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;
सयथा शङ्खस्य ध्मायमानस्य नबाह्याङ्छब्दाङ्छक्नुयाद्ग्रहणाय, शङ्खस्य तुग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः;
Just as, when a conch is blown, one cannot grasp the sounds outside it, but by grasping the conch or the blowing, the sound of the conch is caught;
सयथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमाविनिश्चरन्ति एववाअरेऽस्य महतोभूतस्य निश्वसितम् एतद्यदृग्वेदोयजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्याउपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननि अस्यैवैतानि सर्वाणि निश्वसितानि
Just as, when a fire is kindled with damp fuel, various smokes arise separately, so too, from this great being, its breath—this is the Rigveda, Yajurveda, Samaveda, Atharvangirasa, history, ancient lore, knowledge, Upanishads, verses, aphorisms, explanations, commentaries—all these are its breathings.
सयथा सर्वासामपाँ समुद्रएकायनम् एवँ सर्वेषाँ स्पर्शानां त्वगेकायनम् एवँ सर्वेषां गन्धानां नासिके एकायनम् एवँ सर्वेषाँ रसानां जिह्वैकायनम् एवँ सर्वेषाँ रूपाणां चक्षुरेकायनम् एवँ सर्वेषँ शब्दानाँ श्रोत्रमेकायनम् एवँ सर्वेषाँ सङ्कल्पानां मन एकायनम् एवँ सर्वेषां वेदानां वागेकायनम् एवँ सर्वेषां कर्मणाँ हस्तावेकायनम् एवँ सर्वेषामध्वनां पादावेकायनम् एवँ सर्वेषामानन्दानामुपस्थ एकायनम् एवँ सर्वेषां विसर्गाणां पायुरेकायनम् एवँ सर्वासां विद्यानाँ हृदयमेकायनम्
As all waters have the ocean as their one destination, as all touches have the skin as their one destination, as all smells have the nose as their one destination, as all tastes have the tongue as their one destination, as all forms have the eye as their one destination, as all sounds have the ear as their one destination, as all intentions have the mind as their one destination, as all Vedas have speech as their one destination, as all actions have the hands as their one destination, as all movements have the feet as their one destination, as all pleasures have the generative organ as their one destination, as all excretions have the anus as their one destination, as all knowledges have the heart as their one destination.
सयथा सैन्धवखिल्यउदकेप्रास्त उदकमेवानुविलीयेत, नाहास्योद्ग्रहणायैव स्याद् यतो-यतस् त्वाददीत लवणमेवैवं वाअर इदं महद्भूतमनन्तमपारं विज्ञानघनएवैतेभ्यो भूतेभ्यः समुत्थाय, तान्य् एवानुविनश्यति; नप्रेत्य संज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः
Just as, when a lump of salt is thrown into water, it dissolves completely and cannot be taken out, and wherever one tastes the water, it is salty—in the same way, this great, endless, infinite, full mass of knowledge arises from these elements and merges back into them; after death, there is no distinct consciousness, so I say, declared Yājñavalkya.
साहोवाच मैत्रेयि अत्रैवमा भगवानमूमुहद् नप्रेत्य संज्ञास्तीति
Maitreyi said: Revered one, you have thoroughly confused me by saying that after death there is no distinct consciousness.
सहोवाच याज्ञवल्क्यो . नवाअरेऽहं मोहं ब्रवीमि अलं वाअर इदं विज्ञानाय
Yājñavalkya said: No, dear, I am not speaking confusion; this indeed is enough for understanding.
यत्र हिद्वैतमिव भवति, तदितर इतरं जिघ्रति, तदितर इतरं पश्यति तदितर इतरँ शृणोति, तदितर इतरमभिवदति, तदितर इतरं मनुते, तदितर इतरं विजानाति
For where there is duality, one sees the other, one smells the other, one hears the other, one speaks to the other, one thinks of the other, one knows the other.
यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत् तत्केन कं जिघ्रेत् तत्केन कँ शृणुयात् तत्केन कमभिवदेत् तत्केन कं मन्वीत, तत्केन कं विजानीयाद्॥ येनेदँ सर्वं विजानाति, तं केन विजानीयाद् विज्ञातारमरे केन विजानीयादिति॥ 5
But where everything has become just one's own Self, then by what means and whom would one see? By what means and whom would one smell? By what means and whom would one hear? By what means and whom would one speak to? By what means and whom would one think of? By what means and whom would one know? By what means could one know the knower? That by which all this is known—how could one know that knower?
इयं पृथिवीसर्वेषां भूतानां मधु अस्यैपृथिव्यैसर्वाणि भूतानि मधु; यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो, यस् चायमध्यात्मँ शारीरस् तेजोमयोऽमृतमयः पुरुषो, अयमेवसयोऽयमात्मेदममृतम् इदं ब्रह्म, इदँ सर्वम्
This earth is the honey of all beings, and all beings are the honey of this earth. That luminous, immortal person who is in this earth, and that luminous, immortal person who is in the body—he indeed is this Self, this immortal, this is Brahman, this is all.
इमाआपः सर्वेषां भूतानां मधु आसामपाँ सर्वाणि भूतानि मधु; यश्चायमास्वप्सुतेजोमयोऽमृतमयः पुरुषो, यश्चायमध्यात्मँ रैतसस् तेजोमयोऽमृतमयः पुरुषो, अयमेवसयोऽयमात्मेदममृतम् इदं ब्रह्म, इदँ सर्वम्
These waters are the honey of all beings, and all beings are the honey of these waters. That luminous, immortal person who is in these waters, and that luminous, immortal person who is in the seed—he indeed is this Self, this immortal, this is Brahman, this is all.