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.
तदेषश्लोको भवतिः तदेवसत्तत् सहकर्मणैति लिङ्गं मनो यत्र निषक्तमस्य प्राप्यान्तं कर्मणस् तस्य यत्किङ्चेहकरोत्ययं तस्माल् लोकात्पुनरैति अस्मैलोकाय कर्मण, इति नुकामयमानो; अथाकामयमानो योऽकामोनिष्काम आत्मकाम आप्तकामो भवति नतस्माद् प्राणाउत्क्रामन्ति अत्रैवसमवनीयन्ते . ॥. ब्रह्मैव सन्ब्रह्माप्येति
There is this verse: 'He, together with his actions, goes to whatever object his mind is attached to, having reached the end of his deeds. Whatever he does here, he returns again from that world to this world for action. But one who is without desire, who is free from desire, whose desire is satisfied, whose desire is the Self—his vital breaths do not depart; being Brahman, he merges in Brahman.'
तदेषश्लोको भवतिः यदासर्वे प्रमुच्यन्ते कामा येऽस्य हृदिश्रिता अथ मर्त्योऽमृतो भवत्य् अत्र ब्रह्म समश्नुत इति
There is this verse: 'When all desires that dwell in the heart are released, then the mortal becomes immortal; he attains Brahman here.'
तद्यथाहिनिर्व्लयनीवल्मीके मृताप्रत्यस्ता शयीतैवमेवेदं शरीरं शेते॥ अथायमनस्थिकोऽशरीरः प्राज्ञआत्मा .\^ ब्रह्मैवलोक एव, सम्राड्, इति होवाच याज्ञवल्क्यः . ॥. सोऽहं भगवते सहस्रानि ददामीति होवाच जनकोवैदेहः
Just as a snake, shedding its skin, lies discarded on an anthill, so too does this body lie; but this disembodied, intelligent self, having attained the Supreme, is immortal, O King,' said Yajnavalkya. 'I offer you a thousand, O revered one,' said Janaka of Videha.
तदप्य् एतेश्लोका अणुः पन्था वितरः पुराणो; माँ स्पृष्टोऽनुवित्तो मयैव तेन धीरा अपियन्ति ब्रह्मविद उत्क्रम्य स्वर्गं लोकमितोविमुक्ताः
There are these verses: 'Narrow is the path, and ancient; it has not been touched, nor traversed, by me. By that path, the wise who know Brahman, having departed, attain the heavenly world, freed from here.'
तस्मिङ्छुक्लमुतनीलमाहुः पिङ्गलँ हरितं लोहितं चै- -षपन्था ब्रह्मणा हानुवित्तस् तेनैति ब्रह्मवित्तैजसः पुण्यकृच्च \^
On that path, they say, there is white, blue, yellow, green, and red; that is the path of Brahman. By that path, the knower of Brahman, radiant and virtuous, goes.
अन्धं तमः प्रविशन्ति येऽसम्भूतिम् . उपासते; ततो भूय इव तेतमो यउ सम्भूत्याँ . रताः
They enter into blind darkness who worship the unmanifest; into even greater darkness, as it were, go those who delight in the manifest.
असुर्या नाम तेलोका अन्धेन तमसावृतास् ताँस् तेप्रेत्यापिगच्छत्य् य् अविद्वाँसोऽबुधाजनाः
The worlds called 'asurya,' covered with blinding darkness—those, after death, are entered by the ignorant, unwise people.
तदेवसन्तस् तदु भवामो . नचेदवेदी महती विनष्टिर् येतद्विदुरमृतास् तेभवन्त्य् अथेतरे दुःखमेवोपयन्ति
Being that, we become that. If one does not know this, there is great loss. Those who know this become immortal; others enter only into suffering.
आत्मानं चेद्विजानीयाद् अयमस्मीति पुरुषः किमिच्छन्कस्य कामाय शरीरमनु संचरेत्
If a person were to know the Self as 'I am this,' then, desiring what and for whose sake would he cling to the body?
यस्यानुवित्तः प्रतिबुद्ध आत्मा- -स्मिन्त्संदेह्येगहने प्रविष्टः सविश्वकृत् सहिसर्वस्य कर्ता तस्य लोकः, सउ लोकएव
For one whose awakened Self is accompanied by understanding, who has entered this dense body, who is the maker of all, the doer of all—his world is that world, indeed that world alone.
यदैतमनुपश्यति अत्मानं देवमङ्जसे- -शानं भूतभव्यस्य नतदा विचिकित्सति \`
When one sees this Self as God, as the lord, straightforward, the ruler of what was and what will be, then he does not doubt.
यस्मिन्पङ्च पङ्चजना आकाशश्च प्रतिष्ठितस् तमेवमन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृतं
In whom the five groups of five and space are established—knowing that Self in this way, one becomes immortal Brahman.
यस्मादर्वाक्संवत्सरो अहोभिः परिवर्तते तद्देवाज्योतिषां ज्योतिर् आयुर्ह्य् उपासते अमृतं
From whom the year revolves with days moving onward—him the gods worship as the light of lights, as life, as the immortal.
प्राणस्य प्राणमुतचक्षुषश्चक्षुर् उतश्रोत्रस्य श्रोत्रमन्नस्यान्नं मनसो येमनो विदुः तेनिचिक्युर्ब्रह्म पुराणमग्र्यं 19 मनसैवाप्तव्यं नेहनानास्ति किं चन
The breath of breath, the eye of the eye, the ear of the ear, the food of food, the mind of the mind—those who know this have realized the ancient, primeval Brahman. It is to be attained by the mind alone. Here, there is no diversity at all.
मृत्योः समृत्युमाप्नोति यइहनानेव पश्यति 20 मनसैवानुद्रष्टव्यं एतदप्रमयं ध्रुवम्
He goes from death to death who sees here any kind of diversity. It is to be perceived by the mind alone; this is immeasurable, unchanging.
विरजः पर आकाशाद् अजआत्मामहान्ध्रुवस् 21 तमेवधीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणो नानुध्यायाद्बहूङ्छब्दान् वाचोविग्लापनँ हितद् इति
Pure, supreme, greater than space, unborn, the great, the unchanging—knowing him alone, the wise Brahmin should cultivate understanding, not dwelling on many words, for that only wearies the voice.
सवाअयमात्मा . ; य एषोऽन्तर्हृदय आकाशः ~ सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किङ्च . ॥. सनसाधुना कर्मणा भूयान्नोएवासाधुना कनीयान् . एषभूताधिपतिर् . एषलोकेश्वरएशलोकपाल . ससेतुर्विधरण एषां लोकानामसंभेदाय
This indeed is the Self, the one who is in the space within the heart, the ruler of all, the lord of all, the master of all, who governs all that exists. By good deeds, he becomes greater; by evil deeds, he becomes lesser. He is the lord of beings, the lord of the world, the protector of the world, the bridge that keeps these worlds apart.
तमेतं वेदानुवचनेन . विविदिषन्ति, ब्रह्मचर्येन तपसा श्रद्धया यज्ञेनानाशकेन चैतम् एवविदित्वामुनिर्भवति एतमेवप्रव्राजिनो लोकमीप्सन्तः प्रव्रजन्ति
This is what they seek to know through recitation of the Veda, through celibacy, austerity, faith, and the offering that is not destroyed. Not knowing this, one becomes a sage; those who desire this world alone, renounce and seek it.
एतद्ध स्म वैतत्पूर्वे ब्रह्मणाअनुचाना . विद्वाँसः प्रजां नकामयन्तेः किं प्रजया करिष्यामो येषां नोऽयमात्मायम्लोकइति॥ तेह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति; याह्य् एवपुत्रैषणासावित्तैषणा, यावित्तैषणासालोकैषणोभेह्य् एतेएषणे एवभवतः
Thus indeed did the ancient knowers of Brahman, having understood this, not desire offspring: 'What shall we do with offspring, we whose Self has become this world?' Therefore, having renounced the desire for sons, for wealth, and for worlds, they lived as mendicants. For the desire for sons is the same as the desire for wealth, and the desire for wealth is the same as the desire for worlds—both are indeed just desires.
सएषनेति नेत्य् आत्मागृह्यो नहिगृह्यते, अशीर्यो नहिशीर्यते, असङ्गोऽसितो नसज्यते नव्यथते .\^ , . य् अतः [+]+[/+]पापमकरवमित्यतः कल्याणमकरवमित्य् उभे-उभे ह्य् एष एतेतरति अमृतः साध्वसाधुनी . \^॥. नैनं कृताकृते तपतः
This is that Self—'not this, not this'—ungraspable, for it cannot be grasped; undecaying, for it does not decay; unattached, for it does not attach or suffer. Whether one thinks, 'I have done evil,' or 'I have done good,' he transcends both; he is immortal, beyond good and evil. Neither good nor evil deeds affect him.