अदृष्टो द्रष्टाश्रुतः श्रोतामतो मन्ताविज्ञतो विज्ञाता॥ नान्योऽतोऽस्ति द्रष्टा, नान्योऽतोऽस्ति श्रोता, नान्योऽतोऽस्ति मन्ता, नान्योऽतोऽस्ति विज्ञातैषत आत्मान्तर्याम्यमृतो॥ अतोऽन्यदार्तं॥ ततो होद्दालक आरुणिरुपरराम॥ 8
Unseen, yet the seer; unheard, yet the hearer; unthought, yet the thinker; unknown, yet the knower. There is no other seer but this, no other hearer but this, no other thinker but this, no other knower but this. This is your Self, the inner controller, the immortal. Anything else is subject to suffering. Thus, Uddalaka, the son of Aruna, became silent.
अथ ह वाचक्नव्य् उवाचः ब्राह्मणा भगवन्तो, हन्ताहमिमं याज्ञवल्क्यं . द्वौप्रश्नौप्रक्ष्यामि; तौचेन्मे विवक्ष्यति . नवै . जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति॥ तौचेद्मे नविवक्ष्यति, मुर्धास्य विपतिष्यतीति . ॥. पृच्छ, गार्गीति
Then Vacaknavi said: 'Revered Brahmins, I will ask Yajnavalkya two questions. If he answers me, none of you will ever defeat him in a discussion about Brahman. But if he does not answer me, his head will fall off.' 'Ask, Gargi,' they said.
साहोवाचाहं वैत्वा, याज्ञवल्क्य ! , यथा काश्यो वा वैदेहो वोग्रपुत्र, उज्ज्यं धनुरधिज्यं कृत्वा, द्वौबाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेद् एवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थां॥ तौमे ब्रूहीति॥ पृच्छ, गार्गीति
She said: I approach you, Yājñavalkya, as one from Kāśī or Videha, or the son of Ugra, would rise with a bow strung and two sharp arrows in hand, ready for contest. In the same way, I come to you with two questions. Answer them for me. 'Ask, Gārgī,' he said.
साहोवाचः यदूर्ध्वं, याज्ञवल्क्य, दिवो, यदवाक्पृथिव्या, यदन्तराद्यावापृथिवीइमे, यद्भूतं च भवच्च भविष्यच्चेत्य् आचक्षते, कस्मिँस् तदोतं च प्रोतं चेति
She said: Yājñavalkya, that which is above the heavens, that which is below the earth, that which is between heaven and earth, and that which is, was, and will be—people speak of these. In what are all these woven and interwoven?
सहोवाचः यदूर्ध्वं, गार्गि, दिवो, यदवाक्पृथिव्या, यदन्तराद्यावापृथिवीइमे, यद्भूतं च भवच्च भविष्यच्चेत्य् आचक्षत, आकाशेतदोतं च प्रोतं चेति
He said: Gārgī, that which is above the heavens, that which is below the earth, that which is between heaven and earth, and that which is, was, and will be—people speak of these. All these are woven and interwoven in space (ākāśa).
साहोवचः नमस् ते ॥ याज्ञवल्क्य, योम एतं व्यवोचो॥ अपरस्मै धारयस्वेति॥ पृच्छ, गार्गीति
She said: Salutations to you, Yājñavalkya, you have answered this question about it. Hold it for another. 'Ask, Gārgī,' he said.
साहोवाचः यदूर्ध्वं, याज्ञवल्क्य, दिवो, यदवाक्पृथिव्या, यदन्तराद्यावापृथिवीइमे, यद्भूतं च भवच्च भविष्यच्चेत्य् आचक्षते, कस्मिँस् तदोतं च प्रोतं चेति
She said: Yājñavalkya, that which is above the heavens, that which is below the earth, that which is between heaven and earth, and that which is, was, and will be—people speak of these. In what are all these woven and interwoven?
सहोवाचः यदूर्ध्वं, गार्गि, दिवो, यदवाक्पृथिव्या, यदन्तराद्यावापृथिवीइमे, यद्भूतं च भवच्च भविष्यच्चेत्य् आचक्षत, आकाशएवतदोतं च प्रोतं चेति॥ कस्मिन्नुखल्वाकाशओतश्च प्रोतश्चेति
He said: Gārgī, that which is above the heavens, that which is below the earth, that which is between heaven and earth, and that which is, was, and will be—people speak of these. All these are woven and interwoven in space alone. But in what, then, is space itself woven and interwoven?
सहोवाचैतद्वैतदक्षरं, गार्गि, ब्राह्मणाअभिवदन्ति अस्थूलमनणु अह्रस्वमदीर्घम् अलोहितमस्नेहम् अच्छायमतमो, अवाय्वनाकाशम् असङ्गम् अस्पर्शम् . अगन्धम् अरसम् . अचक्षुष्कम् अश्रोत्रम् अवाग् अमनो, अतेजस्कम् अप्राणम् अमुखम् अनामागोत्रम् अजरम् अमरम् अभयम् अमृतम् अरजो, अशब्दम् अविवृतम् असंवृतम् अपूर्वम् अनपरम् अनन्तरम् ॥. . . अबाह्यं; नतदश्नोति कं चन नतदश्नोति कश्चन
He said: Gārgī, the knowers of Brahman call this the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor fluid, neither shadow nor darkness, neither air nor space, unattached, untouchable, without smell or taste, without eyes or ears, without speech or mind, without radiance, without breath, without mouth, without name or lineage, undecaying, immortal, fearless, deathless, without impurity, soundless, unmanifest, unconfined, without beginning, without end, without inside or outside. No one can reach it; no one can grasp it.
एतस्य वाअक्षरस्य प्रशासने, गार्गि, द्यावापृथिवीविधृते तिष्ठत; एतस्य वाअक्षरस्य प्रशासने, गार्गि, सूर्यचन्द्रमसौ विधृतौ तिष्ठत; एतस्य वाअक्षरस्य प्रशासने, गार्गि . अहोरात्राणि~ . \` मासास्~ ऋतवस्~ संवत्सरास्~ . \` विधृतास् तिष्ठन्ति~ . अहोरात्राण्य् . \` मासा ऋतवः संवत्सरा . \` विधृतास् तिष्ठन्ति एतस्य वाअक्षरस्य प्रशासने, गार्गि, प्राच्योऽन्यानद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः, प्रतीच्योऽन्या, यांयां च दिशम् . एतस्य वाअक्षरस्य प्रशासने, गार्गि, ददतं मनुष्याः प्रशसन्ति, यजमानं देवा, दर्व्यं पितरोऽन्वायत्ताः
By the command of this Imperishable, Gārgī, heaven and earth stand firm; by the command of this Imperishable, the sun and moon are held in place; by the command of this Imperishable, day and night, months, seasons, and years are sustained; by the command of this Imperishable, the rivers from the eastern mountains flow eastward, those from the west flow westward, and those from the south flow southward; by the command of this Imperishable, humans praise those who give, the gods praise the sacrificer, and the ancestors depend on the offerings.
योवाएतदक्षरमविदित्वा, गार्गि अस्मिँल् लोकेजुहोति, ददाति तपस्यति~ अपि \` \` बहूनि वर्षसहस्राणि~ अन्तवन् एव~ अस्य सलोकस्~ भवति योवाएतदक्षरमविदित्वा, गार्ग्य् अस्माल् लोकात्प्रैति, सकृपणो; अथ यएतदक्षरं, गार्गि, विदित्वास्माल् लोकात्प्रैति, सब्राह्मणः॥ ==संबंधित कड़ियाँ== #[[उपनिषद्]] ##[[बृहदारण्यक उपनिषद्]] ###[[बृहदारण्यक उपनिषद् 1]] ###[[बृहदारण्यक उपनिषद् 2]] ###[[बृहदारण्यक उपनिषद् 3]] ###[[बृहदारण्यक उपनिषद् 4]] ###[[बृहदारण्यक उपनिषद् 5]] ==बाहरी कडियाँ== [[वर्गः:]]
Whoever, Gārgī, offers sacrifices, gives gifts, or performs austerities in this world without knowing this Imperishable, even if he does so for many thousands of years, his world is finite. Whoever, Gārgī, departs from this world without knowing this Imperishable is pitiable. But whoever, Gārgī, departs from this world knowing this Imperishable, is a knower of Brahman.
तद्वाएतदक्षरं, गार्गि अदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ; नान्यद् . अस्ति द्रष्टृ, नान्यद् . अस्ति श्रोतृ, नान्यद् . अस्ति मन्तृ, नान्यद् . अस्ति विज्ञात्रेतद्वैअक्षरं, गार्गि, यस्मिन् \` \`, ), आकाशओतश्च प्रोतश्च
That, Gārgī, is the Imperishable: unseen but the seer, unheard but the hearer, unthought but the thinker, unknown but the knower. There is no other seer but this, no other hearer but this, no other thinker but this, no other knower but this. In this, Gārgī, space is woven and interwoven.
साहोवाचः ब्राह्मणा भगवन्तः तदेवबहुमन्यध्वम्~ यदस्मान्नमस्कारेण मुच्याध्वम्~ नवैजातु युष्माकमिमम्~ कश्चिद्ब्रह्मोद्यम्~ जेता~ इति ततो ह वाचक्नव्य् उपरराम॥ 9
She said: Revered Brāhmaṇas, you should honor him, for you are released from questioning by his answers. Never will any of you defeat him in a debate about Brahman. Then Vacaknavī ceased her questioning.
अथ हैनं विदग्धः हाकल्यः पप्रच्छः कति देवा, याज्ञवल्क्येति॥ सहैतयैवनिविदा प्रतिपेदे, यावन्तस्~ वैश्वदेवस्य निविदि~ उच्यन्ते त्रयश्च त्रीच शतात्रयस्~ च त्रीच सहस्रा~ इति~ ओम् इति होवाच;
Then Vidagdha Śākalya asked him: 'How many gods are there, Yājñavalkya?' He replied with the same Nivid (enumeration) as is recited in the Vaiśvadeva hymn: three and three hundred, three and three thousand.' 'Yes,' he said.
कत्य् एवदेवा, याज्ञवल्क्येति॥ त्रयस्त्रिँशदिति॥ ओमिति होवाच॥ कत्य् एवदेवा, याज्ञवल्क्येति॥ षड् इति॥ ओमिति होवाच॥ कत्य् एवदेवा, याज्ञवल्क्येति॥ त्रय इति॥ ओमिति होवाच॥ कत्य् एवदेवा, याज्ञवल्क्येति॥ द्वाविति॥ ओमिति होवाच॥ कत्य् एवदेवा, याज्ञवल्क्येति॥ अध्यर्ध इति॥ ओमिति होवाच॥ कत्य् एवदेवा, याज्ञवल्क्येति॥ एक इति॥ ओमिति होवाच॥ कतमेतेत्रयश्च त्रीच शतात्रयश्च त्रीच सहस्रेति
'How many gods are there, Yājñavalkya?' 'Thirty-three.' 'Yes,' he said. 'How many gods are there, Yājñavalkya?' 'Six.' 'Yes,' he said. 'How many gods are there, Yājñavalkya?' 'Three.' 'Yes,' he said. 'How many gods are there, Yājñavalkya?' 'Two.' 'Yes,' he said. 'How many gods are there, Yājñavalkya?' 'One and a half.' 'Yes,' he said. 'How many gods are there, Yājñavalkya?' 'One.' 'Yes,' he said. Which are these three and three hundred, three and three thousand?
सहोवाचः महिमान एवैषामेते, त्रयस्त्रिंशत्त्वेवदेवाइति॥ कतमेतेत्रयस्त्रिँशदिति॥ अष्टौवसव, एकादश ऱुद्रा, द्वादशादित्याः तएकत्रिंशद् ९न्द्रश्चैवप्रजापतिश्च त्रयस्त्रिंशाविति
He said: These are but manifestations of greatness; in reality, there are only thirty-three gods. Which are these thirty-three? The eight Vasus, eleven Rudras, twelve Ādityas—these make thirty-one—Indra and Prajāpati make thirty-three.
कतमेवसव इति॥ आग्निश्च पृथिवीच वायुश्चान्तरिक्षं चादित्यश्च ड्यौः च चन्द्रमाश्च णक्षत्राणि चैतेवसव; एतेषु हीदँ सर्वँ वसु . हितं . एतेहीदँ सर्वं वसयन्ते॥ तद्यदिदँ सर्वं वसयन्ते . .॥. तस्माद्वसव इति
Which are the Vasus? Fire, Earth, Wind, Atmosphere, Sun, Heaven, Moon, and Stars—these are the Vasus. In these all things reside; because all things reside in them, they are called Vasus.
कतमेऱुद्राइति॥ दशेमेपुरुषे प्राणा, आत्मैकादशस्; तेयदास्मान्मर्त्याच्छरीराद् उत्क्रामन्ति अथ रोदयन्तिः तद्यद्रोदयन्ति, तस्माद्ऱुद्राइति
Which are the Rudras? The ten vital breaths in a person, and the self as the eleventh. When these depart from the mortal body, they cause weeping. Because they cause weeping, they are called Rudras.
कतमअदित्याइति॥ द्वादश . मासाः संवत्सरस्यैतअदित्या; एतेहीदँ सर्वमाददाना यन्ति; तद् यदिदँ सर्वमाददाना यन्ति, तस्माददित्याइति
Which are the Ādityas? The twelve months of the year—these are the Ādityas. Because they take away everything, they are called Ādityas.
कतम९न्द्रः, कतमः प्रजापतिरिति॥ स्तनयित्नुरेवेन्द्रो, यज्ञः प्रजापतिरिति॥ कतमः स्तनयित्नुरिति॥ अशनिरिति॥ कतमोयज्ञइति॥ पशव इति
Which is Indra, which is Prajāpati? Thunder is Indra, sacrifice is Prajāpati. Which is thunder? Lightning. Which is sacrifice? The animals.
कतमेषड् इति॥ आग्निश्च पृथिवीच वायुश्चान्तरिक्षश्चादित्यश्च ड्यौश्चैतेषड् इत्य् . एतेह्य् एवेदँ . सर्वं षड् इति
Which are these six? Fire and earth, air and the intermediate space, the sun and the sky—these are the six. Indeed, by these alone, everything here is sixfold.
कतमेतेत्रयो देवाइती- -मएवत्रयो लोका, एषुहीमेसर्वे देवाइति॥ कतमौ . द्वौदेवाविति॥ अन्नं चैवप्राणश्चेति॥ कतमोऽध्यर्ध इति॥ योऽयं पवत इति
Which are these three gods? These are the three worlds, for in these all the gods reside. Which are the two gods? Food and breath. Which is the one and a half? That which is wind.
तदाहुः यदयमेक एव पवते, अथ कथमध्यर्ध इति॥ यदस्मिन्निदँ सर्वमध्यार्ध्नोत् तेनाध्यर्ध इति॥ कतमएको देवइति॥ ; सब्रह्म त्यदित्य् आचक्षते
They say: If this wind is only one, how is it called one and a half? Because in it all this attains its fullness, therefore it is called one and a half. Which is the one god? They say: It is Brahman.
पृथिव्य् एवयस्यायतनं, चक्षुर् लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवायँ शारीरः पुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ स्त्रिय \^ इति होवाच
The earth is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in the body, he is this one. Speak, Hākalya, what is his deity? 'Woman,' he replied.
काम एवयस्यायतनं, चक्षुर् \^ लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवासौचन्द्रे पुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ मन इति होवाच
Desire is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in the moon, he is this one. Speak, Hākalya, what is his deity? 'The mind,' he replied.
रूपाण्य् एवयस्यायतनं, चक्षुर्लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवासावादित्येपुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ चक्षुर् इति होवाच
Forms are its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in the sun, he is this one. Speak, Hākalya, what is his deity? 'The eye,' he replied.
आकशएवयस्यायतनं, चक्षुर् लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवायम्वायौ पुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ प्राण इति होवच॥ 15/ ॥ तेज एवयस्यायतनं, चक्षुर्लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवायमग्नौपुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ वागिति होवाच
Space is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in the wind, he is this one. Speak, Hākalya, what is his deity? 'Breath,' he replied. Light is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in fire, he is this one. Speak, Hākalya, what is his deity? 'Speech,' he replied.
तम एवयस्यायतनं, चक्षुर् \^ लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवायं छायामयः पुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ मृत्युइति होवाच
Darkness is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in shadow, he is this one. Speak, Hākalya, what is his deity? 'Death,' he replied.
आपएवयस्यायतनं, चक्षुर् \^ लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवायं अप्सुपुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ वरुण इति होवाच
Water is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in the waters, he is this one. Speak, Hākalya, what is his deity? 'Varuṇa,' he replied.
रेत एवयस्यायतनं, चक्षुर् \^ लोको, मनो ज्योतिः योवैतं पुरुषं विद्यात्सर्वस्यात्मनः परायणँ, सवैवेदितास्याद् याज्ञवल्क्य॥ वेद वाअहं तं पुरुषँ सर्वस्यात्मनः परायणं, यमात्थ; यएवायं पुत्रमयः पुरुषः, सएष॥ वदैव, हाकल्य, तस्य कादेवतेति॥ प्रजापतिरिति होवाच
Seed is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all, O Yājñavalkya. I know that person, whose ultimate refuge is the self of all, whom you speak of; the very person who is in offspring, he is this one. Speak, Hākalya, what is his deity? 'Prajāpati,' he replied.