Books / Prasna Upanishad

4. चतुर्थः प्रश्नः

चतुर्थः प्रश्नः

Verse १

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

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

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?” अथ - atha - then | गार्ग्यः सौर्यायणी - gārgyaḥ sauryāyaṇī - Gargya of the Solar race | एनम् पप्रच्छ - enam papraccha - asked him | भगवन् - bhagavan - Lord! | एतस्मिन् पुरुषे - etasmin puruṣe - in this Existing | कानि स्वपन्ति - kāni svapanti - what are they that slumber? | अस्मिन् - asmin - in this | कानि जाग्रति - kāni jāgrati - what that keep vigil? | एषः कतरः देवः - eṣaḥ kataraḥ devaḥ - who is this god | स्वप्नान् पश्यति - svapnān paśyati - who seeth dreams? | कस्य - kasya - whose | एतत् सुखम् भवति - etat sukham bhavati - is this felicity? | कस्मिन् - kasmin - into whom do | सर्वे - sarve - all they | संप्रतिष्ठिताः भवन्ति - saṁpratiṣṭhitāḥ bhavanti - vanish? | IV-1: 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?

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 ?"

Verse २

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 ॥

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 ||

  1. 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'. सः तस्मै उवाच - saḥ tasmai uvāca - to him he (the Rishi Pippalada) answered | गार्ग्य - gārgya - O Gargya! | यथा - yathā - as | अस्तंगच्छतः अर्कस्य - astaṁgacchataḥ arkasya - of the sun in its setting | सर्वाः मरीचयः - sarvāḥ marīcayaḥ - all rays | एतस्मिन् तेजोमण्डले - etasmin tejomaṇḍale - in yonder circle of splendour | एकीभवन्ति - ekībhavanti - all become one | पुनः उदयतः - punaḥ udayataḥ - but when he riseth again | ताः पुनः प्रचरन्ति - tāḥ punaḥ pracaranti - once more they walk abroad | एवम् ह - evam ha - so | तत् सर्वम् - tat sarvam - all the man | परे देवे - pare deve - in the highest god | मनसि - manasi - in the mind | एकीभवति - ekībhavati - becomes one | तेन तर्हि - tena tarhi - then indeed | एषः पुरुषः - eṣaḥ puruṣaḥ - this being | न श्रुणोति - na śruṇoti - heareth not | न पश्यति - na paśyati - seeth not | न जिघ्रति - na jighrati - nor doth he smell | न रसयते - na rasayate - nor taste | न स्पृशते - na spṛśate - nor touch | न अभिवदते - na abhivadate - nor speaketh he aught | न आदत्ते - na ādatte - nor taketh in or giveth out | न आनन्दयते - na ānandayate - he feeleth not any felicity | न विसृजते - na visṛjate - nor goeth | न इयायते - na iyāyate - nor cometh | स्वपिति इति - svapiti iti - 'He sleepeth' | आचक्षते - ācakṣate - then they say of him | IV-2: 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."

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'।

Verse ३

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

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

“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. एतस्मिन् पुरे - etasmin pure - in that sleeping city | प्राणाग्नयः एव - prāṇāgnayaḥ eva - the fires of the breath | जाग्रति - jāgrati - keep watch | एषः अपानः वै - eṣaḥ apānaḥ vai - the lower breath is | गार्हपत्यः - gārhapatyaḥ - the householder's fire | व्यानः - vyānaḥ - the breath pervasor | अन्वाहार्यपचनः - anvāhāryapacanaḥ - the fire of the Lares that burneth to the southward | यत् - yat - | गार्हपत्यात् - gārhapatyāt - | प्रणयनात् - praṇayanāt - | प्रणीयते - praṇīyate - | प्राणः एव - prāṇaḥ eva - the main breath | आहवनीयः - āhavanīyaḥ - is the orient fire of the sacrifice | IV-3: 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).

''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।

Verse ४

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

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

“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. यत् एतौ उच्छ्वासनिश्वासौ आहुती - yat etau ucchvāsaniśvāsau āhutī - the offering of the inbreath and the offering of the outbreath | समम् नयति इति - samam nayati iti - for he equaliseth | सः समानः - saḥ samānaḥ - the medial breath (is the priest, the sacrificant) | मनः ह - manaḥ ha - the Mind | यजमानः - yajamānaḥ - is the giver of the sacrifice | उदानः एव - udānaḥ eva - the upper breath | इष्टफलम् - iṣṭaphalam - is the fruit of the sacrifice | सः - saḥ - it | एनम् यजमानम् - enam yajamānam - the sacrificer | अहरहः - aharahaḥ - day by day | ब्रह्म - brahma - into the presence of the Eternal | गमयति - gamayati - taketh | IV-4: 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.

''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।

Verse ५

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 ॥

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 ||

“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. एषः देवः - eṣaḥ devaḥ - now this god, the Mind | अत्र स्वप्ने - atra svapne - in dream | महिमानम् अनुभवति - mahimānam anubhavati - revelleth in the glory of his imaginings | यत् दृष्टम् दृष्टम् - yat dṛṣṭam dṛṣṭam - all that it hath seen | अनुपश्यति - anupaśyati - it seemeth to see over again | श्रुतम् श्रुतम् एव अर्थम् - śrutam śrutam eva artham - of all that it hath heard | अनुशृणोति - anuśṛṇoti - it repeateth the hearing | देशादिगन्तरैः च - deśādigantaraiḥ ca - in many lands and in various regions | प्रत्यनुभूतम् - pratyanubhūtam - all that it hath felt and thought and known | पुनः पुनः - punaḥ punaḥ - over again | प्रत्यनुभवति - pratyanubhavati - these it liveth (in its dreaming) | दृष्टम् अदृष्टम् च - dṛṣṭam adṛṣṭam ca - what it hath seen and what it hath not seen | श्रुतम् अश्रुतम् - śrutam aśrutam - what it hath heard and what it hath not heard | अनुभूतम् अननुभूतम् च - anubhūtam ananubhūtam ca - what it hath known and what it hath not known | सत् असत् च - sat asat ca - what is and what is not | सर्वम् पश्यति - sarvam paśyati - all, all it seeth | सर्वः - sarvaḥ - for the Mind is the Universe | पश्यति - paśyati - all it seeth | IV-5: 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.

''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।

Verse ६

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

sa yadā tejasābhibhūto bhavatyatraiṣa devaḥ svapnān na paśyatyatha yadaitasmiñśarīre etatsukhaṁ bhavati ||

“But when he is overwhelmed with light, then Mind, the God, dreameth no longer; then in this body he hath felicity. सः - saḥ - he | यदा - yadā - when | तेजसा - tejasā - with light | अभिभूतः भवति - abhibhūtaḥ bhavati - is overwhelmed | अत्र एषः देवः - atra eṣaḥ devaḥ - then Mind, the God | स्वप्नान् न पश्यति - svapnān na paśyati - dreameth no longer | तदा - tadā - then | एतस्मिन् शरीरे - etasmin śarīre - in this body | एतत् सुखम् भवति - etat sukham bhavati - he hath felicity | IV-6: 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.

''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।

Verse ७

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

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

“O fair son, as birds wing towards their resting tree, so do all these depart into the Supreme Spirit: हे सौम्य - he saumya - O fair son! | यथा वयांसि - yathā vayāṁsi - as birds | वासोवॄक्ष्म् - vāsovṝkṣm - the resting tree | सम्प्रतिष्ठन्ते - sampratiṣṭhante - wing towards | एवम् ह - evam ha - so do | तत् सर्वम् - tat sarvam - all these | परे आत्मनि - pare ātmani - into the Supreme Spirit | सम्प्रतिष्ठते - sampratiṣṭhate - depart | IV-7: 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.

''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।

Verse ८

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 ॥

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 ||

“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. पृथिवी पृथिवीमात्रा च - pṛthivī pṛthivīmātrā ca - earth and the inner things of earth | आपः आपोमात्रा च - āpaḥ āpomātrā ca - water and the inner things of water | तेजः च तेजोमात्रा च - tejaḥ ca tejomātrā ca - light and the inner things of light | वायुः च वायुमात्रा च - vāyuḥ ca vāyumātrā ca - air and the inner things of air | आकाशः च आकाशमात्रा च - ākāśaḥ ca ākāśamātrā ca - ether and the inner things of ether | चक्षुः च द्रष्टव्यम् च - cakṣuḥ ca draṣṭavyam ca - the eye and its seeings | श्रोत्रम् च श्रोतव्यम् च - śrotram ca śrotavyam ca - the ear and its hearings | घ्राणम् च घ्रातव्यम् च - ghrāṇam ca ghrātavyam ca - smell and the objects of smell | रसः च रसयितव्यम् च - rasaḥ ca rasayitavyam ca - taste and the objects of taste | त्वक् च स्पर्शयितव्यम् च - tvak ca sparśayitavyam ca - the skin and the objects of touch | वाक् च वक्तव्यम् च - vāk ca vaktavyam ca - speech and the things to be spoken | हस्तौ च आदातव्यम् च - hastau ca ādātavyam ca - the two hands and their takings | उपस्थः च आनन्दयितव्यम् च - upasthaḥ ca ānandayitavyam ca - the organ of pleasure and its enjoyings | पायुः च विसर्जयितव्यम् च - pāyuḥ ca visarjayitavyam ca - the anus and its excretions | पादौ च गन्तव्यम् च - pādau ca gantavyam ca - the feet and their goings | मनः च मन्तव्यम् च - manaḥ ca mantavyam ca - the mind and its feelings | बुद्धिः च बोधव्यम् च - buddhiḥ ca bodhavyam ca - the intelligence and what it understandeth | अहंकारः च अहंकर्तव्यम् च - ahaṁkāraḥ ca ahaṁkartavyam ca - the sense of Ego and that which is felt to be Ego | चित्तम् च चेतयितव्यम् च - cittam ca cetayitavyam ca - the conscious heart and that of which it is conscious | तेजः च विद्योतयितव्यम् च - tejaḥ ca vidyotayitavyam ca - light and what it lighteneth | प्राणः च विधारयितव्यम् च - prāṇaḥ ca vidhārayitavyam ca - Life and the things it maintaineth | IV-8: 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.

''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।

Verse ९

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

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

“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. एषः हि - eṣaḥ hi - for this | द्रष्टा - draṣṭā - that which seeth | स्प्रष्टा - spraṣṭā - that which toucheth | श्रोता - śrotā - that which heareth | घ्राता - ghrātā - that which smelleth | रसयिता - rasayitā - that which tasteth | मन्ता - mantā - that which feeleth | बोद्धा - boddhā - that which understandeth | कर्ता - kartā - that which acteth | विज्ञानात्मा - vijñānātmā - the reasoning self | पुरुषः - puruṣaḥ - the Male within | सः - saḥ - this | परे अक्षरे आत्मनि - pare akṣare ātmani - into the Higher Self which is Imperishable | सम्प्रतिष्ठते - sampratiṣṭhate - too departeth | IV-9: 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.

''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।

Verse १०

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

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

“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. यः ह वै तत् - yaḥ ha vai tat - he that | अच्चायम् - accāyam - the shadowless | अशरीरम् - aśarīram - bodiless | अलोहितम् - alohitam - colourless | शुभ्रम् - śubhram - luminous | अक्षरम् - akṣaram - imperishable Spirit | वेदयते - vedayate - knoweth | सः - saḥ - he | परम् अक्षरम् एव - param akṣaram eva - to the Imperishable, even to the Most High | प्रतिपद्यते - pratipadyate - attaineth | सौम्य - saumya - O fair son! | सः सर्वज्ञः - saḥ sarvajñaḥ - he knoweth the All | सर्वः भवति - sarvaḥ bhavati - becometh the All | तत् एषः श्लोकः भवति - tat eṣaḥ ślokaḥ bhavati - whereof this is the Scripture | IV-10: 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:

''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।

Verse ११

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

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

“'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!' सौम्य - saumya - O fair son! | विज्ञानात्मा - vijñānātmā - the understanding self, and, and and,!' | सर्वैः देवैः सह - sarvaiḥ devaiḥ saha - with all the Gods | प्राणाः - prāṇāḥ - the life-breaths | भूतानि - bhūtāni - the elements | यत्र सम्प्रतिष्ठन्ति - yatra sampratiṣṭhanti - into whom departeth | यः तु - yaḥ tu - that | तत् अक्षरम् - tat akṣaram - the Imperishable | वेदयते - vedayate - knoweth | सः सर्वज्ञः - saḥ sarvajñaḥ - he knoweth the Universe | सर्वम् एव आविवेश इति - sarvam eva āviveśa iti - has entered into everything | IV-11: 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.

" '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।'''