1. Taittiriya Upanishad_

Taittiriya Upanishad_ (Part 1)

[ Sutra 1.1 ]

ॐ शं नो मित्रः शं वरुणः॥ शं नो भवत्वर्यमा॥ शं न इन्द्रो बृहस्पतिः॥ शं नो विष्णुरुरुक्रमः। नमो ब्रह्मणे॥ नमस्ते वायो॥ त्वमेव प्रत्यक्षं ब्रह्मासि॥ त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि॥ ऋतं वदिष्यामि॥ सत्यं वदिष्यामि॥ तन्मामवतु। तद्वक्तारमवतु॥ अवतु माम्। अवतु वक्तारम्। ॐ शान्तिः शान्तिः शान्तिः॥

om śaṁ no mitraḥ śaṁ varuṇaḥ || śaṁ no bhavatvaryamā || śaṁ na indro bṛhaspatiḥ || śaṁ no viṣṇururukramaḥ | namo brahmaṇe || namaste vāyo || tvameva pratyakṣaṁ brahmāsi || tvameva pratyakṣaṁ brahma vadiṣyāmi || ṛtaṁ vadiṣyāmi || satyaṁ vadiṣyāmi || tanmāmavatu | tadvaktāramavatu || avatu mām | avatu vaktāram |om śāntiḥ śāntiḥ śāntiḥ||

— Translation from Aurovindo (English) — Hari OM. Be peace to us Mitra. Be peace to us Varuna. Be peace to us Aryaman. Be peace to us Indra & Brihaspati. May far striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vayu. Thou, thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth! May that protect me! May that protect the Speaker! Yea, may it protect me! May it protect the Speaker. OM Peace! Peace! Peace!

— Translation from Aurovindo (Hindi) — हरिः ॐ। मित्र हमारे लिए शान्तिस्वरूप हों। वरुण हमारे लिए शान्तिस्वरूप हों। अर्यमा हमारे लिए शान्तिस्वरूप हों। इन्द्र एवं बृहस्पति हमारे लिए शान्तिस्वरूप हों। सुदूर-पदक्षेपी (उरुक्रम) विष्णु हमारे लिए शान्तिप्रदाता हों। ब्रह्म को नमन। हे वायु, आपको श्रद्धापूर्वक नमन। आप, आप ही प्रत्यक्ष 'ब्रह्म' हैं तथा प्रत्यक्ष ब्रह्म के रूप में मैं आपका ही कथन करूँगा। मैं सत्याचरण (ऋतम्) का कथन करूँगा! मैं सत्य का कथन करूँगा! वह मेरी रक्षा करे। वह 'वक्ता' की रक्षा करे! हाँ, वह मेरी रक्षा करे। वह 'वक्ता' की रक्षा करे। ॐ शान्तिः। शान्तिः! शान्तिः!

— Translation from Swami Gambhirananda — May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me. May He protect the teacher. May He protect me. May He protect the teacher. Om, peace, peace, peace!

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[ Sutra 2.1 ]

ॐ शीक्षां व्याख्यास्यामः। वर्णः स्वरः। मात्रा बलम्। साम सन्तानः। इत्युक्तः शीक्षाध्यायः॥

om śīkṣāṁ vyākhyāsyāmaḥ | varṇaḥ svaraḥ | mātrā balam | sāma santānaḥ | ityuktaḥ śīkṣādhyāyaḥ ||

— Translation from Aurovindo (English) — OM. We will expound Shiksha, the elements. Syllable and Accent, Pitch and Effort, Even Tone and Continuity, in these six we have declared the chapter of the elements.

— Translation from Aurovindo (Hindi) — ॐ। हम शिक्षा की अर्थात् मौलिकतत्त्वों की व्याख्या करेंगे। 'वर्ण' तथा 'स्वर', 'सुरतारत्व' (मात्रा) तथा 'प्रयास' (बल), 'समतान' (साम) तथा 'सातत्य' (सन्तान) इन छहों में हमने शिक्षा के अध्याय का कथन किया है।

— Translation from Swami Gambhirananda — We shall speak of the science of pronunciation. (The things to learn are) the alphabet, accent, measure, emphasis, uniformity, juxtaposition. Thus has been spoken the chapter on pronunciation.

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[ Sutra 3.1 ]

सह नौ यशः। सह नौ ब्रह्मवर्चसम्। अथातः संहिताया उपनिषदं व्याख्यास्यामः। पञ्चस्वधिकरणेषु। अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम्। ता महासंहिता इत्याचक्षते। अथाधिलोकम्। पृथिवी पूर्वरूपम्। द्यौरुत्तररूपम्। आकाशः सन्धिः। वायुः सन्धानम्। इत्यधिलोकम्। अथाधिजौतिषम्। अग्निः पूर्वरूपम्। आदित्य उत्तररूपम्। आपः सन्धिः। वैद्युतः सन्धानम्। इत्यधिज्यौतिषम्। अथाधिविद्यम्। आचार्यः पूर्वरूपम्। अन्तेवास्युत्तररूपम्। विद्या सन्धिः। प्रवचनं सन्धानम्। इत्यधिविद्यम्। अथाधिप्रजम्। माता पूर्वरूपम्। पितोत्तररूपम्। प्रजा सन्धिः। प्रजननं सन्धानम्। इत्यधिप्रजम्। अथाध्यात्मम्। अधरा हनुः पूर्वरूपम्। उत्तरा हनुरुत्तररूपम्। वाक् सन्धिः। जिह्वा सन्धानम्। इत्यध्यात्मम्। इतीमा महासंहिताः। य एवमेता महासंहिता व्याख्याता वेद। सन्धीयते प्रजया पशुभिः। ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोके॒न ॥

saha nau yaśaḥ | saha nau brahmavarcasam | athātaḥ saṁhitāyā upaniṣadaṁ vyākhyāsyāmaḥ |pañcasvadhikaraṇeṣu | adhilokamadhijyautiṣamadhividyamadhiprajamadhyātmam | tā mahāsaṁhitā ityācakṣate| athādhilokam | pṛthivī pūrvarūpam | dyauruttararūpam| ākāśaḥ sandhiḥ | vāyuḥ sandhānam | ityadhilokam| athādhijautiṣam| agniḥ pūrvarūpam | āditya uttararūpam | āpaḥ sandhiḥ | vaidyutaḥ sandhānam | ityadhijyautiṣam| athādhividyam| ācāryaḥ pūrvarūpam| antevāsyuttararūpam | vidyā sandhiḥ | pravacanaṁ sandhānam |ityadhividyam| athādhiprajam | mātā pūrvarūpam| pitottararūpam | prajā sandhiḥ | prajananaṁ sandhānam| ityadhiprajam| athādhyātmam | adharā hanuḥ pūrvarūpam |uttarā hanuruttararūpam | vāk sandhiḥ | jihvā sandhānam | ityadhyātmam| itīmā mahāsaṁhitāḥ |ya evametā mahāsaṁhitā vyākhyātā veda |sandhīyate prajayā paśubhiḥ |brahmavarcasenānnādyena suvargyeṇa lokena||

— Translation from Aurovindo (English) — Together may we attain glory, together to the radiance of holiness. Hereupon we will expound next the secret meaning of Sanhita whereof there are five capitals; Concerning the Worlds: Concerning the Shining Fires: Concerning the Knowledge: Concerning Progeny: Concerning Self. These are called the great Sanhitas. Now concerning the worlds. Earth is the first form; the heavens are the second form; ether is the linking; air is the joint of the linking. Thus far concerning the worlds. Next concerning the shining fires. Fire is the first form; the Sun is the latter form; the waters are the linking; electricity is the joint of the linking. Thus far concerning the shining fires. Next concerning the Knowledge. The Master is the first form; the disciple is the latter form; Knowledge is the linking; exposition is the joint of the linking. Thus far concerning the Knowledge. Next concerning progeny. The mother is the first form; the father is the latter form; progeny is the linking; act of procreation is the joint of the linking. Thus far concerning progeny. Next concerning Self. The upper jaw is the first form; the lower jaw is the latter form; speech is the linking; the tongue is the joint of the linking. Thus far concerning Self. These are the great Sanhitas. He who knoweth thus the great Sanhitas as we have expounded them, to him are linked progeny and wealth of cattle and the radiance of holiness and food and all that is of food and the world of his high estate in heaven.

— Translation from Aurovindo (Hindi) — हम दोनों (आचार्य एवं शिष्य) एक साथ यश लाभ करें, एक साथ ब्रह्मतेन (ब्रह्मवर्चस) प्राप्त करें। इसके पश्चात् हम संहिता के गहन अर्थ की व्याख्या करेंगे जिसके पाँच प्रमुख विषय (अधिकरण) हैं; 'लोकों' से सम्बन्धित (अधिलोकम्)ː 'ज्योतिर्मय अग्नियों' से सम्बन्धित (अधिज्योतिषम्)ː 'विद्या' से सम्बन्धित (अधिविद्यम्)ː 'सन्तति' (प्रजा) से सम्बन्धित (अधिप्रज्ञम्)ː 'आत्मा' से सम्बन्धित (अध्यात्मम्)। इन्हें 'महासंहिता' कहा जाता है। प्रथम लोक-विषयक। पृथ्वी प्रथम (पूर्व) रूप है; द्युलोक द्वितीय (उत्तर) रूप हैं; आकाश सन्धि है; वायु संयोजक (सन्धान) है। इतना ही है अधिलोकम्। तत्पश्चात् ज्योतिर्मय अग्नि-विषयक। अग्नि पूर्व-रूप है; सूर्य उत्तर-रूप है; जल सन्धि हैं; विद्युत् संयोजक (सन्धान) है। इतना ही है अधिज्योतिषम्। तत्पश्चात् विद्या-विषयक। आचार्य पूर्व-रूप है; अन्तेवासी (शिष्य) उत्तर-रूप है; विद्या सन्धि है; प्रवचन संयोजक (सन्धान) है। इतना ही है अधिविद्यम् । तत्पश्चात् प्रजा-विषयक। माता पूर्व-रूप है; पिता उत्तर-रूप है; प्रजा (सन्तान) सन्धि है; प्रजनन प्रक्रिया संयोजक (सन्धान) है। इतना ही है अधिप्रज्ञम्। तत्पश्चात् आत्मा-विषयक। अधर हनु (ऊपरी जबड़ा) पूर्व-रूप है; उत्तर हनु (नीचे का जबड़ा) उत्तर-रूप है; वाक् है सन्धि; जिह्वा है संयोजक (सन्धान)। इतना ही है अध्यात्मम्। ये ही हैं महासहिताएँ। जो इस प्रकार इन महासहिताओं को जानता है जैसी हमने उनकी व्याख्या की है, वह प्रजा (सन्तति) से, पशुधन से, ब्रह्मतेज से, अन्न से, अन्न के भोग-पदार्थों से तथा स्वर्ग में अपनी उच्च अवस्थिति के लोकों से सम्पन्न हो जाता है।

— Translation from Swami Gambhirananda — May we both attain fame together. May spiritual pre-eminence be vouchsafed to both of us together. Now therefore, we shall state the meditation on juxtaposition through five categories - relating to the worlds, to the shining things, to knowledge, to progeny, and to the body. These, they call the great juxtapositions. Now then, as regards the meditation on the worlds. The earth is the first letter. Heaven is the last letter. The sky is the meeting-place.

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[ Sutra 4.1 ]

यश्छन्दसामृषभो विश्वरूपः। छन्दोभ्योऽध्यमृतात् संबभूव। स मेन्द्रो मेधया स्पृणोतु। अमृतस्य देव धारणो भूयासम्। शरीरं मे विचर्षणम्। जिह्वा मे मधुमत्तमा। कर्णाभ्यां भूरि विश्रुवम्। ब्रह्मणः कोशोऽसि मेधया पिहितः। श्रुतं मे गोपाय। आवहन्ती वितन्वाना। कुर्वाणा चीरमात्मनः। वासांसि मम गावश्च। अन्नपाने च सर्वदा। ततो मे श्रियमावह। लोमशां पशुभिः सह स्वाहा। आ मा यन्तु ब्रह्मचारिणः स्वाहा। वि मायन्तु ब्रह्मचारिणः स्वाहा। प्रमायन्तु ब्रह्मचारिणः स्वाहा। दमायन्तु ब्रह्मचारिणः स्वाहा। शमायन्तु ब्रह्मचारिणः स्वाहा। यशो जनेऽसानि स्वाहा। श्रेयान्‌ वस्यसोऽसानि स्वाहा। तं त्वा भग प्रविशानि स्वाहा। स मा भग प्रविश स्वाहा। तस्मिन् त्सहस्रशाख। नि भगाहं त्वयि मृजे स्वाहा। यथापः प्रवता यन्ति। यथा मासा अहर्जरम्। एवं मां ब्रह्मचारिणः। धातरायन्तु सर्वतः स्वाहा। प्रतिवेशोऽसि। प्र मा भाहि। प्र मा पद्यस्व।

— Translation from Aurovindo (English) — The bull of the hymns of Veda whose visible form is all this Universe, he above the Vedas who sprang from that which is deathless, may Indra increase intellect unto me for my strengthening. O God, may I become a vessel of immortality. May my body be swift to all works, may my tongue drop pure honey. May I hear vast and manifold lore with my ears. O Indra, thou art the sheath of the Eternal and the veil that the workings of brain have drawn over Him; preserve whole unto me the sacred lore that I have studied. She bringeth unto me wealth and extendeth it, yea, she maketh speedily my own raiment and cattle and drink and food now and always; therefore carry to me Fortune of much fleecy wealth and cattle with her. Swaha! May the Brahmacharins come unto me. Swaha! From here and there may the Brahmacharins come unto me. Swaha! May the Brahmacharins set forth unto me. Swaha! May the Brahmacharins attain selfmastery. Swaha! May the Brahmacharins attain to peace of soul. Swaha! May I be a name among the folk! Swaha! May I be the first of the wealthy! Swaha! O Glorious Lord, into That which is Thou may I enter. Swaha! Do thou also enter into me, O Shining One. Swaha! Thou art a river with a hundred branching streams, O Lord of Grace, in thee may I wash me clean. Swaha! As the waters of a river pour down the steep, as the months of the year hasten to the old age of days, O Lord that cherisheth, so may the Brahmacharins come to me from all the regions . Swaha! O Lord, thou art my neighbour, thou dwellest very near me. Come to me, be my light and sun.

— Translation from Aurovindo (Hindi) — वैदिक छन्दों (ऋचाओं) का जो ऋषभ है, जिसका दृश्यरूप है यह सम्पूर्ण विश्व, वेदों से ऊपर विद्यमान जो अमृतत्व है, उससे वह उत्पन्न हुआ है, इन्द्र मेरी पुष्टि के लिए मेधा शक्ति को संवर्धित करें! हे देव मैं अमरता का पात्र बनूँ। मेरा शरीर प्रत्येक कार्य के लिए स्फूर्त बने, मेरी जिह्वा मधुरता वर्षण करे। मैं अपने कानों से व्यापक एवं बहुविध विद्या का श्रवण करूँ। हे इन्द्र, आप 'ब्रह्म' का कोश हैं तथा आप ही हैं वह आवरण जिसे बुद्धि की क्रियाओं ने 'उस' (ब्रह्म) पर डाल दिया है; मैंने जिस पवित्र विद्या का अध्ययन किया है उस सम्पूर्ण विद्या का मेरे लिए संरक्षण करिये। वह मेरे लिए सम्पत्ति लाती है तथा उसका विस्तार करती है, हाँ, वह शीघ्रता से मेरे लिए वस्त्रों, गौओं, अत्र तथा पेय पदार्थों की सदा सर्वदा रचना करती है; अतः उसके साथ मेरे लिए अधिक लोमयुक्त सम्पत्ति तथा पशुओं सहित उस 'श्री' (सम्पदा) को लाइये। स्वाहा ! ब्रह्मचारीगण मेरे पास आयें। स्वाहा ! इधर-उधर से ब्रह्मचारीगण मेरे पास आयें। स्वाहा ! ब्रह्मचारीगण मेरी ओर प्रस्थान करें। स्वाहा ! ब्रह्मचारीगण आत्म-प्रभुत्व प्राप्त करें। स्वाहा ! ब्रह्मचारीगण आत्म-शान्ति प्राप्त करें। स्वाहा! मैं लोगों में यशस्वी होऊँ। स्वाहा! मैं धनवानों में श्रेष्ठ होऊँ। स्वाहा हे ऐश्वर्यशाली प्रभो, जो 'आप' हैं मैं 'उस' में प्रवेश करूँ। स्वाहा! हे ज्योतिर्मय, आप भी मेरे अन्दर प्रविष्ट हो जाइये। स्वाहा! हे करुणामय प्रभो, आप सहस्रधाराओं वाली सरिता के समान हैं,ऐसे आपके अन्दर मैं मज्जन करके पवित्र हो जाऊँ। स्वाहा ! जिस प्रकार सरिता का जल नीचे की ओर बहता है, जैसे वर्ष के माह दिवस के अवसान की ओर तीव्रगति से जाते हैं, हे पालनकर्ता प्रभो, उसी प्रकार सभी दिशाओं से ब्रह्मचारीगण मेरी ओर आयें। स्वाहा! हे प्रभो, आप मेरे प्रतिवेशी हैं, आप मेरे बहुत समीप निवास करते हैं। मेरे अन्दर पधारिये, मेरी ज्योति, मेरा सूर्य बनकर मुझे प्रकाशित करिये!

— Translation from Swami Gambhirananda — Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.

· · ·

[ Sutra 5.1 ]

भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः। तासामु ह स्मैतां चतुर्थीम्। माहाचमस्यः प्रवेदयते। मह इति। तत्‌ ब्रह्म। स आत्मा। अङ्गान्यन्या देवताः। भूरिति वा अयं लोकः। भुव इत्यन्तरिक्षम्। सुवरित्यसौ लोकः। मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महीयन्ते। भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः ंअह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योती षि महीयन्ते। भूरिति वा ऋचः। भुव इति सामानि। सुवरिति यजू षि। मह इति ब्रह्म। ब्रह्मणा वाव सर्वे वेदा महीयन्ते। भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम्। अन्नेन वाव सर्वे प्राणा महीयन्ते। ता वा एताश्चतस्रश्चतुर्ध। चतस्रश्चतस्रो व्याहृतयः। ता यो वेद। स वेद ब्रह्म। सर्वेऽस्मै देवा बलिमावहन्ति।

— Translation from Aurovindo (English) — Bhur, Bhuvar and Suvar, these are the three Words of His naming. Verily the Rishi Mahachamasya made known a fourth to these, which is Mahas. It is Brahman, it is the Self, and the other gods are his members. Bhur, it is this world; Bhuvar, it is the sky; Suvar, it is the other world: but Mahas is the Sun. By the Sun all these worlds increase and prosper. Bhˆ ur, it is Fire; Bhuvar, it is Air; Suvar, it is the Sun: but Mahas is the Moon. By theMoon all these shining fires increase and prosper. Bhˆ ur, it is the hymns of the Rigveda; Bhuvar, it is the hymns of the Sˆama; Suvar, it is the hymns of the Yajur: but Mahas is the Eternal. By the Eternal all these Vedas increase and prosper. Bhˆ ur, it is the main breath; Bhuvar, it is the lower breath; Suvar, it is the breath pervasor: but Mahas is food. By food all these breaths increase and prosper. These are the four&they are fourfold;-fourWords of His naming and each is four again. He who knoweth these knoweth the Eternal, and to him all the Gods carry the offering.

— Translation from Aurovindo (Hindi) — भू' 'भुवः' 'तथा' 'स्वः' ये तीन 'विशेष शब्द' (व्याहृतियाँ) हैं 'उसके' नाम के। माहाचमस्य ऋषि ने ही वास्तव में इनके साथ चौथी व्याहति 'महः' का ज्ञान कराया। वह 'ब्रह्म' है, वह 'आत्मा' है तथा अन्य देवगण उसके ही अंगरूप हैं। 'भू' है यह लोक; 'भुवः' है अन्तरिक्षः 'स्वः' है वह अन्य लोक; किन्तु 'महः' है सूर्य। सूर्य से ही ये समस्त लोक संवर्धित तथा समृद्ध (महिमान्वित) होते हैं। भूः है अग्नि; 'भुवः' है वायु; 'स्वः' है सूर्य; किन्तु 'महः' है चन्द्रमा। चन्द्रमा से ही ये ज्योतिर्मय अग्निपुञ्ज (ग्रह-नक्षत्र) संवर्धित एवं समृद्ध (महिमान्वित) होते हैं। 'भूः' है ऋगवेद की ऋचाँ; 'भुवः' है सामवेद के मन्त्र; 'स्वः' है यजुर्वेद के मन्त्र; किन्तु 'महः' है 'ब्रह्म'। ब्रह्म से ही ये समस्त वेद संवर्धित तथा समृद्ध (महिमान्वित) होते हैं। 'भूः' है प्राण-प्रधान वायु; 'भुवः' है अपान-निम्नतर वायु; 'स्वः' है व्यान-व्याप्त वायु; किन्तु 'महः' है अन्न। अन्न से ही ये सब वायु संवर्धित तथा समृद्ध होते हैं। ये चार हैं तथा चारो पुनः चतुर्विध हैं; 'उसके' नाम के चार 'विशेष शब्द' (व्याहतियाँ) हैं तथा पुनः प्रत्येक चतुर्विध हैं। जो इनको जानता है वह 'ब्रह्म' को जानता है; तथा उसी के लिए सभी देवगण बलि (हवि) लाते हैं।

— Translation from Swami Gambhirananda — The Om that is the most exalted in the Vedas, that pervades all worlds, and that emerged from the immortal Vedas as their quintessence, may he (Om that is Indra), the supreme Lord, gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman: you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity's) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacharins (i.e. students) come to me from all sides. Svaha. May the Brahmacharins come to me in various ways. Svaha. May the Brahmacharins come to me in the proper way. Svaha. May the Brahmacharins have physical self-control. Svaha. May the Brahmacharins have mental self-control. Svaha.

· · ·

[ Sutra 6.1 ]

स य एषोऽन्तरहृदय आकाशः। तस्मिन्नयं पुरुषो मनोमयः। अमृतो हिरण्मयः। अन्तरेण तालुके। य एष स्तन इवावलम्बते। सेन्द्रयोनिः। यत्रासौ केशान्तो विवर्तते। व्यपोह्य शीर्षकपाले। भूरित्यग्नौ प्रतितिष्ठति। भुव इति वायौ। सुवरित्यादित्ये। मह इति ब्रह्मणि। आप्नोति स्वाराज्यम्। आप्नोति मनसस्पतिम्। वाक्पतिश्चक्षुष्पतिः। श्रोत्रपतिर्विज्ञानपतिः। एतत्ततो भवति। आकाशशरीरं ब्रह्म। सत्यात्मप्राणारामं मनानन्दम्। शान्तिसमृद्धममृतम्। इति प्राचीनयोग्योपास्व॥

sa ya eṣo'ntarahṛdaya ākāśaḥ | tasminnayaṁ puruṣo manomayaḥ| amṛto hiraṇmayaḥ | antareṇa tāluke | ya eṣa stana ivāvalambate |sendrayoniḥ | yatrāsau keśānto vivartate | vyapohya śīrṣakapāle | bhūrityagnau pratitiṣṭhati |bhuva iti vāyau | suvarityāditye | maha iti brahmaṇi | āpnoti svārājyam| āpnoti manasaspatim | vākpatiścakṣuṣpatiḥ |śrotrapatirvijñānapatiḥ | etattato bhavati | ākāśaśarīraṁ brahma | satyātmaprāṇārāmaṁ manāanandam |śāntisamṛddhamamṛtam| iti prācīnayogyopāsva ||

— Translation from Aurovindo (English) — Lo this heaven of ether which is in the heart within, there dwelleth the Being who is all Mind, the radiant & golden Immortal. Between the two palates, this that hangeth down like the breast of a woman, is the womb of Indra; yea where the hair at its end whirleth round like an eddy, there it divideth the skull and pusheth through it. As Bhur He is established in Agni, as Bhuvar in Vayu, as Suvar in the Sun, as Mahas in the Eternal. He attaineth to the kingdom of Himself; He attaineth to be the Lord of Mind; He becometh Lord of Speech, Lord of Sight, Lord of Hearing, Lord of the Knowledge. Thereafter this too He becometh,-the Eternal whose body is all ethereal space, whose soul is Truth, whose bliss is in Mind, who taketh His ease in Prana, the Rich in Peace, the Immortal. As such, O son of the ancient Yoga, do thou adore Him.

— Translation from Aurovindo (Hindi) — देखो, यह जो अन्तर्हदय में आकाशीय स्वर्ग है, वहाँ निवास करता है यह 'पुरुष' (आत्मसत्ता) जो मनोमय है, देदीप्यमान एवं स्वर्णिम (हिरण्मय) है, अमृतस्वरूप है। दोनों तालुओं के बीच यह जो स्त्री के स्तन जैसा लटक रहा है वह इन्द्र का उत्पत्ति स्थान (योनि) है। जहाँ केश अपने अन्तिम सिरे पर भँवर के समान कुन्तलित हो जाता है वही यह कपाल को विभाजित करके उसके बीच से निकल जाता है । 'भूः' के रूप में यह अग्नि में प्रतिष्ठित है; 'भुवः' के रूप में वायु में; 'सुवः' के रूप में आदित्य में;'महः' के रूप में शाश्वत 'ब्रह्म' में। वह 'स्वराज्य' को प्राप्त करता है। वह 'मन' के आधिपत्य को प्राप्त करता है; वह 'वाक्' का अधिपति, 'चक्षु' का अधिपति, 'श्रोत्र' का अधिपति, 'विज्ञान' का अधिपति बन जाता है। इसके पश्चात् 'वह' यह 'ब्रह्म' भी बन जाता है जिसका शरीर है समस्त आकाश, जिसका आत्मा है 'सत्य', जिसका आनन्द 'मन' में है, जो 'प्राण' में अपना सुख-आराम प्राप्त करता है, जो 'शान्ति-समृद्ध है 'अमृतमय' है। हे प्राचीन योग के पुत्र, इस रूप में तुम 'उसकी' उपासना करना।

— Translation from Swami Gambhirananda — May I become famous among people. Svaha. May I become praiseworthy among the wealthy. Svaha. O adorable One, may I enter into you, such as you are. Svaha. O venerable One, you, such as you are, enter into me. Svaha. O adorable One, who are greatly diversified, may I purify my sins in you. Svaha. As water flows down a slope, as months roll into a year, similarly O Lord, may the students come to me from all quarters. Svaha. You are like a resting house, so you become revealed to me, you reach me through and through.

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[ Sutra 7.1 ]

पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशः अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि। आप ओषधयो वनस्पतय आकाश आत्मा। इत्यधिभूतम्‌ ऽथाध्यात्मम्। प्राणो व्यानोऽपान उदानः समानः। चक्षुः श्रोत्रं मनो वाक्त्वक्। चर्मं मांसं स्नावास्थि मज्जा। एतदधिविधायर्षिरवोचत्। पाङ्क्तं वा इदं सर्वम्। पाङ्क्तेनैव पाङ्क्तं स्पृणोतीति॥

pṛthivyantarikṣaṁ dyaurdiśo'vāntaradiśaḥ agnirvāyurādityaścandramā nakṣatrāṇi| āpa oṣadhayo vanaspataya ākāśa ātmā | ityadhibhūtam 'thādhyātmam | prāṇo vyāno'pāna udānaḥ samānaḥ| cakṣuḥ śrotraṁ mano vāktvak| carmaṁ māṁsaṁ snāvāsthi majjā | etadadhividhāyarṣiravocat | pāṅktaṁ vā idaṁ sarvam | pāṅktenaiva pāṅktaṁ spṛṇotīti ||

— Translation from Aurovindo (English) — Earth, sky, heaven, the quarters and the lesser quarters; Fire, Air, Sun, Moon and the Constellations; Waters, herbs of healing, trees of the forest, ether and the Self in all; these three concerning this outer creation. Then concerning the Self. The main breath, the middle breath, the nether breath, the upper breath and the breath pervasor; eye, ear, mind, speech and the skin; hide, flesh, muscle, bone and marrow. Thus the Rishi divided them and said, “In sets of five is this universe; five and five with five and five He relateth.”

— Translation from Aurovindo (Hindi) — पृथ्वि, अन्तरिक्षः द्युलोक, दिशाएँ तथा अवान्तर दिशाएँ; अग्नि, वायु सूर्य, चन्द्रमा तथा विभिन्न नक्षत्र; जल (आपः), ओषधियाँ, वनस्पतियाँ (वन के वृक्षादि) आकाश तथा सर्वान्तरात्मा-ये तीनों हैं बाह्य सृष्टि-अधिभूत सम्बन्धी। तत्पश्चात् अध्यात्म विषयक (ज्ञान)। मुख्य वायु (प्राण), मध्य वायु (व्यान), निम्न वायु (अपान) ऊर्ध्वतर वायु (उदान) तथा सर्वत्र व्याप्त वायु (समान) चक्षु, श्रोत्र, मन, वाक् तथा त्वचा; चर्म, मांस, स्नायुः अस्थि तथा मज्जा। इस प्रकार इनका विभाजन करके ऋषि ने कहा- ''यह सम्पूर्ण विश्व पाँच-पाँच के जोड़ों में है। 'वह' पाँच और पाँच को पाँच और पाँच से सम्बद्ध करता है। ''

— Translation from Swami Gambhirananda — Bhuh, Bhuvah, Suvah - these three, indeed, are the Vyahritis. Of them Mahacamasya knew a fourth one - Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh, indeed, is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh, indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhuh, indeed, is the Rig-Veda. Bhuvah is the Sama-Veda. Suvah is the Yajur-Veda.

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[ Sutra 8.1 ]

ओमिति ब्रह्म। ओमितीदं सर्वम्। ओमित्येतदनुकृतिर्ह स्म वा अप्यो श्रावयेत्याश्रावयन्ति। ओमिति सामानि गायन्ति। ओं शोमिति शस्त्राणि शंसन्ति। ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति। ओमिति ब्रह्मा प्रसौति। ओमित्यग्निहोत्रमनुजानाति। ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति। ब्रह्मैवोपाप्नोति॥

omiti brahma | omitīdaṁ sarvam |omityetadanukṛtirha sma vā apyo śrāvayetyāśrāvayanti |omiti sāmāni gāyanti | oṁ śomiti śastrāṇi śaṁsanti |omityadhvaryuḥ pratigaraṁ pratigṛṇāti | omiti brahmā prasauti | omityagnihotramanujānāti |omiti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti |brahmaivopāpnoti ||

— Translation from Aurovindo (English) — OM is the Eternal, OM is all this universe. OM is the syllable of assent: saying OM! let us hear, they begin the citation. With OM they sing the hymns of the Sama; with OM SHOM they pronounce the Shastra. With OM the priest officiating at the sacrifice sayeth the response. With OM Brahma beginneth creation (or With OM the chief priest giveth sanction). With OM one sanctioneth the burnt offering. With OM the Brahmin ere he expound the Knowledge, crieth “May I attain the Eternal.” The Eternal verily he attaineth.

— Translation from Aurovindo (Hindi) — ओम्' ही ब्रह्म है, 'ओम्' ही यह समस्त विश्व है। 'ओम्' ही अनुमोदन सूचक अक्षर है 'ओम्' कहकर ही वे कहते हैं, अब हम सुनें तथा वे 'ओम्' कहकर ही प्रवचन का आरम्भ करते हैं। 'ओम्' से ही सामवेद की ऋचाओं का गान करते हैं; 'ओम्' 'शोम्' कह कर ही वे शास्त्रों का उच्चार करते है। 'ओम्' से यज्ञ का होता (अध्वर्यु) प्रत्युत्तर देता है। 'ओम्' से ब्रह्मा सृष्टि का आरम्भ करते हैं (अथवा 'ओम्' से मुख्य होता (ब्रह्मा) अनुमति देता है। ) 'ओम्' से ही अग्निहोत्र की अनुमति दी जाती है। ज्ञान की व्याख्या करने के पूर्व ब्राह्मण 'ओम्' का उच्चार करके कहता है- ''मैं ब्रह्म को प्राप्त करूँ। '' वास्तव में वह 'ब्रह्म' को प्राप्त कर लेता है।

— Translation from Swami Gambhirananda — Maha is Brahman (i.e. Om), for by Brahman (Om), indeed, are all the Vedas nourished. Bhuh, indeed, is Prana; Bhuvah is Apana; Suvah is Vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four, are (each) fourfold. The Vyahritis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.

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[ Sutra 9.1 ]

ऋतं च स्वाध्यायप्रवचने च। सत्यं च स्वाध्यायप्रवचने च। तपश्च स्वाध्यायप्रवचने च। दमश्च स्वाध्यायप्रवचने च। शमश्च स्वाध्यायप्रवचने च। अग्नयश्च स्वाध्यायप्रवचने च। अग्निहोत्रं च स्वाध्यायप्रवचने च। अतिथयश्च स्वाध्यायप्रवचने च मानुषं च स्वाध्यायप्रवचने च। प्रजा च स्वाध्यायप्रवचने च। प्रजनश्च स्वाध्यायप्रवचने च। प्रजातिश्च स्वाध्यायप्रवचने च। सत्यमिति सत्यवचा राथीतरः। तप इति तपोनित्यः पौरुशिष्टिः। स्वाध्यायप्रवचने एवेति नाको मौद्‌गल्यः। तद्धि तपस्तद्धि तपः।

ṛtaṁ ca svādhyāyapravacane ca |satyaṁ ca svādhyāyapravacane ca |tapaśca svādhyāyapravacane ca | damaśca svādhyāyapravacane ca |śamaśca svādhyāyapravacane ca| agnayaśca svādhyāyapravacane ca | agnihotraṁ ca svādhyāyapravacane ca| atithayaśca svādhyāyapravacane ca mānuṣaṁ ca svādhyāyapravacane ca prajā ca svādhyāyapravacane ca prajanaśca svādhyāyapravacane ca prajātiśca svādhyāyapravacane ca |satyamiti satyavacā rāthītaraḥ |tapa iti taponityaḥ pauruśiṣṭiḥ |svādhyāyapravacane eveti nāko maudgalyaḥ |taddhi tapastaddhi tapaḥ|

— Translation from Aurovindo (English) — Righteousness with the study & teaching of Veda; Truth with the study and teaching of Veda; askesis with the study and teaching of Veda; self-mastery with the study and teaching of Veda. Peace of soul with the study and teaching of Veda. The household fires with the study and teaching of Veda. The burnt offering with the study and teaching of Veda. Progeny with the study and teaching of Veda. Act of procreation with the study and teaching of Veda. Children of thy children with the study and teaching of Veda- these duties. “Truth is first” said the truth speaker, the Rishi son of Rathitar. “Askesis is first” said the constant in austerity, the Rishi son of Purushishta. “Study and teaching of Veda is first” said Naka son of Mudgala. For this too is austerity and this too is askesis.

— Translation from Aurovindo (Hindi) — वेद के स्वाध्याय एवं प्रवचन के साथ सत्याचरण-ऋतम् हो; वेद के स्वाध्याय एवं प्रवचन के साथ सत्य हो; वेद के स्वाध्याय एवं प्रवचन के साथ तपश्चर्या हो; वेद के स्वाध्याय एवं प्रवचन के साथ आत्म-प्रभुत्व (दम) हो; वेद के स्वाध्याय एवं प्रवचन के साथ आत्म-शान्ति (शम) हो; वेद के स्वाध्याय एवं प्रवचन के साथ गृहस्थस्य की अग्नियाँ हो; वेद के स्वाध्याय एवं प्रवचन के साथ अग्निहोत्र हो; (वेद के स्वाध्याय एवं प्रवचन के साथ अतिथि-सेवा हो; वेद के स्वाध्याय एवं प्रवचन के साथ मनुष्यत्व हो वेद के स्वाध्याय एवं प्रवचन के साथ सन्तति (प्रजा) हो; वेद के स्वाध्याय एवं प्रवचन के साथ प्रजनन का कार्य हो, वेद के स्वाध्याय एवं प्रवचन के साथ पुत्रों के पुत्र (प्रजाति) हों, -ये कर्तव्य हैं। ''सत्य सर्वप्रथम है" सत्यवादी ऋषि राथीतर (रथीतर के पुत्र) ने कहा। ''तप सर्वप्रथम है'' नित्य तपोनिष्ठ ऋषि पौरुशिष्टि (पुरुशिष्ट के पुत्र) ने कहा। "वेदों का स्वाध्याय एवं प्रवचन सर्वप्रथम है" मुद्गल पुत्र नाक ऋषि ने कहा। कारण, यह भी तपस्या है तथा यह भी तप है। "यह अंश मूलपाठ में है किन्तु श्रीअरविन्द के अनुवाद में नहीं है। -अनु.

— Translation from Swami Gambhirananda — In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire as the Vyahriti Bhuh; he becomes established in Air as the Vyahriti Bhuvah; in the sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in Akasa, which is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship.

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[ Sutra 10.1 ]

अहं वृक्षस्य रेरिवा। कीर्तिः पृष्ठं गिरेरिव। ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि। द्रविणं सवर्चसम्। सुमेधा अमृतोक्षितः। इति त्रिशङ्कोर्वेदानुवचनम्।

— Translation from Aurovindo (English) — “I am He that moveth the Tree of the Universe & my glory is like the shoulders of a high mountain. I am lofty and pure like sweet nectar in the strong, I am the shining riches of the world, I am the deep thinker, the deathless One who decayeth not from the beginning.” This is Trishanku's voicing of Veda and the hymn of his self-knowledge.

— Translation from Aurovindo (Hindi) — 'मैं ही 'वह' हूँ जो विश्व-वृक्ष को गति देता है तथा मेरी कीर्ति उच्च गिरि के स्कन्धसदृश है। शक्तिशाली में मधुर अमृत के समान मैं उत्कृष्ट एवं पवित्र हूँ, मैं संसार की ज्योतिर्मयी सम्पदा हूँ, मैं गहन चिन्तक हूँ, आदिकाल से अक्षय अमृत-रूपी हूँ। ''यह है त्रिशंकु का वेद-अनुवचन तथा उसके आत्म-ज्ञान की ऋचा।

— Translation from Swami Gambhirananda — The earth, sky, heaven, the primary quarters, and the intermediate quarters; fire, air, the sun, the moon, and the stars; water, herbs, trees, sky, and Virat - these relate to natural factors. Then follow the individual ones: Prana, Vyana, Apana, Udana and Samana; the eye, the ear, the mind, speech and sense of touch; skin, flesh, muscles, bones and marrow. Having imagined these thus, the seer said, "All this is constituted by five factors; one fills up the (outer) fivefold ones by the (individual) fivefold ones.

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[ Sutra 11.1 ]

वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति। सत्यं वद। धर्मं चर। स्वाध्यायान्मा प्रमदः। आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः। सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम्। कुशलान्न प्रमदितव्यम्। भूत्यै न प्रमदितव्यम्। स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम्। देवपितृकार्याभ्यां न प्रमदितव्यम्। मातृदेवो भव। पितृदेवो भव। आचार्यदेवो भव। अतिथिदेवो भव। यान्यनवद्यानि कर्माणि। तानि सेवितव्यानि। नो इतराणि। यान्यस्माकं सुचरितानि। तानि त्वयोपास्यानि। नो इतराणि। ये के चास्मच्छ्रेयांसो ब्राह्मणाः। तेषां त्वयासनेन प्रश्वसितव्यम्। श्रद्धया देयम्। अश्रद्धयाऽदेयम्। श्रिया देयम्। ह्रिया देयम्। भिया देयम्। संविदा देयम्। अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात्। ये तत्र ब्राह्मणाः सम्मर्शिनः। युक्ता आयुक्ताः। अलूक्षा धर्मकामाः स्युः। यथा ते तत्र वर्तेरन्। तथा तत्र वर्तेथाः। अथाभ्याख्यातेषु। ये तत्र ब्राह्मणाः संमर्शिनः। युक्ता आयुक्ताः। अलूक्षा धर्मकामाः स्युः। यथा ते तेषु वर्तेरन्। तथा तेषु वर्तेथाः। एष आदेशः। एष उपदेशः। एषा वेदोपनिषत्। एतदनुशासनम्। एवमुपासितव्यम्। एवमु चैतदुपास्यम्।

— Translation from Aurovindo (English) — When the Master hath declared Veda, then he giveth the commandments to his disciple. Speak truth, walk in the way of thy duty, neglect not the study of Veda. When thou hast brought to the Master the wealth that he desireth, thou shalt not cut short the long thread of thy race. Thou shalt not be negligent of truth; thou shalt not be negligent of thy duty; thou shalt not be negligent of welfare; thou shalt not be negligent towards thy increase and thy thriving; thou shalt not be negligent of the study & teaching of Veda. Thou shalt not be negligent of thy works unto the Gods or thy works unto the Fathers. Let thy father be unto thee as thy God and thy mother as thy Goddess whom thou adorest. Serve the Master as a God and as a God the stranger within thy dwelling. The works that are without blame before the people, thou shalt do these with diligence and no others. The deeds we have done that are good and righteous, thou shalt practise these as a religion and no others. Whosoever are better and nobler than we among the Brahmins, thou shalt refresh with a seat to honour them. Thou shalt give with faith and reverence; without faith thou shalt not give. Thou shalt give with shame, thou shalt give with fear; thou shalt give with fellowfeeling. Moreover if thou doubt of thy course or of thy action, then whatsoever Brahmins be there who are careful thinkers, devout, not moved by others, lovers of virtue, not severe or cruel, even as they do in that thing, so do thou. Then as to men accused & arraigned by their fellows, whatsoever Brahmins be there who are careful thinkers, devout, not moved by others, lovers of virtue, not severe or cruel, even as they are towards these, so be thou. This is the law & the teaching. These are the Commandments. In such wise shalt thou practise religion, yea, verily in such wise do ever religiously.

— Translation from Aurovindo (Hindi) — वेद का व्याख्यान करने के उपरान्त आचार्य अपने शिष्य को अनुशासन का आदेश देते हैं। सत्य बोलो, अपने धर्म के मार्ग पर चलो, वेदों के स्वाध्याय में अवहेलना मत करो। अपने आचार्य को उनका इष्ट धन लाकर देने के बाद तुम अपनी पुत्र परम्परा के दीर्घ सूत्र को नहीं काटोगे। सत्य के विषय में तुम प्रमाद मत करना। अपने कर्तव्य के विषय में तुम असावधान मत होना। कुशलता के सम्बन्ध में तुम असावधान मत होना। अपनी उन्नति, वृद्धि एवं उद्यम के प्रति असावधान मत होना। वेदों के स्वाध्याय एवं प्रवचन के विषय में प्रमाद मत करना। देवों अथवा पितरों के प्रति अपने कर्तव्यों में अवहेलना मत करना। तुम्हारे पिता तुम्हारे लिए देवतुल्य हों तथा तुम्हारे माता देवीतुल्या हों जिनकी तुम आराधना करते हो। अपने आचार्य की देवसमान सेवा करो तथा घर आये अतिथि की देवसमान अभ्यर्थना करो। लोगों के सम्मुख हो कर्म अनिन्द्य हैं तुम केवल उन्हीं कर्मों को सयत्न करना अन्यान्य कर्मों को नहीं। हमने जिन सत्कर्मों को किया है वे ही तुम्हारे द्वारा धर्म-समान करणीय (उपास्य) हैं, अन्य कोई नहीं। जो भी ब्रह्मचारी हमसे अधिक श्रेष्ठ एवं महान् हों तुम्हें उनको आसन देकर सम्मानित एवं परितृप्त करना चाहिये। तुम्हें श्रद्धा एवं आदरपूर्वक दान करना चाहिये; अश्रद्धा से तुम नहीं दोगे। (तुम श्री-सम्पत्ति के अनुरूप दान करोगे)*। तुम सलज्जभाव से दान करोगे, तुम सभय दान करोगे; तुम संविदभाव से (सहदयता एवं सहानुभूतिपूर्वक) दान करोगे। इसके अतिरिक्त यदि तुम्हें अपने कर्म तथा कर्मपथ (आचरण) के विषय में शंका हो तो जो भी ब्राह्मण वहाँ हों जो सुविचारशील हों भक्त हों, दूसरों से संचालित न हों धर्मपरायण हों, कठोर एवं क्रूर न हों, जैसा वे उस विषय में आचरण करे वैसा ही तुम करो। और यदि कोई व्यक्ति दूसरों के द्वारा अभियुक्त तथा अपराधी घोषित हो तो उसके साथ भी तुम उसी प्रकार आचरण करो जैसा उसके प्रति वे सब ब्राह्मण करते हैं जो सुविचारवान् श्रद्धावान् हैं, दूसरो के द्वारा संचालित नहीं हैं, धर्मपरायण हैं, जो कठोर एवं कूर नहीं हैं। यही विधान तथा उपदेश हैं। ये ही परम 'आदेश' हैं। (यही वेदों का उपनिषद् (अन्तर ज्ञान) है। इसी ज्ञान के अनुसार तुम धर्म का पालन करोगे। हाँ, निश्चित रूप से यही ज्ञान है जो धर्मपूर्वक करणीय है। *यह अंश मूलपाठ में है। श्रीअरविन्द के अनुवाद में यह नहीं है –अनु

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Taittiriya Upanishad_ (Part 2)

Translation from Swami Gambhirananda — Om is Brahman. Om is all this. Om is well known as a word of imitation (i.e. concurrence). Moreover, they make them recite (to the gods) with the words, "Om, recite (to the gods)". They commence singing Samas with Om. Uttering the words "Om som" they recite the Shastras. The (priest) Brahma approves with the word Om. One permits the performance of the Agnihotra sacrifice with the word Om. A Brahmana, when about to recite the Vedas utters Om under the idea, I shall attain Brahman". He does verily attain Brahman.

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[ Sutra 12.1 ]

शं नो मित्रः शं वरुणः। शं नो भवत्वर्यमा। शं न इन्द्रो बृहस्पतिः। शं नो विष्णुरुरुक्रमः। नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वामेव प्रत्यक्षं ब्रह्मावादिषम्। ऋतमवादिषम्। सत्यमवादिषम्। तन्मामावीत्। तद्वक्तारमावीत्। आवीन्माम्। आवीद्वक्तारम्। ॐ शान्तिः शान्तिः शान्तिः।

— Translation from Aurovindo (English) — Hari OM. Be peace to us Mitra. Be peace to us Varuna. Be peace to us Aryaman. Be peace to us Indra & Brihaspati. May farstriding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vaiou. Thou, thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth! May that protect me! May that protect the Speaker! Yea, may it protect me! May it protect the Speaker. OM Peace! Peace! Peace!

— Translation from Aurovindo (Hindi) — मित्र हमारे लिए शान्तिस्वरूप हों। वरुण हमारे लिए शान्तिस्वरूप हों। ये हमारे लिए शान्तिस्वरूप हों। इन्द्र एवं बृहस्पति हमारे लिए शान्तिस्वरूप 'सुदूर-पदक्षेपी' (उरुक्रम) विष्णु हमारे लिए शान्तिप्रदाता हों। ब्रह्म को नमन। हे वायु, आपको मेरा नमन। आप, आप ही प्रत्यक्ष 'ब्रह्म' हैं तथा प्रत्यक्ष ब्रह्म रूप में मैनें आपका ही कथन किया है। मैनें सत्याचरण (ऋतम्) का कथन किया है। मैनें सत्य का कथन किया है। उसी ने मेरी रक्षा की है। उसी ने 'वक्ता' की रक्षा की है। अवश्य ही उसने मेरी रक्षा की है; उसने 'वक्ता' की रक्षा की है। ॐ शान्तिः! शान्तिः! शान्तिः! हरिः ॐ! *यह अंश (एषा वेदोपनिषत्) मूलपाठ में है। श्रीअरविन्द के अनुवाद में स्पष्टरूप से उल्लिखित नहीं है। -अनु.

— Translation from Swami Gambhirananda — Righteousness and learning and teaching (are to be practiced). Truth and learning and teaching (are to be practiced). Austerity and learning and teaching (are to be resorted to). Control of the outer senses and learning and teaching (are to be practiced). Control of the inner organs and learning and teaching (are to be resorted to). The fires (are to be lighted up), and learning and teaching (are to be followed). The Agnihotra (is to be performed), and learning and teaching (are to be carried on). Guests (are to be entertained), and learning and teaching (are to be practiced). Social good conduct (is to be adhered to), and learning and teaching (are to be practiced). Children (are to be begotten), and learning and teaching (are to carried on). Procreation and learning and teaching (are to carried on). A grandson (is to be raised), and learning and teaching (are to be practised). Truth (is the thing) - this is what Satyavacha, of the line of Rathitara, thinks. Austerity (is the thing) - this is what Taponitya, son of Purusisti, thinks. Learning and teaching alone (are the things) - this is what Naka, son of Mudgala, thinks. For that indeed is the austerity; for that indeed is the austerity.

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[ Sutra 1.1 ]

हरिः ॐ। सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु। मा विद्विषावहै। ॐ शान्तिः शान्तिः शान्तिः॥ ॐ ब्रह्मविदाप्नोति परम्। तदेषाऽभ्युक्ता। सत्यं ज्ञानमनन्तं ब्रह्म। यो वेद निहितं गुहायां परमे व्योमन्। सोऽश्नुते सर्वान्‌ कामान् सह ब्रह्मणा विपश्चितेति॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः। आकाशाद्वायुः। वायोरग्निः। अग्नेरापः। अद्‌भ्यः पृथिवी। पृथिव्या ओषधयः। ओषधीभ्योऽन्नम्। अन्नात्पुरुषः। स वा एष पुरुषोऽन्न्नरसमयः। तस्येदमेव शिरः। अयं दक्षिणः पक्षः। अयमुत्तरः पक्षः। अयमात्मा। इदं पुच्छं प्रतिष्ठा। तदप्येष श्लोको भवति।

hariḥ om| saha nāvavatu | saha nau bhunaktu | saha vīryaṁ karavāvahai |tejasvi nāvadhītamastu| mā vidviṣāvahai |om śāntiḥ śāntiḥ śāntiḥ || om brahmavidāpnoti param | tadeṣā'bhyuktā |satyaṁ jñānamanantaṁ brahma | yo veda nihitaṁ guhāyāṁ parame vyoman |so'śnute sarvān kāmān saha brahmaṇā vipaściteti || tasmādvā etasmādātmana ākāśaḥ saṁbhūtaḥ | ākāśādvāyuḥ |vāyoragniḥ | agnerāpaḥ | adbhyaḥ pṛthivī pṛthivyā oṣadhayaḥ | oṣadhībhyo'nnam | annātpuruṣaḥ |sa vā eṣa puruṣo'nnnarasamayaḥ |tasyedameva śiraḥ| ayaṁ dakṣiṇaḥ pakṣaḥ | ayamuttaraḥ pakṣaḥ| ayamātmā | idaṁ pucchaṁ pratiṣṭhā |tadapyeṣa śloko bhavati|

— Translation from Aurovindo (English) — OM. The knower of Brahman attaineth the Highest; for this is the verse that was declared of old, “Brahman is Truth, Brahman is Knowledge, Brahman is the Infinite, he that findeth Him hidden in the cavern heart of being; in the highest heaven of His creatures, lo he enjoyeth all desire and he abideth with the Eternal, even with that cognisant and understanding Spirit.” This is the Self, the Spirit, and from the Spirit ether was born; and from the ether, air; and from the air, fire; and from the fire, the waters; and from the waters, earth; and from the earth, herbs and plants; and from the herbs and plants, food; and from food man was born. Verily, man, this human being, is made of the essential substance of food. And this that we see is the head of him, and this is his right side and this is his left; and this is his spirit & the self of him; and this is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — हरिः ॐ। 'वह' हम दोनों की एक साथ रक्षा करे। 'वह' एक साथ हम दोनों को अपने अधीन कर ले। हम एक साथ शक्ति एवं वीर्य अर्जित करें। हमारा अध्ययन हम दोनों के लिए तेजस्वी हो, प्रकाश एवं शक्ति से परिपूरित हो। हम कदापि विद्वेष न करें। ॐ शान्तिः! शान्तिः! शान्तिः! ॐ। ब्रह्मवेत्ता 'परम तत्त्व' को प्राप्त करता है; क्योंकि प्राचीन ऋचाओं में यही कथन है, '''ब्रह्म' 'सत्य' है, 'ब्रह्म' 'ज्ञान' है 'ब्रह्म' 'अनन्त' है। '' जो व्यक्ति सत्ता की हृद्गुहा में निहित 'उसको' खोज लेता है 'उसके' ही प्राणियों को परम व्योम में 'उसे' पा लेता है, वही समस्त कामनाओं को परितृप्त करता है तथा वही उस विज्ञानमय तथा बोधपूर्ण 'अन्तरात्मा' के साथ 'ब्रह्म' में निवास करता है। यही हैं 'आत्मा' 'आत्मतत्त्व'। इसी 'आत्मतत्त्व' से आकाश उत्पन्न हुआ; तथा आकाश से वायु; वायु से अग्नि; तथा अग्नि से जलों की उत्पत्ति हुई; जलों से पृथ्वी की, पृथ्वी से औषधियों की, एवं औषधियों से अन्न और अन्न से मनुष्य की उत्पत्ति हुई। वास्तव में यह मनुष्य, यह मानव सत्ता अन्न के रस से, उसके तत्त्व से ही निर्मित है। और यह जिसे हम देख रहे हैं, उसका शिर है, और यह उसका दक्षिण पक्ष है तथा यह उसका वाम पक्ष है; तथा यह उसका अन्तरात्मा है एवं यह है उसका निम्नांग जिस पर वह स्थिर रूप से प्रतिष्ठित रहता है। जिसके विषय में 'श्रुति' का यह वचन है।

— Translation from Swami Gambhirananda — I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure (Brahman). I am like that pure reality (of the Self) that is in the sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and un-decaying. Thus was the statement of Trisanku after the attainment of realisation.

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[ Sutra 1.2 ]

अन्नाद्वै प्रजाः प्रजायन्ते। याः काश्च पृथिवीं श्रिताः। अथो अन्नेनैव जीवन्ति। अथैनदपियन्त्यन्ततः। अन्नं हि भूतानां ज्येष्ठम्। तस्मात्‌ सर्वौषधमुच्यते। सर्वं वै तेऽन्नमाप्नुवन्ति। येऽन्नं ब्रह्मोपासते। अन्नं हि भूतानां ज्येष्ठम्। तस्मात्‌ सर्वौषधमुच्यते। अन्नाद्‌ भूतानि जायन्ते। जातान्यन्नेन वर्धन्ते। अद्यतेऽत्ति च भूतानि। तस्मादन्नं तदुच्यत इति। तस्माद्वा एतस्मादन्नरसमयात्। अन्योऽन्तर आत्मा प्राणमयः। तेनैष पूर्णः। स वा एष पुरुषविध एव। तस्य पुरुषविधताम्। अन्वयं पुरुषविधः। तस्य प्राण एव शिरः। व्यानो दक्षिणः पक्षः। अपान उत्तरः पक्षः। आकाश आत्मा। पृथिवी पुच्छं प्रतिष्ठा। तदप्येष श्लोको भवति।

— Translation from Aurovindo (English) — Verily all sorts and races of creatures that have their refuge upon earth, are begotten from food; thereafter they live also by food and 'tis to food again that they return at the end and last. For food is the eldest of created things and therefore they name it the Green Stuff of the Universe. Verily they who worship the Eternal as food, attain the mastery of food to the uttermost; for food is the eldest of created things and therefore they name it the Green Stuff of the Universe. From food all creatures are born and being born they increase by food. Lo it is eaten and it eateth; yea it devoureth the creatures that feed upon it, therefore it is called food from the eating. Now there is a second and inner Self which is other than this that is of the substance of food; and it is made of the vital stuff called Prana. And the Self of Prana filleth the Self of food. Now the Self of Prana is made in the image of a man; according as is the human image of the other, so is it in the image of the man. The main Breath is the head of him, the breath pervasor is his right side and the lower breath is his left side; ether is his spirit which is the self of him, earth is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — वस्तुत: पृथ्वी पर रहने वाले प्राणियों की सभी प्रजातियाँ अन्न से ही उत्पन्न होती हैं; इसीलिए वे अन्न से ही जीवित रहती हैं तथा अन्त में, पुनः अन्न में ही विलीन हो जाती हैं। क्योंकि सृष्ट पदार्थों में ज्येष्ठतम है अन्न, इसीलिए उसे 'सवोषधरूप'-'समस्त विश्व का 'हरित तत्त्व' कहा जाता है। वस्तुतः जो 'ब्रह्म' की अन्न के रूप में उपासना करते हैं वे अन्न पर पूर्ण प्रभुत्व प्राप्त कर लेते हैं; क्योंकि अन्न ही समस्त सृष्ट पदार्थों में ज्येष्ठतम है और इसीलिए वह सवौषधम् 'अर्थात्' 'समस्त विश्व का हरित तत्त्व' कहा जाता है। सभी प्राणियों का जन्म अन्न से ही होता है तथा उत्पन्न होने पर वे अन्न से ही बढ़ते हैं। यह खाया जाता है, तथा यह खाता है, हाँ, जो जीव इस पर पलते हैं उन्हें यह खा जाता है, इसी कारण यह अन्न कहलाता है। इस अन्न-रसमय 'आत्मा' से भिन्न एक अन्य 'अन्तरात्मा' है जो 'प्राणतत्त्व' से बना हुआ है : प्राणमय आत्मा। 'प्राणमय' आत्मा 'अन्नमय' आत्मा को परिव्याप्त किये रहता है। यह प्राणमय आत्मा मनुष्य के समान ही आकार धारण करता है; जिस प्रकार वह मानवाकार होता है, वैसे ही यह भी मानवाकार होता है। प्राण-वायु ही इसका शिर है, व्यान-वायु उसका दक्षिण पक्ष है, अपान-वायु उसका वाम पक्ष है; आकाश उसका अन्तरात्मा है जो कि उसका आत्मा है, पृथ्वी उसका निम्नांग है जिस पर वह स्थिर रूप से प्रतिष्ठित रहता है। जिसके विषय में 'श्रुति' का यह वचन है।

— Translation from Swami Gambhirananda — Having taught the Vedas, the preceptor imparts this post-instruction to the students: "Speak the truth. Practice righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching.

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[ Sutra 1.3 ]

प्राणं देवा अनु प्राणन्ति। मनुष्याः पशवश्च ये। प्राणो हि भूतानामायुः। तस्मात्‌ सर्वायुषमुच्यते। सर्वमेव त आयुर्यन्ति। ये प्राणं ब्रह्मोपासते। प्राणो हि भूतानामायुः। तस्मात्‌ सर्वायुषमुच्यत इति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य। तस्माद्वा एतस्मात्प्राणमयात्। अन्योऽन्तर आत्मा मनोमयः। तेनैष पूर्णः। स वा एष पुरुषविध एव। तस्य पुरुषविधताम्। अन्वयं पुरुषविधः। तस्य यजुरेव शिरः। ऋग्दक्षिणः पक्षः। सामोत्तरः पक्षः। आदेश आत्मा। अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा। तदप्येष श्लोको भवति॥

prāṇaṁ devā anu prāṇanti | manuṣyāḥ paśavaśca ye prāṇo hi bhūtānāmāyuḥ | tasmāt sarvāyuṣamucyate |sarvameva ta āyuryanti | ye prāṇaṁ brahmopāsate prāṇo hi bhūtānāmāyuḥ | tasmāt sarvāyuṣamucyata iti |tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya | tasmādvā etasmātprāṇamayāt | anyo'ntara ātmā manomayaḥ |tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |tasya puruṣavidhatām | anvayaṁ puruṣavidhaḥ |tasya yajureva śiraḥ | ṛgdakṣiṇaḥ pakṣaḥ | sāmottaraḥ pakṣaḥ| ādeśa ātmā | atharvāṅgirasaḥ pucchaṁ pratiṣṭhā |tadapyeṣa śloko bhavati ||

— Translation from Aurovindo (English) — The Gods live and breathe under the dominion of Prana and men and all these that are beasts; for Prana is the life of created things & therefore they name it the LifeStuff of the All. Verily they who worship the Eternal as Prana attain mastery of Life to the uttermost; for Prana is the life of created things and therefore they name it the LifeStuff of the All. And this Self of Prana is the soul in the body of the former one which was of food. Now there is yet a second and inner Self which is other than this that is of Prana, and it is made of Mind. And the Self of Mind filleth the Self of Prana. Now the Self of Mind ismade in the image of a man; according as is the human image of the other, so is it in the image of the man. Yajur is the headof him and the Rigveda is his right side and the Samaveda is his left side: the Commandment is his spirit which is the self of him, Atharvan Ungirus is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — प्राण' के साम्राज्य में ही देवगण निवास करते एवं निश्वास लेते हैं, इसी प्रकार जो मानव हैं तथा जो पशु है वे भी; क्योंकि 'प्राण' ही समस्त भूत-पदार्थों (सृष्ट पदार्थों) का जीवन है, इसीलिए उसे ''सर्वायुष'' अर्थात् 'सबका जीवन-तत्त्व' कहा जाता है। वस्तुतः जो 'ब्रह्म' की 'प्राण' के रूप में उपासना करते हैं वे 'जीवन' पर पूर्ण प्रभुत्व प्राप्त कर लेते हैं; क्योंकि 'प्राण' ही समस्त भूत-पदार्थों का जीवन है, इसीलिए उसे 'सर्वायुष ''अर्थात् 'सबका जीवनतत्त्व' कहा जाता है। और यह प्राणमय 'आत्मरूप' पूर्वरूप शरीर जो अन्नमय था, उसके अन्दर आत्मा है। इस प्राणमय 'आत्मा' से भिन्न, एक अन्य 'अन्तरात्मा' है जो 'मनस्तत्त्व' से निर्मित है: मनोमय आत्मा। इस 'मनोमय आत्मा' से यह 'प्राणमय आत्मा' परिव्याप्त रहता है। और यह 'मनोमय आत्मा' मानवाकार में ही रचित है; जिस प्रकार अन्य का भी मानव रूप है उसी प्रकार इसका भी मानव रूप है। यजुर्वेद जिसका शिर है, ऋग्वेद उसका दक्षिण पक्ष है तथा सामवेद उसका वाम पक्ष है: परम 'आदेश' उसकी आत्मा है जो कि उसका आत्मस्वरूप है। अथर्व अंगिरस उसका निम्न अंग है जिस पर वह स्थिररूप से प्रतिष्ठित है। जिसके विषय में 'श्रुति' का यह वचन है।

— Translation from Swami Gambhirananda — There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. These actions of ours that are commendable are to be followed by you, but not the others. You should, by offering seats, remove the fatigue of those Brahmanas who are more praiseworthy among us. The offering should be with honour; the offering should not be with dishonour. The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit. This is the injunction. This is the instruction. This is the secret of the Vedas. This is divine behest. This is how the meditation is to be done. This is how this must be meditated on.

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[ Sutra 1.4 ]

यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। न बिभेति कदाचनेति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य। तस्माद्वा एतस्मान्मनोमयात्। अन्योऽन्तर आत्मा विज्ञानमयः। तेनैष पूर्णः। स वा एष पुरुषविध एव। तस्य पुरुषविधताम्। अन्वयं पुरुषविधः। तस्य श्रद्धैव शिरः। ऋतं दक्षिणः पक्षः। सत्यमुत्तरः पक्षः। योग आत्मा। महः पुच्छं प्रतिष्ठा। तदप्येष श्लोको भवति॥

yato vāco nivartante | aprāpya manasā saha| ānandaṁ brahmaṇo vidvān | na bibheti kadācaneti |tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya | tasmādvā etasmānmanomayāt | anyo'ntara ātmā vijñānamayaḥ |tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |tasya puruṣavidhatām| anvayaṁ puruṣavidhaḥ | tasya śraddhaiva śiraḥ |ṛtaṁ dakṣiṇaḥ pakṣaḥ |satyamuttaraḥ pakṣaḥ | yoga ātmā | mahaḥ pucchaṁ pratiṣṭhā |tadapyeṣa śloko bhavati ||

— Translation from Aurovindo (English) — The delight of the Eternal from which words turn away without attaining and the mind also returneth baffled, who knoweth the delight of the Eternal? He shall fear nought now or hereafter. And this Self of Mind is the soul in the body to the former one which was of Prana. Now there is yet a second and inner Self which is other than this which is ofMind and it is made of Knowledge. And the Self of Knowledge filleth the Self of Mind. Now the KnowledgeSelf is made in the image of a man; according as is the human image of the other, so is it in the image of the man. Faith is the head of him, Law is his right side, Truth is his left side; Yoga is his spirit which is the self of him; Mahas (the material world) is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — ब्रह्म' का वह आनन्द जहाँ से वाणी कुछ भी प्राप्त किए बिना लौट आती है तथा मन भी विस्मय से चकित होकर लौट आता है, 'ब्रह्म' के उस आनन्द को कौन जानता है? वह अब और फिर कदापि भयभीत नहीं होगा। इससे पहले वाले शरीर में, जो 'प्राणमय' था, यह 'मनोमय पुरुष' ही उसकी आत्मा है। इस 'मनोमय आत्मा' से भी अन्य एक 'अन्तरात्मा' है जो 'विज्ञान' तत्त्व से निर्मित है। और यह 'विज्ञानात्मा' 'मनोमय आत्मा' को परिव्याप्त किये रहता है। यह 'विज्ञानात्मा' मनुष्य की ही रूपाकृति धारण करता है; जिस प्रकार अन्य की भी मानवाकृति होती है, उसी प्रकार यह भी मानवाकृति में होता है। 'श्रद्धा' ही उसका शिर है, 'विधान' (ऋतम्) उसका दक्षिण पक्ष है, 'सत्य उसका वाम पक्ष है;' 'योग' उसकी अन्तरात्मा है जो कि उसक आत्मस्वरूप है; 'महः' (भौतिक जगत्) उसका निम्नांग है जिस पर वह स्थिररूप से प्रतिष्ठित रहता है। जिसके विषय में 'श्रुति' का यह वचन है।

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[ Sutra 1.5 ]

विज्ञानं यज्ञं तनुते। कर्माणि तनुतेऽपि च। विज्ञानं देवाः सर्वे। ब्रह्म ज्येष्ठमुपासते। विज्ञानं ब्रह्म चेद्वेद। तस्माच्चेन्न प्रमाद्यति। शरीरे पाप्मनो हित्वा। सर्वान् कामान् समश्नुत इति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य। तस्माद्वा एतस्माद्विज्ञानमयात्। अन्योऽन्तर आत्माऽऽनन्दमयः तेनैष पूर्णः। स वा एष पुरुषविध एव। तस्य पुरुषविधताम्। अन्वयं पुरुषविधः। तस्य प्रियमेव शिरः। मोदो दक्षिणः पक्षः। प्रमोद उत्तरः पक्षः। आनन्द आत्मा। ब्रह्म पुच्छं प्रतिष्ठा। तदप्येष श्लोको भवति॥

vijñānaṁ yajñaṁ tanute | karmāṇi tanute'pi ca |vijñānaṁ devāḥ sarve |brahma jyeṣṭhamupāsate | vijñānaṁ brahma cedveda |tasmāccenna pramādyati | śarīre pāpmano hitvā |sarvān kāmān samaśnuta iti | tasyaiṣa eva śārīra ātmā |yaḥ pūrvasya | tasmādvā etasmādvijñānamayāt| anyo'ntara ātmā''nandamayaḥ tenaiṣa pūrṇaḥ |sa vā eṣa puruṣavidha eva | tasya puruṣavidhatām| anvayaṁ puruṣavidhaḥ | tasya priyameva śiraḥ | modo dakṣiṇaḥ pakṣaḥ pramoda uttaraḥ pakṣaḥ | ānanda ātmā | brahma pucchaṁ pratiṣṭhā |tadapyeṣa śloko bhavati ||

— Translation from Aurovindo (English) — Knowledge spreadeth the feast of sacrifice and knowledge spreadeth also the feast of works; all the gods offer adoration to him as to Brahman and the Elder of the Universe. For if one worship Brahman as the knowledge and if one swerve not from it neither falter, then he casteth sin from him in this body and tasteth all desire. And this Self of Knowledge is the soul in the body to the former one which was of Mind. Now there is yet a second and inner self which is other than this which is of Knowledge and it is fashioned out of Bliss. And the Self of Bliss filleth the Self of Knowledge. Now the Bliss Self is made in the image of a man; according as is the human image of the other, so is it made in the image of the man. Love is the head of Him; Joy is His right side; pleasure is His left side; Bliss is His spirit which is the self of Him; the Eternal is His lower member wherein He resteth abidingly. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — विज्ञान यज्ञ के रस को विस्तृत करता है तथा विज्ञान कर्म के रस को भी विस्तृत करता है; सभी देवगण उसकी 'ब्रह्म' के रूप में तथा 'विश्व के ज्येष्ठ' के रूप में उपासना करते हैं। क्योंकि यदि कोई ब्रह्म की 'विज्ञान' के रूप उपासना करे तथा उससे न विमुख हो न ही उसमें प्रमाद करे, तो वह इसी शरीर में पापों से मुक्त होकर समस्त कामनाओं का आस्वादन करता है। तथा यह 'विज्ञानमय' आत्मा इससे पूर्व वर्णित मनोमय शरीर में आत्मा-सदृश है। अब इस 'विज्ञानमय आत्मा' से भी अन्य एक अन्तरात्मा है जो 'आनन्द' से निर्मित है। तथा, 'आनन्दमय आत्मा' 'विज्ञानमय आत्मा' में परिव्याप्त रहता है। और यह 'आनन्दात्मा' मानवाकृति में ही रचित होता है; जिस प्रकार अन्य भी मानवरूप हैं, उसी प्रकार यह भी मानवरूप है। 'प्रेम' (प्रियं भाव) 'इसका' शिर है 'मोद' (हर्ष) 'इसका' दक्षिण पक्ष है 'प्रमोद' (सुख) 'इसका' वाम पक्ष है; 'आनन्द' 'इसका' अन्तरात्मा है जो कि 'उसका' आत्मस्वरूप है; शाश्वत तत्त्व-'ब्रह्म' 'इसका' निम्नांग है जिसमें 'वह' स्थिरभाव से प्रतिष्ठित रहता है। जिसके विषय में 'श्रुति' का यह वचन है।

— Translation from Swami Gambhirananda — May He protect us both together. May He nourish us both together. May we both acquire strength together. Let our study be brilliant. May we not cavil at each other. Om! Peace! Peace! Peace!

· · ·

[ Sutra 1.6 ]

असन्नेव स भवति। असद् ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद। सन्तमेनं ततो विदुरिति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य। अथातोऽनुप्रश्नाः। उताविद्वानमुं लोकं प्रेत्य। कश्चन गच्छती३ उ। आहो विद्वानमुं लोकं प्रेत्य कश्चित्समश्नुता ३ उ। सोऽकामयत। बहु स्यां प्रजायेयेति। स तपोऽतप्यत। स तपस्तप्त्वा। इदं सर्वमसृजत। यदिदं किञ्च। तत् सृष्ट्वा तदेवानुप्राविशत्। तदनुप्रविश्य। सच्च त्यच्चाभवत्। निरुक्तं चानिरुक्तं च। निलयनं चानिलयनं च। विज्ञानं चाविज्ञानं च। सत्यं चानृतं च सत्यमभवत्। यदिदं किं च। तत्सत्यमित्याचक्षते। तदप्येष श्लोको भवति॥

asanneva sa bhavati | asad brahmeti veda cet| asti brahmeti cedveda | santamenaṁ tato viduriti |tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya| athāto'nupraśnāḥ | utāvidvānamuṁ lokaṁ pretya kaścana gacchatī3 u| āho vidvānamuṁ lokaṁ pretya kaścitsamaśnutā 3 u | so'kāmayata |bahu syāṁ prajāyeyeti | sa tapo'tapyata | sa tapastaptvā |idaṁ sarvamasṛjata | yadidaṁ kiñca | tat sṛṣṭvā tadevānuprāviśat | tadanupraviśya | sacca tyaccābhavat| niruktaṁ cāniruktaṁ ca | nilayanaṁ cānilayanaṁ ca |vijñānaṁ cāvijñānaṁ ca | satyaṁ cānṛtaṁ ca satyamabhavat |yadidaṁ kiṁ ca| tatsatyamityācakṣate |tadapyeṣa śloko bhavati||

— Translation from Aurovindo (English) — One becometh as the unexisting, if he knows the Eternal as negation; but if one knoweth of the Eternal that He is, then men know him for the saint & the one reality. And this Self of Bliss is the soul in the body to the former one which was of Knowledge. And thereupon there arise these questions. “When one who hath not the Knowledge, passeth over to that other world, doth any such travel farther? Or when one who knoweth, hath passed over to the other world, doth any such enjoy possession?” The Spirit desired of old “I would be manifold for the birth of peoples.” Therefore He concentrated all Himself in thought, and by the force of His brooding He created all this universe, yea all whatsoever existeth. Now when He had brought it forth, He entered into that He had created, He entering in became the Is here and the May Be there; He became that which is defined and that which hath no feature; He became this hous`ed thing and that houseless; He became Knowledge and He became Ignorance; He became Truth and He became falsehood. Yea He became all truth, even whatsoever here existeth. Therefore they say of Him that He is Truth. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — यदि कोई 'ब्रह्म' को 'असत्' रूप समझता है तो वह स्वयं असत् समान (अस्तित्वहीन) बन जाता है; किन्तु यदि वह 'ब्रह्म' को इस रूप में जानता है कि वह है, तो लोग उसे सन्त की तरह जानते हैं तथा वह उनके लिए एक यथार्थ सत्य है। और यह 'आनन्दात्मा' 'विज्ञानमय आत्मा' के लिए शरीर में आत्मा-सदृश है। और इसके विषय में ये प्रश्न उठते हैं-''जब कोई इस 'ज्ञान' के बिना इस लोक से अन्य लोक में प्रयाण करता है तो क्या ऐसा व्यक्ति उससे भी आगे यात्रा करता है? अथवा ऐसा कोई व्यक्ति जो विद्वान् है, जब इस लोक से अन्य लोक में प्रयाण करता है तो क्या वह प्रभुत्व का आनन्दभोग करता है?" 'परमात्म तत्त्व' ने आदिकाल में कामना की ''मैं अपनी प्रजा के जन्म के हेतु बहुरूप हो जाऊँ। " अतः 'उसने' 'स्वयं' को पूर्णतया चिन्तन में एकाग्र किया, तथा 'अपने' चिन्तन की शक्ति से, अपने तप से 'उसने' इस समस्त विश्व की सृष्टि की, हाँ, जो कुछ भी विद्यमान है, उसको रचा। और फिर जब 'उसने' यह रच डाला तो जो 'उसने' रचा उसी में 'वह ' प्रवेश कर गया, तथा प्रविष्ट होकर यहाँ 'है' (सत्) बन गया वहाँ 'सम्भाव्य' (त्यच्) बन गया; 'वह' 'निरुक्त' (निर्वचनीय) तथा 'अनिरुक्त' (अनिर्वचनीय) बन गया; 'वह' 'निलयन' अर्थात् आवासभूत तत्त्व तथा 'अनिलयन' अर्थात् आवासरहित तत्त्व बन गया; वही 'ज्ञान' बन गया तथा 'वही' 'अज्ञान' बन गया; 'वही' 'सत्य' बन गया तथा 'वही' अनृतं अर्थात् असत्य बन गया। सम्पूर्ण सत्य 'वही' बन गया, जो कुछ भी यहाँ विद्यमान है वह सब कुछ 'वही' बन गया। इसीलिए 'उसके' विषय में कहा जाता है कि 'वह' 'सत्य-स्वरूप' है। जिसके सम्बन्ध में श्रुति का यह वचन है।

— Translation from Swami Gambhirananda — The knower of Brahman attains the highest. Here is a verse uttering that very fact: "Brahman is truth, knowledge, and infinite. He who knows that Brahman as existing in the intellect, lodged in the supreme space in the heart, enjoys, as identified with the all - knowing Brahman, all desirable things simultaneously. From that Brahman, which is the Self, was produced space. From space emerged air. From air was born fire. From fire was created water. From water sprang up earth. From earth were born the herbs. From the herbs was produced food. From food was born man. That man, such as he is, is a product of the essence of food. Of him this indeed, is the head, this is the southern side; this is the northern side; this is the Self; this is the stabilising tail. Here is a verse pertaining to that very fact:

· · ·

[ Sutra 1.7 ]

असद् वा इदमग्र आसीत्। ततो वै सदजायत। तदात्मानं स्वयमकुरुत। तस्मात् तत्सुकृतमुच्यत इति। यद्वै तत्सुकृतम्। रसो वै सः। रसं ह्येवायं लब्ध्वानन्दी भवति। को ह्येवान्यात् कः प्राण्यात्। यदेष आकाश आनन्दो न स्यात्। एष ह्येवानन्द याति। यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते। अथ सोऽभयं गतो भवति। यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते। थ तस्य भयं भवति। तत्वेव भयं विदुषो मन्वानस्य। तदप्येष श्लोको भवति॥

asad vā idamagra āsīt | tato vai sadajāyata |tadātmānaṁ svayamakuruta |tasmāt tatsukṛtamucyata iti |yadvai tatsukṛtam | raso vai saḥ| rasaṁ hyevāyaṁ labdhvānandī bhavati | ko hyevānyāt kaḥ prāṇyāt | yadeṣa ākāśa ānando na syāt |eṣa hyevānanda yāti |yadā hyevaiṣa etasminnadṛśye'nātmye'nirukte'nilayane'bhayaṁ pratiṣṭhāṁ vindate | atha so'bhayaṁ gato bhavati |yadā hyevaiṣa etasminnudaramantaraṁ kurute |tha tasya bhayaṁ bhavati | tatveva bhayaṁ viduṣo manvānasya |tadapyeṣa śloko bhavati||

— Translation from Aurovindo (English) — In the beginning all this Universe was NonExistent and Unmanifest, from which this manifest Existence was born. Itself created itself; none other created it. Therefore they say of it the well and beautifully made. Lo this that iswell and beautifully made, verily it is no other than the delight behind existence. When he hath gotten him this delight, then it is that this creature becometh a thing of bliss; for who could labour to draw in the breath or who could have strength to breathe it out, if there were not that Bliss in the heaven of his heart, the ether within his being? It is He that is the fountain of bliss; for when the Spirit that is within us findeth his refuge and firm foundation in the Invisible Bodiless Undefinable and Unhoused Eternal, then he hath passed beyond the reach of Fear. But when the Spirit that is within us maketh for himself even a little difference in the Eternal, then he hath fear, yea the Eternal himself becometh a terror to such a knower who thinketh not. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — आरम्भ में यह सम्पूर्ण विश्व 'असत्' (अस्तित्वहीन) एवं 'अव्यक्त' था, इसी में से इस 'व्यक्त सत्ता' का प्रादुर्भाव हुआ। उसने अपना सृजन 'स्वयं' ही किया; अन्य किसी ने उसको नहीं सृजा। इसी कारण इसके सम्बन्ध में कहा जाता है यह 'सुकृत' अर्थात् बहुत सुचारु एवं सुन्दर रूप से रचा गया है। और यह जो बहुत अच्छी तरह तथा सुन्दरता से रचा गया है यह वस्तुतः अन्य कुछ नहीं, इस अस्तित्व के पीछे छिपा हुआ आनन्द, रस ही है। जब प्राणी इस आनन्द को, इस रस को प्राप्त कर लेता है तो वह स्वयं आनन्दमय बन जाता है; कारण, यदि उसकी सत्ता के हृदयाकाश में यह आनन्द न हो तो कौन है जो प्राणों को अन्दर ले पाने का श्रम कर पायेगा अथवा किसके पास प्राणों को बाहर छोड़ने की शक्ति होगी? 'यही' है जो आनन्द का स्रोत है; क्योंकि जब हमारी 'अन्तरात्मा' उस 'अदृश्य', 'अशरीरी' (अनात्म्य) अनिर्दशं (अनिरुक्त) एवं 'अनिलयन' 'ब्रह्म' में आश्रय ग्रहण करके दृढ़ रूप से 'उस' प्रतिष्ठित हो जाता है, तब वह 'भय' की पकड़ से बाहर हो जाता है। किन्तु जब हमारी 'अन्तरात्मा' स्वयं के लिए 'ब्रह्म ' में स्वल्पमात्र भी भेद करती है, तो वह भयभीत होता है; जो विद्वान् मननशील नहीं है, उसके लिए स्वयं 'ब्रह्म' ही एक भय बन जाता है। जिसके विषय में 'श्रुति' का यह वचन है।

— Translation from Swami Gambhirananda — All beings that rest on the earth are born verily from food. Besides, they live on food, and at the end, they get merged in food. Food was verily born before all creatures; therefore it is called the medicine for all, those who worship food as Brahman acquire all the food. Food was verily born before all creatures; therefore it is called the medicine for all. Creatures are born of food; being born, they grow by food. Since it is eaten and it eats the creatures, it is called food. As compared with this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. This Self is also of the human form. Its human form takes after the human form of that (earlier one). Of this, Prana is the head, Vyana is the southern side, Apana is the northern side, space is the self, the earth is the tail that stabilises. Pertaining to that is this (following) verse:

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[ Sutra 1.8 ]

भीषाऽस्माद्वातः पवते। भीषोदेति सूर्यः। भीषाऽस्मादग्निश्चेन्द्रश्च। मृत्युर्धावति पञ्चम इति। सैषाऽऽनन्दस्य मीमांसा भवति। युवा स्यात्साधुयुवाऽध्यायकः। आशिष्ठो दृढिष्ठो बलिष्ठः। तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्। स एको मानुष आनन्दाः। ते ये शतं मानुषा आनन्दाः। स एको मनुष्यगन्धर्वाणामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं मनुष्यगन्धर्वाणामानन्दाः। स एको देवगन्धर्वाणामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं देवगन्धर्वाणामानन्दाः। स एकः पितृणां चिरलोकलोकानामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं पितृणां चिरलोकलोकानामानन्दाः। स एकः आजानजानां देवानामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतम् आजानजानां देवानामानन्दाः। स एकः कर्मदेवानां देवानामानन्दः। ये कर्मणा देवानपियन्ति। श्रोत्रियस्य चाकामहतस्य। ते ये शतं कर्मदेवानां देवानामानन्दाः। स एको देवानामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं देवानामानन्दाः। स एक इन्द्रस्यानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतमिन्द्रस्यानन्दाः। स एको बृहस्पतेरानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं बृहस्पतेरानन्दाः। स एकः प्रजापतेरानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं प्रजापतेरानन्दाः। स एको ब्रह्मण आनन्दः। श्रोत्रियस्य चाकामहतस्य॥ स यश्चायं पुरुषे। यश्चासावादित्ये। स एकः। स य एवंवित्। अस्माल्लोकात्प्रेत्य। एतमन्नमयमात्मानमुपसङ्क्रामति। एतं प्राणमयमात्मानमुपसङ्क्रामति। एतं मनोमयमात्मानमुपसङ्क्रामति। एतं विज्ञानमयमात्मानमुपसङ्क्रामति। एतमानन्दमयमात्मानमुपसङ्क्रामति। तदप्येष श्लोको भवति॥

bhīṣā'smādvātaḥ pavate | bhīṣodeti sūryaḥ |bhīṣā'smādagniścendraśca | mṛtyurdhāvati pañcama iti |saiṣā''nandasya mīmāṁsā bhavati |yuvā syātsādhuyuvā'dhyāyakaḥ| āśiṣṭho dṛḍhiṣṭho baliṣṭhaḥ | tasyeyaṁ pṛthivī sarvā vittasya pūrṇā syāt| sa eko mānuṣa ānandāḥ | te ye śataṁ mānuṣā ānandāḥ| sa eko manuṣyagandharvāṇāmānandaḥ | śrotriyasya cākāmahatasya |te ye śataṁ manuṣyagandharvāṇāmānandāḥ |sa eko devagandharvāṇāmānandaḥ | śrotriyasya cākāmahatasya |te ye śataṁ devagandharvāṇāmānandāḥ |sa ekaḥ pitṛṇāṁ ciralokalokānāmānandaḥ |śrotriyasya cākāmahatasya | te ye śataṁ pitṛṇāṁ ciralokalokānāmānandāḥ |sa ekaḥ ājānajānāṁ devānāmānandaḥ| śrotriyasya cākāmahatasya |te ye śatam ājānajānāṁ devānāmānandāḥ |sa ekaḥ karmadevānāṁ devānāmānandaḥ | ye karmaṇā devānapiyanti | śrotriyasya cākāmahatasya |te ye śataṁ karmadevānāṁ devānāmānandāḥ | sa eko devānāmānandaḥ | śrotriyasya cākāmahatasya |te ye śataṁ devānāmānandāḥ | sa eka indrasyānandaḥ| śrotriyasya cākāmahatasya | te ye śatamindrasyānandāḥ |sa eko bṛhaspaterānandaḥ | śrotriyasya cākāmahatasya |te ye śataṁ bṛhaspaterānandāḥ | sa ekaḥ prajāpaterānandaḥ |śrotriyasya cākāmahatasya | te ye śataṁ prajāpaterānandāḥ |sa eko brahmaṇa ānandaḥ | śrotriyasya cākāmahatasya|| sa yaścāyaṁ puruṣe | yaścāsāvāditye |sa ekaḥ |sa ya evaṁvit | asmāllokātpretya | etamannamayamātmānamupasaṅkrāmati |etaṁ prāṇamayamātmānamupasaṅkrāmati | etaṁ manomayamātmānamupasaṅkrāmati |etaṁ vijñānamayamātmānamupasaṅkrāmati | etamānandamayamātmānamupasaṅkrāmati |tadapyeṣa śloko bhavati||

— Translation from Aurovindo (English) — Through the fear of Him the Wind bloweth; through the fear of Him the Sun riseth; through the fear of Him Indra and Agni and Death hasten in their courses. Behold this exposition of the Bliss to which ye shall hearken. Let there be a young man, excellent & lovely in his youth, a great student; let him have fair manners and a most firm heart and great strength of body, and let all this wide earth be full of wealth for his enjoying. That is the measure of bliss of one human being. Now a hundred and a hundredfold of the human measure of bliss, is one bliss of men that have become angels in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of angelic bliss is one bliss of Gods that are angels in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of divine angelic bliss is one bliss of the Fathers whose world of heaven is their world for ever. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the Fathers whose worlds are for ever, is one bliss of the Gods who are born as Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the firstborn in heaven, is one bliss of the Gods of work who are Gods, for by the strength of their deeds they depart and are Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the Gods of work, is one bliss of the great Gods who are Gods for ever. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of divine bliss, is one bliss of Indra, the King in Heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Indra's bliss is one bliss of Brihaspati, who taught the Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Brihaspati's bliss, is one bliss of Prajapati, the Almighty Father. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Prajapati's bliss, is one bliss of the Eternal Spirit. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. The Spirit who is here in a man and the Spirit who is there in the Sun, it is one Spirit and there is no other. He who knoweth this, when he hath gone away from this world, passeth to this Self which is of food; he passeth to this Self which is of Prana; he passeth to this Self which is of Mind; he passeth to this Self which is of Knowledge; he passeth to this Self which is of Bliss. Whereof this is the Scripture.

— Translation from Aurovindo (Hindi) — उसके' भय से ही वायु बहती है; 'उसके' भय से सूर्य उदित होता है; 'उसके' भय से इन्द्र, अग्नि तथा मृत्यु अपने कार्यों में वेगपूर्वक प्रवृत्त होते हैं। देखो यह आनन्द की मीमांसा है जिसे तुम सुनोगे। कोई नवयुवक हो, जो अपने यौवन के उत्तम रूप तथा माधुर्य से भरा हुआ हो, जो श्रेष्ठ अध्येता (विद्यार्थी) हो, उसका शिष्ट आचरण हो, दृढभावों वाला हृदय हो तथा बलिष्ठ शरीर हो तथा यह सम्पूर्ण विस्तृत वसुन्धरा उसके आनन्द भोग के लिए वित्तपूर्णा (धन-धान्यपूर्णा) हो। यह है एक मनुष्य के आनन्द का परिमाण। अब ऐसे सौ-सौ मानुष-आनन्द उन मनुष्यों के लिए एक आनन्द है जो स्वर्ग में गन्धर्व बन चुके हैं। यह है आनन्द वेदविद् (श्रोत्रिय) का, जिसकी आत्मा को काम का प्रहार छूता तक नहीं। ऐसे सौ-सौ मनुष्यगन्धर्व आनन्द के परिमाण से बना है स्वर्ग में रहने वाले गन्धर्वरूपी देवों का एक आनन्द (देवगन्धर्व आनन्द)। और, यह है आनन्द वेदविद् (श्रोत्रिय) का, जिसकी आत्मा को काम का प्रहार छूता तक नहीं। और ऐसे सौ-सौ देवगन्धर्व आनन्दों को मिलाने से बनता है उन 'पितरों' का एक आनन्द जिनका स्वर्ग लोक ही चिरलोक है। और यह है आनन्द वेदविद् (श्रोत्रिय) का, जिसकी आत्मा को काम का प्रहार छूता तक नहीं। और चिरलोकवासी पितरों के इस परिमाण वाले आनन्द के सौ-सौ आनन्दों के बराबर है उन देवों का एक आनन्द जो स्वर्ग में देवरूप में जन्म लेते हैं। और यह है आनन्द वेदविद् (श्रोत्रिय) का, जिसकी आत्मा को काम का प्रहार छूता तक नहीं। स्वर्गलोक में हीं आरम्भ से जन्में देवों के आनन्द का सौ-सौ गुने के बराबर है उन कर्मदेवों का एक आनन्द, जो अपने सत्कर्मों के बल से प्रयाण

Taittiriya Upanishad_ (Part 3)

करके स्वर्ग में 'देव' बन गये हैं। और यह है आनन्द वेदविद् (श्रोत्रिय) का जिसकी आत्मा को काम का प्रहार छूता तक नहीं। कर्मदेवों के ऐसे सौ-सौ आनन्दों के बराबर है उन देवों का एक आनन्द जो महान् देव हैं तथा जो नित्य-चिरन्तन देव हैं। और यह है आनन्द वेदविद् (श्रोत्रिय) का जिसकी आत्मा को काम का प्रहार छूता तक नहीं। और देवों के इस दिव्य आनन्द के सो-सौ गुने के बराबर है स्वर्गपति इन्द्र का एक आनन्द। और यह है आनन्द वेदविद् (श्रोत्रिय) का जिसकी आत्मा को काम का प्रहार छूता तक नहीं। इन्द्र के इस आनन्द जैसे सौ-सौ आनन्दों के बराबर है स्वर्ग में देवों के गुरु बृहस्पति का एक आनन्द। और यह है आनन्द वेदविद् (श्रोत्रिय) का जिसकी आत्मा को काम का प्रहार छूता तक नहीं। बृहस्पति के सौ-सौ आनन्दों के बराबर है 'शक्तिशाली परमपिता' प्रजापति का एक आनन्द। और यह है आनन्द वेदविद् (श्रोत्रिय) का जिसकी आत्मा को काम का प्रहार छूता तक नहीं। प्रजापति के सौ-सौ आनन्दों के बराबर है 'ब्रह्म' (शाश्वत-परमात्म-तत्त्व) का एक आनन्द। और यह है आनन्द वेदविद् (श्रोत्रिय) का जिसकी आत्मा को काम का प्रहार छूता तक नहीं। 'परमात्मतत्त्व' जो यही एक मनुष्य में है तथा 'परमात्मतत्त्व' जो वहाँ सूर्य में है, यह एक ही है, इससे अन्य कोई नहीं है। जो यह जानता है, वह इस लोक से जब प्रयाण करता है तब इस 'अन्नमय आत्मा' में संक्रमण करता है, वह 'प्राणमय आत्मा' में संक्रमण करता है; वह 'मनोमय आत्मा' में संक्रमण करता है; वह 'विज्ञानमय आत्मा' में संक्रमण करता है; वह 'आनन्दमय आत्मा' में संक्रमण करता है। इसके विषय में भी यह श्लोक (श्रुति-वचन) है।

— Translation from Swami Gambhirananda — The senses act by following the vital force in the mouth; all human beings and animals that are there act similarly; since on the vital force depends the life of all creatures, therefore it is called the life of all; those who worship the vital force as Brahman, attain the full span of life; since on the vital force depends the life of all, it is called the life of all. Of the preceding (physical) one, this one, indeed, is the embodied self. As compared with this vital body, there is another internal self constituted by mind. By that one is this one filled up. That self constituted by mind is also of a human shape. The human shape of the mental body takes after the human shape of the vital body. Of the mental body, the Yajur-mantras are the head. The Rig-mantras are the right side, the Sama-mantras are the left side, the Brahmana portion is the self (trunk), the mantras seen by Atharvangiras are the stabilising tail. Pertaining to this there is a verse:

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[ Sutra 1.9 ]

यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। न बिभेति कुतश्चनेति। एतं ह वाव न तपति। किमहं साधु नाकरवम्। किमहं पापमकरवमिति। स य एवं विद्वानेते आत्मानं स्पृणुते। उभे ह्येवैष एते आत्मानं स्पृणुते। य एवं वेद। इत्युपनिषत्‌॥

yato vāco nivartante | aprāpya manasā saha| ānandaṁ brahmaṇo vidvān| na bibheti kutaścaneti | etaṁ ha vāva na tapati kimahaṁ sādhu nākaravam | kimahaṁ pāpamakaravamiti |sa ya evaṁ vidvānete ātmānaṁ spṛṇute |ubhe hyevaiṣa ete ātmānaṁ spṛṇute | ya evaṁ veda | ityupaniṣat||

— Translation from Aurovindo (English) — The Bliss of the Eternal from which words turn back without attaining and mind also returneth baffled, who knoweth the Bliss of the Eternal? He feareth not for aught in this world or elsewhere. Verily to him cometh not remorse and her torment saying “Why have I left undone the good & why have I done that which was evil?” For he who knoweth the Eternal, knoweth these that they are alike his Spirit; yea, he knoweth both evil and good for what they are and delivereth Spirit, who knoweth the Eternal. And this is Upanishad, the secret of the Veda. Together may He protect us, together may He possess us, together may we make unto us strength & virility. May our reading be full of light and power. May we never hate. OM Peace! Peace! Peace! Hari OM!

— Translation from Aurovindo (Hindi) — ब्रह्म' का वह आनन्द जहाँ से कुछ भी प्राप्त किए बिना वाणी वापिस लौट आती है तथा मन भी जहाँ पहुँच कर विस्मय से चकित होकर लौट आता है, 'ब्रह्म' के उस आनन्द को कौन जानता है? वह चाहे इस जगत् में, चाहे अन्यत्र, कहीं भी, भयभीत नहीं होता। वास्तव में उसको कोई सन्ताप (दुःख) नहीं होता तथा ये पीड़ापूर्ण भाव उसके मन में नहीं आते-''मैंने सत्कर्म को करना क्यों छोड़ दिया तथा मैंने उस पापकर्म का आचरण को क्यों किया? क्योंकि जो 'नित्यब्रह्म' को जानता है वह इन्हें जानता है, वह यह जानता है कि ये उसके 'आत्मतत्त्व' के समान ही हैं; हाँ,वह जानता है कि ये शुभ एवं अशुभ दोनों क्या हैं तथा 'ब्रह्म' को ऐसा जानते हुए वह आत्मा को मुक्त करता है। और यही है उपनिषद्, यही है वेद का रहस्य। 'वह' हम दोनों की एक साथ रक्षा करे; 'वह' एक साथ हम दोनों को अपने अधीन कर ले, हम एक साथ शक्ति एवं वीर्य अर्जित करें। हम दोनों का अध्ययन हमारे लिए तेजस्वी हो, प्रकाश एवं शक्ति से परिपूरित हो। हम कदापि विद्वेष न करें। ॐ शान्तिः शान्तिः। शान्तिः। हरिः ॐ।

— Translation from Swami Gambhirananda — One is not subjected to fear at any time if one knows the Bliss that is Brahman failing to reach which (Brahman, as conditioned by the mind), words, along with the mind, turn back. Of that preceding (vital) one, this (mental one is verily the embodied self. As compared with this mental body, there is another internal self constituted by valid knowledge. By that one is this one filled up. This one as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him faith is verily the head; righteousness is the right side; truth is the left side; concentration is the self (trunk); (the principle, called) Mahat, is the stabilising tail. Pertaining to this, here is a verse:

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[ Sutra 3.1 ]

भृगुर्वै वारुणिः। वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तस्मा एतत् प्रोवाच। अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति। तं होवाच। यतो वा इमानि भूतानि जायन्ते। येन जातानि जीवन्ति। यत् प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद्‌ ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा॥

bhṛgurvai vāruṇiḥ | varuṇaṁ pitaramupasasāra| adhīhi bhagavo brahmeti | tasmā etat provāca| annaṁ prāṇaṁ cakṣuḥ śrotraṁ mano vācamiti |taṁ hovāca | yato vā imāni bhūtāni jāyante |yena jātāni jīvanti | yat prayantyabhisaṁviśanti | tadvijijñāsasva | tad brahmeti |sa tapo'tapyata | sa tapastaptvā||

— Translation from Aurovindo (English) — Bhrigu, Varuna's son, came unto his father Varuna and said “Lord, teach me the Eternal.” And his father declared it unto him thus “Food and Prana and Eye and Ear and Mind-even these.” Verily he said unto him “Seek thou to know that from which these creatures are born, whereby being born they live and to which they go hence and enter again; for that is the Eternal.” And Bhrigu concentrated himself in thought and by the askesis of his brooding

— Translation from Aurovindo (Hindi) — वरुण के पुत्र भृगु ने अपने पिता वरुण के पास जाकर यह कहा-''भगवन् मुझे 'ब्रह्म' का ज्ञान दीजिये''। उनके पिता वरुण ने उनसे इस प्रकार कहा-''अन्न, प्राण, चक्षु, श्रोत्र एवं मन-ये भी। ''उहोंने भृगु से कहा, ''ये समस्त प्राणी कहाँ से उत्पन्न होते हैं, उत्पन्न होकर ये किसके द्वारा जीवित रहते हैं तथा तत्पश्चात् ये किसमें समाविष्ट हो जाते हैं, उसे तुम जानने का प्रयास करो, क्योंकि वह ही है 'ब्रह्म'। ''तथा भृगु अपने मनन में एकाग्र हो गये तथा अपने मनन की तप-ऊर्जा से...

— Translation from Swami Gambhirananda — Bhrigu, the well-known son of Varuna, approached his father Varuna with the (formal) request, "O, revered sir, teach me Brahman". To him he (Varuna) said this: "Food, vital force, eye, ear, mind, speech - (these are the aids to knowledge of Brahman)". To him he (Varuna) said: "Crave to know that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge. That is Brahman". He practiced concentration. He, having practiced concentration,

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[ Sutra 3.2 ]

अन्नं ब्रह्मेति व्यजानात्। अन्नाद्‌ध्येव खल्विमानि भुतानि जायन्ते। अन्नेन जातानि जीवन्ति। अन्नं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाच। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा॥

annaṁ brahmeti vyajānāt | annāddhyeva khalvimāni bhutāni jāyante | annena jātāni jīvanti| annaṁ prayantyabhisaṁviśantīti | tadvijñāya punareva varuṇaṁ pitaramupasasāra | adhīhi bhagavo brahmeti |taṁ hovāca | tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā||

— Translation from Aurovindo (English) — He knew food for the Eternal. For from food alone, it appeareth, are these creatures born and being born they live by food, and into food they depart and enter again. And when he had known this, he came again to Varouna his father and said “Lord, teach me the Eternal.” And his father said to him “By askesis do thou seek to know the Eternal, for concentration in thought is the Eternal.” He concentrated himself in thought and by the energy of his brooding

— Translation from Aurovindo (Hindi) — उन्होंने जाना कि अन्न ही 'ब्रह्म ' है। क्योंकि ऐसा प्रतीत होता है कि अन्न से ही समस्त प्राणी उत्पन्न होते हैं तथा उत्पन्न होकर ये अन्न के द्वारा ही जीवित रहते हैं तथा अन्न में ही ये पुनः लौटकर समाविष्ट हो जाते हैं। जब उन्होंने यह जान लिया तो वे पुनः अपने पिता वरुण के पास आये और बोले ''हे भगवन् मुझे 'ब्रह्म' की शिक्षा दीजिये। '' उनके पिता ने उनसे कहा, ''तप के द्वारा तुम 'ब्रह्म' को जानने का प्रयास करो, क्योंकि मनन में एकाग्रता ही 'ब्रह्म' है। '' भृगु अपने मनन में एकाग्र हो गये तथा अपने मनन की तपऊर्जा से...

— Translation from Swami Gambhirananda — He realised food (i.e. Virat, the gross Cosmic person) as Brahman. For it is verily from food that all these beings take birth, on food they subsist after being born and they move towards and merge into food. Having realised that, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. He, having practiced concentration,

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[ Sutra 3.3 ]

प्राणो ब्रह्मेति व्यजानात्। प्राणाद्‌ध्येव खल्विमानि भूतानि जायन्ते। प्राणेन जातानि जीवन्ति। प्राणं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाच। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा॥

prāṇo brahmeti vyajānāt prāṇāddhyeva khalvimāni bhūtāni jāyante prāṇena jātāni jīvanti | prāṇaṁ prayantyabhisaṁviśantīti |tadvijñāya | punareva varuṇaṁ pitaramupasasāra| adhīhi bhagavo brahmeti | taṁ hovāca | tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā||

— Translation from Aurovindo (English) — He knew Prana for the Eternal. For from Prana alone, it appeareth, are these creatures born and being born they live by Prana and to Prana they go hence and return. And when he had known this, he came again to Varuna his father and said “Lord, teach me the Eternal.” But his father said to him “By askesis do thou seek to know the Eternal, for askesis in thought is the Eternal.” He concentrated himself in thought and by the energy of his brooding

— Translation from Aurovindo (Hindi) — उन्होंने जाना कि 'प्राण' ही 'ब्रह्म' है। क्योंकि ऐसा प्रतीत होता है कि प्राणी से ही इन समस्त प्राणियों का जन्म होता है तथा उत्पन्न होकर ये प्राणों के द्वारा ही जीवित रहते हैं तथा प्राणों में ही ये पुनः लौटकर समाविष्ट हो जाते हैं। और जब उन्होंने यह जान लिया, वे पुनः अपने पिता वरुण के पास आये और बोले, ''हे भगवन् मुझे 'ब्रह्म' की शिक्षा दीजिये। किन्तु उनके पिता ने कहा, ''तुम तप के द्वारा 'ब्रह्म' को जानने का प्रयास करो, क्योंकि मनन में तप ही 'ब्रह्म' है। '' भृगु ने मनन में स्वयं को एकाग्र किया तथा अपने मनन को तप-ऊर्जा से...

— Translation from Swami Gambhirananda — He knew the vital force as Brahman; for from the vital force, indeed, spring all these beings; having come into being, they live through the vital force; they move towards and enter into the vital force, Having known thus, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. Having practiced concentration,

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[ Sutra 3.4 ]

मनो ब्रह्मेति व्यजानात्। मनसो ह्येव खल्विमानि भूतानि जायन्ते। मनसा जातानि जीवन्ति। मनः प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाच। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा॥

mano brahmeti vyajānāt | manaso hyeva khalvimāni bhūtāni jāyante | manasā jātāni jīvanti | manaḥ prayantyabhisaṁviśantīti | tadvijñāya | punareva varuṇaṁ pitaramupasasāra | adhīhi bhagavo brahmeti | taṁ hovāca | tapasā brahma vijijñāsasva | tapo brahmeti | sa tapo'tapyata | sa tapastaptvā||

— Translation from Aurovindo (English) — He knew mind for the Eternal. For from mind alone, it appeareth, are these creatures born and being born they live by mind, and to mind they go hence and return. And when he had known this, he came again to Varuna his father and said “Lord, teach me the Eternal.” But his father said to him “By askesis do thou seek to know the Eternal, for concentration of force is the Eternal.” He concentrated himself in thought and by the energy of his brooding

— Translation from Aurovindo (Hindi) — उन्होंने जाना कि 'मन' ही 'ब्रह्म' है। क्योंकि ऐसा प्रतीत होता है कि मन से ही ये समस्त प्राणी उत्पन्न होते हैं तथा उत्पन्न होकर ये मन के द्वारा ही जीवित रहते हैं तथा मन में ही ये पुनः लौटकर समाविष्ट हो जाते हैं। और जब उन्होंने यह जान लिया तो वे पुनः अपने पिता वरुण के पास आये और बोले, ''हे भगवन् मुझे 'ब्रह्म' का ज्ञान दीजिये। ''किन्तु उनके पिता ने उनसे कहा, ''तप के द्वारा ही तुम 'ब्रह्म' को जानने का प्रयास करो, क्योंकि शक्ति की एकाग्रता ही 'ब्रह्म' है। भृगु ने मनन में स्वयं को एकाग्र कर दिया तथा अपने मनन की तप-ऊर्जा से...

— Translation from Swami Gambhirananda — He knew mind as Brahman; for from mind, indeed, spring all these beings; having been born, they are sustained by mind; and they move towards and merge into mind. Having known that, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. Having practiced concentration,

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[ Sutra 3.5 ]

विज्ञानं ब्रह्मेति व्यजानात्। विज्ञानाद्‌ध्येव खल्विमानि भूतानि जायन्ते। विज्ञानेन जातानि जीवन्ति। विज्ञानं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाच। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा॥

vijñānaṁ brahmeti vyajānāt |vijñānāddhyeva khalvimāni bhūtāni jāyante |vijñānena jātāni jīvanti |vijñānaṁ prayantyabhisaṁviśantīti | tadvijñāya punareva varuṇaṁ pitaramupasasāra | adhīhi bhagavo brahmeti |taṁ hovāca | tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā||

— Translation from Aurovindo (English) — He knew Knowledge for the Eternal. For from Knowledge alone, it appeareth, are these creatures born and being born they live by Knowledge and to Knowledge they go hence and return. And when he had known this, he came again to Varouna his father and said “Lord, teach me the Eternal.” But his father said to him “By askesis do thou seek to know the Eternal, for concentration of force is the Eternal.” He concentrated himself in thought and by the energy of his brooding

— Translation from Aurovindo (Hindi) — उन्होंने जाना कि 'विज्ञान' ही 'ब्रह्म' है। क्योंकि ऐसा प्रतीत होता है कि केवल विज्ञान से ही ये समस्त प्राणी उत्पन्न हुए हैं तथा उत्पन्न होकर 'विज्ञान ' के द्वारा ही ये जीवित रहते हैं तथा प्रयाण करके 'विज्ञान' में ही ये समाविष्ट हो जाते हैं। जब उन्होंने यह जान लिया तब वे अपने पिता वरुण के पास पुनः आये और बोले, ''हे भगवन् मुझे 'ब्रह्म' का ज्ञान दीजिये। '' किन्तु उनके पिता ने उनसे कहा, ''तप के द्वारा ही तुम 'ब्रह्म' को जानने का प्रयास करो, क्योंकि शक्ति की एकाग्रता ही 'ब्रह्म' है। भृगु ने मनन में अपने आपको एकाग्र कर दिया तथा अपने मनन की तप-ऊर्जा से...

— Translation from Swami Gambhirananda — He knew knowledge as Brahman; for from knowledge, indeed, spring all these beings; having been born, they are sustained by knowledge; they move towards and merge in knowledge. Having known that, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. Having practiced concentration,

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[ Sutra 3.6 ]

आनन्दो ब्रह्मेति व्यजानात्। आनन्दाध्येव खल्विमानि भूतानि जायन्ते। आनन्देन जातानि जीवन्ति। आनन्दं प्रयन्त्यभिसंविशन्तीति। सैषा भार्गवी वारुणी विद्या। परमे व्योमन्प्रतिष्ठिता। स य एवं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन ंअहान्‌ कीर्त्या॥

ānando brahmeti vyajānāt| ānandādhyeva khalvimāni bhūtāni jāyante| ānandena jātāni jīvanti | ānandaṁ prayantyabhisaṁviśantīti |saiṣā bhārgavī vāruṇī vidyā | parame vyomanpratiṣṭhitā |sa ya evaṁ veda pratitiṣṭhati | annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena ṁahān kīrtyā||

— Translation from Aurovindo (English) — He knew Bliss for the Eternal. For from Bliss alone, it appeareth, are these creatures born and being born they live by Bliss and to Bliss they go hence and return. This is the lore of Bhrigu, the lore of Varouna, which hath its firm base in the highest heaven. Who knoweth, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the splendour of holiness, great in glory.

— Translation from Aurovindo (Hindi) — उन्होंने जाना कि 'आनन्द' ही 'ब्रह्म' है। क्योंकि ऐसा प्रतीत होता है कि केवल 'आनन्द' से ही ये समस्त प्राणी उत्पन्न हुए हैं तथा उत्पन्न होकर आनन्द के द्वारा ही ये जीवित रहते हैं तथा प्रयाण करके 'आनन्द' में ही ये समाविष्ट हो जाते है। यही है भार्गवी (भृगु की) विद्या, यही है वारुणी (वरुण की) विद्या जिसकी परम व्योम द्युलोकः में सुदृढ प्रतिष्ठा है। जो यह जानता है, उसको भी सुदृढ प्रतिष्ठा मिलती है। वह अन्न का स्वामी (अन्नवान्) एवं अन्नभोक्ता बन जाता है। वह प्रजा सन्ततिः से, पशुधन से, ब्रह्मतेज से महान हो जाता है, वह कीर्ति से महान् बन जाता है।

— Translation from Swami Gambhirananda — He knew Bliss as Brahman; for from Bliss, indeed, all these beings originate; Having been born, they are sustained by Bliss; they move towards and merge in Bliss. This knowledge realised by Bhrigu and imparted by Varuna (starts from the food-self and) terminates in the supreme (Bliss), established in the cavity of the heart. He who knows thus becomes firmly established; he becomes the possessor of food and the eater of food; and he becomes great in progeny, cattle and the luster of holiness, and great in glory.

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[ Sutra 3.7 ]

अन्नं न निन्द्यात्। तद् व्रतम्। प्राणो वा अन्नम्। शरीरमन्नादम्। प्राणे शरीरं प्रतिष्ठितम्। शरीरे प्राणः प्रतिष्ठितः। तदेतदन्नमन्ने प्रतिष्ठितम्। स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान् भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान्‌ कीर्त्या॥

annaṁ na nindyāt | tad vratam | prāṇo vā annam |śarīramannādam | prāṇe śarīraṁ pratiṣṭhitam | śarīre prāṇaḥ pratiṣṭhitaḥ | tadetadannamanne pratiṣṭhitam |sa ya etadannamanne pratiṣṭhitaṁ veda pratitiṣṭhati | annavānannādo bhavati| mahān bhavati prajayā paśubhirbrahmavarcasena | mahān kīrtyā ||

— Translation from Aurovindo (English) — Thou shalt not blame food; for that is thy commandment unto labour. Verily Prana also is food, and the body is the eater. The body is established upon Prana and Prana is established upon the body. Therefore food here is established upon food. He who knoweth this food that is established upon food, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the radiance of holiness, great in glory.

— Translation from Aurovindo (Hindi) — तुम अन्न की निन्दा नहीं करोगे; कारण, वह तुम्हारे श्रम का व्रत है। वस्तुतः प्राण भी अन्न है, तथा शरीर भोक्ता है। शरीर प्राण पर प्रतिष्ठित है तथा प्राण शरीर पर प्रतिष्ठित है। अतएव यहाँ अन्न पर अन्न प्रतिष्ठित है। जो इस अन्न पर प्रतिष्ठित अन्न को जानता है, वह स्वयं सुदृढ प्रतिष्ठा प्राप्त करता है, वह अन्न का स्वामी (अन्नवान्) एवं उसका भोक्ता बन जाता है। वह प्रजा (सन्तति) से, पशुधन से, ब्रह्मतेज से महान् बन जाता है, वह कीर्ति से महान् बन जाता है।

— Translation from Swami Gambhirananda — His vow is that, he should not deprecate food. The vital force is verily the food, and the body is the eater; for the vital force is lodged in the body. (Again, the body is the food and the vital force is the eater, for) the body is fixed on the vital force. Thus (the body and vital force are both foods; and) one food is lodged in another. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the luster of holiness and great in glory.

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[ Sutra 3.8 ]

अन्नं न परिचक्षीत। तद् व्रतम्। आपो वा अन्नम्। ज्योतिरन्नादम्। अप्सु ज्योतिः प्रतिष्ठितम्। ज्योतिष्यापः प्रतिष्ठिताः। तदेतदन्नमन्ने प्रतिष्ठितम्। स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान् भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान् कीर्त्या॥

annaṁ na paricakṣīta | tad vratam | āpo vā annam jyotirannādam | apsu jyotiḥ pratiṣṭhitam | jyotiṣyāpaḥ pratiṣṭhitāḥ | tadetadannamanne pratiṣṭhitam |sa ya etadannamanne pratiṣṭhitaṁ veda pratitiṣṭhati | annavānannādo bhavati| mahān bhavati prajayā paśubhirbrahmavarcasena| mahān kīrtyā||

— Translation from Aurovindo (English) — Thou shalt not reject food; for that too is the vow of thy labour. Verily the waters also are food, and the bright fire is the eater. The fire is established upon the waters and the waters are established upon the fires. Here too is food established upon food. He who knoweth this food that is established upon food, getteth his firm base, he becometh the master of food and its eater, great in progeny, great in cattle, great in the radiance of holiness, great in glory.

— Translation from Aurovindo (Hindi) — तुम अन्न का तिरस्कार नहीं करोगे; कारण, वह भी तुम्हारे श्रम का व्रत है। वस्तुतः जल भी अन्न हैं तथा ज्योतिर्मयी अग्नि भोक्ता है। अग्नि (ज्योति) जलों पर प्रतिष्ठित है तथा जल अग्नि पर प्रतिष्ठित हैं। यहाँ भी अन्न पर अन्न प्रतिष्ठित है। जो अन्न पर प्रतिष्ठित इस अन्न को जानता है, वह स्वयं दृढ प्रतिष्ठा प्राप्त-करता है। वह अन्न का स्वामी (अन्नवान्) एवं अन्नभोक्ता बन जाता है। वह प्रजा (सन्तति) से, पशुधन से, ब्रह्मतेज से महान् हो जाता है, वह कीर्ति से महान् बन जाता है।

— Translation from Swami Gambhirananda — His vow is that he should not discard food. Water, indeed, is food; fire is the eater; for water is established on fire. (Fire is food and water is the eater, for) fire resides in water. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the luster of holiness and great in glory.

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[ Sutra 3.9 ]

अन्नं बहु कुर्वीत। तद् व्रतम्। पृथिवी वा अन्नम्। आकाशोऽन्नादः। पृथिव्यामाकाशः प्रतिष्ठितः। आकाशे पृथिवी प्रतिष्ठिता। तदेतदन्नमन्ने प्रतिष्ठितम्। स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान् कीर्त्या॥

annaṁ bahu kurvīta | tad vratam | pṛthivī vā annam| ākāśo'nnādaḥ | pṛthivyāmākāśaḥ pratiṣṭhitaḥ | ākāśe pṛthivī pratiṣṭhitā |tadetadannamanne pratiṣṭhitam |sa ya etadannamanne pratiṣṭhitaṁ veda pratitiṣṭhati | annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena | mahān kīrtyā||

— Translation from Aurovindo (English) — Thou shalt increase and amass food; for that too is thy commandment unto labour. Verily, earth also is food and ether is the eater. Ether is established upon earth and earth is established upon ether. Here too is food established upon food. He who knoweth this food that is established upon food, getteth his firm base. He becometh the master of food and its eater, great in progeny, great in cattle, great in the radiance of holiness, great in glory.

— Translation from Aurovindo (Hindi) — तुम अन्नवृद्धि तथा अन्न-संचय करोगे, कारण, वह भी तुम्हारे श्रम का व्रत है। वस्तुतः पृथ्वी भी अन्न है तथा आकाश अन्न का भोक्ता है। आकाश पृथ्वी पर प्रतिष्ठित है तथा पृथ्वी आकाश पर प्रतिष्ठित है। यहाँ भी अन्न पर अन्न प्रतिष्ठित है। जो अन्न पर प्रतिष्ठित इस अन्न को जानता है, स्वयं दृढ रूप से प्रतिष्ठित हो जाता है। वह अन्न का स्वामी (अन्नवान्) एवं अन्न का भोक्ता बन जाता है, वह प्रजा (सन्तति) से, पशुधन से, ब्रह्मतेज से महान् हो जाता है, वह कीर्ति से महान् बन जाता है।

— Translation from Swami Gambhirananda — His vow is that he should make food plentiful. Earth is food; space is eater; for earth is placed in space. (Space is food; and earth is eater, for) space is placed on earth. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness and great in glory.

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[ Sutra 3.10.1 ]

न कञ्चन वसतौ प्रत्याचक्षीत। तद् व्रतम्। तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात्। अराध्यस्मा अन्नमित्याचक्षते। एतद्वै मुखतोऽन्नं राद्धम्। मुखतोऽस्मा अन्नं राध्यते। एतद् वा मध्यतोऽनं राद्धम्। मध्यतोऽस्मा अन्नं राध्यते।

— Translation from Aurovindo (English) — Thou shalt not reject any man in thy habitation, for that too is thy commandment unto labour. Therefore in whatsoever sort do thou get thee great store of food. They say unto the stranger in their dwelling “Arise, the food is ready.” Was the food made ready at the beginning? To him also is food made ready in the beginning. Was the food made ready in the middle? To him also is food made ready in the middle. Was the food made ready at the end & last? To him also is the food made ready at the end and last, who hath this knowledge.

— Translation from Aurovindo (Hindi) — तुम अपने आवास में आये किसी भी व्यक्ति की अवमानना नहीं करोगे, कारण, वह भी तुम्हारे श्रम का व्रत है। अतएव जिस किसी भी प्रकार से तुम प्रचुर अन्न संग्रह करो। अपने घर में आये अतिथि से कहा जाता है, "उठिये, अन्न (भोजन) प्रस्तुत है। '' क्या भोजन आरम्भ से ही तैयार कर दिया गया था? उसके लिए भी अन्न आरम्भ से ही तैयार हो जाता है। क्या भोजन सबसे अन्त में तैयार किया गया था? उसके लिए भी भोजन मध्य में तैयार हो जाता है। क्या भोजन सबसे अन्त में तैयार किया गया था? उसके लिए भी भोजन सबसे अन्त में तैयार होता है, जो ऐसा जानता है।

— Translation from Swami Gambhirananda — His vow is that he should not refuse anyone come for shelter. Therefore one should collect plenty of food by whatsoever means he may. (And one should collect food for the further reason that) they say, "Food is ready for him". Because he offers cooked food in his early age with honour, food falls to his share in the early age with honour. Because he offers food in his middle age with medium courtesy, food falls to his share in his middle age with medium honour. Because he offers food in his old age with scant esteem, food falls to his share in old age with scant consideration. To him who knows thus (comes the result as described). (Brahman is to be meditated on) as preservation in speech; as acquisition and preservation in exhaling and inhaling; as action in the hands; as movement in the feet; discharge in the anus. There are meditations on the human plane. Then follow the divine ones. (Brahman is to be meditated on) as contentment in rain; as energy in lightning.

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[ Sutra 3.10.2 ]

य एवं वेद। योगक्षेम इति प्राणापानयोः। कर्मेति हस्तयोः। गतिरिति पादयोः। विमुक्तिरिति पायौ। इति मानुषीः समाज्ञाः।

— Translation from Aurovindo (English) — As prosperity in speech, as getting & having in the main breath and the nether, as work in the hands, as movement in the feet, as discharge in the anus, these are the cognitions in the human.

— Translation from Aurovindo (Hindi) — वाणी में क्षेम (समृद्धि) रूप में, प्राण तथा अपान-वायु में योग-क्षेम (प्राप्ति तथा उसके संरक्षण) रूप में, हाथों में कर्म के रूप में पैरों में गति के रूप में पायू (गुदा) विसर्जन के रूप में, ये सब हैं मानुषी समाज्ञा अर्थात् मनुष्यों में संज्ञान।

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[ Sutra 3.10.3 ]

अथ दैवीः। तृप्तिरिति वृष्टौ। बलमिति बिद्युति यश इति पशुषु। ज्योतिरिति नक्षत्रेषु। प्रजातिरमृतमानन्द इत्युपस्थै। सर्वमित्याकाशे। तत्प्रतिष्ठेत्युपासीत। प्रतिष्ठावान् भवति। तन्मह इत्युपासीत। महान् भवति। तन्मन इत्युपासीत। मानवान् भवति। तन्नम इत्युपासीत। नम्यन्तेऽस्मै कामाः। तद् ब्रह्मोत्युपासीत। ब्रह्मवान् भवति। तद् ब्रह्मणः परिमर इत्युपासीत। पर्र्येणं भ्रियन्ते द्विषन्तः सपत्नाः। परि येऽप्रिया भातृब्याः। स यश्वायं पुरुषे। यश्वासावादित्ये। स एकः॥

atha daivīḥ | tṛptiriti vṛṣṭau | balamiti bidyuti yaśa iti paśuṣu | jyotiriti nakṣatreṣu | prajātiramṛtamānanda ityupasthai | sarvamityākāśe | tatpratiṣṭhetyupāsīta | pratiṣṭhāvān bhavati | tanmaha ityupāsīta | mahān bhavati | tanmana ityupāsīta | mānavān bhavati | tannama ityupāsīta | namyante'smai kāmāḥ | tad brahmotyupāsīta | brahmavān bhavati | tad brahmaṇaḥ parimara ityupāsīta | parryeṇaṁ bhriyante dviṣantaḥ sapatnāḥ | pari ye'priyā bhātṛbyāḥ | sa yaśvāyaṁ puruṣe | yaśvāsāvāditye | sa ekaḥ ||

— Translation from Aurovindo (English) — Then in the divine; as satisfaction in the rain, as force in the lightning, as splendour in the beasts, as brightness in the constellations, as procreation and bliss and death conquered in the organ of pleasure, as the All in Ether. Pursue thou Him as the firm foundation of things & thou shalt get thee firm foundation. Pursue Him as Mahas, thou shalt become Mighty; pursue Him as Mind, thou shalt become full of mind; pursue Him as adoration, thy desires shall bow down before thee; pursue Him as the Eternal, thou shalt become full of the Spirit; pursue Him as the destruction of the Eternal that rangeth abroad, thou shalt see thy rivals and thy haters perish thick around thee and thy kin who loved thee not. The Spirit who is here in man & the Spirit who is there in the Sun, lo, it is One Spirit and there is no other.

— Translation from Aurovindo (Hindi) — अब दैवी ज्ञान का कथन है; वृष्टि में तृप्ति के रूप में, विद्युत् में बल के रूप में पशुओं में भव्यता के रूप में, नक्षत्रों में ज्योति के रूप में, उपस्थ (प्रजननेन्द्रिय) में प्रजनन, आनन्द एवं मृत्यु पर विजय (अमृत) के रूप में, आकाश में 'सर्वम्' के रूप में। तुम प्रत्येक वस्तु की सुदृढ प्रतिष्ठा (आधार) के रूप में 'उसकी' उपासना करो तथा तुम्हें स्वयं दृढ प्रतिष्ठा प्राप्त होगी। तुम 'उसकी' 'महः' के रूप में उपासना करो, तुम स्वयं महान् बनोगे, तुम 'उसकी''मन' के रूप में उपासना करो, तुम स्वयं महान् बनोगे; तुम 'उसकी' नमन (भक्तिपूर्वक नमन) के रूप में उपासना करो, तुम्हारी कामनाएँ तुम्हारे सम्भुख नत हो जायेंगी; तुम उसकी 'ब्रह्म' के रूप में उपासना करो, तुम 'आत्मवान्' बनोगे तुम उसकी 'ब्रह्म' की संहारशक्ति के रूप में उपासना करो जो चारो ओर व्याप्त हो जाती है, तुम अपने उन शत्रुओं तथा अपने विद्वेषियों को विनष्ट होते देखोगे जो तुम्हारे चारों ओर एकत्रित थे तथा अपने उन स्वजनों को नष्ट होते देखोगे जो तुम्हें प्यार नहीं करते थे। देखो, यही मनुष्य में जो 'आत्मतत्त्व' है तथा वहाँ सूर्य में जो 'आत्मतत्त्व' है,

— Translation from Swami Gambhirananda — Brahman is to be worshiped as fame in beasts; as light in the stars; as procreation, immortality, and joy in the generative organ; as everything in space. One should meditate on that Brahman as the support; thereby one becomes supported. One should meditate on that Brahman as great; thereby one becomes great. One should meditate on It as thinking; thereby one becomes able to think. One should meditate on It as bowing down; thereby the enjoyable things bow down to one. One should meditate on It as the most exalted; Thereby one becomes exalted. One should meditate on It as Brahman's medium of destruction; thereby the adversaries that envy such a one die, and so do the enemies whom this one dislikes. This being that is in the human personality, and the being that is there in the sun are one.

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[ Sutra 3.10.4 ]

स य एवंवित्। अस्माल्लोकात् प्रेत्य। एतमन्नमयमात्मानमुपसङ्क्रम्य। एतं प्राणमयमात्मानमुपसङ्क्रम्य। एतं मनोमयमात्मानमुपसङ्क्रम्य। एतं विज्ञानमयमात्मानमुपसङ्क्रम्य। एतमानन्दमयमात्मानमुपसङ्क्रम्य। इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन्। एतत्‌ साम गायन्नास्ते। हा ३ वु हा ३ वु हा ३ वु

— Translation from Aurovindo (English) — He who hath this knowledge, when he goeth from this world having passed to the Self which is of food; having passed to the Self which is of Prana; having passed to the Self which is of Mind; having passed to the Self which is of Knowledge; having passed to the Self which is of Bliss, lo he rangeth about the worlds & eateth what he will and taketh what shape he will and ever he singeth the mighty Sama. “Ho! ho! ho!

— Translation from Aurovindo (Hindi) — वह 'एकमेव अद्वितीय आत्मा' ही है, इससे भिन्न अन्य कोई नहीं है। जो ऐसा जानता है, वह इस लोक से प्रयाण करता है तो 'अन्नमय आत्मा' को प्राप्त करके; इस 'प्राणमय आत्मा' को प्राप्त करके; इस 'मनोमय आत्मा' को प्राप्त करके; इस 'विज्ञानमय को प्रास्त करके; इस 'आनन्दमय आत्मा ' को प्राप्त करके वह इन लोकों में विचरण करता है तथा अपनी कामनानुसार भोजन करता है कामनानुसार रूप धारण करता है तथा सर्वदा इस महिमामय साम का करता रहता है। ''अहो! अहो! अहो!

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[ Sutra 3.10.5 ]

अहमन्नमहमन्नमहमन्नम्। अहमन्नादो२ऽहमन्नादो२आहमन्नादः। अहं श्लोककृदहं श्लोककृदहं श्लोककृत्। अहमस्मि प्रथमजा ऋता३स्य। पूर्वं देवेभ्योऽमृतस्य ना३भायि। यो मा ददाति स इदेव मा३वाः। अहमन्नमन्नमदन्तमा३द्मि। अहं विश्वं भुवनमभ्यभवा३म्। सुवर्न ज्योतीः। य एवं वेद। इत्युपनिषत्‌॥

ahamannamahamannamahamannam| ahamannādo2'hamannādo2āhamannādaḥ| ahaṁ ślokakṛdahaṁ ślokakṛdahaṁ ślokakṛt| ahamasmi prathamajā ṛtā3sya pūrvaṁ devebhyo'mṛtasya nā3bhāyi |yo mā dadāti sa ideva mā3vāḥ| ahamannamannamadantamā3dmi| ahaṁ viśvaṁ bhuvanamabhyabhavā3m |suvarna jyotīḥ | ya evaṁ veda | ityupaniṣat||

— Translation from Aurovindo (English) — I am food! I am food! I am food! I am the eater of food! I am the eater! I am the eater! I am he who maketh Scripture! I am he who maketh! I am he who maketh! I am the firstborn of the Law; before the gods were, I am, yea at the very heart of immortality. He who giveth me, verily he preserveth me; for I being food, eat him that eateth. I have conquered the whole world and possessed it, my light is as the sun in its glory.” Thus he singeth, who hath the knowledge. This verily is Upanishad, the secret of the Veda.

— Translation from Aurovindo (Hindi) — मैं अन्न हूँ! मैं अन्न हूँ! मैं अन्न अन्नभोक्ता हूँ! मैं अन्नभोक्ता हूँ! मैं अन्नभोक्ता हूँ! मैं 'श्लोककृत्' (श्रुतिकार हूँ! मैं श्लोककृत् हूँ! मैं श्लोककृत हूँ! मैं 'ऋत' से प्रथमजात हूँ; देवो के भी पूर्व अमृत के हृदय (केन्द्र) में मैं हूँ। जो मुझे देता है, वस्तुतः वही मेरी रक्षा करता है क्योंकि मैं ही अन्न हूँ, अतः जो मेरा भक्षण करता है मैं उसी का भक्षण करता हूँ। मैंने इस सम्पूर्ण विश्व को विजित कर लिया है तथा इसे अपने अधीन कर लिया है, सूर्य के ज्योतिर्मय रूप के समान है मेरा प्रकाश। " जो यह जानता है वह इसी प्रकार गान करता है। वस्तुतः यही है उपनिषद् यही है वेद का रहस्य। वह हम दोनों की एक साथ रक्षा करे, वह हम दोनों को एक साथ अपने अधीन कर ले, हम दोनों एक साथ शक्ति एवं वीर्य अर्जित करें। हमारा अध्ययन हम दोनों के लिए तेजस्वी हो, प्रकाश एवं शक्ति से परिपूर्ण हो। हम कदापि विद्वेष न करें। ॐ शान्तिः! शान्तिः! शान्तिः! हरिः ॐ!

— Translation from Swami Gambhirananda — He who knows thus, attains, after desisting from this world, this self made of food. After attaining this self made of food then, attaining this self made of vital force, then attaining this self made of mind, then attaining this self made of intelligence, then attaining this self made of bliss, and roaming over these worlds with command over food at will and command over all forms at will, he continues singing this Sama song: "Halloo! Halloo! Halloo! I am the food, I am the food, I am the food; I am the eater, I am the eater, I am the eater; I am the unifier, I am the unifier, I am the unifier; I am (Hiranyagarbha) the first born of this world consisting of the formed and the formless, I (as Virat) am earlier than the gods. I am the navel of immortality. He who offers me thus (as food), protect me just as I am. I, food as I am, eat him up who eats food without offering. I defeat (i.e. engulf) the entire universe. Our effulgence is like that of the sun. This is the Upanishad.