सहोवाच गार्ग्योः यएवायं दिक्षुपुरुष, एतमेवाहं ब्रह्मोपास इति॥ सहोवाचाजातशत्रुः मामैतस्मिन्त्संवदिष्ठा॥ द्वितीयोऽनपगइति वाअहमेतमुपास इति॥ सयएतमेवमुपास्ते, द्वितीयवान्ह भवति, नास्माद्गणश्छिद्यते
Gargya said, 'That person who is in the directions, I worship him as Brahman.' Ajatashatru replied, 'Do not speak to me of this. He is the second, unremoved; I worship him.' Whoever worships thus becomes possessed of a second, and his group is never broken.
सहोवाच गार्ग्योः यएवायं यन्तं पश्चाच्शब्दोऽनूदेति एतमेवाहं ब्रह्मोपास इति॥ सहोवाचाजातशत्रुः मामैतस्मिन्त्संवदिष्ठा॥ असुरिति वाअहमेतमुपास इति॥ सयएतमेवमुपास्ते, सर्वँ हैवास्मिँल् लोकआयुरेति, नैनं पुराकालात्प्राणोजहाति
Gargya said, 'That person from whom the sound arises behind, I worship him as Brahman.' Ajatashatru replied, 'Do not speak to me of this. He is a demon; I worship him.' Whoever worships thus, indeed, attains long life in this world; breath does not leave him before its time.
सहोवाच गार्ग्योः यएवायं छायामयः पुरुष, एतमेवाहं ब्रह्मोपास इति॥ सहोवाचाजातशत्रुः मामैतस्मिन्त्संवदिष्ठा॥ मृत्युरिति वाअहमेतमुपास इति॥ सयएतमेवमुपास्ते, सर्वँ हैवास्मिँल् लोकआयुरेति, नैनं पुराकालान्मृत्युरागच्छति
Gargya said, 'That person who is made of shadow, I worship him as Brahman.' Ajatashatru replied, 'Do not speak to me of this. He is death; I worship him.' Whoever worships thus, indeed, attains long life in this world; death does not come to him before its time.
सहोवाच गार्ग्योः यएवायमात्मनि पुरुषो, एतमेवाहं ब्रह्मोपास इति॥ सह उवाचाजातशत्रुः मामैतस्मिन्त्संवदिष्ठा॥ अत्मन्वीति वाअहमेतमुपास इति॥ सयएतमेवमुपास्त, आत्मन्वीह भवति आत्मन्विनी हास्य प्रजाभवति॥ सह तूष्णीमास गार्ग्यः
Gargya said, 'That person who is in the self, I worship him as Brahman.' Ajatashatru replied, 'Do not speak to me of this. He is the self; I worship him.' Whoever worships thus becomes self-possessed, and his offspring are self-possessed. Gargya then became silent.
स! होवाचाजातशत्रुः एतावन्न्व्३ इति॥ एतावद्धीति॥ नैतावता विदितं भवतीति॥ सहोवाच गार्ग्यः उप त्वायानीति
Ajatashatru said, 'This is as far as it goes.' 'This is as far as it goes.' 'By this alone, it is not known.' Gargya said, 'I approach you.'
सहोवाचाजातशत्रुः प्रतिलोमं वैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद् ब्रह्म मे वक्ष्यतीति॥ व्य् एवत्वा ज्ञपयिष्यामीति॥ तं पाणावादायोत्तस्थौ॥ तौह पुरुषँ सुप्तमाजग्मतुः॥ तमेतैर्नामभिरामन्त्रयां चक्रेः बृहन्पाण्दरवासः, सोम राजन्निति॥ सनोत्तस्थौ॥ तं पाणिनापेषं बोधयां चकार॥ सहोत्तस्थौ
Ajatashatru said, 'This is contrary; when a Brahmin approaches a Kshatriya for Brahman, he will teach me.' 'I will indeed instruct you.' He took him by the hand and stood up. The two went to a man who was sleeping. He addressed him by these names: 'Great, white-robed, Soma king.' He rose. He struck him with his hand to awaken him. He rose.
सहोवाचाजातशत्रुः यत्रैषएतत्सुप्तोऽभूद् यएषविज्ञानमयः पुरुषः, क्वैषतदाभूत् कुत एतदागादिति॥ तदु ह नमेने गार्ग्यः
Ajātaśatru said: When this person, who is made of knowledge, was asleep, where was he then? From where did he come back? To this, Gārgya did not reply.
सहोवाचाजातशत्रुः यत्रैषएतत्सुप्तोऽभूद् यएषविज्ञानमयः पुरुषः तदेषां प्राणानां विज्ञानेन विज्नानमादाय, यएषोऽन्तर्हृदय आकाशः तस्मिङ्छेते
Ajātaśatru said: When this person, who is made of knowledge, was asleep, he gathers the awareness of the senses into himself by his own knowledge; this space within the heart is where he rests.
तानि यदागृह्णाति अथ हैतत्पुरुषः स्वपिति नाम॥ तद्गृहीतएवप्राणोभवति, गृहीतावाग् गृहीतं चक्षुः गृहीतँ श्रोत्रं, गृहीतं मनः
When he takes hold of them, then this person is said to be dreaming. The breath is held, speech is held, the eye is held, the ear is held, and the mind is held.
सयत्रैतत्स्वप्न्यया चरति, तेहास्य लोकाः॥ तदुतेव महाराजोभवति उतेव महाब्राह्मण, उतेवोच्चावचं निगच्छति
When he moves about in dreams, those are his worlds. There, he becomes like a great king, or a great priest, and he goes up and down as he wishes.
सयथा महाराजोजानपदान्गृहीत्वास्वेजनपदेयथाकामं परिवर्तेतैवमेवैषएतत्प्राणान्गृहीत्वास्वेशरीरे यथाकामं परिवर्तते
Just as a great king, having seized people from his kingdom, moves about as he wishes in his own domain, so too does this one, having gathered the senses, move about as he wishes in his own body.
अथ यदासुषुप्तो भवति, यदानकस्य चनवेद, हितानाम नाद्योद्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते !॥ ताभिः प्रत्यवसृप्य पुरीतति शेते
But when he is in deep sleep, when he knows nothing at all, then seventy-two thousand channels from the heart are said to be filled and established; through these, having withdrawn, he rests in the body.
स . यथा कुमारो . वा महाब्राह्मणोवातिघ्नीमानन्दस्य गत्वाशयीतैवमेवैषएतच्छेते
Just as a young boy, or a great priest, or one who has reached his desire, lies at ease, so too does this one rest.
सयथोर्णवाभिस् तन्तुनोच्चरेद् यथा अग्नेः क्षुद्राविष्फुलिङ्गा व्युच्चरन्ति एवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि सर्व एतआत्मनो . ॥. व्युच्चरन्ति॥ तस्योपनिषत्सत्यस्य सत्यमितिः प्राणावैसत्यं, तेषामेषसत्यम्॥ 2
Just as a spider sends forth threads, just as small sparks fly out from a fire, so too from this Self all the breaths, all the worlds, all the gods, all beings, all these arise from the Self. The teaching of this truth is: the breaths are the truth, and this is their truth.
योह वैशिशुँ साधानँ सप्रत्याधानँ सस्थूणँ सदामं वेद, सप्तह द्विषतोभ्रातृव्यानवरुणद्धि
Whoever knows the child, the support, the counter-support, the pillar, and the cord, he overcomes his enemies for seven generations.
अयं वावशिशुर्योऽयं मध्यमः प्राणस्; तस्येदमेवाधानम् इदं प्रत्याधानं, प्राणः स्थूणान्नं दाम
This child is indeed the middle breath; for him, this is the support, this is the counter-support, breath is the pillar, and food is the cord.
तमेताः सप्ताक्षितय उपतिष्ठन्तेः
These seven openings attend upon him.
तद्याइमाअक्षँल् लोहिन्यो राजयः ताभिरेनँ ऱुद्रोऽन्वायत्तो; अथ याअक्षन्नापः ताभिः पर्जन्यो; याकनीनका, तयादित्यो; यच्छुक्लं \^ तेनाग्निः यच्कृष्णं तेनेन्द्रो॥ अधरयैनं वर्तन्यापृथिव्यन्वायत्ता, द्यौरुत्तरया॥ नास्यान्नं क्षीयते, यएवं वेद
Of these red veins in the eyes, Rudra is connected with them; of the watery ones, Parjanya; of the yellow ones, the Sun; of the white, Fire; of the black, Indra. The lower eyelid is connected with the earth, the upper with the sky. His food does not fail, whoever knows this.
तदेषश्लोको भवति अर्वाग्बिलश्चमसऊर्ध्वबुध्नस्; तस्मिन्यशो निहितं विश्वरूपं॥ तस्यासत ऋषयः सप्ततीरे; वागष्टमीब्रह्मणा संविदानेति
There is this verse: The bowl with the opening below and the base above; in it is placed all forms of glory. The seers are its seven shores; speech is the eighth, united with the sacred knowledge.
अर्वाग्बिलश्चमसऊर्ध्वबुध्न इतीदं तच्छरीर, एषह्यर्वाग्बिलश्चमसऊर्ध्वबुध्नः॥ तस्मिन्यशो निहितं विश्वरूपमिति, प्राणावैयशो निहितं विश्वरूपं, प्राणानेतदाह॥ तस्यासत ऋषयः सप्ततीर इति, प्राणावाऋषयः, प्राणाणेतदाह॥ वागष्टमीब्रह्मणा संविदानेति, वाग्घ्यष्टमीब्रह्मणा संवित्ते
The bowl with the opening below and the base above—this is the body, for this is indeed the bowl with the opening below and the base above. In it is placed all forms of glory—breath is indeed the glory placed in all forms, this is what is said. The seers are its seven shores—breath is the seers, this is what is said. Speech is the eighth, united with the sacred knowledge—speech is indeed the eighth, united with the sacred knowledge.
इमावेवगोतमभरद्वाजाउ अयमेवगोतमो, अयं भरद्वाज॥ इमावेवविश्वामित्रजमदग्नीः अयमेवविश्वामित्रो, अयं जमदग्निः॥ इमावेववसिष्ठकश्यपाउ अयमेववसिष्ठो, अयं कश्यपो॥ वागेवात्रिः वाचाह्यन्नमद्यते, अत्तिर्ह वैनामैतद्यदत्रिरिति॥ सर्वस्यात्ताभवति, सर्वमस्यान्नं भवति, यएवं वेद॥ 3
These two are Gautama and Bharadvāja; this is Gautama, this is Bharadvāja. These two are Viśvāmitra and Jamadagni; this is Viśvāmitra, this is Jamadagni. These two are Vasiṣṭha and Kaśyapa; this is Vasiṣṭha, this is Kaśyapa. Speech is Atri; by speech, food is eaten. This is indeed the meaning of Atri. He becomes the eater of all, and all is his food, whoever knows this.
द्वेवावब्रह्मणो रूपेः मूर्तं चैवामूर्तं च, मर्त्यं चामृतं च, स्थितं च यच्च, सच्च त्यं च
There are indeed two forms of Brahman: the formed and the formless, the mortal and the immortal, the fixed and the moving, the manifest and the unmanifest.
तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्चैतन्मर्त्यम् एतत्स्थितम् एतत्सत्
That which is formed is what is other than air and space; this is the mortal, this is the fixed, this is the manifest.
तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सतएषरसो यएषतपति; सतोह्य् एषरसः
Of this formed, mortal, fixed, and manifest, its essence is what shines forth; for its essence is what shines forth.
अथामूर्तं वायुश्चान्तरिक्षश्चैतदमृतम् एतद्यद् एतत्त्यम्
Now, the formless: air and space—this is immortal; this, indeed, is that essence.
तस्यैतस्यामूर्तस्य, तस्यामृतस्यैतस्य यत, एतस्य त्यस्यैषरसो यएषएतस्मिन्मण्डले पुरुषस्; त्यस्य ह्य् एषरस॥ इत्यधिदेवतम्
Of this formless, of this immortal, of this essence—its sap is that which is the person in this orb; for this is indeed its sap. Thus, the explanation concerning the divinity.
अथाध्यात्मम्॥ इदमेवमूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाशः एतन्मर्त्यम् एतत्स्थितम् एतत्सत्
Now, concerning the self: this is likewise formless, whatever is beyond the breath, and that which is the space within the self—this is mortal, this is established, this is existent.
तस्यैतस्य मूर्तस्य, एतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सतएषरसो यच्चक्षुः; सतह्य् एषरसः
Of this formed, of this mortal, of this established, of this existent—its sap is the eye; for the existent, indeed, is its sap.
अथामूर्तम् प्राणश्च यश्चायमन्तरात्मन्नाकाश, एतदमृतम् एतद्यद् एतत्त्यं
Now, the formless: breath and that which is the space within the self—this is immortal; this, indeed, is that essence.
तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत, एतस्य त्यस्यैषरसो योऽयं दक्षिणेऽक्षन्पुरुषस्; त्यस्य ह्य् एषरसः
Of this formless, of this immortal, of this essence—its sap is that person in the right eye; for this is indeed its sap.