6. षष्ठः प्रश्नः
षष्ठः प्रश्नः
Verse १
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 ॥
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 ||
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?” अथ ह - atha ha - then | भारद्वाजः सुकेशा - bhāradvājaḥ sukeśā - Sukesha the Bharadwaja | एनम् पप्रच्छ - enam papraccha - asked him | भगवन् - bhagavan - Lord! | राजपुत्रः कौसल्यः हिरण्यनाभः - rājaputraḥ kausalyaḥ hiraṇyanābhaḥ - Hiranyanabha of Koshala, the king's son | माम् उपेत्य - mām upetya - came to me | एत प्रश्नम् - eta praśnam - this question | पप्रच्छ - papraccha - asked | भारद्वाज - bhāradvāja - O Bharadwaja! | षोडशकलम् पुरुषम् - ṣoḍaśakalam puruṣam - the Being and the sixteen parts of Him | वेत्थ - vettha - knowest thou | तम् कुमारम् - tam kumāram - to the boy | अहम् अब्रुवम् - aham abruvam - I answered | अहम् इमम् न वेद - aham imam na veda - I know Him not | यदि अहम् इमम् अवेदिषम् - yadi aham imam avediṣam - for if I knew Him | ते कथम् न अवक्ष्यम् इति - te katham na avakṣyam iti - why should I not tell thee | यः अनृतम् वदति - yaḥ anṛtam vadati - who speaketh falsehood | एषः वै - eṣaḥ vai - for he | समूलः - samūlaḥ - from the roots | परिशुष्यति - pariśuṣyati - shall wither | तस्मात् - tasmāt - therefore | अनृतम् - anṛtam - a lie | वक्तुम् न अर्हामि - vaktum na arhāmi - I cannot tell | सः तूष्णीम् - saḥ tūṣṇīm - he in silence., | रथम् आरुह्य - ratham āruhya - mounted his chariot | प्रववाज - pravavāja - and departed from me | त्वा - tvā - thee | तम् पृच्छामि - tam pṛcchāmi - of Him I ask | असौ पुरुषः क्व इति - asau puruṣaḥ kva iti - who is the Being? | VI-1: 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?'"
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'?''
Verse २
तस्मै स होवाच।इहैवान्तःशरीरे सोभ्य स पुरुषो यस्मिन्नताः षोडशकलाः प्रभवन्तीति ॥
tasmai sa hovāca |ihaīvāntaḥśarīre sobhya sa puruṣo yasminnatāḥ ṣoḍaśakalāḥ prabhavantīti ||
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. तस्मै - tasmai - to him | सः ह उवाच - saḥ ha uvāca - answered the Rishi Pippalada | सौम्य - saumya - O fair son! | सः पुरुषः - saḥ puruṣaḥ - that Being | इह अन्तःशरीरे - iha antaḥśarīre - is even here, in the inner body of every creature | यस्मिन् - yasmin - in whom | एताः षोडशकलाः - etāḥ ṣoḍaśakalāḥ - the sixteen members | प्रभवन्ति - prabhavanti - are born | VI-2: To him he (Pippalada) said: O amiable one, here itself inside the body is that Purusha in whom originate these sixteen digits (or limbs).
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।
Verse ३
स ईक्षांचक्रे। कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्टस्यामीति ॥
sa īkṣāṁcakre | kasminnahamutkrānta utkrānto bhaviṣyāmi kasmin vā pratiṣṭhite pratiṣṭasyāmīti ||
“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?' सः ईक्षाञ्चक्रे - saḥ īkṣāñcakre - he bethought him | कस्मिन् उत्क्रान्ते - kasmin utkrānte - what shall that be in whose issuing forth | अहम् उत्क्रान्तः भविष्यामि - aham utkrāntaḥ bhaviṣyāmi - I shall issue forth from the body | कस्मिन् प्रतिष्ठिते - kasmin pratiṣṭhite - what shall that be in whose abiding | प्रतिष्ठास्यामी इति - pratiṣṭhāsyāmī iti - I shall abide | VI-3: He deliberated: "As a result of whose departure shall I rise up? And as a result of whose continuance shall I remain established?"
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?'
Verse ४
स प्राणमसृजत। प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनोऽन्नमन्नाद्वीर्यं तपो मन्त्राः कर्मलोका लोकेषु च नाम च ॥
sa prāṇamasṛjata| prāṇācchraddhāṁ khaṁ vāyurjyotirāpaḥ pṛthivīndriyaṁ mano'nnamannādvīryaṁ tapo mantrāḥ karmalokā lokeṣu ca nāma ca ||
“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. सः प्राणम् असृजत - saḥ prāṇam asṛjata - then he put forth the Life | प्राणात् - prāṇāt - from the Life | श्रद्धाम् - śraddhām - faith | खम् - kham - next ether | वायुः - vāyuḥ - then air | ज्योतिः - jyotiḥ - then light | आपः - āpaḥ - then water | पृथिवी - pṛthivī - then earth | इन्द्रियम् - indriyam - then the senses | मनः - manaḥ - then mind | अन्नम् - annam - then food | अन्नात् - annāt - from food | वीर्यम् - vīryam - virility | तपः - tapaḥ - from virility askesis | मन्त्राः - mantrāḥ - from askesis the mighty verses | कर्म - karma - from these action | लोकाः - lokāḥ - the worlds from action | लोकेषु च - lokeṣu ca - in the worlds | नाम च - nāma ca - name | VI-4: 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.
''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।
Verse ५
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 ॥
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 ||
“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. यथा - yathā - as | समुद्रायणाः - samudrāyaṇāḥ - moving towards the sea | इमाः स्यन्दमानाः नद्यः - imāḥ syandamānāḥ nadyaḥ - all these flowing rivers | समुद्रम् प्राप्य - samudram prāpya - but when they reach the sea | अस्तम् गछन्ति - astam gachanti - they are lost in it | तासाम् नामरूपे - tāsām nāmarūpe - their name and form and | भिद्येते - bhidyete - break away from them | समुद्रः सः इति एवम् प्रोच्यते - samudraḥ saḥ iti evam procyate - all is called only the sea | एवम् एव - evam eva - so | अस्य परिद्रष्टुः पुरुषस्य - asya paridraṣṭuḥ puruṣasya - of the silent witnessing Spirit | इमाः पुरुषायणाः - imāḥ puruṣāyaṇāḥ - moving towards the Being | षोडशकलाः - ṣoḍaśakalāḥ - all the sixteen members | पुरुषम् प्राप्य - puruṣam prāpya - when they have attained the Being | अस्तम् गछन्ति - astam gachanti - they are lost in Him | तासाम् नामरूपे भिद्येते - tāsām nāmarūpe bhidyete - name and form break away from them | पुरुषः सः इति एवम् प्रोच्यते - puruṣaḥ saḥ iti evam procyate - all is called only the Being | एषः अकलः अमृतः भवति - eṣaḥ akalaḥ amṛtaḥ bhavati - then is He without members and immortal | तत् एषः श्लोकः भवति - tat eṣaḥ ślokaḥ bhavati - whereof this is the Scripture | VI-5: 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:
''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।
Verse ६
अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः।तं वेध्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथा इति ॥
arā iva rathanābhau kalā yasmin pratiṣṭhitāḥ |taṁ vedhyaṁ puruṣaṁ veda yathā mā vo mṛtyuḥ parivyathā iti ||
“'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.' ” रथनाभौ अराः इव - rathanābhau arāḥ iva - as the spokes of a wheel are set in its nave | कलाः प्रतिष्ःहिताः - kalāḥ pratiṣḥhitāḥ - kaläù pratiñùhitäù | तम् वेद्यम् पुरुषम् वेद - tam vedyam puruṣam veda - Him know for the Being who is the goal of knowledge | यथा मृत्युः - yathā mṛtyuḥ - as death | वः - vaḥ - to you | मा परिव्यथाः - mā parivyathāḥ - will not torment | VI-6: 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.
'' '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।'''
Verse ७
तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद। नातः परमस्तीति ॥
tān hovācaitāvadevāhametat paraṁ brahma veda | nātaḥ paramastīti ||
And Pippalada said to them: “Thus far do I know the Most High God; than He there is none Higher.” तान् ह उवाच - tān ha uvāca - Pippalada said to them | एतावत् एतत् परम् ब्रह्म - etāvat etat param brahma - thus far the Most High God | अहम् वेद - aham veda - do I know | अतः परम् - ataḥ param - than He Higher | न अस्ति - na asti - there is none | VI-7: To them he said, "I know this supreme Brahman thus far only. Beyond this there is nothing."
और, ऋषि पिप्पलाद ने उनसे कहा '''परम ब्रह्म' के विषय में मैं इतना ही जानता हूँ; 'इससे' परतर 'उच्चतर' अन्य कुछ भी नही है।''
Verse ८
ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविध्यायाः परं पारं तारयसीति।नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥
te tamarcayantastvaṁ hi naḥ pitā yo'smākamavidhyāyāḥ paraṁ pāraṁ tārayasīti |namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ ||
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! ते तम् अर्चयन्तः - te tam arcayantaḥ - they worshipping him | त्वम् हि नः पिता - tvam hi naḥ pitā - thou art our father | यः अस्माकम् - yaḥ asmākam - who to us | अविद्ययाः - avidyayāḥ - of the Ignorance | परम् पारम् - param pāram - to the other side | तारयसि इति - tārayasi iti - hast carried over | नमः परमऋषिभ्यः - namaḥ paramaṛṣibhyaḥ - salutation to the mighty sages! | नमः परमऋषिभ्यः - namaḥ paramaṛṣibhyaḥ - salutation to the mighty sages! | VI-8: 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."
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!!