तद्यथा महामत्स्यउभेकूले अनुसंचरति पूर्वं चापरं चैवमेवायं पुरुष एताउभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च
Just as a great fish moves along both banks, the eastern and the western, so this person moves along both these boundaries—the dream state and the waking state.
तद्यथास्मिन्नाकाशेश्येनोवा सुपर्णोवा विपरिपत्य रान्तः सँहत्य पक्षौसंलयायैवध्रियत, एवमेवायं पुरुष एतस्मा अन्ताय धवति यत्र सुप्तोनकं चनकामं कामयते नकं चनस्वप्नं पश्यति
Just as a bird or a swan, flying in the sky, wearies and folds its wings, so this person hastens to that limit where, being asleep, he desires nothing and sees no dream.
तावाअस्यैताहितानाम नाड्योयथा केशः सहस्रधाभिन्नस् तावताणिम्नातिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णा॥ अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेवजाग्रद्भयं पश्यति तदत्राविद्यया भयं . मन्यते॥ अथ यत्र राजेव देवइवाहम् एवइदँ सर्वं अस्मीति मन्यते सोऽस्य परमोलोको॥ अथ सुप्तोनकं चनकामं कामयते नकं चनस्वप्नं पश्यति . ॥.
As many as there are arteries in this body, just as a hair is split into a thousand strands, so many are their channels, filled with white, blue, yellow, green, and red. Then, when one seems to be struck, subdued, or grasped, or cast into darkness, or falls as if into a pit, or sees frightening things while awake, that is the fear produced by ignorance. But when one thinks, 'I am the king, I am the divine, I am all this,' that is his highest world. Then, in deep sleep, he desires nothing at all, nor does he see any dream.
तद्वाअस्यैतदात्मकाममाप्तकाममकामं .. रूपं॥ तद्यथा प्रियया स्त्रियासंपरिष्वक्तो नबाह्यं किं चनवेद नान्तरमेवमेवायं पुरुषः शारिरआत्मा . प्राज्ञनात्मना संपरिष्वक्तो नबाह्यं किं चनवेद नान्तरं
This, indeed, is his own true desire, fulfilled, without further desire—such is its form. Just as when embraced by a beloved woman, one is not aware of anything outside or inside, so too, this person, embraced by the intelligent Self, is not aware of anything outside or inside.
तद्वाअस्यैतदतिच्छन्दोऽपहतपाप्माभयँ रूपमशोकान्तरम्
This, indeed, is the state of complete freedom, untouched by evil, of unbounded form, and inner joy without sorrow.
अत्र पितापिता भवति मातामाता लोकाअलोका देवाअदेवा वेदा अवेदा यज्ञोऽयज्ञो . अत्र स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा पौल्कसोऽपौल्कसश्चाण्डालोऽचण्डालः . . श्रमणोऽश्रमणस् तापसोऽतापसोऽनन्वागतः पुण्येनानन्वागतः पापेन; तीर्णोहितदासर्वाङ्शोकान्हृदयस्य भवति
Here, the father is no longer a father, the mother no longer a mother, the worlds are not worlds, the gods are not gods, the Vedas are not Vedas, the sacrifice is not a sacrifice. Here, the thief is not a thief, the killer of a fetus is not a killer of a fetus, the outcaste is not an outcaste, the mendicant is not a mendicant, the ascetic is not an ascetic; he is not touched by good or evil; having crossed all sorrows of the heart, he becomes free from them.
यद्वैतन्नपश्यति, पश्यन्वैतद्द्रष्टव्यं . नपश्यतिः नहिद्रष्टुर्दृष्टेर्विपरिलोपोविद्यतेऽविनाशित्वान्; नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यत्पश्येत्
When he does not see, yet seeing must be understood here. He does not see; for there is no cessation of the seer’s seeing, because it is imperishable. Nor is there a second thing here, separate from it, that he could see.
यद्वैतन्नजिघ्रति, जिघ्रन्वैतद्घ्रातव्यं . नजिघ्रति; नहिघ्रातुर्घ्रातेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यज् जिघ्रेत्
When he does not smell, yet smelling must be understood here. He does not smell; for there is no cessation of the smeller’s smelling, because it is imperishable. Nor is there a second thing here, separate from it, that he could smell.
यद्वैतन्नरसयति, विजानन्वैतद्रसं नरसयति; नहिरसयितूरसाद् विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यद्रसयेत्
When he does not taste, yet tasting must be understood here. He does not taste; for there is no cessation of the taster’s tasting, because it is imperishable. Nor is there a second thing here, separate from it, that he could taste.
यद्वैतन्नवदति, वदन्वैतद्वक्तव्यं . नवदति; नहिवक्तुर्वचो विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यद्वदेत्
When he does not speak, yet speaking must be understood here. He does not speak; for there is no cessation of the speaker’s speaking, because it is imperishable. Nor is there a second thing here, separate from it, that he could speak to.
यद्वैतन्नशृणोति, शृण्वन्वैतच्छ्रोतव्यं . नशृणोति; नहिश्रोतुः श्रुतेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यच्छृणुयात्
When he does not hear, yet hearing must be understood here. He does not hear; for there is no cessation of the hearer’s hearing, because it is imperishable. Nor is there a second thing here, separate from it, that he could hear.
यद्वैतन्नमनुते, मन्वानोवैतन्मन्तव्यं . नमनुते; नहिमन्तुर्मतेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यन्मन्वीत
When he does not think, yet thinking must be understood here. He does not think; for there is no cessation of the thinker’s thinking, because it is imperishable. Nor is there a second thing here, separate from it, that he could think of.
यद्वैतन्नस्पृशति, स्पृशन्वैतत्स्प्रष्टव्यं . नस्पृशति; नहिस्प्रष्टुः स्पृष्टेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यत्स्पृशेत्
When he does not touch, yet touching must be understood here. He does not touch; for there is no cessation of the toucher’s touching, because it is imperishable. Nor is there a second thing here, separate from it, that he could touch.
यद्वैतन्नविजानाति, विजानन्वैतद्विज्ञेयं . नविजानाति; नहिविज्ञातुर्विज्ञानाद् विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यद्विजानीयात्
When he does not know, yet knowing must be understood here. He does not know; for there is no cessation of the knower’s knowing, because it is imperishable. Nor is there a second thing here, separate from it, that he could know.
. यत्र वा अन्यदिव स्यात् तत्रान्योऽन्यत्पश्येद् अन्योऽन्यज् जिघ्रेद् अन्योऽन्यद्रसयेद् अन्योऽन्यद्वदेद् अन्योऽन्यच्छृणुयाद् अन्योऽन्यन्मन्वीता -न्योऽन्यत्स्पृशेद् अन्योऽन्यद्विजानीयात्
But if there were something else here, then one would see another, one would smell another, one would taste another, one would speak to another, one would hear another, one would think of another, one would touch another, one would know another.
सलिलएको द्रष्टाद्वैतो भवति एषब्रह्मलोकः, सम्राड्, इति हैनमुवाचैषास्य . \` परमागतिः एषास्य परमासंपद् एषोऽस्य परमोलोक, एषोऽस्य परमआनन्द, एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति॥ 32 32-42, 33-36; सयोमनूष्याणाँ राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैः कामैः सम्पन्नतमः, समनुष्याणां परमआनन्दः॥ 33 32-42, 33-36; अथ येशतं मनुष्याणामानन्दाः, सएकः पित्ऱ्णां जितलोकानामानन्दः॥ 34 32-42, 33-36; अथ येशतं पित्ऱ्णां जितलोकानामानन्दाः, सएकः कर्मदेवानामानन्दो, येकर्मणा देवत्वमभिसम्पद्यन्ते॥ 35 32-42, 33-36; अथ येशतं कर्मदेवानामानन्दाः, सएक आजानदेवानामानन्दो, यश्च [+]+[/+]श्रोत्रियोऽवृजिनोऽकामहतः॥ 36 32-42, 33-36; अथ येशतमाजानदेवानामानन्दाः, सएको देवलोकआनन्दो, यश्च [+]+[/+]श्रोत्रियोऽवृजिनोऽकामहतः॥ 37 32-42, 33-36; अथ येशतं देवलोकआनन्दाः, सएको गन्धर्वलोकआनन्दो, यश्च [+]+[/+]श्रोत्रियोऽवृजिनोऽकामहतः॥ 38 32-42, 33-36; अथ येशतं गन्धर्वलोकआनन्दाः, सएकः प्रजापतिलोकआनन्दो, यश्च [+]+[/+]श्रोत्रियोऽवृजिनोऽकामहतः॥ 39 32-42, 33-36; अथ येशतं प्रजापतिलोकआनन्दाः, सएको ब्रह्मलोकआनन्दो, यश्च [+]+[/+]श्रोत्रियोऽवृजिनोऽकामहत॥ एषब्रह्मलोकः, सम्राड्॥ इति हैनं अनुशशासैतदमृतँ॥ सोऽहं भगवते सहस्रं ददामि॥ अत ऊर्ध्वं विमोक्षायैवब्रूहीति॥ 40 32-42, 33-36; सवाएषएतस्मिन्त्सम्प्रसादे रत्वाचरित्वादृष्ट्वैवपुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति बुद्धान्तायैव; सयदत्र किङ्चित्पश्यत्यनन्वागतस् तेन भवति असङ्गो ह्ययं पुरुष इति॥ एवमेवैतद् याज्ञवल्क्य॥ सोऽहं भगवते सहस्रं ददामि॥ अत ऊर्ध्वं विमोक्षायैवब्रूहीति॥ ==संबंधित कड़ियाँ== #[[उपनिषद्]] ##[[बृहदारण्यक उपनिषद्]] ###[[बृहदारण्यक उपनिषद् 1]] ###[[बृहदारण्यक उपनिषद् 2]] ###[[बृहदारण्यक उपनिषद् 3]] ###[[बृहदारण्यक उपनिषद् 4]] ###[[बृहदारण्यक उपनिषद् 5]] ==बाहरी कडियाँ== [[वर्गः:]]
33-36 32-42; स यो मनूष्याणाँ राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः, स मनुष्याणां परम आनन्दो॥ अथ ये शतं मनुष्याणामानन्दाः, स एकः पितृणां जितलोकानामानन्दो॥ अथ ये शतं पितृणां जितलोकानामानन्दाः, स एको गन्धर्वलोक आनन्दो॥ अथ ये शतं गन्धर्वलोक आनन्दाः, स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसम्पद्यन्ते॥ अथ ये शतं कर्मदेवानामानन्दाः, स एक आजानदेवानामानन्दो, यश्च श्रोत्रियोऽवृजिनोऽकामहतो॥ अथ ये शतमाजानदेवानामानन्दाः, स एकः प्रजापतिलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतो॥ अथ ये शतं प्रजापतिलोक आनन्दाः, स एको ब्रह्मलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतो॥ अथैष एव परम आनन्द एष ब्रह्मलोकः, सम्राड्, इति होवाच याज्ञवल्क्यः॥ सोऽहं भगवते सहस्रं ददामि॥ अत ऊर्ध्वं विमोक्षायैव ब्रूहीति॥ अत्र ह याज्ञवल्क्यो बिभयां चकारः मेधावी राजा सर्वेभ्यो मान्तेभ्य उदरौत्सीदिति
Among men, one who is prosperous, fulfilled, lord over others, and endowed with all human enjoyments, is the happiest of men. The bliss of such a man is the highest among humans. A hundredfold of this human bliss is the bliss of the ancestors who have won their world. A hundredfold of that is the bliss of the gandharvas. A hundredfold of that is the bliss of the gods who have attained divinity through their deeds. A hundredfold of that is the bliss of the gods by birth, and of one who is learned, sinless, and unshaken by desire. A hundredfold of that is the bliss of the world of Prajapati, and of one who is learned, sinless, and unshaken by desire. A hundredfold of that is the bliss of the world of Brahman, and of one who is learned, sinless, and unshaken by desire. This indeed is the highest bliss, this is the world of Brahman, O Emperor, said Yajnavalkya. 'I give you a thousand, O Revered One. Teach me further for liberation.' At this, Yajnavalkya became afraid, thinking, 'The wise king will surpass us all.'
33-36 32-42; स वा एष एतस्मिन्त्स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति बुद्धान्तायैव
He, indeed, after enjoying and moving about in this state between waking and sleep, seeing both merit and demerit, returns again, by the same path, to each new birth, for the completion of knowledge.
33-36 32-42; तद्यथानः सुसमाहितमुत्सर्जं यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढ उत्सर्जं याति यत्रैतदूर्ध्वोच्छ्वासी भवति
Just as a heavily loaded cart moves along, so does this embodied self, mounted on the intelligent self, move on, leaving the body when the upward breath departs.
33-36 32-42; स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति, तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यत, एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति प्राणायैव
When this self reaches its subtle state, whether through old age or by being struck down, it departs from the body, just as a ripe mango, fig, or berry is released from its stalk. In the same way, this person, being released from these limbs, returns again, by the same path, to each new birth, sustained by the vital breath.
तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरवसथैः प्रतिकल्पन्तेः अयमायात्ययमागच्छतीति एवँ हैवंविदँ सर्वाणि भूतानि प्रतिकल्पन्तः इदं ब्रह्मायातीदमागच्छतीति
Just as, when a king is about to arrive, the fierce officials, charioteers, village chiefs, and others prepare with food, drink, and lodging, saying, 'He is coming, he is approaching,' so too, all beings prepare for one who knows thus, saying, 'This is Brahman coming, this is Brahman approaching.'
तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्यउपसमायन्त्य् . एवम्हैवंविदं सर्वे प्राणाउपसमायन्ति यत्रैतदूर्ध्वोच्छ्वासीभवति॥ 4 = 14.7.2 =
Just as, when a king is about to depart, the fierce officials, charioteers, and village chiefs gather around him, so too, all the vital breaths gather around one who knows thus, when he is about to breathe upward.
सयत्रायम्शारिरं . आत्माबल्यं नीत्य संमोहमिव न्येति अथैनमेतेप्राणाअभिसमायन्ति; सएतास् तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति
When this self withdraws its strength from the body, as if into unconsciousness, then these vital breaths come together around him; taking with him only the measure of his light, he moves toward the heart.
सयत्रैषचाक्षुषः पुरुषः पराङ् पर्यावर्तते, अथारूपज्ञो भवति
When the person who dwells in the eye turns away, then he no longer perceives forms.
एकीभवति नपश्यतीत्य् आहुः एकीभवति नजिघ्रतीत्य् आहुः एकीभवति नरसयतीत्य् आहुः एकीभवति नवदतीत्य् आहुः एकीभवति नशृणोतीत्य् आहुः एकीभवति नमनुत इत्य् आहुः एकीभवति नस्पृशतीत्य् आहुः एकीभवति नविजानातीत्य् आहुः
They say, 'He becomes one; he does not see.' They say, 'He becomes one; he does not smell.' They say, 'He becomes one; he does not taste.' They say, 'He becomes one; he does not speak.' They say, 'He becomes one; he does not hear.' They say, 'He becomes one; he does not think.' They say, 'He becomes one; he does not touch.' They say, 'He becomes one; he does not know.'
तस्य हैतस्य हृदयस्याग्रं प्रद्योतते; तेन प्रद्योतेनैषआत्मानिष्क्रामति, चक्षुष्टोवा मूर्ध्नोवान्येभ्यो वा शरीरदेशेभ्यः॥ तमुत्क्रामन्तं प्राणोऽनूत्क्रामति, प्राणमनूत्क्रामन्तँ सर्वे प्राणाअनूत्क्रामन्ति॥ संजानं एवान्ववक्रामति, सएषज्ञः सविज्ञानो भवति तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञाच
The tip of his heart becomes illuminated; by that illumination, the self departs—either through the eye, or the head, or other parts of the body. As he departs, the vital breath follows; as the vital breath departs, all the other vital breaths follow. He departs with consciousness, and he is knowledgeable and aware. His knowledge and his deeds, as well as his former understanding, accompany him.
तद्यथा तृणजलायुकातृणस्यान्तं गत्वात्मनं उपसँहरति एवमेवायम्पुरुष इदं शरीरं निहत्याविद्यां गमयित्वात्मनं उपसँहरति
Just as a leech, reaching the end of a blade of grass, draws itself together, so too does this person, after leaving this body and casting off ignorance, draw himself together.
तद्यथा पेशस्कारीपेशसो मात्रामपादायान्यन् नवतरं कल्याणतरँ रूपं तनुत, एवमेवायम्पुरुष इदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरँ रूपं तनुते पित्र्यं वा गान्धर्वं वा ब्राह्मं वा प्राजापत्यं वा दैवं वान्येभ्यो वा भूतेभ्यः
Just as a goldsmith, taking a piece of gold, fashions another, newer, and more beautiful form, so too does this person, after leaving this body and casting off ignorance, fashion for himself another, newer, and more beautiful form—whether it be ancestral, celestial, Brahmanic, Prajapatyan, divine, or of other beings.
सवाअयमात्माब्रह्म विज्ञानमयो मनोमयो वाङ्मयः . प्राणमयश्चक्षुर्मयः श्रोत्रमय आकाशमयो वायुमयस् तेजोमय आपोमयः पृथिवीमयः क्रोधमयोऽक्रोधमयो हर्षमयोऽहर्षमयः \^ . . . धर्ममयोऽधर्ममयः सर्वमयः॥ तद्यदेदंमयो अदोमय इति यथाकारीयथाचारीतथा भवति॥ साधुकारीसाधुर्भवति, पापकारीपापोभवति, पुण्यः पुण्येन कर्मणा भवति पापः पापेन
This self is Brahman, composed of knowledge, mind, speech, breath, sight, hearing, space, air, fire, water, earth, anger, non-anger, joy, non-joy, righteousness, unrighteousness—he is everything. As he acts and as he behaves, so does he become. The doer of good becomes good; the doer of evil becomes evil. By virtuous action one becomes virtuous, by evil action one becomes evil.
अथो खल्वाहुः काममय एवायं पुरुष इति; सयथाकामो भवति, तथाक्रतुर् भवति; यथाक्रतुर् भवति, तत्कर्म कुरुते; यत्कर्म कुरुते तदभिसंपद्यते
And they say, 'This person is indeed made of desire.' As his desire is, so is his will; as his will is, so is his action; whatever action he does, that he attains.
Like water, he alone exists, the seer, without a second—this is the world of Brahman, O Emperor. Thus he instructed him: this is his highest attainment, this is his supreme state, this is his highest world, this is his highest bliss. All other beings live on a mere fraction of this bliss. Among men, one who is prosperous, fulfilled, lord over others, and endowed with all human pleasures, is the happiest of men. The bliss of such a man is the highest among humans. A hundredfold of this human bliss is the bliss of the ancestors who have won their world. A hundredfold of that is the bliss of the gods who have attained divinity through their deeds. A hundredfold of that is the bliss of the gods by birth, and of one who is learned, sinless, and unshaken by desire. A hundredfold of that is the bliss of the world of Prajapati, and of one who is learned, sinless, and unshaken by desire. A hundredfold of that is the bliss of the world of Brahman, and of one who is learned, sinless, and unshaken by desire. This is the world of Brahman, O Emperor. Thus he instructed him: this is immortality. 'I give you a thousand, O Revered One. Teach me further for liberation.'