2. Taittiriya Upanishad

Text (part 1)

2.1

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

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

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. ॐ - om - OM | शीक्षाम् - śīkṣām - Shiksha, the elements | व्याखास्यामः - vyākhāsyāmaḥ - we will expound | वर्णः स्वरः - varṇaḥ svaraḥ - Syllable and Accent | मात्रा बलम् - mātrā balam - Pitch and Effort | साम सन्तानः - sāma santānaḥ - Tone and Continuity | इति शीक्षाध्यायः उक्तः - iti śīkṣādhyāyaḥ uktaḥ - thus the chapter of the elements have been declared | 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.

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।

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

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||

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. सह - saha - together | नौ यशः - nau yaśaḥ - may we attain glory | नौ ब्रह्मवर्चसम् - nau brahmavarcasam - may we attain to the radiance of holiness | अथ अतः - atha ataḥ - hereupon next | पञ्चसु अधिकरणेषु - pañcasu adhikaraṇeṣu - whereof there are five capitals | संहितायाः - saṁhitāyāḥ - of Sanhita | उपनिषदम् - upaniṣadam - the secret meaning | व्याख्यास्यामः - vyākhyāsyāmaḥ - we will expound | अधिलोकम् - adhilokam - concerning the Worlds | अधिज्योतिषम् - adhijyotiṣam - concerning the Shining Fires | अधिविद्यम् - adhividyam - concerning the Knowledge | अधिप्रजम् - adhiprajam - concerning Progeny | अध्यात्मम् - adhyātmam - concerning Self | ताः महासंहिताः - tāḥ mahāsaṁhitāḥ - the great Sanhitas | इति आचक्षते - iti ācakṣate - these are called | अथ अधिलोकम् - atha adhilokam - now concerning the worlds | पृथिवी पूर्वरूपम् - pṛthivī pūrvarūpam - Earth is the first form | द्यौः उत्तररूपम् - dyauḥ uttararūpam - the heavens are the second form | आकाशः सन्धिः - ākāśaḥ sandhiḥ - ether is the linking | वायुः सन्धानम् - vāyuḥ sandhānam - air is the joint of the linking | इति अधिलोकम् - iti adhilokam - thus far concerning the worlds | अथ अधिज्योतिषम् - atha adhijyotiṣam - next concerning the shining fires | अग्निः पूर्वरूपम् - agniḥ pūrvarūpam - Fire is the first form | आदित्यः उत्तररुपम् - ādityaḥ uttararupam - the Sun is the latter form | आपः सन्धिः - āpaḥ sandhiḥ - the waters are the linking | वैद्युतः सन्धानम् - vaidyutaḥ sandhānam - electricity is the joint of the linking | इति अधिज्योतिषम् - iti adhijyotiṣam - thus far concerning the shining fires | अथ अधिविद्यम् - atha adhividyam - next concerning the Knowledge | आचार्यः पूर्वरूपम् - ācāryaḥ pūrvarūpam - the Master is the first form | अन्तेवासी उत्तररूपम् - antevāsī uttararūpam - the disciple is the latter form | विद्या सन्धिः - vidyā sandhiḥ - Knowledge is the linking | प्रवचनम् सन्धानम् - pravacanam sandhānam - exposition is the joint of the linking | इति अधिविद्यम् - iti adhividyam - thus far concerning the Knowledge | अथ अधिप्रजम् - atha adhiprajam - next concerning progeny | माता पूर्वरूपम् - mātā pūrvarūpam - the mother is the first form | पिता उत्तररूपम् - pitā uttararūpam - the father is the latter form | प्रजा सन्धिः - prajā sandhiḥ - progeny is the linking | प्रजजनम् सन्धानम् - prajajanam sandhānam - act of procreation is the joint of the linking | इति अधिप्रजम् - iti adhiprajam - thus far concerning progeny | अथ अध्यात्मम् - atha adhyātmam - next concerning Self | अधरा हनुः पूर्वरूपम् - adharā hanuḥ pūrvarūpam - the upper jaw is the first form | उत्तरा हनुः उत्तररूपम् - uttarā hanuḥ uttararūpam - the lower jaw is the latter form | वाक् सन्धिः - vāk sandhiḥ - speech is the linking | जिह्वा सन्धानम् - jihvā sandhānam - the tongue is the joint of the linking | इति अध्यात्मम् - iti adhyātmam - thus far concerning Self | इति इमाः महासंहिताः - iti imāḥ mahāsaṁhitāḥ - these are the great Sanhitas | एताः व्याख्याताः महासंहिताः - etāḥ vyākhyātāḥ mahāsaṁhitāḥ - the great Sanhitas as expounded | यः वेद - yaḥ veda - he who knoweth thus | प्रजया - prajayā - with progeny | पशुभिः - paśubhiḥ - with wealth of cattle | ब्रह्मवर्चसेन - brahmavarcasena - with the radiance of holiness | अन्नाद्येन - annādyena - with food and all that is of food | सुवर्ग्येण लोकेन - suvargyeṇa lokena - with the world of his high estate in heaven | सन्धीयते - sandhīyate - he becomes linked | 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.

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।

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।

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. छन्दसाम् - chandasām - of the hymns of Veda | ऋषभः - ṛṣabhaḥ - the bull | विश्वरूपः - viśvarūpaḥ - whose visible form is all this Universe | यः - yaḥ - he who | अधि छन्दोभ्यः - adhi chandobhyaḥ - above the Vedas | अमृतात् - amṛtāt - from that which is deathless | सम्बभूव - sambabhūva - sprang | सः इन्द्रः - saḥ indraḥ - that Indra | मा - mā - unto me | मेधया - medhayā - intellect for my strengthening | स्पृणोतु - spṛṇotu - may increase | हे देव - he deva - O God! | अमृतस्य - amṛtasya - of immortality | धारणः - dhāraṇaḥ - a vessel | भूयासम् - bhūyāsam - may I become | मे शरीरम् विचर्षणम् - me śarīram vicarṣaṇam - may my body be swift to all works | मे जिह्वा मधुमत्तमा - me jihvā madhumattamā - may my tongue drop pure honey | कर्णाभ्याम् - karṇābhyām - with my ears | भूरि विश्रुवम् - bhūri viśruvam - may I be the one hearing vast and manifold lore | मेधया पिहितः - medhayā pihitaḥ - the veil that the workings of brain have drawn over Him | ब्रह्मणः कोशः - brahmaṇaḥ kośaḥ - the sheath of the Eternal | असि - asi - O Indra, thou art | मे श्रुतम् - me śrutam - the sacred lore that I have studied | गोपाय - gopāya - preserve whole unto me | ततः - tataḥ - then | मे - me - unto me | पशुभिः सह - paśubhiḥ saha - with cattle | लोमशाम् श्रियम् - lomaśām śriyam - fleecy wealth | आवह - āvaha - bring | मम आत्मनः - mama ātmanaḥ - my own | अन्नपाने - annapāne - drink and food | वासांसि - vāsāṁsi - raiment | गावः च - gāvaḥ ca - cattle | सर्वदा - sarvadā - now and always | अचीरम् - acīram - speedily | कुर्वाणा - kurvāṇā - making | वितन्वान - vitanvāna - extending | आवहन्ती च - āvahantī ca - and bringing | स्वाहा - svāhā - Swaha! | ब्रह्मचारिणः - brahmacāriṇaḥ - the Brahmacharins | मा आ यन्तु - mā ā yantu - may come unto me | स्वाहा - svāhā - Swaha ! | ब्रह्मचारिनः - brahmacārinaḥ - the Brahmacharins. Swaha! | मा वि यन्तु - mā vi yantu - may come unto me from here and there | स्वाहा - svāhā - Swaha! | ब्रह्मचारिणः - brahmacāriṇaḥ - the Brahmacharins | दमायन्तु - damāyantu - may attain self-mastery | स्वाहा - svāhā - Swaha! | ब्रह्मचारिणः - brahmacāriṇaḥ - the Brahmacharins | शमायन्तु - śamāyantu - may attain to peace of soul | स्वाहा - svāhā - Swaha! | जने - jane - among the folk | यशः असानि - yaśaḥ asāni - may be a name or attain glory | स्वाहा - svāhā - Swaha! | वस्यसः - vasyasaḥ - of the wealthy | श्रेयान् असानि - śreyān asāni - may I be the first or better | भग - bhaga - O Glorious Lord! | तम् त्वा - tam tvā - into That which is Thou | प्रविशानि - praviśāni - may I enter | स्वाहा - svāhā - Swaha! | भग - bhaga - O Shining One! | सः त्वम् - saḥ tvam - do thou | मा प्रविश - mā praviśa - enter into me | स्वाहा - svāhā - Swaha! | भग - bhaga - O Lord of Grace! | तस्मिन् सहस्रशाखे त्वै - tasmin sahasraśākhe tvai - in thee a river with a hundred branching streams | अहम् निमृजे - aham nimṛje - may I wash me clean | स्वाहा - svāhā - Swaha! | धातः - dhātaḥ - O Lord that cherisheth! | यथा - yathā - as | आपः - āpaḥ - the waters of a river | प्रवता यन्ति - pravatā yanti - pour down the steep | यथा - yathā - as | मासाः - māsāḥ - the months of the year | अहर्जरम् - aharjaram - hasten to the old age of days | एवम् - evam - so | माम् - mām - to me | ब्रह्मचारिणः - brahmacāriṇaḥ - the Brahmacharins | सर्वतः - sarvataḥ - from all the regions | आयन्तु - āyantu - may come | स्वाहा - svāhā - Swaha! | प्रतिवेशः असि - prativeśaḥ asi - O Lord, thou art my neighbor, thou dwellest very near me | मा प्रभाहि - mā prabhāhi - be my light and sun | मा प्रपद्यस्व - mā prapadyasva - come to me | 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.

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!

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।

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. भूः - bhūḥ - Bhur | भुवः - bhuvaḥ - Bhuvar | सुवः - suvaḥ - Suvar | इति एताः तिस्रः - iti etāḥ tisraḥ - these are the three | वै व्याहृतयः - vai vyāhṛtayaḥ - Words of His naming | उ ह - u ha - verily | तासाम् एताम् - tāsām etām - to these | चतुर्थीम् - caturthīm - a fourth | महः इति - mahaḥ iti - which is Mahas | माहाचमस्यः - māhācamasyaḥ - the Rishi Mahachamasya | प्रवेदयते स्म - pravedayate sma - made known | तत् ब्रह्म - tat brahma - it is Brahman | सः आत्मा - saḥ ātmā - it is the Self | अन्याः देवताः - anyāḥ devatāḥ - and the other gods | अङ्गानि - aṅgāni - are his members | भूः इति वै - bhūḥ iti vai - Bhur | अयम् लोकः - ayam lokaḥ - it is this world | भुवः इति - bhuvaḥ iti - Suvar | अन्तरिक्षम् - antarikṣam - it is the sky | सुवः इति - suvaḥ iti - Suvar | महः इति - mahaḥ iti - but Mahas is | आदित्यः - ādityaḥ - the Sun | आदित्येन वाव - ādityena vāva - By the Sun, indeed | सर्वे लोकाः - sarve lokāḥ - all these worlds | महीयन्ते - mahīyante - increase and prosper | भूः इति वै - bhūḥ iti vai - Bhur | अग्निः - agniḥ - it is Fire | भुवः इति - bhuvaḥ iti - Bhuvar | वायुः - vāyuḥ - it is Air | सुवः इति - suvaḥ iti - Suvar | आदित्यः - ādityaḥ - it is the Sun | महः इति - mahaḥ iti - but Mahas is | चन्द्रमाः - candramāḥ - the Moon | चन्द्रमसा वाव - candramasā vāva - by the Moon indeed | सर्वाणि ज्योतींषि - sarvāṇi jyotīṁṣi - all these shining fires | महीयन्ते - mahīyante - increase and prosper | भूः इति वै - bhūḥ iti vai - bhur | ऋचः - ṛcaḥ - it is the hymns of the Rigveda | भुवः इति - bhuvaḥ iti - bhuvar | सामानि - sāmāni - it is the hymns of the Sama | सुवः इति - suvaḥ iti - Suvar | यजूंषि - yajūṁṣi - it is the hymns of the Yajur | महः इति - mahaḥ iti - but Mahas is | ब्रह्म - brahma - the Eternal | ब्रह्मणा वाव - brahmaṇā vāva - by the Eternal | सर्वे वेदाः - sarve vedāḥ - all these Vedas | महीयन्ते - mahīyante - increase and prosper | भूः इति वै - bhūḥ iti vai - Bhur | प्राणः - prāṇaḥ - it is the main breath | भुवः इति - bhuvaḥ iti - Bhuvar | अपानः - apānaḥ - it is the lower breath | सुवः इति - suvaḥ iti - Suvar | व्यानः - vyānaḥ - it is the breath pervasor | महः इति - mahaḥ iti - but Mahas is | अन्नम् - annam - food | अन्नेन वाव - annena vāva - by food | सर्वे प्राणाः - sarve prāṇāḥ - all these breaths | महीयन्ते - mahīyante - increase and prosper | ताः वै एताः - tāḥ vai etāḥ - these are | चतस्रः व्याहृतयः - catasraḥ vyāhṛtayaḥ - four Words of His naming | चतस्रः चतस्रः - catasraḥ catasraḥ - these are the four and each is four again | चतुर्धा - caturdhā - they are fourfold | यः ताः वेद - yaḥ tāḥ veda - who knoweth these | सः ब्रह्म वेद - saḥ brahma veda - he knoweth the Eternal | सर्वे देवाः - sarve devāāḥ - all the Gods | अस्मै - asmai - to him | बलिम् आवहन्ति - balim āvahanti - carry the offering 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.

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।

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 ||

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. एषः आकाशः - eṣaḥ ākāśaḥ - this heaven of ether | यः अन्तर्हृदय - yaḥ antarhṛdaya - which is in the heart within | तस्मिन् - tasmin - there | सः अयम् पुरुषः - saḥ ayam puruṣaḥ - the Being that is | मनोमयः - manomayaḥ - is all Mind | हिरण्मयः - hiraṇmayaḥ - the radiant & golden | अमृतः - amṛtaḥ - Immortal | अन्तरेण तालुके - antareṇa tāluke - between the two palates | यः एषः - yaḥ eṣaḥ - this that | स्तनः इव - stanaḥ iva - like the breast of a woman | अबलम्बते - abalambate - hangeth down | सा इन्द्रयनिः - sā indrayaniḥ - is the womb of Indra | यत्र - yatra - where | असौ - asau - this | केशान्तः - keśāntaḥ - the hair at its end | विवर्तते - vivartate - whirleth round like an eddy | शीर्षकपाले व्यपोह्य - śīrṣakapāle vyapohya - there it divideth the skull and pusheth through it | भूः इति - bhūḥ iti - as Bhu | अग्नौ प्रतितिष्ठति - agnau pratitiṣṭhati - He is established in Agni | भुवः इति - bhuvaḥ iti - as Bhuva | वायौ - vāyau - in Vayu | सुवः इति - suvaḥ iti - as Suva | आदित्ये - āditye - in the Sun | महः इति - mahaḥ iti - as Mahas | ब्रह्मणि - brahmaṇi - in the Eternal | स्वाराज्यम् - svārājyam - to the kingdom of Himself | आप्नोति - āpnoti - He attaineth | वाक्पतिः - vākpatiḥ - He becometh Lord of Speech | चक्षुष्पतिः - cakṣuṣpatiḥ - Lord of Sight | श्रोत्रपतिः - śrotrapatiḥ - Lord of Hearing | विज्ञानपतिः - vijñānapatiḥ - Lord of the Knowledge | एतत् ब्रह्म - etat brahma - the Eternal | आकाशशरीरम् - ākāśaśarīram - whose body is all ethereal space | सत्यात्मप्राणारामम् - satyātmaprāṇārāmam - whose soul is Truth and who taketh His ease in Prana | मन आनन्दम् - mana ānandam - whose bliss is in Mind | शान्तिसमृद्धम् - śāntisamṛddham - Rich in Peace | अमृतम् - amṛtam - the Immortal Self | भवति इति - bhavati iti - thereafter this too He becometh | प्राचीनयोग्य - prācīnayogya - O son of the ancient Yoga ! | उपास्व - upāsva - do thou adore Him | 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.

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।

Text (part 2)

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 ||

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.” अधिभूतम् - adhibhūtam - | पृथिवी - pṛthivī - earth | अन्तरीक्षम् - antarīkṣam - sky | द्यौः - dyauḥ - heaven | दिशः - diśaḥ - the quarters | अवान्तरदिशा - avāntaradiśā - the lesser quarters | अग्निः - agniḥ - Fire | वायुः - vāyuḥ - Air | आदित्यः - ādityaḥ - Sun | चन्द्रमाः - candramāḥ - Moon | नक्षत्राणि - nakṣatrāṇi - the Constellations | आपः - āpaḥ - Waters | ओषधयः - oṣadhayaḥ - herbs of healing | वनस्पतयः - vanaspatayaḥ - trees of the forest | अकाशः - akāśaḥ - ether | आत्मा - ātmā - the Self in all | इति अधिभूतम् - iti adhibhūtam - these are concerning this outer creation. | अथ अध्यात्मम् - atha adhyātmam - Then concerning the Self | प्राणः - prāṇaḥ - the main breath | व्यानः - vyānaḥ - the middle breath | अपानः - apānaḥ - the nether breath | उदानः - udānaḥ - the upper breath | समानः - samānaḥ - the breath pervasor | चक्षुः - cakṣuḥ - eye | श्रोत्रम् - śrotram - ear | मनः - manaḥ - mind | वाक् - vāk - speech | त्वक् - tvak - the skin | चर्म - carma - hide | मांसम् - māṁsam - flesh | स्नावा - snāvā - muscle | अस्थि - asthi - bone | मज्जा - majjā - marrow | इति ऋषिः - iti ṛṣiḥ - thus the Rishi | एतत् अधिविधाय - etat adhividhāya - having divided them | अवोचत् - avocat - in sets of five | पाङ्क्तम् वै - pāṅktam vai - in sets of five | इदम् सर्वम् - idam sarvam - is this universe | पाङ्क्तेन एव - pāṅktena eva - five and five with five | पाङ्क्तम् - pāṅktam - five | स्पृणोति इति - spṛṇoti iti - He relateth | 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.

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।''

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 ||

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. ओं इति ब्र - oṁ iti brahma - OM is the Eternal | ओं इति - oṁ iti - OM is | इदम् सर्वम् - idam sarvam - all this universe | ओं इति अपि - oṁ iti api - OM is also | अनुकृतिः - anukṛtiḥ - the syllable of assent | एतत् ह स्म वै ओ - etat ha sma vai o - saying OM! | ओं श्रावय - oṁ śrāvaya - let us hear OM! | इति आश्रावयन्ति - iti āśrāvayanti - they begin the citation | ओं इति - oṁ iti - with OM | सामानि - sāmāni - the hymns of the Sama | गायन्ति - gāyanti - they sing | ओं शोम् इति - oṁ śom iti - with OM SHOM | शस्त्राणि - śastrāṇi - the Shastras | शंसन्ति - śaṁsanti - they pronounce | ओं इति - oṁ iti - OM | अध्वर्युः - adhvaryuḥ - the priest officiating at the sacrifice | प्रतिगरम् प्रतिगृणाति - pratigaram pratigṛṇāti - sayeth the response | ओं इति - oṁ iti - with OM | ब्रह्मा - brahmā - Brahma | प्रसौति - prasauti - beginneth creation (or With OM the chief priest giveth sanction). | ओं इति - oṁ iti - with OM | अग्निहोत्रम् - agnihotram - the burnt offering | अनुजानाति - anujānāti - one sanctioneth | ब्राह्मणः - brāahmaṇaḥ - the Brahmin | आह - āha - crieth | ब्रह्म उपाप्नवानि इति - brahma upāpnavāni iti - “May I attain the Eternal” | ब्रह्म उपाप्नोति एव - brahma upāpnoti eva - the Eternal verily he attaineth | 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.

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।

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|

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. ऋतम् च - ṛtam ca - righteousness | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | सत्यम् च - satyam ca - truth | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | तपः च - tapaḥ ca - askesis | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | दमः च - damaḥ ca - self-mastery | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | शमः च - śamaḥ ca - peace of soul | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | अग्नयः च - agnayaḥ ca - the household fires | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | अग्निहोत्रम् च - agnihotram ca - the burnt offering | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | अतिथयः च - atithayaḥ ca - guests | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | मानुषं च - mānuṣaṁ ca - man | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | प्रजा च - prajā ca - progeny | स्वाध्यायप्रवचने - svādhyāyapravacane - with the study & teaching of Veda | प्रजनः च - prajanaḥ ca - act of procreation | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | प्रजातिः च - prajātiḥ ca - children of children | स्वाध्यायप्रवचने च - svādhyāyapravacane ca - with the study & teaching of Veda | सत्यम् इति - satyam iti - thruth is first | सत्यवचाः राथीतरः - satyavacāḥ rāthītaraḥ - thus said the truth speaker, the Rishi son of Rathitar | तपः इति - tapaḥ iti - Askesis is first | तपोनित्यः पौरुशिष्टिः - taponityaḥ pauruśiṣṭiḥ - said the constant in austerity, the Rishi son of Purushishta | स्वाधायप्रवचने इति - svādhāyapravacane iti - study and teaching of Veda is first | नाकः मौद्गल्यः - nākaḥ maudgalyaḥ - said Naka son of Mudgala | तत् हि तपः - tat hi tapaḥ - for this too is austerity | तत् हि तपः - tat hi tapaḥ - for this too is austerity | 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.

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.

10.1

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

“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. अहम् - aham - I am He | वृक्षस्य रेरिवा - vṛkṣasya rerivā - that moveth the Tree of the Universe | मम कीर्तिः - mama kīrtiḥ - my glory | गिरेः पृष्ठम् इव - gireḥ pṛṣṭham iva - is like the shoulders of a high mountain | ऊर्ध्वपवित्रः - ūrdhvapavitraḥ - “I am lofty and pure.” This is Trishanku's voicing of Veda and the hymn of his self-knowledge. | सु अमृतम् वाजिनी इव - su amṛtam vājinī iva - like sweet nectar in the strong | सवर्चसम् द्रविणम् इव - savarcasam draviṇam iva - I am the shining riches of the world | सुमेधाः - sumedhāḥ - I am the deep thinker | अमृतोक्षितः अस्मि - amṛtokṣitaḥ asmi - the deathless One who decayeth not from the beginning | इति त्रिशङ्कोः - iti triśaṅkoḥ - this is Trishanku's | वेदानुवचनम् - vedānuvacanam - voicing of Veda and the hymn of his self-knowledge | 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.

'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।

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।

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. वेदम् अनुच्य - vedam anucya - having declared the Veda | आचार्यः - ācāryaḥ - the Master | अन्तेवसिनम् - antevasinam - to the inmates / disciples | अनुशास्ति - anuśāsti - gives the commandments | सत्यम् वद - satyam vada - Speak truth | धर्मम् चर - dharmam cara - walk in the way of thy duty | स्वाध्यायात् मा प्रमदः - svādhyāyāt mā pramadaḥ - neglect not the study of Veda | आचार्याय - ācāryāya - to the Master | प्रियम् धनम् आहृत्य - priyam dhanam āhṛtya - having brought the wealth that he desires | प्रजातन्तुम् - prajātantum - the long thread of thy race | मा व्यवच्छेत्सीः - mā vyavacchetsīḥ - thou shalt not cut short | सत्यात् न प्रमदितव्यम् - satyāt na pramaditavyam - thou shalt not be negligent of truth | धर्मात् न प्रमदितव्यम् - dharmāt na pramaditavyam - thou shalt not be negligent of thy duty | कुशलात् न प्रमदितव्यम् - kuśalāt na pramaditavyam - thou shalt not be negligent of welfare | भूत्यै न प्रमदितव्यम् - bhūtyai na pramaditavyam - thou shalt not be negligent towards thy increase and thy thriving | स्वाधायप्रवचनाभ्याम् - svādhāyapravacanābhyām - of the study & teaching of Veda | न प्रमदितव्यम् - na pramaditavyam - thou shalt not be negligent | देव पितृकार्याभ्याम् - deva pitṛkāryābhyām - of thy works unto the Gods or thy works unto the Fathers | न प्रमदितव्यम् - na pramaditavyam - thou shalt not be negligent | मातृदेवः भव - mātṛdevaḥ bhava - let thy mother be unto thee as thy Goddess whom thou adorest | पितृदेवः भव - pitṛdevaḥ bhava - let thy father be unto thee as thy God | आचार्यदेवः भव - ācāryadevaḥ bhava - serve the Master as a God | अतिथिदेवः भव - atithidevaḥ bhava - serve the stranger as a God within thy dwelling | यानि कर्माणि - yāni karmāṇi - the works | अनवद्यानि - anavadyāni - that are without blame before the people | तानि सेवितव्यानि - tāni sevitavyāni - thou shalt do these with diligence | नो इतराणि - no itarāṇi - and no others | यानि अस्माकम् सुचरितानि - yāni asmākam sucaritāni - the deeds we have done that are good and righteous | तानि त्वया उपास्यानि - tāni tvayā upāsyāni - thou shalt practise these as a religion | नो इतराणि - no itarāṇi - and no others | ये के च - ye ke ca - whosoever are | अस्मात् श्रेयांशः ब्राह्मणाः - asmāt śreyāṁśaḥ brāhmaṇāḥ - better and nobler than we among the Brahmins | तेषाम् आसनेन त्वया प्रश्वसितव्यम् - teṣām āsanena tvayā praśvasitavyam - thou shalt refresh with a seat to honour them | श्रद्धया देयम् - śraddhayā deyam - thou shalt give with faith and reverence | अश्रद्धया अदेयम् - aśraddhayā adeyam - without faith and reverence thou shalt not give | श्रिया देयम् - śriyā deyam - thou shalt give with reverence | ह्रिया देयम् - hriyā deyam - thou shalt give with shame | भिया देयम् - bhiyā deyam - thou shalt give with fear | सम्विदा देयम् - samvidā deyam - thou shalt give with fellow-feeling | अथ यदि - atha yadi - moreover if | ते कर्म विचिकित्सा वा स्यात् - te karma vicikitsā vā syāt - thou doubt of thy course or of thy action then | तत्र ये ब्राह्मणाः - tatra ye brāhmaṇāḥ - whatsoever Brahmins be there | सम्मर्शिनः - sammarśinaḥ - who are careful thinkers | युक्ताः - yuktāḥ - devout | आयुक्ताः - āyuktāḥ - not moved by others | अलूक्षाः - alūkṣāḥ - not severe or cruel | धर्मकामाः - dharmakāmāḥ - lovers of virtue | स्युः - syuḥ - are | ते तत्र यथा वर्तेरन् - te tatra yathā varteran - even as they do in that thing | तथा वर्तेथाः - tathā vartethāḥ - so do thou | अथ अभ्याख्यातेषु - atha abhyāakhyāteṣu - then as to men accused & arraigned by their fellows | तत्र ये ब्राह्मणाः - tatra ye brāhmaṇāḥ - whatsoever Brahmins be there | सम्मर्शिनः - sammarśinaḥ - who are careful thinkers | युक्ताः - yuktāḥ - devout | आयुक्ताः - āyuktāḥ - not moved by others | अलूक्षाः - alūkṣāḥ - not severe or cruel | धर्मकामाः - dharmakāmāḥ - lovers of virtue | स्युः - syuḥ - are | ते तत्र तेषु यथा वर्तेरन् - te tatra teṣu yathā varteran - even as they do in that thing | तथा वर्तेथाः - tathā vartethāḥ - so do thou | एषः आदेशः एषः उपदेशः - eṣaḥ ādeśaḥ eṣaḥ upadeśaḥ - these are the Commandments | एषा वेदोपनिषत् - eṣā vedopaniṣat - this is the teaching | एतत् अनुस्शासनम् - etat anusśāsanam - this is the law | एवम् उपासितव्यम् - evam upāsitavyam - in such wise shalt thou practise religion | एवम् उ च एतत् उपास्यम् - evam u ca etat upāsyam - yea, verily in such wise do ever religiously | 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.

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

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।

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! शम् नः - śam naḥ - be peace to us | मित्रः - mitraḥ - Mitra | शम् वरुणः - śam varuṇaḥ - be peace to us Varuna | अर्यमा - aryamā - Aryaman | नः - naḥ - to us | शम् भवतु - śam bhavatu - be peace | इन्द्रः - indraḥ - Indra | बृहस्पति च - bṛhaspati ca - be peace to us Brihaspati | उरुक्रमः विष्णुः - urukramaḥ viṣṇuḥ - May far striding Vishnu | न शम् - na śam - be peace to us | ब्रह्मणे नमः - brahmaṇe namaḥ - Adoration to the Eternal | वायो - vāyo - O Vayu! | ते नमः - te namaḥ - Adoration to thee | त्वम् एव - tvam eva - Thou, thou art | प्रत्यक्षम् ब्रह्म असि - pratyakṣam brahma asi - the visible Eternal | त्वाम् एव - tvām eva - thee | प्रत्यक्षम् ब्रह्म - pratyakṣam brahma - as the visible Eternal | वदिष्यामि - vadiṣyāmi - I will declare | ऋतम् वदिष्यामि - ṛtam vadiṣyāmi - I will declare Righteousness | सत्यम् वदिष्यामि - satyam vadiṣyāmi - I will declare Truth | तत् माम् अवतु - tat mām avatu - may that protect me | तत् वक्तारम् अवतु - tat vaktāram avatu - May that protect the Speaker | अवतु माम् - avatu mām - may it protect me | अवतु वक्तारम् - avatu vaktāram - may it protect the Speaker | ॐ शान्तिः शान्तिः शान्तिः - om śāntiḥ śāntiḥ śāntiḥ - | 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.

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.

Text (part 3)

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।

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. याः काः च प्रजाः - yāḥ kāḥ ca prajāḥ - all sorts and races of creatures | पृथिवीम् श्रिताः - pṛthivīm śritāḥ - that have their refuge upon earth | अन्नात् वै - annāt vai - verily, from food | प्रजायन्ते - prajāyante - are begotten | अथो - atho - thereafter | अन्नेन एव - annena eva - also by food | जीवन्ति - jīvanti - they live | अथ अन्ततः - atha antataḥ - and at the end | एनत् अपि यन्ति - enat api yanti - 'tis to food again that they return last | अन्नम् हि - annam hi - for food is | भूतानाम् - bhūtānām - of created things | ज्येष्ठम् - jyeṣṭham - the eldest | तस्मात् - tasmāt - and therefore | सर्वौषधम् - sarvauṣadham - it the Green Stuff of the Universe | उच्यते - ucyate - they name | ये वै - ye vai - verily they who | अन्नम् ब्रह्म - annam brahma - the Eternal as food | उपासते - upāsate - worship | ते - te - they | सर्वम् अन्नम् - sarvam annam - the mastery of food to the uttermost | आप्नुवन्ति - āpnuvanti - attain | अन्नम् हि - annam hi - for food is | भूतानाम् ज्येष्ठम् - bhūtānām jyeṣṭham - the eldest of created things | तस्मात् - tasmāt - and therefore | सर्वौषधमुच्यते - sarvauṣadhamucyate - they name it the Green Stuff of the Universe | अन्नात् - annāt - from food | भूतानि जायन्ते - bhūtāni jāyante - all creatures are born | जातानि - jātāni - and being born | अन्नेन बर्धन्ते - annena bardhante - they increase by food | अद्यते अत्ति च भूतानि - adyate atti ca bhūtāni - it is eaten and it eateth; yea it devoureth the creatures that feed upon it, | तस्मात् - tasmāt - therefore | तत् अन्नम् उच्यते - tat annam ucyate - it is called food from the eating | तस्मात् वै एतस्मात् - tasmāt vai etasmāt - than this that is | अन्नरसमयात् - annarasamayāt - of the substance of food | अन्यः अन्तरः आत्मा - anyaḥ antaraḥ ātmā - now there is a second and inner Self which is other | प्राणमयः - prāṇamayaḥ - it is made of the vital stuff called Prana | तेन एषः पूर्णः - tena eṣaḥ pūrṇaḥ - the Self of Prana filleth the Self of food | सः वै एषः पुरुषविधः एव - saḥ vai eṣaḥ puruṣavidhaḥ eva - now the Self of Prana is made in the image of a man | तस्य पुरुषविधताम् अनु - tasya puruṣavidhatām anu - according as is the human image of the other | अयम् पुरुषविधः - ayam puruṣavidhaḥ - so is it in the image of the man | प्राणः एव - prāṇaḥ eva - the main Breath | तस्य शिरः - tasya śiraḥ - is the head of him | व्यानः - vyānaḥ - the breath pervasor | दक्षिणः पक्षः - dakṣiṇaḥ pakṣaḥ - is his right side | अपानः - apānaḥ - the lower breath | उत्तरः पक्षः - uttaraḥ pakṣaḥ - is his left side | आकाशः - ākāśaḥ - ether | आत्मा - ātmā - is his spirit which is the self of him | पृथिवी - pṛthivī - earth whereon | पुच्छम् प्रतिष्ठा च - puccham pratiṣṭhā ca - is his lower member he resteth abidingly | तद् अपि - tad api - whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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.

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।

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 ||

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. ये देवाः - ye devāḥ - The Gods | मनुष्याः - manuṣyāḥ - men | पशवः - paśavaḥ - beasts | च - ca - and | सन्ति ते सर्वे - santi te sarve - all these that are | प्राणम् अनु - prāṇam anu - under the dominion of Prana | प्राणन्ति - prāṇanti - live and breathe | प्राणः हि - prāṇaḥ hi - for Prana is | भूतानाम् - bhūtānām - of created things | आयुः - āyuḥ - the life | तस्मात् - tasmāt - therefore | प्राण - prāṇa - it (Prana) | सर्वायुषम् - sarvāyuṣam - the Life Stuff of the All | इति उच्यते - iti ucyate - they name | ये - ye - they who | प्राणम् - prāṇam - Prana | ब्रह्म - brahma - the Eternal | इति - iti - as | उपासते - upāsate - worship | ते - te - they | सर्वम् एव - sarvam eva - to the uttermost | आयुः यन्ति - āyuḥ yanti - attain mastery of Life | प्राणः हि - prāṇaḥ hi - for Prana is | भूतानाम् आयुः - bhūtānām āyuḥ - the life of created things | तस्मात् - tasmāt - therefore | सः उच्यते - saḥ ucyate - they name it | सर्वायुषम् इति - sarvāyuṣam iti - the Life Stuff of the All | तस्य पूर्वस्य - tasya pūrvasya - of the former one which was of food | यः शारीरः आत्मा - yaḥ śārīraḥ ātmā - the soul in the body | सः एषः एव - saḥ eṣaḥ eva - this Self of Prana | तस्मात् वै - tasmāt vai - now there is yet | एतस्मात् प्राणमयात् आत्मनः - etasmāt prāṇamayāt ātmanaḥ - this that is of Prana | अन्यः - anyaḥ - other than | अन्तरः - antaraḥ - inner Self | मनोमयः - manomayaḥ - made of Mind | आत्मा अस्ति - ātmā asti - there is a second and inner Self | तेन - tena - (by) the Self of Mind | एषः - eṣaḥ - the Self of Prana | पूर्णः - pūrṇaḥ - filleth | सः वै - saḥ vai - now the Self of Mind | एषः पुरुषविधः एव - eṣaḥ puruṣavidhaḥ eva - is made in the image of a man | तस्य पुरुषविधताम् - tasya puruṣavidhatām - according as is the human image of the other | अनु अयम् पुरुषविधः - anu ayam puruṣavidhaḥ - so is it in the image of the man | यजुः एव - yajuḥ eva - Yajur is | तस्य शिरः - tasya śiraḥ - the head of him | ऋक् - ṛk - the Rigveda | दक्षिणः पक्षः - dakṣiṇaḥ pakṣaḥ - is his right side | साम - sāma - Samaveda | उत्तरपक्षः - uttarapakṣaḥ - is his left side | आदेशः - ādeśaḥ - the Commandment | आत्मा - ātmā - his spirit which is the self of him | अथर्वाङ्गिरसः - atharvāṅgirasaḥ - Atharvan Angirasa | तस्य पुच्छम् - tasya puccham - his lower member | प्रतिष्ठा च - pratiṣṭhā ca - whereon he resteth abidingly | तद् अपि - tad api - whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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.

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।

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 ||

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. यतः - yataḥ - from which | वाचः - vācaḥ - words | मनसा सह - manasā saha - the mind also | अप्राप्य - aprāpya - without attaining | निवर्तन्ते - nivartante - returneth baffled | ब्रह्मणः आनन्तम् - brahmaṇaḥ ānantam - the delight of the Eternal | विद्वान् - vidvān - who knoweth | न बिभेति इति - na bibheti iti - He shall fear nought | कदाचन - kadācana - now or hereafter | तस्य पूर्वस्य यः - tasya pūrvasya yaḥ - to the former one which was of Prana | शरीरः आत्मा - śarīraḥ ātmā - the soul in the body | सः एषः एव - saḥ eṣaḥ eva - this Self of Mind is | तस्मात् वै - tasmāt vai - Now there is yet | एतस्मात् मनोमयात् अन्यः - etasmāt manomayāt anyaḥ - which is other than this which is of Mind | अन्तरः आत्मा - antaraḥ ātmā - a second and inner Self | विज्ञानमयः - vijñānamayaḥ - it is made of Knowledge | तेन - tena - (by) the Self of Knowledge | एषः - eṣaḥ - the Self of Mind | पूर्णः - pūrṇaḥ - filleth | सः वै - saḥ vai - Now the Self of Mind | एषः पुरुषविधः एव - eṣaḥ puruṣavidhaḥ eva - is made in the image of a man | तस्य पुरुषविधताम् - tasya puruṣavidhatām - according as is the human image of the other | अनु अयम् पुरुषविधः - anu ayam puruṣavidhaḥ - so is it in the image of the man | श्रद्धा - śraddhā - Faith | एव तस्य शिरः - eva tasya śiraḥ - is the head of him | ऋतम् - ṛtam - Law | तस्य - tasya - his | दक्षिणः - dakṣiṇaḥ - right | पक्षः - pakṣaḥ - side | सत्यम् - satyam - Truth | तस्य उत्तरः पक्षः - tasya uttaraḥ pakṣaḥ - is his left side | योगः - yogaḥ - Yoga | तस्य - tasya - his | आत्मा - ātmā - spirit which is the self of him | महः - mahaḥ - Mahas(the material world) | पुच्छम् च - puccham ca - is his lower member | प्रतिष्ठा च - pratiṣṭhā ca - whereon he resteth abidingly | तद् अपि - tad api - Whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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!

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।

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 ||

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. विज्ञानम् - vijñānam - Knowledge | यज्ञम् - yajñam - the feast of sacrifice | तनुते - tanute - spreadeth | कर्माणि च अपि - karmāṇi ca api - also the feast of works | तनुते - tanute - spreadeth | सर्वे देवाः - sarve devāḥ - all the gods | विज्ञानम् - vijñānam - to him (to Knowledge) | ज्येष्ठम् - jyeṣṭham - the Elder of the Universe | ब्रह्म इति - brahma iti - as to Brahman | उपासते - upāsate - offer adoration | यः कश्चित् - yaḥ kaścit - For if one | विज्ञानम् ब्रह्म वेद चेत् - vijñānam brahma veda cet - worship Brahman as the knowledge | तस्मात् - tasmāt - from it | न प्रमाद्यति - na pramādyati - swerve not, neither falter | चेत् - cet - if | सः - saḥ - he | शरीरे - śarīre - in this body | पाप्मनः हित्वा - pāpmanaḥ hitvā - casteth sin (from him) | सर्वान् कामान् - sarvān kāmān - all desire | समश्नुते इति - samaśnute iti - tasteth | तस्य पूर्वस्य यः शरीरः आत्मा - tasya pūrvasya yaḥ śarīraḥ ātmā - the soul in the body to the former one which was of Mind | सः एषः एव - saḥ eṣaḥ eva - this Self of Knowledge is | तस्मात् वै - tasmāt vai - Now there is yet | एतस्मात् विज्ञानमयात् अन्यः अन्तरः - etasmāt vijñānamayāt anyaḥ antaraḥ - a second and inner self which is other than this which is of Knowledge | आनन्तमयः - ānantamayaḥ - fashioned out of Bliss | तेन - tena - (by) the Self of Bliss | एषः - eṣaḥ - the Self of Knowledge | पूर्णः - pūrṇaḥ - filleth | सः वै - saḥ vai - Now the Self of Mind | एषः पुरुषविधः एव - eṣaḥ puruṣavidhaḥ eva - is made in the image of a man | तस्य पुरुसविधताम् - tasya purusavidhatām - according as is the human image of the other | अनु अयम् पुरुषविद्घः - anu ayam puruṣavidghaḥ - so is it in the image of the man | प्रियम् - priyam - Love | एव तस्य शिरः - eva tasya śiraḥ - is the head of Him | मोदः - modaḥ - Joy | तस्य - tasya - His | दक्षिणः पक्षः - dakṣiṇaḥ pakṣaḥ - right side | प्रमोदः - pramodaḥ - pleasure | तस्य - tasya - His | उत्तरः पक्षः - uttaraḥ pakṣaḥ - left side | आनन्दः - ānandaḥ - Bliss | तस्य आत्मा - tasya ātmā - spirit which is the self of Him | ब्रह्म - brahma - the Eternal | तस्य पुच्छम् च - tasya puccham ca - is His lower member | प्रतिष्ठा च - pratiṣṭhā ca - wherein He resteth abidingly | तद् अपि - tad api - whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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!

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।

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||

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. ब्रह्म असत् - brahma asat - the Eternal as negation | इति वेद चेत् - iti veda cet - if he knows | सः - saḥ - One | असन् - asan - the unexisting | एव भवति - eva bhavati - becometh as | ब्रह्म अस्ति इति वेद चेत् - brahma asti iti veda cet - but if one knoweth of the Eternal that He is | ततः - tataḥ - then | एनम् सन्तम् विदुः इति - enam santam viduḥ iti - men know him for the saint & the one reality | तस्य पूर्वस्य - tasya pūrvasya - the former one which was of Knowledge | यः शरीरः आत्मा - yaḥ śarīraḥ ātmā - the soul in the body | सः एषः एव - saḥ eṣaḥ eva - this Self of Bliss is | अथ अतः - atha ataḥ - And thereupon | अनुप्रश्नाः उत - anupraśnāḥ uta - there arise these questions | कः - kaḥ - one | चन - cana - When | अविद्वान् - avidvān - who hath not the Knowledge | प्रेत्य गच्छति - pretya gacchati - passeth over | अमुम् लोकम् - amum lokam - to that other world | आहो - āho - Or when | कः चित् विद्वान् - kaḥ cit vidvān - one who knoweth | अमुम् लोकम् प्रेत्य - amum lokam pretya - hath passed over to the other world | समश्नुते उ - samaśnute u - doth any such enjoy possession? | बहु स्याम् - bahu syām - I would be manifold | प्रजायेय इति - prajāyeya iti - for the birth of peoples | सः - saḥ - The Spirit | अकामयत - akāmayata - desired of old | सः तपः तप्त्वा - saḥ tapaḥ taptvā - by the force of His brooding | इदम् सर्वम् - idam sarvam - all this universe | असृजत - asṛjata - He created | यत् इदम् किंच - yat idam kiṁca - all whatsoever existeth | तत् स्पृष्ट्वा - tat spṛṣṭvāā - Now when He had brought it forth ? | तत् एव अनुप्राविशत् - tat eva anuprāviśat - He entered into that He had created | तत् अनुप्रविश्य - tat anupraviśya - He entering in | सत् च - sat ca - the 'Is' here | त्यत् च - tyat ca - the 'May Be' there | अभवत् - abhavat - became | सः - saḥ - He | निरुक्तम् च - niruktam ca - that which is defined | अनिरुक्तम् च - aniruktam ca - that which hath no feature | निलयनम् च - nilayanam ca - this housed thing | अनिलयनम् च - anilayanam ca - that houseless | विज्ञानम् च - vijñānam ca - Knowledge | अविज्ञानम् च - avijñānam ca - Ignorance | सत्यम् च - satyam ca - Truth | अनृतं च - anṛtaṁ ca - falsehood | अभवत् - abhavat - became | यत् इदम् किम् च - yat idam kim ca - even whatsoever here existeth | सत्यम् अभवत् - satyam abhavat - He became all truth | तत् - tat - Therefore | सत्यम् इति आचक्षते - satyam iti ācakṣate - they say of Him that He is Truth | तत् अपि - tat api - whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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:

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।

Text (part 4)

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||

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. अग्रे - agre - in the beginning | असत् वै - asat vai - Non-Existent and Unmanifest | इदम् आसीत् - idam āsīt - all this Universe was | ततः वै - tataḥ vai - from which | सत् - sat - this manifest Existence | अजायत - ajāyata - was born | तत् - tat - that itself | आत्मानम् स्वयम् अकुरुत - ātmānam svayam akuruta - created itself (none other created it) | तस्मात् - tasmāt - therefore | तत् सुकृतम् - tat sukṛtam - the well and beautifully made | इति उच्यते - iti ucyate - they say of it | यत् वै - yat vai - this that is | तत् सुकृतम् - tat sukṛtam - is well and beautifully made | सः वै - saḥ vai - verily it is (no other than) | रसः - rasaḥ - the delight behind existence | अयम् रसम् - ayam rasam - this delight | हि लब्ध्वा - hi labdhvā - when he hath gotten | आनन्दी भवति - ānandī bhavati - a thing of bliss then it is that this creature becometh | कः हि एव अन्यात् - kaḥ hi eva anyāt - for who could labour to draw in the breath ? | कः प्राण्यात् - kaḥ prāṇyāt - who could have strength to breathe it out | यत् एषः आनन्दः - yat eṣaḥ ānandaḥ - that this Bliss | आकाशे - ākāśe - in the heaven of his heart | न स्यात् - na syāt - if there were not | एषः हि एव - eṣaḥ hi eva - it is He that | आनन्दायाति - ānandāyāti - is the fountain of bliss | एषः - eṣaḥ - he that is the fountain of bliss | यदा हि एव - yadā hi eva - for when | अदृश्ये - adṛśye - in the Invisible | अनात्म्ये - anātmye - in the Bodiless | अनिरुक्ते - anirukte - in the Undefinable | अनिलयने - anilayane - in the Unhoused Eternal | अभयम् प्रतिष्ठाम् - abhayam pratiṣṭhām - his refuge and firm foundation | विन्दते - vindate - findeth | अथ - atha - then | सः - saḥ - he | अभयम् गतः भवति - abhayam gataḥ bhavati - hath passed beyond the reach of Fear | यदा हि एव - yadā hi eva - but when | एषः - eṣaḥ - the Spirit | एतस्मिन् - etasmin - that is within us | उ दरम् अन्तरम् कुरुते - u daram antaram kurute - maketh for himself even a little difference in the Eternal | अथ - atha - then | तस्य भयम् भवति - tasya bhayam bhavati - he hath fear | तत् तु एव - tat tu eva - the Eternal himself | अमन्वानस्य - amanvānasya - a knower who thinketh not | विदुष्सः भयम् - viduṣsaḥ bhayam - becometh a terror ? | तत् अपि - tat api - whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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:

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।

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||

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. अस्मात् भीषा - asmāt bhīṣā - through the fear of Him | वातः - vātaḥ - the Wind | पवते - pavate - bloweth | अस्मात् भीषा सूर्यः उदेति - asmāt bhīṣā sūryaḥ udeti - through the fear of Him the Sun riseth | अस्मात् - asmāt - through the fear of Him | अग्निः च - agniḥ ca - Agni and | इन्द्रः - indraḥ - Indra | पञ्चमः मृत्युः च - pañcamaḥ mṛtyuḥ ca - and Death | धावति - dhāvati - hasten in their courses | सा एसा - sā esā - Behold this | आनन्दस्य मीमांसा भवति - ānandasya mīmāṁsā bhavati - exposition of the Bliss to which ye shall hearken | आशिष्ठः - āśiṣṭhaḥ - one with fair manners | द्रढिष्थः - draḍhiṣthaḥ - one with a most firm heart | बलिष्ठः - baliṣṭhaḥ - one with great strength of body | अध्यायकः - adhyāyakaḥ - a great student | साधुयुवा - sādhuyuvā - a young man, excellent & lovely in his youth | स्यात् - syāt - let there be | वित्तस्य पू - vittasya pūrṇā - full of wealth | इयम् सर्वा पृथिवी - iyam sarvā pṛthivī - all this wide earth | तस्य स्यात् - tasya syāt - for his enjoying | सः आनन्दः - saḥ ānandaḥ - that is the measure of bliss of | एकः मानुषः - ekaḥ mānuṣaḥ - one human being | ते ये शतं - te ye śataṁ - now a hundred and a hundredfold | मानुषाः आनन्दाः - mānuṣāḥ ānandāḥ - the human measure of bliss | सः मनुष्य गन्धर्वार्णाम् - saḥ manuṣya gandharvārṇām - of men that have become angels in heaven | एकः आनन्दः - ekaḥ ānandaḥ - is one bliss | अकामहतस्य - akāmahatasya - whose soul the blight of desire not toucheth | श्रोत्रियस्य च - śrotriyasya ca - (this is the bliss) of the Vedawise | ते ये शतम् - te ye śatam - | मनुष्य गन्धर्वाणाम् आनन्दाः - manuṣya gandharvāṇām ānandāḥ - of this measure of angelic bliss | सः देवगन्धर्वाणाम् - saḥ devagandharvāṇām - is one bliss of Gods that are angels in heaven | एकः आनन्दः ते ये शतम् - ekaḥ ānandaḥ te ye śatam - | देवगन्धर्वाणाम् आनन्दाः - devagandharvāṇām ānandāḥ - this measure of divine angelic bliss | सः चिरलोकलोकानाम् पितृणाम् - saḥ ciralokalokānām pitṛṇām - of the Fathers whose world of heaven is their world for ever | एकः आनन्दः - ekaḥ ānandaḥ - one bliss | ते ये शतम् आनन्दाः - te ye śatam ānandāḥ - A hundred and a hundredfold of this measure of divine angelic bliss | चिरलोकलोकानाम् पितृणाम् - ciralokalokānām pitṛṇām - of the Fathers whose world of heaven is their world for ever | सः एकः आनन्दाः - saḥ ekaḥ ānandāḥ - one bliss | आजानजानाम् देवानाम् - ājānajānām devānām - Gods who are born as Gods in heaven | ते ये शतम् - te ye śatam - a hundred and a hundredfold (of this measure of bliss) | आजानजानाम् देवानाम् - ājānajānām devānām - of the firstborn in heaven | आनदः - ānadaḥ - bliss | सः एकः आनदः - saḥ ekaḥ ānadaḥ - this measure of bliss | कर्मदेवानाम् देवानाम् - karmadevānām devānām - of the Gods of work who are Gods | सः एकः आनन्दाः - saḥ ekaḥ ānandāḥ - this measure of bliss | ये अपि देवान् यन्ति - ye api devān yanti - they depart and are Gods in heaven | कर्मणा - karmaṇā - by the strength of their deeds | ते ये शतम् - te ye śatam - a hundred and a hundredfold (of this measure of bliss) | कर्मदेवानाम् देवानाम् आनन्दः - karmadevānām devānām ānandaḥ - this measure of bliss of the Gods of work | सः देवानाम् एकः आनन्दः - saḥ devānām ekaḥ ānandaḥ - is one bliss of the great Gods who are Gods for ever | ते ये शतम् - te ye śatam - a hundred and a hundredfold (of this measure of bliss) | देवानाम् आनन्दाः - devānām ānandāḥ - this measure of bliss … is one bliss of the great Gods | सः - saḥ - this measure of divine bliss | इन्द्रस्य एकः आनदः - indrasya ekaḥ ānadaḥ - is one bliss of Indra | ते ये शतम् - te ye śatam - a hundred and a hundredfold | इन्द्रस्य आनन्दः - indrasya ānandaḥ - this measure of Indra's bliss | सः बृहस्पतेः एकः आनन्दाः - saḥ bṛhaspateḥ ekaḥ ānandāḥ - is one bliss of Brihaspati, who taught the Gods in heaven | ते ये शतम् बृहस्पतेः आनन्दः - te ye śatam bṛhaspateḥ ānandaḥ - a hundred and a hundredfold of this measure of Brihaspati's bliss | सः प्रजापतेः एकः आनन्दः - saḥ prajāpateḥ ekaḥ ānandaḥ - is one bliss of Prajapati, the Almighty Father | ते ये शतम् प्रजापतेः आनन्दः - te ye śatam prajāpateḥ ānandaḥ - a hundred and a hundredfold of this measure of Prajapati's bliss | सः ब्रह्मणः एकः आनन्दः - saḥ brahmaṇaḥ ekaḥ ānandaḥ - is one bliss of the Eternal Spirit | सः च यः आदित्ये - saḥ ca yaḥ āditye - the Spirit who is there in the Sun | असौ च अयम् पुरुषे - asau ca ayam puruṣe - the Spirit who is here in a man | यः सः एकः - yaḥ saḥ ekaḥ - it is one Spirit and there is no other | यः एवम् वित् - yaḥ evam vit - he who knoweth this | सः अस्मात् लोकात् प्रेत्य - saḥ asmāt lokāt pretya - when he hath gone away from this world | एतम् अन्नमयम् आत्मानम् - etam annamayam ātmānam - this Self which is of food | उपसङ्क्रामति - upasaṅkrāmati - he passeth to | एतम् प्राणमयम् आत्मानम् - etam prāṇamayam ātmānam - this Self which is of Prana | उपसङ्क्रामति - upasaṅkrāmati - he passeth to | एतं मनोमयम् आत्मानम् - etaṁ manomayam ātmānam - to this Self which is of Mind | उपसङ्क्रामति - upasaṅkrāmati - he passeth to | एतम् विज्ञानमयम् आत्मानम् - etam vijñānamayam ātmānam - this Self which is of Knowledge | उपसङ्क्रामति - upasaṅkrāmati - he passeth to | तत् अपि - tat api - whereof | एषः श्लोकः भवति - eṣaḥ ślokaḥ bhavati - this is the Scripture | 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:

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 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।

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||

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! यतः - yataḥ - the Bliss of the Eternal from which | वाचः अप्राप्य - vācaḥ aprāpya - words (turn back) without attaining | मनसा सह निवर्तन्ते - manasā saha nivartante - mind also returneth baffled | ब्रह्मणः आनन्दम् - brahmaṇaḥ ānandam - the Bliss of the Eternal | विद्वान् - vidvān - who knoweth | कुतश्चन - kutaścana - in this world or elsewhere | न बिभेति - na bibheti - he feareth not | एतम् ह - etam ha - verily to him | वाव न तपति - vāva na tapati - cometh not remorse and her torment | किम् अहम् साधु न अकरवम् - kim aham sādhu na akaravam - why have I left undone the good | अहम् किम् पापम् अकरवम् इति - aham kim pāpam akaravam iti - why have I done that which was evil | सः यः - saḥ yaḥ - for he who | एवम् विद्वान् - evam vidvān - knoweth the Eternal | एते उभे आत्मानम् स्पृणुते - ete ubhe ātmānam spṛṇute - knoweth these that they are alike his Spirit, knoweth both evil and good for what they are | यः एवम् वेद - yaḥ evam veda - he knoweth | एषः आत्मानम् स्पृणुते - eṣaḥ ātmānam spṛṇute - delivereth Spirit | इति उपनिषद् - iti upaniṣad - and this is Upanishad | सह - saha - Together | नौ - nau - us | अवतु - avatu - may He protect | सह नौ भुनक्तु - saha nau bhunaktu - together may He possess us | सह - saha - together | वीर्यम् करवावहै - vīryam karavāvahai - may we make unto us strength & virility | नौ आधीतम् - nau ādhītam - our reading | तेजस्वि अस्तु - tejasvi astu - may be full of light and power | मा विद्विषावहै - mā vidviṣāvahai - may we never hate each other | ॐ - om - OM | शान्तिः - śāntiḥ - Peace! | शान्तिः - śāntiḥ - Peace! | शान्तिः - śāntiḥ - Peace! | 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:

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।

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||

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 सः - saḥ - He | अन्नम् ब्रह्म इति व्यजानात् - annam brahma iti vyajānāt - knew food for the Eternal | हि - hi - For | अन्नात् एव - annāt eva - from food alone | खलु इमानि भूतानि जायन्ते - khalu imāni bhūtāni jāyante - are these creatures born | जातानि - jātāni - being born | अन्नेन जीवन्ति - annena jīvanti - they live by food | प्रयन्ति अन्नम् - prayanti annam - and into food they depart | अभिसंविशन्ति इति - abhisaṁviśanti iti - and enter again | तत् विज्ञाय - tat vijñāya - when he had known this | भृगुः - bhṛguḥ - he (Bhrigu) | पुनः एव पितरम् वरुणम् - punaḥ eva pitaram varuṇam - he came again to Varuna his father | उपससार - upasasāra - and said | भगवः ब्रह्म अधीहि इति - bhagavaḥ brahma adhīhi iti - “Lord, teach me the Eternal” | पिता वरुणः - pitā varuṇaḥ - his father (Varuna) | तम् उवाच - tam uvāca - said to him | ह तपसा - ha tapasā - by askesis | ब्रह्म विजिज्ञासस्व - brahma vijijñāsasva - do thou seek to know the Eternal | तपः - tapaḥ - concentration in thought | ब्रह्म इति - brahma iti - is the Eternal | सः तपः अतप्यत - saḥ tapaḥ atapyata - he concentrated himself in thought | सः तपः तप्त्वा - saḥ tapaḥ taptvā - by the energy of his brooding | 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,

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...

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||

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 सः - saḥ - he | प्राणः ब्रह्म इति - prāṇaḥ brahma iti - Prana for the Eternal | व्यजानात् - vyajānāt - knew | हि - hi - for | प्राणात् एव खलु - prāṇāt eva khalu - from Prana alone | इमानि - imāni - these | भूतानि - bhūtāni - creatures | जातानि - jātāni - are born | जातानि - jātāni - being born | प्राणेन - prāṇena - by Prana | जीवन्ति - jīvanti - they live | प्रयन्ति प्राणम् - prayanti prāṇam - to Prana they go hence | अभिसंविशन्ति इति - abhisaṁviśanti iti - and return | तत् विज्ञाय - tat vijñāya - and when he had known this | भृगुः - bhṛguḥ - he (Bhrigu) | पुनः एव पितरम् वरूणंम् उपससार - punaḥ eva pitaram varūṇaṁm upasasāra - came again to Varouna his father and said | भगवः ब्रह्म अधीहि इति - bhagavaḥ brahma adhīhi iti - “Lord, teach me the Eternal.” | पिता वरुणः तम् उवाच - pitā varuṇaḥ tam uvāca - his father said to him | ह तपसा - ha tapasā - by askesis | ब्रह्म विजिज्ञासस्व - brahma vijijñāsasva - do thou seek to know the Eternal | तपः ब्रह्मः इति - tapaḥ brahmaḥ iti - for askesis in thought is the Eternal | सः भृगुः - saḥ bhṛguḥ - Bhrigu | तपः अतप्यत - tapaḥ atapyata - concentrated himself in thought | सः तपः तप्त्वा - saḥ tapaḥ taptvā - by the energy of his brooding | 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,

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...

Text (part 5)

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||

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 सः - saḥ - He | मनः ब्रह्म इति व्यजानात् - manaḥ brahma iti vyajānāt - knew mind for the Eternal | हि मनसः एव खलु - hi manasaḥ eva khalu - for from mind alone, it appeareth | इमानि भूतानि - imāni bhūtāni - these creatures | जायन्ते - jāyante - are born | जातानि - jātāni - being born | मनसा जीवन्ति - manasā jīvanti - they live by mind | मनः प्रयन्ति - manaḥ prayanti - to mind they go hence | अभिसंविशन्ति इति - abhisaṁviśanti iti - and return | तत् विज्ञाय - tat vijñāya - and when he had known this | भृगुः - bhṛguḥ - he (Bhrigu) | पुनः एव पितरम् वरुणम् उपससार - punaḥ eva pitaram varuṇam upasasāra - came again to Varuna his father and said | भगवः ब्रह्म अधीहि इति - bhagavaḥ brahma adhīhi iti - “Lord, teach me the Eternal.” | पिता वरुणः तम् उवाच - pitā varuṇaḥ tam uvāca - his father said to him | ह तपसा - ha tapasā - by askesis | ब्रह्म विजिज्ञासस्व - brahma vijijñāsasva - do thou seek to know the Eternal | तपः ब्रह्मः इति - tapaḥ brahmaḥ iti - for askesis in thought is the Eternal | सः भृगुः - saḥ bhṛguḥ - Bhrigu | तपः अतप्यत - tapaḥ atapyata - concentrated himself in thought | सः तपः तप्त्वा - saḥ tapaḥ taptvā - by the energy of his brooding | 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,

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...

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||

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 सः - saḥ - He | विज्ञानम् ब्रह्म इति व्यजानात् - vijñānam brahma iti vyajānāt - knew Knowledge for the Eternal | हि विज्ञानात् एव खलु - hi vijñānāt eva khalu - for from Knowledge alone, it appeareth | इमानि भूतानि - imāni bhūtāni - these creatures | जायन्ते - jāyante - are born | जातानि - jātāni - being born | विज्ञानेन जीवन्ति - vijñānena jīvanti - they live by Knowledge | प्रयन्ति - prayanti - to Knowledge they go hence | विज्ञानम् अभिसंविशन्ति इति - vijñānam abhisaṁviśanti iti - and return | तत् विज्ञाय - tat vijñāya - and when he had known this | भृगुः - bhṛguḥ - he (Bhrigu) | पुनः एव पितरम् वरुणम् उपससार - punaḥ eva pitaram varuṇam upasasāra - came again to Varuna his father and said | भगवः ब्रह्म अधीहि इति - bhagavaḥ brahma adhīhi iti - “Lord, teach me the Eternal” | पिता वरुणः तम् उवाच - pitā varuṇaḥ tam uvāca - his father said to him | ह तपसा - ha tapasā - by askesis | ब्रह्म विजिज्ञासस्व - brahma vijijñāsasva - do thou seek to know the Eternal | तपः ब्रह्मः इति - tapaḥ brahmaḥ iti - for askesis in thought is the Eternal | सः भृगुः - saḥ bhṛguḥ - Bhrigu | तपः अतप्यत - tapaḥ atapyata - concentrated himself in thought | सः तपः तप्त्वा - saḥ tapaḥ taptvā - by the energy of his brooding | 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,

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...

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||

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. सः आनन्दः ब्रह्म इति व्यजानात् - saḥ ānandaḥ brahma iti vyajānāt - he knew Bliss for the Eternal | हि आनन्दात् एव - hi ānandāt eva - for from Bliss alone | खलु - khalu - it appeareth | इमानि भूतानि जायन्ते - imāni bhūtāni jāyante - are these creatures born | जातानि - jātāni - being born | आनन्देन जीवन्ति - ānandena jīvanti - they live by Bliss | आनन्दम् प्रयन्ति अभिसंविशन्ति इति - ānandam prayanti abhisaṁviśanti iti - to Bliss they go hence and return | सा एषा - sā eṣā - this is that | भार्गवी वारुणी विद्या - bhārgavī vāruṇī vidyā - the lore of Bhrigu, the son of Varuna | परमे व्योमन् - parame vyoman - in the highest heaven | प्रतिष्ठिता - pratiṣṭhitā - which hath its firm base | यः - yaḥ - which hath its firm base | एवम् वेद - evam veda - knoweth | सः प्रतितिष्ठति - saḥ pratitiṣṭhati - getteth his firm base | अन्नवान् - annavān - the master of food | अन्नादः च - annādaḥ ca - and its eater | भवति - bhavati - he becometh | प्रजया - prajayā - in progeny | पशुभिः - paśubhiḥ - in cattle | ब्रह्मवर्चसेन - brahmavarcasena - in the splendour of holiness | च महान् भवति - ca mahān bhavati - he becometh great | कीर्त्या च महान् - kīrtyā ca mahān - great in glory | 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.

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।

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 ||

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. अन्नम् न निन्द्यात् - annam na nindyāt - thou shalt not blame food | ततम् व्रतम् - tatam vratam - for that is thy commandment unto labour | प्राणः वै अन्नम् - prāṇaḥ vai annam - verily Prana also is food | शरीरम् - śarīram - the body | अन्नादम् - annādam - is the eater of the food | प्राणे - prāṇe - upon Prana | शरीरम् - śarīram - the body | प्रतिष्ठितम् - pratiṣṭhitam - is established | शरीरे - śarīre - upon the body | प्राणः - prāṇaḥ - Prana | प्रतिष्ठितः - pratiṣṭhitaḥ - is established | तत् - tat - therefore | एतत् अन्नम् - etat annam - food here | अन्ने प्रतिष्ठितम् - anne pratiṣṭhitam - is established upon food | यः - yaḥ - He who | एतत् अन्नम् अन्ने प्रतिष्ठितम् - etat annam anne pratiṣṭhitam - this food that is established upon food | वेद - veda - knoweth | सः प्रतितिष्ठति - saḥ pratitiṣṭhati - getteth his firm base | अन्नवान् - annavān - the master of food | अन्नादः - annādaḥ - its eater | च भवति - ca bhavati - he becometh | प्रजया - prajayā - in progeny | पशुभिः - paśubhiḥ - in cattle | ब्रह्मवर्चसेन - brahmavarcasena - in the splendour of holiness | च महान् भवति - ca mahān bhavati - he becometh great | कीर्त्या च महान् भवति - kīrtyā ca mahān bhavati - great in glory | 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.

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।

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||

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. अन्नम् न परिचक्षीत - annam na paricakṣīta - thou shalt not reject food | तत् व्रतम् - tat vratam - for that too is the vow of thy labour | आपः वै अन्नम् - āpaḥ vai annam - verily the waters also are food | ज्योतिः - jyotiḥ - the bright fire | अन्नादम् - annādam - is the eater | अप्सु - apsu - upon the waters | ज्योतिः - jyotiḥ - the fire | प्रतिष्ठितम् - pratiṣṭhitam - is established | ज्योतिषि - jyotiṣi - upon the fires | आपः - āpaḥ - the waters | प्रतिष्ठिताः - pratiṣṭhitāḥ - are established | तत् - tat - here too | एतत् अन्नम् अन्ने प्रतिष्ठितम् - etat annam anne pratiṣṭhitam - is food established upon food | वेद - veda - he who knoweth this | सः प्रतितिष्ठति - saḥ pratitiṣṭhati - getteth his firm base | अन्नवान् - annavān - the master of food | अन्नादः - annādaḥ - its eater | च भवति - ca bhavati - he becometh | प्रजया - prajayā - in progeny | पशुभिः - paśubhiḥ - in cattle | ब्रह्मवर्चसेन - brahmavarcasena - in the splendour of holiness | च महान् भवति - ca mahān bhavati - he becometh great | कीर्त्या च महान् भवति - kīrtyā ca mahān bhavati - great in glory | 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.

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।

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||

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. अन्नम् बहु कुर्वीत - annam bahu kurvīta - Thou shalt increase and amass food | तत् व्रतम् - tat vratam - that too is thy commandment unto labour | पृथिवी वै - pṛthivī vai - verily the earth (also) is | अन्नम् - annam - food | आकाशः - ākāśaḥ - ether is | अन्नादः - annādaḥ - the eater of the food | पृथिव्याम् - pṛthivyām - upon earth | आकाशः - ākāśaḥ - ether | प्रतिष्ठितः - pratiṣṭhitaḥ - is established | आकाशे - ākāśe - upon ether | पृथिवी - pṛthivī - earth | प्रतिष्ठिता - pratiṣṭhitā - is established | तत् एतत् - tat etat - here too is | अन्नम् - annam - food | अन्ने प्रतिष्ठितम् - anne pratiṣṭhitam - established upon food | यः - yaḥ - who | एतत् अन्नम् - etat annam - this food | अन्ने प्रतिष्ठितम् - anne pratiṣṭhitam - that is established upon food | वेद - veda - knoweth | सः प्रतितिष्ठति - saḥ pratitiṣṭhati - He getteth his firm base | अन्नवान् - annavān - the master of food | अन्नादः च - annādaḥ ca - its eater | भवति - bhavati - becometh | प्रजया - prajayā - in progeny | पशुभिः - paśubhiḥ - in cattle | ब्रह्मवर्चसेन च - brahmavarcasena ca - in the radiance of holiness | महान् भवति - mahān bhavati - becometh great | कीर्त्या च - kīrtyā ca - in glory | महान् भवति - mahān bhavati - becometh great | 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.

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।

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।

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. वसतौ कम्चन - vasatau kamcana - any man in thy habitation | न प्रात्यचक्षीत - na prātyacakṣīta - thou shalt not reject | तत् व्रतम् - tat vratam - for that too is thy commandment unto labour | तस्मात् - tasmāt - therefore | यया कया च विधया - yayā kayā ca vidhayā - in whatsoever sort | बहु अन्नम् - bahu annam - great store of food | प्राप्नुयात् - prāpnuyāt - do thou get thee | अस्मै - asmai - unto the stranger in their dwelling | अन्नम् अराधि - annam arādhi - “Arise, the food is ready.” | इति आचक्षते - iti ācakṣate - they say | मुखतः - mukhataḥ - at the beginning | राद्धम् - rāddham - was the food made ready | यत् एतत् वै अन्नम् तत् अन्नम् मुखतः राध्यते - yat etat vai annam tat annam mukhataḥ rādhyate - is food made ready in the beginning | अस्मै - asmai - to him also | मध्यतः राद्धम् - madhyataḥ rāddham - was the food made ready in the middle? | यत् एतत् वै अन्नम् तत् अन्नम् अस्मै मध्यतः राध्यते - yat etat vai annam tat annam asmai madhyataḥ rādhyate - to him also is food made ready in the middle | अन्ततः राद्धम् - antataḥ rāddham - Was the food made ready at the end & last? | यत् एतत् वै अन्नम् तत् अन्नम् अस्मै अन्ततः राध्यते - yat etat vai annam tat annam asmai antataḥ rādhyate - to him also is food made ready at the end and last | 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.

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।

3.10.2

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

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. यः एवम् वेद - yaḥ evam veda - who hath this knowledge | वाचि क्षेमः इति - vāci kṣemaḥ iti - as prosperity in speech | प्राणापानयोह् - prāṇāpānayoh - in the main breath and the nether | योग क्षेम इति - yoga kṣema iti - as getting & having | हस्तयोः - hastayoḥ - in the hands | कर्म इति - karma iti - as work | पादयोः - pādayoḥ - in the feet | गतिः इति - gatiḥ iti - as movement | पायौ - pāyau - in the anus | विमुक्तिः इति - vimuktiḥ iti - as discharge | इति मानुषीः समाज्ञाः - iti mānuṣīḥ samājñāḥ - these are the cognitions in the human |

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।

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 ||

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. अथ दैवीः - atha daivīḥ - then in the divine | वृष्टौ - vṛṣṭau - in the rain | तृप्तिः इति - tṛptiḥ iti - satisfaction | विद्युति - vidyuti - in the lightning | बलम् इति - balam iti - as force | पशुषु - paśuṣu - in the beasts | यशः - yaśaḥ - as splendour | नक्षत्रेषु - nakṣatreṣu - in the constellations | ज्योतिः इति - jyotiḥ iti - as brightness | प्रजातिः अमृतम् आनन्दम् इति - prajātiḥ amṛtam ānandam iti - as procreation and bliss and death conquered | आकाशे सर्वम् इति - ākāśe sarvam iti - as the All in Ether | तत् प्रतिष्ठा इति - tat pratiṣṭhā iti - as the firm foundation of things | उपासीत - upāsīta - Pursue thou Him | प्रतिष्ठावन् भवति - pratiṣṭhāvan bhavati - thou shalt get thee firm foundation | तत् महः इति उपासीत - tat mahaḥ iti upāsīta - Pursue Him as Mahas | महान् भवति - mahān bhavati - thou shalt become Mighty | तत् मनः इति उपासीत - tat manaḥ iti upāsīta - pursue Him as Mind | मानवान् भवति - mānavān bhavati - thou shalt become full of mind | तत् नमः इति उपासीत - tat namaḥ iti upāsīta - pursue Him as adoration | अस्मै कामाः नम्यन्ते - asmai kāmāḥ namyante - thy desires shall bow down before thee | तत् ब्रह्म इति उपासीत - tat brahma iti upāsīta - pursue Him as the Eternal | ब्रह्मवान् भवति - brahmavān bhavati - thou shalt become full of the Spirit | ब्रह्मणः परिमरः इति - brahmaṇaḥ parimaraḥ iti - as the destruction of the Eternal Eternal that rangeth abroad | उपासीत - upāsīta - pursue Him | द्विसन्तः - dvisantaḥ - thy rivals | सपत्नाः - sapatnāḥ - thy haters | परि एनम् म्रियन्ते - pari enam mriyante - thou shalt see perish thick around thee and | ये अप्रियाः भ्रातृव्याः च परि म्रियते - ye apriyāḥ bhrātṛvyāḥ ca pari mriyate - thou shalt see perish thy kin who loved thee not | पुरुषे अयम् असौ - puruṣe ayam asau - the Spirit who is here in man | यः सः च आदित्ये - yaḥ saḥ ca āditye - and the Spirit who is there in the Sun | यः सः च एकः - yaḥ saḥ ca ekaḥ - it is One Spirit and there is no other | 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.

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,

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

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! यः एवंवित् - yaḥ evaṁvit - he who hath this knowledge | सः अस्मात् लोकात् प्रेत्य - saḥ asmāt lokāt pretya - when he goeth from this world | एतम् अन्नमयम् आत्मानम् - etam annamayam ātmānam - to the Self which is of food | उपसङ्क्रम्य - upasaṅkramya - having passed | एतम् प्राणमयम् आत्मानम् उपसङ्कम्य - etam prāṇamayam ātmānam upasaṅkamya - having passed to the Self which is of Prana | एतम् मनोमयम् आत्मानम् उपसङ्क्र - etam manomayam ātmānam upasaṅkramya - having passed to the Self which is of Mind | एतम् विज्ञानमयम् आत्मानम् उपसङ्क्र - etam vijñānamayam ātmānam upasaṅkramya - having passed to the Self which is of Knowledge | एतम् आनन्दमयम् आत्मानम् उपसङ्क्र - etam ānandamayam ātmānam upasaṅkramya - having passed to the Self which is of Bliss | कामन्नी - kāmannī - eateth what he will | कामरूपी - kāmarūpī - taketh what shape he will | इमान् लोकान् अनुसञ्चरन् - imān lokān anusañcaran - he rangeth about the worlds | एतत् साम गायन् - etat sāma gāyan - he singeth the mighty Sama | आस्ते - āste - eateth what he will | हा उ - hā u - Ho! | हा उ - hā u - Ho! | हा उ - hā u - Ho! |

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!

Text (part 6)

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||

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. अहम् अन्नम् - aham annam - I am food! | अहम् अन्नम् - aham annam - I am food! | अहम् अन्नम् - aham annam - I am food! | अहम् अन्नादः - aham annādaḥ - I am the eater of food! | अहम् अन्नादः - aham annādaḥ - I am the eater of food! | अहम् अन्नादः - aham annādaḥ - I am the eater of food! | अहम् श्लोककृत् - aham ślokakṛt - I am he who maketh Scripture! | अहम् श्लोककृत् - aham ślokakṛt - I am he who maketh Scripture! | अहम् - aham - I am | प्रथमजाः ऋतस्य - prathamajāḥ ṛtasya - I am the firstborn of the Law | देवेभ्यः पूर्वम् - devebhyaḥ pūrvam - before the gods were | अमृतस्य ना भायि च अस्मि - amṛtasya nā bhāyi ca asmi - yea I am at the very heart of immortality | यः मा ददाति - yaḥ mā dadāti - he who giveth me | सः इत् एव मा अवाः - saḥ it eva mā avāḥ - verily he preserveth me | अहम् - aham - I am | अन्नम् - annam - food | अन्नम् अदन्तम् अद्मि - annam adantam admi - eat him that eateth the food | अहम् अभ्यभवाम् - aham abhyabhavām - I have conquered and possessed | विश्वम् भुवनम् - viśvam bhuvanam - the whole world | अहम् सुवर न ज्योतीः - aham suvara na jyotīḥ - my light is as the sun in its glory | यः - yaḥ - who | एवम् वेद - evam veda - thus he singeth who hath the knowledge | इति उपनिषत् - iti upaniṣat - this verily is Upanishad, the secret of the Veda 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.

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!