The Mind is the giver of the sacrifice and the upper breath is the fruit of the sacrifice, for it taketh the sacrificer day by day into the presence of the Eternal. ॥4.4॥

— Translation from Swami Gambhirananda — Samana is the priest called Hota, because it strikes a balance between exhalation and inhalation which are but (comparable to) two oblations. The mind is verily the sacrificer. The desired fruit Udana, which leads this sacrificer every day to Brahman. ॥4.4॥

· · ·

[ Sutra 4.5 ]

अत्रैष देवः स्वप्ने महिमानमनुभवति।यद् दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्वं पश्यति सर्वः पस्यति ॥4.5॥

atraiṣa devaḥ svapne mahimānamanubhavati |yad dṛṣṭaṁ dṛṣṭamanupaśyati śrutaṁ śrutamevārthamanuśṛṇoti deśadigantaraiśca pratyanubhūtaṁ punaḥ punaḥ pratyanubhavati dṛṣṭaṁ cādṛṣṭaṁ ca śrutaṁ cāśrutaṁ cānubhūtaṁ cānanubhūtaṁ ca saccāsacca sarvaṁ paśyati sarvaḥ pasyati ॥4.5॥

— Translation from Aurovindo (Hindi) — 'और, यह 'मन' स्वप्न में अपनी कल्पनाओं की महिमाओं में आनन्द अनुभव करता है । जो कुछ इसने देखा था मानों उसी को पुनः देखता है, और जो कुछ इसने सुना था, उसी को पुनः सुनता है; वस्तुतः भिन्न-भिन्न स्थानों एवं विभिन्न क्षेत्रों में इसने जो कुछ साक्षात् अनुभव किया था, सोचा था तथा जाना था, उस सबको अपनी स्वप्नावस्था में यह पुनः जीता है । जो कुछ इसने देखा था तथा जो कुछ नहीं देखा था, जो इसने सुना था तथा जो इसने नहीं सुना था, जो इसने जाना था एवं जो इसने नहीं जाना, जो है तथा जो सब नहीं है, सब, यह सब कुछ देखता है, कारण 'मन' ही 'विश्व' है ॥4.5॥

— Translation from Aurovindo (English) — “Now the Mind in dream revelleth in the glory of his imaginings. All that it hath seen it seemeth to see over again, and of all that it hath heard it repeateth the hearing; yea, all that it hath felt and thought and known in many lands and in various regions, these it liveth over again in its dreaming. What it hath seen and what it hath not seen, what it hath heard and what it hath not heard, what it hath known and what it hath not known, what is and what is not, all, all it seeth; for the Mind is the Universe ॥4.5॥

— Translation from Swami Gambhirananda — In this dream state this deity (i.e. the mind) experiences greatness. Whatever was seen, it sees again; whatever was heard, it hears again; whatever was perceived in the different places and directions, it experiences again and again; it perceives all by becoming all that was seen or not seen, heard or not heard, perceived or not perceived, and whatever is real or unreal. ॥4.5॥

· · ·

[ Sutra 4.6 ]

स यदा तेजसाभिभूतो भवत्यत्रैष देवः स्वप्नान् न पश्यत्यथ यदैतस्मिञ्शरीरे एतत्सुखं भवति ॥4.6॥

sa yadā tejasābhibhūto bhavatyatraiṣa devaḥ svapnān na paśyatyatha yadaitasmiñśarīre etatsukhaṁ bhavati ॥4.6॥

— Translation from Aurovindo (Hindi) — 'किन्तु जब यह तेज (प्रकाश) से अभिभूत हो जाता है, तब यह 'मन 'यह' 'देव' स्वप्न नहीं देखता; तब इस शरीर में यह सुखभोग करता है ॥4.6॥

— Translation from Aurovindo (English) — “But when he is overwhelmed with light, then Mind, the God, dreameth no longer; then in this body he hath felicity. ॥4.6॥

— Translation from Swami Gambhirananda — When that deity, (the mind), becomes overwhelmed by (solar) rays (called bile), then in this state the deity does not see dreams. Then, all that time, there occurs this kind of happiness in this body. ॥4.6॥

· · ·

[ Sutra 4.7 ]

स यथा सोभ्य वयांसि वसोवृक्षं संप्रतिष्ठन्ते एवं ह वै तत्‌ सर्वं पर आत्मनि संप्रतिष्ठते ॥4.7॥

sa yathā sobhya vayāṁsi vasovṛkṣaṁ saṁpratiṣṭhante evaṁ ha vai tat sarvaṁ para ātmani saṁpratiṣṭhate ॥4.7॥

— Translation from Aurovindo (Hindi) — 'हे सौम्य वत्स, जिस प्रकार पक्षीगण अपने आश्रय-वृक्ष की ओर उड़कर लौट जाते हैं, उसी प्रकार ये सब परमात्मा के अन्दर लौट जाते हैं ॥4.7॥

— Translation from Aurovindo (English) — “O fair son, as birds wing towards their resting tree, so do all these depart into the Supreme Spirit: ॥4.7॥

— Translation from Swami Gambhirananda — To illustrate the point: As the birds, O good looking one, proceed towards the tree that provides lodging, just so all these proceed to the supreme Self. ॥4.7॥

· · ·

[ Sutra 4.8 ]

पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च यादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहंकारश्चाहंकर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विद्यारयितव्यं च ॥4.8॥

pṛthivī ca pṛthivīmātrā cāpaścāpomātrā ca tejaśca tejomātrā ca vāyuśca vāyumātrā cākāśaścākāśamātrā ca cakṣuśca draṣṭavyaṁ ca śrotraṁ ca śrotavyaṁ ca ghrāṇaṁ ca ghrātavyaṁ ca rasaśca rasayitavyaṁ ca tvakca sparśayitavyaṁ ca vākca vaktavyaṁ ca hastau cādātavyaṁ copasthaścānandayitavyaṁ ca pāyuśca visarjayitavyaṁ ca yādau ca gantavyaṁ ca manaśca mantavyaṁ ca buddhiśca boddhavyaṁ cāhaṁkāraścāhaṁkartavyaṁ ca cittaṁ ca cetayitavyaṁ ca tejaśca vidyotayitavyaṁ ca prāṇaśca vidyārayitavyaṁ ca ॥4.8॥

— Translation from Aurovindo (Hindi) — 'पृथ्वी तथा पृथ्वी का अन्तर तत्त्व; जल तथा जल का अन्तर तत्व; तेज एवं तेज का अन्तर तत्त्व; वायु एवं वायु का अन्तर तत्त्व; एवं आकाश का अन्तर तत्त्व; चक्षु तथा उसका द्रष्टव्य, श्रोत्र उसका श्रोतव्य, घ्राण एवं घ्राण का विषय, रस (आस्वाद) एवं आस्वाद का विषय; त्वचा एवं स्पर्श के विषय; वाक् एवं वक्तव्य के विषय; दोनों हाथ तथा उनकी ग्रहण करने की प्रक्रिया, उपस्थ एवं उसके सुखभोग; वायु एवं उसकी विसर्जन प्रक्रिया; चरण एवं उनका गन्तव्य; मन तथा उसकी अनुभूतियाँ; बुद्धि तथा उसके बोद्धव्य विषय; अहंकार अहंकार की अनुभूतिः चित्त (सचेतन मन) एवं उसकी चेतना के विषय, तेज एवं वह जिसे यह तेज द्योतित (आलोकितः करता है; प्राण एवं वे पदार्थ जिन्हें प्राण धारण करता है ॥4.8॥

— Translation from Aurovindo (English) — “Earth and the inner things of earth; water and the inner things of water; light and the inner things of light; air and the inner things of air; ether and the inner things of ether; the eye and its seeings; the ear and its hearings; smell and the objects of smell; taste and the objects of taste; the skin and the objects of touch; speech and the things to be spoken; the two hands and their takings; the organ of pleasure and its enjoyings; the anus and its excretions; the feet and their goings; the mind and its feelings; the intelligence and what it understandeth; the sense of Ego and that which is felt to be Ego; the conscious heart and that of which it is conscious; light and what it lighteneth; Life and the things it maintaineth. ॥4.8॥

— Translation from Swami Gambhirananda — Earth and the rudiment of earth, water and the rudiment of water, fire and the rudiment of fire, space and the rudiment of space, the organ and object of vision, the organ and object of hearing, the organ and object of smell, the organ and object of taste, the organ and object of touch, the organ and content of speech, the hands and the object grasped, sex and enjoyment, the organ of excretion and the excreta, the feet and the space trodden, the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, the shining skin and the object revealed by that, Prana and all that has to be held by Prana. ॥4.8॥

· · ·

[ Sutra 4.9 ]

एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि संप्रतिष्ठते ॥4.9॥

eṣa hi draṣṭa spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ | sa pare'kṣara ātmani saṁpratiṣṭhate ॥4.9॥

— Translation from Aurovindo (Hindi) — 'यह जो द्रष्टा है, स्प्रष्टा है, श्रोता है, घ्राता (सूँघने वाला) है, रस ग्रहण करने वाला है, मनसा अनुभव करने वाला है, बोध करने वाला है, कर्ता है, विज्ञानात्मा अर्थात् विवेकात्मा है, वह है अन्तर 'पुरुष' । यह भी उस 'परतर-आत्मा' में, उस 'अक्षर' परमात्मा में समाहित हो जाता है ॥4.9॥

— Translation from Aurovindo (English) — “For this that seeth and toucheth, heareth, smelleth, tasteth, feeleth, understandeth, acteth, is the reasoning self, the Male within. This too departeth into the Higher Self which is Imperishable. ॥4.9॥

— Translation from Swami Gambhirananda — And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer - the Purusha (pervading the body and senses), that is a knower by nature. This becomes wholly established in the supreme, immutable Self. ॥4.9॥

· · ·

[ Sutra 4.10 ]

परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम्लोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वो भवति तदेष श्लोकः ॥4.10॥

paramevākṣaraṁ pratipadyate sa yo ha vai tadacchāyamaśarīramlohitaṁ śubhramakṣaraṁ vedayate yastu somya sa sarvajñaḥ sarvo bhavati tadeṣa ślokaḥ ॥4.10॥

— Translation from Aurovindo (Hindi) — 'जो उस छायाहीन, वर्णहीन, अशरीरी शुभ्रे एवं अक्षर 'चैतन्य', 'जिवात्मा' को जानता है, वह उस 'परम अक्षर', 'सर्वोच्च तत्त्व' को प्राप्त करता है । हे सौम्य वत्स, वह सर्वज्ञ मनुष्य स्वयं ही 'सर्वम्' बन जाता है । जिसके विषय में यह श्लोक (श्रुति-वचन) है ॥4.10॥

— Translation from Aurovindo (English) — “He that knoweth the shadowless, colourless, bodiless, luminous and imperishable Spirit, attaineth to the Imperishable, even to the Most High. O fair son, he knoweth the All and becometh the All. Whereof this is the Scripture. ॥4.10॥

— Translation from Swami Gambhirananda — He who realises that shadowless, bodiless, colorless, pure, Immutable attains the supreme Immutable Itself. O amiable one, he, again, who realises, becomes omniscient and all. Illustrative of this there occurs this verse: ॥4.10॥

· · ·

[ Sutra 4.11 ]

विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भुतानि संप्रतिष्ठन्ति यत्र।तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥4.11॥

vijñānātmā saha devaiśca sarvaiḥ prāṇā bhutāni saṁpratiṣṭhanti yatra|tadakṣaraṁ vedayate yastu somya sa sarvajñaḥ sarvamevāviveśeti ॥4.11॥

— Translation from Aurovindo (Hindi) — " 'हे सौम्य वत्स! जो उस 'अक्षर' तत्त्व को जानता है जिसमें विज्ञानात्मा, अर्थात् बोधात्मक चैतन्य, समस्त देवगण, प्राणवायु एवं सभी महाभूत समाविष्ट हो जाते हैं, वह सर्वज्ञ है, वह सम्पूर्ण 'विश्व' को जानता है।''' ॥4.11॥

— Translation from Aurovindo (English) — “'He, O fair son, that knoweth the Imperishable into whom the understanding self departeth, and all the Gods, and the life-breaths and the elements, he knoweth the Universe!' ॥4.11॥

— Translation from Swami Gambhirananda — O amiable one, he becomes all-knowing and enters into all, who knows that Immutable wherein merges the cognising Self - (the Purusha who is naturally a knower) - as also do the organs and the elements together with all the deities. ॥4.11॥

· · ·

[ Sutra 5.1 ]

अथ हैनं सैब्यः सत्यकामः पप्रच्छ । स यो ह वै तद् वगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत कतमं वाव स तेन लोकं जयतीति ॥5.1॥

atha hainaṁ saibyaḥ satyakāmaḥ papraccha | sa yo ha vai tad vagavanmanuṣyeṣu prāyaṇāntamoṅkāramabhidhyāyīta katamaṁ vāva sa tena lokaṁ jayatīti ॥5.1॥

— Translation from Aurovindo (Hindi) — तत्पश्चात् शैव्य सत्यकाम ने उनसे पूछा, ''हे भगवन्, मनुष्यों में जो मृत्युपर्यन्त 'ओंकार' (एकाक्षर ॐ) का ध्यान करता है, वह उसकी शक्ति से किस लोक को जय करता है ?" ॥5.1॥

— Translation from Aurovindo (English) — Then the Shaivya Satyakama asked him: “Lord, he among men that meditate unto death on OM the syllable, which of the worlds doth he conquer by its puissance?” ॥5.1॥

— Translation from Swami Gambhirananda — Next, Satyakama, son of Sibi, asked him, "O venerable sir, which world does he really win thereby, who among men, intently meditates on Om in that wonderful way till death?" To him he said: ॥5.1॥

· · ·

[ Sutra 5.2 ]

तस्मै स होवाच एतद् वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । तस्माद् विद्वानेतेनैवायतनेनैकतरमन्वेति ॥5.2॥

tasmai sa hovāca etad vai satyakāma paraṁ cāparaṁ ca brahma yadoṅkāraḥ | tasmād vidvānetenaivāyatanenaikataramanveti ॥5.2॥

— Translation from Aurovindo (Hindi) — ऋषि पिप्पलाद ने उसे उत्तर दिया, ''हे सत्यकाम, यह 'ओंकार', यह 'अक्षर शब्द', 'परब्रह्म' भी है 'अवर-ब्रह्म' भी । अतएव विद्वान् पुरुष इस 'शब्द' में अपना निवासस्थान बनाकर, इनमें से किसी एक को प्राप्त कर लेता है ॥5.2॥

— Translation from Aurovindo (English) — To him answered the Rishi Pippalada: “This imperishable Word that is OM, O Satyakama, is the Higher Brahman and also the Lower. Therefore the wise man by making his home in the Word, winneth to one of these. ॥5.2॥

— Translation from Swami Gambhirananda — O Satyakama, this very Brahman, that is (known as) the inferior and superior, is but this Om. Therefore the illumined soul attains either of the two through this one means alone. ॥5.2॥

· · ·

[ Sutra 5.3 ]

स यध्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्याभिसंपध्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानमनुभवति ॥5.3॥

sa yadhyekamātramabhidhyāyīta sa tenaiva saṁveditastūrṇameva jagatyābhisaṁpadhyate | tamṛco manuṣyalokamupanayante sa tatra tapasā brahmacaryeṇa śraddhayā saṁpanno mahimānamanubhavati | ॥5.3॥

— Translation from Aurovindo (Hindi) — 'यदि वह इस 'ओंकार' की एक मात्रा का ध्यान करता है तो, उससे अलोकित होकर शीघ्र ही भौतिक जगत् को प्राप्त करता है, तथा ऋग्वेद की ऋचाएँ उसे मनुष्यलोक में ले जाती हैं; वहाँ तप, श्रद्धा एवं ब्रह्मचर्य से सम्पन्न वह महिमा की अनुभूति करता है ॥5.3॥

— Translation from Aurovindo (English) — “If he meditate on the one letter of OM the syllable, by that enlightened he attaineth swiftly in the material universe, and the hymns of the Rigveda escort him to the world of men; there endowed with askesis and faith and holiness he experienceth majesty. ॥5.3॥

— Translation from Swami Gambhirananda — Should he meditate on Om as consisting of one letter he becomes enlightened even by that and attains a human birth on the earth. The Rik mantras lead him to the human birth. Being endued there with self-control, continence, and faith he experiences greatness. ॥5.3॥

· · ·

[ Sutra 5.4 ]

अथ यदि द्विमात्रेण मनसि संपद्यते सोऽन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम्‌ । स सोमलोके विभुतिमनुभूय पुनरावर्तते ॥5.4॥

atha yadi dvimātreṇa manasi saṁpadyate so'ntarikṣaṁ yajurbhirunnīyate somalokam | sa somaloke vibhutimanubhūya punarāvartate ॥5.4॥

— Translation from Aurovindo (Hindi) — 'और, यदि उसकी (ओंकार की) दो मात्राओं के द्वारा मन में प्राप्त करता है, तो अन्तरिक्ष तक उसका उन्नयन होता है तथा यजुर्वेद के मन्त्र उसे 'चन्द्रलोक' में ले जाते हैं । 'चन्द्रमा' के लोक (सोमलोक) में वह अपनी आत्मा की महिमा का अनुभव करता है; तत्पश्चात् वह पुनः लौट आता है ॥5.4॥

— Translation from Aurovindo (English) — “Now if by the two letters of the syllable he in the mind attaineth, to the skies he is exalted and the hymns of the Yajur escort him to the Lunar World. In the heavens of the Moon he feeleth his soul's majesty; then once more he returneth. ॥5.4॥

— Translation from Swami Gambhirananda — Now gain, if he meditates on Om with the help of the second letter, he becomes identified with the mind. By the Yajur mantras he is lifted to the intermediate space, the world of the Moon. Having experienced greatness in the lunar world, he turns round again. ॥5.4॥

· · ·

[ Sutra 5.5 ]

यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये संपन्नः । यथा पादोदरस्त्वचा विनिर्भुच्यत एवं ह वै स पाप्मना विनिर्भुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात्परात्परं पुरिशयं पुरुषमीक्षते तदेतौ श्लोकौ भवतः ॥5.5॥

yaḥ punaretaṁ trimātreṇomityetenaivākṣareṇa paraṁ puruṣamabhidhyāyīta sa tejasi sūrye saṁpannaḥ | yathā pādodarastvacā vinirbhucyata evaṁ ha vai sa pāpmanā vinirbhuktaḥ sa sāmabhirunnīyate brahmalokaṁ sa etasmājjīvaghanātparātparaṁ puriśayaṁ puruṣamīkṣate tadetau ślokau bhavataḥ ॥5.5॥

— Translation from Aurovindo (Hindi) — 'किन्तु जो इन तीनों मात्राओंवाले 'ओम्' के द्वारा 'परमोच्च पुरुष' का ध्यान करता है, वह प्रकाश एवं ऊर्जा अर्थात् तेजोमय 'सूर्यलोक' को प्राप्त करता है । जिस प्रकार साँप अपनी केंचुली छोड़ देता है, उसी प्रकार यह व्यक्ति पापमुक्त हो जाता है, तथा सामवेद के मन्त्र उसे 'ब्रह्मलोक' में ले जाते हैं । वह उस 'निम्नतर' से, जो जीव की सघनता है, उस 'परात्पर' पुरुष का दर्शन करता है, जिसका प्रत्येक रूप एक धाम है । इसी विषय में ये दोनों श्लोक हैं ॥5.5॥

— Translation from Aurovindo (English) — “But he who by all the three letters meditateth by this syllable, even by OM on the Most High Being, he in the Solar World of light and energy is secured in his attainings; as a snake casteth off its slough, so he casteth off sin, and the hymns of the Samaveda escort him to the heaven of the Spirit. He from that Lower who is the density of existence beholdeth the Higher than the Highest of whom every form is one city. Whereof these are the verses. ॥5.5॥

— Translation from Swami Gambhirananda — Again, any one who meditates on the supreme Purusha with the help of this very syllable Om, as possessed of three letters, becomes unified in the Sun, consisting of light. As a snake becomes freed from its Slough, exactly in a similar way, he becomes freed from sin, and he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama mantras. From this total mass of creatures (that Hiranyagarbha is) he sees the supreme Purusha that penetrates every being and is higher than the higher One (viz. Hiranyagarbha). Bearing on this, there occur two verses: ॥5.5॥

· · ·

[ Sutra 5.6 ]

तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ताः अनविप्रयुक्ताः । क्रियासु बाह्यान्तरमध्यमासु सम्यक्प्रयुक्तासु न कम्पते ज्ञः ॥5.6॥

tisro mātrā mṛatyumatyaḥ prayuktā anyonyasaktāḥ anaviprayuktāḥ | kriyāsu bāhyāntaramadhyamāsu samyakprayuktāsu na kampate jñaḥ ॥5.6॥

— Translation from Aurovindo (Hindi) — ''ये मात्राएँ, परस्पर संलग्न एवं अविच्छेद्य, जब तीन मात्राओं के रूप में प्रयोग की जाती हैं तब वे मृत्युमती, मृत्यु की सन्तान-रूप होती हैं; किन्तु ज्ञानी पुरुष इससे विकम्पित नहीं होता; कारण, त्रिविध कर्म होते हैं, बाह्यकर्म, आभ्यन्तर कर्म तथा दोनों के मिश्ररूप कर्म, और वह निर्भय होकर अकम्पित, अविचलित भाव से इन तीनों कर्मों को उचित रूप से करता है ॥5.6॥

— Translation from Aurovindo (English) — “'Children of death are the letters when they are used as three, the embracing and the inseparable letters; but the wise man is not shaken; for there are three kinds of works, outward deed and inward action and another which is blended of the two, and all these he doeth rightly without fear and without trembling. ॥5.6॥

— Translation from Swami Gambhirananda — The three letters (by themselves) are within the range of death. But if they are closely joined, one to another, are not divergently applied to different objects, and are applied to the three courses of action - external, internal and intermediate - that are properly resorted to, then the man of enlightenment does not shake (i.e. remains undisturbed). ॥5.6॥

· · ·

[ Sutra 5.7 ]

ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत्तत्कवयो वेदयन्ते । तमोंकारेणैवायतनेनान्वेति विद्वान्‌ यत्तच्छान्तमजरममृतमभयं परं चेति ॥5.7॥

ṛgbhiretaṁ yajurbhirantarikṣaṁ sāmabhiryattatkavayo vedayante | tamoṁkāreṇaivāyatanenānveti vidvān yattacchāntamajaramamṛtamabhayaṁ paraṁ ceti ॥5.7॥

— Translation from Aurovindo (Hindi) — ''ऋग्वेद के द्वारा इहलोक (पृथ्वी) को प्राप्त करते हैं, अन्तरिक्ष को यजुर्वेद के द्वारा, किन्तु सामवेद के द्वारा 'उसे' जिसे ऋषि ही जानते हैं । विद्वान् पुरुष 'ओंकार' में स्थित होकर ही उस लोक को प्राप्त करते हैं, वे उस 'परमा शान्ति' को भी प्राप्त करते हैं जहाँ जरा का प्रभाव है तथा 'अमृतत्व' के द्वारा भय से मुक्ति मिल जाती है ॥5.7॥

— Translation from Aurovindo (English) — “'To the earth the Rigveda leadeth, to the skies the Yajur, but the Sama to That of which the sages know. Thither the wise man by resting on OM the syllable attaineth, even to that Supreme Quietude where age is not and fear is cast out by immortality.' ” ॥5.7॥

— Translation from Swami Gambhirananda — The intelligent know this world that is attainable by the Rik mantras, the intermediate space achievable by the Yajur mantras, and that which is reached by the Sama mantras. The enlightened man attains that (threefold) world through Om alone; and through Om as an aid, he reaches that also which is the supreme Reality that is quiet and beyond old age, death and fear. ॥5.7॥

· · ·

[ Sutra 6.1 ]

अथ हैनं सुकेशा भारद्वाजः पप्रच्छ - - - भगवन्‌ हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत - - षोडशकलं भारद्वाज पुरुषं वेत्थ । तमहं कुमारम्ब्रुवं नाहमिमं वेद यध्यहमिममवेदिषं कथं ते नावक्ष्यमिति । समूलो वा एष परिशुष्यति योऽनृतमभिवदति । तस्मान्नार्हम्यनृतं वक्तुम्‌ । स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष इति ॥6.1॥

atha hainaṁ sukeśā bhāradvājaḥ papraccha - - - bhagavan hiraṇyanābhaḥ kausalyo rājaputro māmupetyaitaṁ praśnamapṛcchata - - ṣoḍaśakalaṁ bhāradvāja puruṣaṁ vettha | tamahaṁ kumārambruvaṁ nāhamimaṁ veda yadhyahamimamavediṣaṁ kathaṁ te nāvakṣyamiti | samūlo vā eṣa pariśuṣyati yo'nṛtamabhivadati |
tasmānnārhamyanṛtaṁ vaktum | sa tūṣṇīṁ rathamāruhya pravavrāja | taṁ tvā pṛcchāmi kvāsau puruṣa iti ॥6.1॥

— Translation from Aurovindo (Hindi) — इसके पश्चात् भारद्वाज सुकेशा ने उनसे पूछा, ''हे भगवन्, कोशल का राजकुमार हिरण्यनाभ मेरे पास आया और उसने मुझसे यह प्रश्न पूछा-'हे भारद्वाज, क्या आप 'पुरुष' एवं 'उसकी' षोडश कलाओं के विषय में जानते हैं? और मैनें उस कुमार को उत्तर दिया-'मैं' उसे नहीं जानता; कारण, यदि मैं 'उसे' जानता होता तो निश्चित रूप से तुम्हें 'उसके' विषय में बताता, किन्तु मैं तुमसे असत्य नहीं बोल सकता क्योंकि जो असत्य बोलता है वह समूल नष्ट हो जाता है। 'वह' चुपचाप रथ पर चढ़कर मेरे पास से चला गया। मैं आपसे 'उसके' विषय में पूछ रहा हूँ, कौन है यह 'पुरुष'?'' ॥6.1॥

— Translation from Aurovindo (English) — Then Sukesha the Bharadwaja asked him, “Lord, Hiranyanabha of Koshala, the king's son, came to me and put me this question, 'O Bharadwaja, knowest thou the Being and the sixteen parts of Him?' and I answered the boy, 'I know Him not; for if I knew Him, surely I should tell thee of Him: but I cannot tell thee a lie; for from the roots he shall wither who speaketh falsehood.' But he mounted his chariot in silence and departed from me. Of Him I ask thee, who is the Being?” ॥6.1॥

— Translation from Swami Gambhirananda — Then Sukesa, son of Bharadvaja, asked him, "Venerable sir, Hiranyanabha, a prince of Kosala, approached me and put this question, 'Bharadvaja, do you know the Purusha possessed of sixteen limbs?' To that prince I said, 'I do not know him. Had I known him why should I not have told you? Anyone who utters a falsehood dries up root and all. Therefore I cannot afford to utter a falsehood. Silently he went away riding on the chariot. Of that Purusha I ask you, 'Where does He exist?'" ॥6.1॥

· · ·

[ Sutra 6.2 ]

तस्मै स होवाच । इहैवान्तःशरीरे सोभ्य स पुरुषो यस्मिन्नताः षोडशकलाः प्रभवन्तीति ॥6.2॥

tasmai sa hovāca | ihaīvāntaḥśarīre sobhya sa puruṣo yasminnatāḥ ṣoḍaśakalāḥ prabhavantīti ॥6.2॥

— Translation from Aurovindo (Hindi) — ऋषि पिप्पलाद ने उसे उत्तर दिया, ''हे सौम्य वत्स! यहीं प्रत्येक प्राणी के अन्तर शरीर में वह 'पुरुष' है, इसी कारण 'उसके' अन्दर ही षोडश कलाओं का जन्म होता है ॥6.2॥

— Translation from Aurovindo (English) — To him answered the Rishi Pippalada: “Ofair son, even here is that Being, in the inner body of every creature for in Him are the sixteen members born. ॥6.2॥

— Translation from Swami Gambhirananda — To him he (Pippalada) said: O amiable one, here itself inside the body is that Purusha in whom originate these sixteen digits (or limbs). ॥6.2॥

· · ·

[ Sutra 6.3 ]

स ईक्षांचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्टस्यामीति ॥6.3॥

sa īkṣāṁcakre | kasminnahamutkrānta utkrānto bhaviṣyāmi kasmin vā pratiṣṭhite pratiṣṭasyāmīti ॥6.3॥

— Translation from Aurovindo (Hindi) — उसने 'स्वयं' के विषय में विचार किया। 'वह कौन हो सकता है जिसके उत्क्रमण करने (निकल जाने) से मैं इस शरीर से निकल (उत्कान्त हो) जाऊँगा तथा जिसके स्थित रहने से मैं स्थित रहूँगा?' ॥6.3॥

— Translation from Aurovindo (English) — “He bethought Him. 'What shall that be in whose issuing forth I shall issue forth from the body and in his abiding I shall abide?' ॥6.3॥

— Translation from Swami Gambhirananda — He deliberated: "As a result of whose departure shall I rise up? And as a result of whose continuance shall I remain established?" ॥6.3॥

· · ·

[ Sutra 6.4 ]

स प्राणमसृजत । प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनोऽन्नमन्नाद्वीर्यं तपो मन्त्राः कर्मलोका लोकेषु च नाम च ॥6.4॥

sa prāṇamasṛjata | prāṇācchraddhāṁ khaṁ vāyurjyotirāpaḥ pṛthivīndriyaṁ mano'nnamannādvīryaṁ tapo mantrāḥ karmalokā lokeṣu ca nāma ca ॥6.4॥

— Translation from Aurovindo (Hindi) — 'तब उसने 'प्राण' को उत्पन्न किया, तथा 'प्राण' से श्रद्धा को, तत्पश्चात् आकाश और फिर वायु, फिर ज्योति फिर जल फिर पृथ्वि, फिर इन्द्रियाँ एवं मन तथा अन्न, फिर अन्न से वीर्य को तथा वीर्य से तप तः तप से मन्त्रों को, इन मन्त्रों से कर्म, कर्म से लोकों को, लोकों में नाम को रचा; 'आत्मा' से इस क्रम में समस्त पदार्थों का जन्म हुआ ॥6.4॥

— Translation from Aurovindo (English) — “Then he put forth the Life, and from the Life faith, next ether and then air, and then light, and then water, and then earth, the senses and mind and food, and from food virility and from virility askesis, and from askesis the mighty verses and from these action, and the worlds from action and name in the worlds; in this wise were all things born from the Spirit. ॥6.4॥

— Translation from Swami Gambhirananda — He created Prana; from Prana (He created) faith, space, air, fire, water, earth, organs, mind, food; from food (He created) vigour, self-control, mantras, rites, worlds and name in the worlds. ॥6.4॥

· · ·

[ Sutra 6.5 ]

स यथेमा नध्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिध्येते तासां नामरुपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिध्येते चासां नामरुपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तदेष श्लोकः ॥6.5॥

sa yathemā nadhyaḥ syandamānāḥ samudrāyaṇāḥ samudraṁ prāpyāstaṁ gacchanti bhidhyete tāsāṁ nāmarupe samudra ityevaṁ procyate | evamevāsya paridraṣṭurimāḥ ṣoḍaśakalāḥ puruṣāyaṇāḥ puruṣaṁ prāpyāstaṁ gacchanti bhidhyete cāsāṁ nāmarupe puruṣa ityevaṁ procyate sa eṣo'kalo'mṛto bhavati tadeṣa ślokaḥ ॥6.5॥

— Translation from Aurovindo (Hindi) — 'अतः जिस प्रकार प्रवाहित होती हुई नदियाँ सागर की ओर अग्रसर होती हैं, किन्तु सागर में पहुँचकर वे उसी में विलीन हो जाती हैं तथा उनके नाम और रूप समाप्त हो जाते हैं और सब कुछ केवल सागर ही कहलाता है, इसी प्रकार इस द्रष्टारूप 'चैतन्य' की षोडश कलाएँ 'पुरुष' की ओर अग्रसर होती हैं एवं जब वे उस 'पुरुष' को प्राप्त कर लेती हैं तब वे 'उसी' में विलीन हो जाती हैं तथा उनके अपने नाम-रूप समाप्त हो जाते हैं और इस समस्त को एकमात्र 'पुरुष' कहा जाता है; तब 'वह' कला (अंश) रहित एवं अमृत-रूप हो जाता है । जिसके विषय में यह श्लोक है ॥6.5॥

— Translation from Aurovindo (English) — “Therefore as all these flowing rivers move towards the sea, but when they reach the sea they are lost in it and name and form break away from them and all is

called only the sea, so all the sixteen members of the silent witnessing Spirit move towards the Being, and when they have attained the Being they are lost in Him and name and form break away from them and all is called only the Being; then is He without members and immortal. Whereof this is the Scripture. ॥6.5॥

— Translation from Swami Gambhirananda — The illustration is this: Just as these flowing rivers that have the sea as their goal, get absorbed after reaching the sea, and their names and forms are destroyed, and they are called merely the sea, so also these sixteen parts (i.e. constituents) of the all-seeing Purusha, that have Purusha as their goal, disappear on reaching Purusha, when their names and forms are destroyed and they are simply called Purusha. Such a man of realisation becomes free from the parts and is immortal. On this point there occurs this verse: ॥6.5॥

· · ·

[ Sutra 6.6 ]

अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः । तं वेध्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथा इति ॥6.6॥

arā iva rathanābhau kalā yasmin pratiṣṭhitāḥ | taṁ vedhyaṁ puruṣaṁ veda yathā mā vo mṛtyuḥ parivyathā iti ॥6.6॥

— Translation from Aurovindo (Hindi) — ' 'जिस प्रकार रथ के चक्र की नाभि में समस्त अरे अवस्थित होते हैं, उसी प्रकार 'वह' है जिसमें ये कलाएँ अवस्थित हैं 'उसी' को 'पुरुष' समझो जो कि ज्ञान का चरम लक्ष्य है, इसी के द्वारा तुम मृत्यु एवं उसकी व्यथा से मुक्त होओगे।''' ॥6.6॥

— Translation from Aurovindo (English) — “'He in whom the members are set, Him know for the Being who is the goal of knowledge, so shall death pass away from you and his anguish.' ” ॥6.6॥

— Translation from Swami Gambhirananda — You should know that Purusha who is worthy to be known and in whom are transfixed the parts like spokes in the nave of a chariot wheel, so that death may not afflict you anywhere. ॥6.6॥

· · ·

[ Sutra 6.7 ]

तान्‌ होवाचैतावदेवाहमेतत्‌ परं ब्रह्म वेद । नातः परमस्तीति ॥6.7॥

tān hovācaitāvadevāhametat paraṁ brahma veda | nātaḥ paramastīti ॥6.7॥

— Translation from Aurovindo (Hindi) — और, ऋषि पिप्पलाद ने उनसे कहा '''परम ब्रह्म' के विषय में मैं इतना ही जानता हूँ; 'इससे' परतर 'उच्चतर' अन्य कुछ भी नही है।'' ॥6.7॥

— Translation from Aurovindo (English) — And Pippalada said to them: “Thus far do I know the Most High God; than He there is none Higher.” ॥6.7॥

— Translation from Swami Gambhirananda — To them he said, "I know this supreme Brahman thus far only. Beyond this there is nothing." ॥6.7॥

· · ·

[ Sutra 6.8 ]

ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविध्यायाः परं पारं तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥6.8॥

te tamarcayantastvaṁ hi naḥ pitā yo'smākamavidhyāyāḥ paraṁ pāraṁ tārayasīti | namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ ॥6.8॥

— Translation from Aurovindo (Hindi) — एवं वे उनकी अर्चना करते हुए बोलेː ''आप ही हमारे पिता हैं जिन्होंने हमें 'अविद्या' के उस पार पहुँचा दिया है ।'' परम ऋषिगणों को नमन! (परम ऋषिगणों को) पुनः पुनः नमन!! ॥6.8॥

— Translation from Aurovindo (English) — And they worshipping him: “For thou art our father who hast carried us over to the other side of the Ignorance.” Salutation to the mighty sages, salutation! ॥6.8॥

— Translation from Swami Gambhirananda — While worshipping him they said, "You indeed are our father who have ferried us across nescience to the other shore. Salutation to the great seers. Salutation to the great seers." ॥6.8॥