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at all, then seventy-two thousand channels from the heart are said to be filled and established; through these, having withdrawn, he rests in the body.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.
तस्य हैतस्य पुरुषस्य रूपं यथा माहारजनं वासो, यथा पाण्ड्वाविकं, यथेन्द्रगोपो, यथाग्न्यर्चिः यथा पुण्डरीकं, यथा सकृद्विद्युत्तँ॥ सकृद्विद्युत्तेव ह वाअस्य श्रीर्भवति, यएवं वेद
The form of that person is like a royal garment, like a white woolen cloth, like a firefly, like a flame of fire, like a lotus, like a flash of lightning. Just as a flash of lightning, so is his radiance; whoever knows thus.
अथात आदेशः नेति नेति, नह्य् एतस्मादिति नेत्यन्यत्परमस्ति॥ अथ नामधेयँ सत्यस्य सत्यमितिः प्राणावैसत्यं, तेषामेषसत्यम्॥ 4
Now, here is the instruction: 'Not this, not this.' For there is nothing higher than this 'not this.' Now, its name: 'Truth of truth.' The breath is truth; of these, this is the truth.
मैत्रेयीति होवाच याज्ञवल्क्य, उद्यास्यन्वाअरेऽहमस्मात्स्थानादस्मि॥ हन्त तेऽनया कात्यायन्यान्तं करवाणीति
Maitreyi, said Yajnavalkya, I am about to depart from this place. Come, let me make the final arrangement for you and Katyayani.
साहोवाच मैत्रेयीः यन्म इयं, भगोः, सर्वा पृथिवीवित्तेन पूर्णास्यात् कथं तेनामृता स्यामिति॥ नेति होवाच याज्ञवल्क्यो; यथैवोपकरणवतां जीवितं, तथैवते जीवितँ स्याद्; अमृतत्वस्य तुनाशास्ति वित्तेनेति
Maitreyi said: If, O revered one, the whole earth were filled with wealth, how could I become immortal by that? Yajnavalkya replied: As is the life of those who possess means, so would be your life; but there is no hope of immortality through wealth.
साहोवाच मैत्रेयीः येनाहं नामृता स्यां, किमहं तेन कुर्यां॥ यदेवभगवान्वेद, तदेवमे ब्रूहीति
Maitreyi said: That by which I would not become immortal—what would I do with that? Whatever the revered one knows, that alone please tell me.
सहोवाच याज्ञवल्क्यः प्रियावतारे नः सतीप्रियं भाषस॥ एहि आस्व व्याख्यास्यामि ते॥ व्याचक्षाणस्य तुमे निदिध्यासस्वेति॥ ब्रवितु भगवानिति . ॥.
Yajnavalkya said: You have spoken dear words, as one who is dear. Come, sit down; I will explain to you. While I explain, you should reflect. Speak, O revered one.
सहोवाच याज्ञवल्क्यो ==संबंधित कड़ियाँ== #[[उपनिषद्]] ##[[बृहदारण्यक उपनिषद्]] ###[[बृहदारण्यक उपनिषद् 1]] ###[[बृहदारण्यक उपनिषद् 2]] ###[[बृहदारण्यक उपनिषद् 3]] ###[[बृहदारण्यक उपनिषद् 4]] ###[[बृहदारण्यक उपनिषद् 5]] ==बाहरी कडियाँ== [[वर्गः:]] [[वर्गः:]]
Yajnavalkya said: This is the connection—Upanishad—Brihadaranyaka Upanishad—Brihadaranyaka Upanishad 1—Brihadaranyaka Upanishad 2—Brihadaranyaka Upanishad 3—Brihadaranyaka Upanishad 4—Brihadaranyaka Upanishad 5—outer section—section.
ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद; क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद; लोकास् तं परादुर्योऽन्यत्रात्मनो लोकान्वेद; देवास् तं परादुर्योऽन्यत्रात्मनो देवान्वेद; भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद; सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रम् इमेलोका, इमेदेवा, इमानि भूतानीदँ सर्वं, यदयमात्मा
Whoever knows Brahman as something apart from the self, to him Brahman is lost; whoever knows power as something apart from the self, to him power is lost; whoever knows worlds as something apart from the self, to him worlds are lost; whoever knows gods as something apart from the self, to him gods are lost; whoever knows beings as something apart from the self, to him beings are lost; whoever knows all as something apart from the self, to him all is lost. This is Brahman, this is power, these are the worlds, these are the gods, these are the beings, this is all—this, which is the self.
सयथा दुन्दुभेर्हन्यमानस्य नबाह्याङ्छब्दाङ्छक्नुयाद्ग्रहणाय, दुन्दुभेस् तुग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः;
Just as, when a drum is struck, one cannot grasp the sounds outside it, but by grasping the drum or the strike, the sound of the drum is caught;
सयथा वीणायै वाद्यमानायै नबाह्याङ्छब्दाङ्छक्नुयाद्ग्रहणाय, वीणायै तुग्रहणेन वीणावादस्य वा शब्दो ग्र्हीतः;
Just as, when a lute is played, one cannot grasp the sounds outside it, but by grasping the lute or the playing, the sound of the lute is caught;