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.
तदेतदृचाभ्युक्तम् एषनित्यो महिमाब्राह्मणस्य नकर्मणा वर्धते नोकनीयान्॥ तस्यैवस्यात्पदवित्तं विदित्वा नकर्मणा लिप्यते पापकेनेति॥ तस्मादेवंविच्छान्तोदान्तउपरतस् तितिक्षुः श्रद्धावित्तो भूत्वात्मन्य् एवात्मानं पश्येत्! सर्वमात्मानं पश्यति, सर्वोऽअस्यात्माभवति सर्वस्यात्माभवति . ॥., . सर्वं पाप्मानं तरति, नैनं पाप्मातपति, सर्वं पाप्मानं तपति, विपापोविरजोविजिघत्सोऽपिपसो . , ॥ ब्राह्मणोभवति, यएवं वेद . ॥., . , सम्राड्, एनं प्राप्तोऽसीति होवाच याज्ञवल्क्यः॥ .
This is expressed in the verse: 'This is the eternal greatness of the knower of Brahman; it does not increase by action nor decrease.' Having known the Self, he is not tainted by evil deeds. Therefore, one who knows thus, calm, self-controlled, withdrawn, enduring, and full of faith, should see the Self in himself. He sees all as the Self, and all becomes his Self. He crosses over all evil; evil does not burn him; he burns all evil. He becomes free from evil, pure, without hunger or thirst—a knower of Brahman, if he knows thus. 'O King, you have attained this,' said Yajnavalkya.
सवाएषमहानजआत्मान्नादोवसुदानः॥ सयोहैवमेतं महान्तमजमात्मानमन्नादं वसुदानं वेद, विन्दते वसु . विन्दते वसु,
This indeed is the great, unborn Self, the eater of food, the giver of wealth. Whoever knows this great, unborn Self, the eater of food, the giver of wealth, obtains wealth.
सवाएषमहानजआत्माजरोऽमरोऽभयोऽमृतो .\^. ब्रह्माभयं वै, जनक, प्राप्तोऽसीति होवाच याज्ञवल्क्यः .: सोऽहं भगवते विदेहान्ददामि माम्चापि सहदास्यायेति . ॥. 5 = 14.7.3 =
This indeed is the great, unborn Self, undecaying, immortal, fearless, deathless. 'You have attained the fearless Brahman, Janaka,' said Yajnavalkya. 'So, revered one, I give the kingdom of Videha to you, and myself as well, to be your servant.'
अथ ह याज्ञवल्क्यस्य द्वेभार्येबभूवतुर्मैत्रेयी च कात्यायनीच; तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव, स्त्रीप्रज्ञैवतर्हि कात्यायनी॥ सोऽन्यद्वृत्तमुपाकरिष्यमाण .\^
Now, Yajnavalkya had two wives, Maitreyi and Katyayani. Of these, Maitreyi was a seeker of Brahman, while Katyayani was of ordinary understanding. He was about to undertake another way of life.
याज्ञवल्क्योः मैत्रेयीति होवाच प्रव्रजिष्यन्वाअरेऽहमस्मात्स्थानादस्मि॥ हन्त तेऽनया कत्यायन्यान्तं करवाणीति
Yajnavalkya said, 'Maitreyi, I am about to renounce this house and go forth. Let me make a final settlement between you and Katyayani.'
साहोवाच मैत्रेयीः यन्नुम इयं, भगोः, सर्वा पृथिवीवित्तेन पूर्णास्यात् स्यां न्वहं तेनामृताहो३ नेति॥ नेति होवाच याज्ञवल्क्यो, यथैवोपकरणवतां जीवितं, तथैवते जीवितँ स्याद् अमृतत्वस्य तुनाशास्ति वित्तेनेति
Maitreyi said, 'If, sir, this whole earth filled with wealth were mine, would I become immortal through it?' Yajnavalkya replied, 'No, your life would be just like the life of those who have abundance, but there is no hope of immortality through wealth.'
साहोवाच मैत्रेयीः येनाहं नामृता स्यां, किमहं तेन कुर्यां॥ यदेवभगवान्वेद, तदेवमे ब्रूहीति
Maitreyi said: If by this I do not become immortal, what use is it to me? Whatever the venerable one knows, that alone please tell me.
सहोवाच याज्ञवल्क्यः प्रिया . खलु नो भवती सती, प्रियमवृतद् \^ धन्त खलु भवति, तेऽहं तद्वक्ष्यामि, व्याख्यामि ते; वाचं तुमे निदिध्यासस्वेति .: एतद्व्याख्यास्यामि ते; \` ब्रवितु भगवानिति .
Yajnavalkya said: Truly, you are dear to us, and you speak what is dear. So I will explain it to you, I will clarify it for you; meditate upon my words. I will explain it to you. Speak, venerable one.
सहोवाच याज्ञवल्क्यो . नवाअरे पत्युः कामाय पतिः प्रियोभवति आत्मनस् तुकामाय पतिः प्रियोभवति; नवाअरे जायायै कामाय जायाप्रियाभवति आत्मनस् तुकामाय जायाप्रियाभवति; नवाअरे पुत्राणां कामाय पुत्राः प्रियाभवन्ति आत्मनस् तुकामाय पुत्राः प्रियाभवन्ति; नवाअरे वित्तस्य कामाय वित्तं प्रियं भवति आत्मनस् तुकामाय वित्तं प्रियं भवति; नवाअरे ब्रह्मणः कामाय ब्रह्म प्रियं भवति आत्मनस् तुकामाय ब्रह्म प्रियं भवति; नवाअरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति आत्मनस् तुकामाय क्षत्रं प्रियं भवति; नवाअरे लोकानां कामाय लोकाः प्रियाभवन्ति आत्मनस् तुकामाय लोकाः प्रियाभवन्ति; नवाअरे देवानां कामाय देवाः प्रियाभवन्ति आत्मनस् तुकामाय देवाः प्रियाभवन्ति; नवाअरे भूतानां कामाय भूतानि प्रियाणि भवन्ति आत्मनस् तुकामाय भूतानि प्रियाणि भवन्ति; नवाअरे सर्वस्य कामाय सर्वं प्रियं भवति आत्मनस् तुकामाय सर्वं प्रियं भवति आत्मावाअरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो, मैत्रेयि आत्मनो वाअरे दर्शनेन श्रवणेन मत्याविज्ञानेनेदँ सर्वं विदितम्
Yajnavalkya said: Not for the sake of the husband is the husband dear, but for the sake of the self the husband is dear; not for the sake of the wife is the wife dear, but for the sake of the self the wife is dear; not for the sake of the children are the children dear, but for the sake of the self the children are dear; not for the sake of wealth is wealth dear, but for the sake of the self wealth is dear; not for the sake of Brahman is Brahman dear, but for the sake of the self Brahman is dear; not for the sake of Kshatra is Kshatra dear, but for the sake of the self Kshatra is dear; not for the sake of worlds are the worlds dear, but for the sake of the self the worlds are dear; not for the sake of the gods are the gods dear, but for the sake of the self the gods are dear; not for the sake of beings are beings dear, but for the sake of the self beings are dear; not for the sake of all is all dear, but for the sake of the self all is dear. Therefore, the self must be seen, heard, reflected upon, and meditated upon, Maitreyi; through seeing, hearing, thinking, and knowing the self, everything is known.
ब्रह्म तं परादाद् योऽन्यत्रात्मनो वेदान्वेद; वेदास् तं परादुः योऽन्यत्रात्मनो वेदान्वेद; यज्ञास् तं परादुः योऽन्यत्रात्मनो यज्ञान्वेद .: योऽन्यत्रात्मनो ब्रह्म वेद; क्षत्रं तं परादाद् योऽन्यत्रात्मनः क्षत्रं वेद; लोकास् तं परादुः योऽन्यत्रात्मनो लोकान्वेद; देवास् तं परादुः योऽन्यत्रात्मनो देवान्वेद; वेदास् तं परादुः . भूतानि तं परादुः योऽन्यत्रात्मनो भूतानि वेद; सर्वं तं परादाद् योऽन्यत्रात्मनः सर्वं वेद; इदं ब्रह्मेदं क्षत्रमिमेलोकाइमेदेवाइमेवेदा इमानि भूतानीदँ सर्वं यदयमात्मा
Brahman departs from him who knows Brahman as other than the self; the Vedas depart from him who knows the Vedas as other than the self; sacrifices depart from him who knows sacrifices as other than the self; he who knows Brahman as other than the self—Kshatra departs from him who knows Kshatra as other than the self; worlds depart from him who knows worlds as other than the self; gods depart from him who knows gods as other than the self; the Vedas depart from him; beings depart from him who knows beings as other than the self; all departs from him who knows all as other than the self. This is Brahman, this is Kshatra, these are the worlds, these are the gods, these are the Vedas, these are the beings, this is all—whatever is this self.
सयथा दुन्दुभेर्हन्यमानस्य नबाह्याङ्छब्दाङ्छक्नुयाद्ग्रहणाय, दुन्दुभेस् तुग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः
Just as, when a drum is struck, one cannot grasp the sounds that come from outside, but by grasping the drum or the strike upon the drum, the sound is caught.
सयथा वीणायै वाद्यमानायै नबाह्याङ्छब्दाङ्छक्नुयाद्ग्रहणाय, वीणायै तुग्रहणेन वीणावादस्य वा शब्दो ग्र्हीतः
Just as, when a lute is played, one cannot grasp the sounds that come from outside, but by grasping the lute or the act of playing the lute, the sound is caught.
सयथा शङ्खस्य ध्मायमानस्य नबाह्याङ्छब्दाङ्छक्नुयाद्ग्रहणाय, शङ्खस्य तुग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः
Just as, when a conch is blown, one cannot grasp the sounds that come from outside, but by grasping the conch or the act of blowing the conch, the sound is caught.
सयथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमाविनिश्चरन्ति एवं वाअरेऽस्य महतोभूतस्य निश्वसितम् एतद्यदृग्वेदोयजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्याउपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननि दत्तम् हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निश्वसितानि
Just as, from a moist fire, when it is kindled, separate streams of smoke emerge, so too, from this great being, its breath—this is the Rigveda, Yajurveda, Samaveda, Atharvaveda, Itihasa, Purana, knowledge, Upanishads, verses, aphorisms, explanations, commentaries, gifts, offerings, food eaten, drink drunk, this world and the next world, and all beings—these all are its breaths.
सयथा सर्वासामपाँ समुद्रएकायनम् एवँ सर्वेषाँ स्पर्शानां त्वगेकायनम् एवँ सर्वेषां गन्धानां नासिके एकायनम् एवँ सर्वेषाँ रसानां जिह्वैकायनम् एवँ सर्वेषाँ रूपाणां चक्षुरेकायनम् एवँ सर्वेषं शब्दानां श्रोत्रमेकायनम् एवँ सर्वेषाँ सङ्कल्पानां मन एकायनम् एवँ सर्वेषां वेदानां हृदयमेकायनम् एवँ सर्वेषां कर्मणाँ हस्तावेकायनम् एवँ सर्वेषामध्वनां पादावेकायनम् एवँ सर्वेषामानन्दानामुपस्थ एकायनम् एवँ सर्वेषां विसर्गाणां पायुरेकायनम् एवँ सर्वासां विद्यानाँ वागेकायनम्
Just as all waters have the ocean as their one destination, all touches have the skin as their one destination, all smells have the nose as their one destination, all tastes have the tongue as their one destination, all forms have the eye as their one destination, all sounds have the ear as their one destination, all thoughts have the mind as their one destination, all Vedas have the heart as their one destination, all actions have the hands as their one destination, all paths have the feet as their one destination, all pleasures have the genitals as their one destination, all excretions have the anus as their one destination, all knowledge has speech as its one destination.
सयथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नोरसघनएवस्याद् . एवं वाअरे इदं महद्भूतमनन्तमपरं .. कृत्स्नः प्रज्ञानघनएवैतेभ्यो भूतेभ्यः समुत्थाय तानि~ एवानुविनयति; नप्रेत्य संज्ञास्तीत्यरे ब्रविमीति होवाच याज्ञवल्क्यः
Just as a lump of salt, without interior or exterior, is entirely a mass of salt, so indeed is this great being, infinite, without limit, entirely a mass of consciousness. Rising from these beings, it dissolves them back into itself. After departing, there is no more individual consciousness, thus I say, said Yajnavalkya.
साहोवाच मैत्रेयि अत्रैवमा भगवान्मोहान्तमापीपदन् नवाअहमिमं विजानामीतिः नप्रेत्य संज्ञास्तीति . ॥.
Maitreyi said: Venerable one, you have led me to confusion here. I do not understand this: 'After departing, there is no more individual consciousness.'
सहोवाच याज्ञवल्क्यो . नवाअरेऽहं मोहं ब्रवीमि अविनाशीवाअरेऽयमात्मानुच्छित्तिधर्मा, मात्रासँसर्गस् त्वस्य भवति . ॥.
Yajnavalkya said: I do not speak confusion, for this self is indeed indestructible, its nature is not to be cut off; only the union of the elements occurs.
16-25, 15; यद्वैतन्नपश्यति, पश्यन्वैतद्द्रष्टव्यं नपश्यति; नहिद्रष्टुर्दृष्टेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यत्पश्येत्
When one does not see, even while seeing, one should see this; for the seer, there is no cessation of seeing, because of its indestructibility. There is not a second thing; therefore, what else could one see apart from it?
16-25, 15; यद्वैतन्नजिघ्रति, जिघ्रन्वैतद्घ्रतव्यं नजिघ्रति; नहिघ्रातुर्घ्रातेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यज् जिघ्रेत्
When one does not smell, even while smelling, one should smell this; for the smeller, there is no cessation of smelling, because of its indestructibility. There is not a second thing; therefore, what else could one smell apart from it?