1 पूर्णमदः, पूर्णमिदं, पूर्णात्पूर्णमुदच्यते॥ पूर्णस्य पूर्णमादाय, पूर्णमेवावशिष्यते॥ खं ब्रह्म, खं पुराणं, वायुरं खम् इति ह स्माह कौरव्यायणीपुत्रो॥ वेदोऽयं, ब्राह्मणाविदुः वेदैनेन यद्वेदितव्यम्॥ 2
That is whole, this is whole; from the whole, the whole arises. When the whole is taken from the whole, the whole alone remains. Space is Brahman, space is the ancient, air is space—so said the son of Kauravyāyaṇī. This is the Veda, the Brāhmaṇas know the Veda; by this, whatever is to be known is known.
त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुः देवामनुष्याअसुराः
Three kinds of offspring of Prajāpati—gods, humans, and asuras—lived as students with their father Prajāpati.
उषित्वाब्रह्मचर्यं देवाऊचुः ब्रवीतु नो भवानिति॥ तेभ्यो हैतदक्षरमुवाचः दइति; व्यज्ञासिष्टा३ इति॥ व्यज्ञासिष्मेति होचुः दाम्यतेति न आत्थेति॥ ओमिति होवाच, व्यज्ञासिष्टेति
Having lived as students, the gods said: 'Please instruct us.' To them he uttered this syllable: 'Da.' 'Did you understand?' he asked. 'We understood,' they said, 'Control yourselves.' 'Yes,' he said, 'you understood.'
अथ हैनं मनुष्याऊचुः ब्रवीतु नो भवानिति॥ तेभ्यो हैतदेवाक्षरमुवाचः द इति; व्यज्ञासिष्टा३ इति॥ व्यज्ञासिष्मेति होचुः दत्तेति न आत्थेति॥ ओमिति होवाच, व्यज्ञासिष्टेति
Then the humans said to him: 'Please instruct us.' To them he uttered the same syllable: 'Da.' 'Did you understand?' he asked. 'We understood,' they said, 'Give.' 'Yes,' he said, 'you understood.'
अथ हैनमसुरा ऊचुः ब्रवीतु नो भवानिति॥ तेभ्यो हैतदेवाक्षरमुवाचः द इति; व्यज्ञासिष्टा३ इति॥ व्यज्ञासिष्मेति होचुः दयध्वमिति न आत्थेति॥ ओमिति होवाच, व्यज्ञासिष्टेति॥ तदेतदेवैषादैवी वागनुवदति स्तनयित्नुः ददद इति; दम्यत दत्तदयध्वमिति॥ तदेतत्त्रयँ शिक्षेद् दमं, दानं, दयामिति॥ 3/ ॥ वायुरनिलममृतं भस्मन्तँ शरीरम्॥ ओ३म् क्रतो स्मर, क्लिबेस्मर, कृतँ स्मरा-॥ -ग्ने, नय सुपथा रायेअस्मान् विश्वानि, देव, वयुनानि विद्वान् युयोध्यस्मज् जुहुराणमेनो भूयिष्ठां ते नमःउक्तिं विधेम॥ 4/
Then the asuras said to him: 'Please instruct us.' To them he uttered the same syllable: 'Da.' 'Did you understand?' he asked. 'We understood,' they said, 'Be compassionate.' 'Yes,' he said, 'you understood.' Thus, this divine voice echoes in the thunder: 'Da, Da, Da'—Control yourselves, Give, Be compassionate. Thus, one should learn these three: self-control, giving, and compassion.
एषप्रजापतिर्यद्धृदयम् एतद्ब्रह्मैतत्सर्वं॥ तदेतत्त्र्यक्षरँ: हृदयमिति॥ हृ इत्य् एकमक्षरम् अभिहरन्त्यस्मै स्वाश्चान्येच, यएवं वेद॥ दइत्य् एकमक्षरम् ददन्त्य् अस्मै स्वाश्चान्येच, यएवं वेद॥ यमित्य् एकमक्षरम् एति स्वर्गं लोकं, यएवं वेद॥ 5/
This Prajāpati is the heart; this is Brahman, this is all. It is this, of three syllables: hṛ-da-yam. 'Hṛ' is one syllable; to him they offer themselves and others, who knows thus. 'Da' is one syllable; to him they give themselves and others, who knows thus. 'Yam' is one syllable; he attains the heavenly world, who knows thus.
तद्वैतद् एतदेवतदास, सत्यमेव॥ सयोह एवम् . एतन्महद्यक्षं प्रथमजं वेदः सत्यं ब्रह्मेति, जयतीमाँल् लोकान्॥ जितइन्न्वसावसद् यएवमेतन्महद्यक्षं प्रथमजं वेदः सत्यं ब्रह्मेति; सत्यँ ह्य् एवब्रह्म॥ 6
That, indeed, is this—this alone is the truth. Whoever thus knows this great, first-born being, the truth that is Brahman, conquers all worlds. He who knows this great, first-born being, the truth that is Brahman, conquers and dwells in all worlds; for truly, Brahman is truth.
,4 आप एवेदमग्र आसुस्; ताआपः सत्यमसृजन्त, सत्यं ब्रह्म, ब्रह्म प्रजापतिं, प्रजापतिर्देवान्॥ 2/6, 1 तेदेवाः सत्यमित्य् ! उपासते तदेतत्त्र्यक्षरँ: सत्यम् इति॥ सइत्य् एकमक्षरं; तीत्य् एकमक्षरं, अम् इत्य् एकमक्षरं॥ प्रथमोत्तमेअक्षरे सत्यं, मध्यतोऽनृतम् तदेतदनृतम् . सत्येन परिगृहीतँ सत्यभूयमेवभवति॥ नैवंविद्वाँसमनृतँ हिनस्ति
In the beginning, this was water alone. From water, they created truth; truth is Brahman, Brahman is Prajāpati, Prajāpati is the gods. Therefore, they worship truth alone. It is of three syllables: sa-tyam. 'Sa' is one syllable, 'tya' is one syllable, 'm' is one syllable. The first and last syllables are truth, the middle is falsehood; thus, falsehood is enclosed by truth, and becomes truth alone. One who knows thus is not touched by falsehood.
तद्यत्तत्सत्यमसौसआदित्यो॥ यएषएतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन्पुरुषः तावेतावन्योऽन्यस्मिन्प्रतिष्ठितौ; रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः, प्राणैरयममुष्मिन्॥ सयदोत्क्रमिष्यन्भवति, शुद्धमेवैतन्मण्डलं पश्यतिः नैनमेतेरश्मयः प्रत्यायन्ति
That which is truth is this sun. The person who is in this disk and the person who is in the right eye—these two rest upon each other. The one here is established in the other by the rays, and this one there by the breaths. When one is about to depart, one sees only this pure disk; the rays do not return to him.
यएषएतस्मिन्मण्डले पुरुषः तस्य भूरिति शिरः एकँ शिर, एकमेतदक्षरं; भुव इति बाहूः द्वौबाहू, द्वेएतेअक्षरे; स्वरिति प्रतिष्ठाः द्वेप्रतिष्ठेद्वेएतेअक्षरे॥ तस्योपनिषदहरिति॥ हन्ति पाप्मानं जहाति च, यएवं वेद
That person who is in this disk—his 'bhūḥ' is the head, one head, one syllable; 'bhuvaḥ' are the arms, two arms, two syllables; 'svaḥ' are the supports, two supports, two syllables. His secret teaching is 'aha.' He destroys and casts off evil, who knows thus.
अथ . योऽयं दक्षिणेऽक्षन्पुरुषः तस्य भूरिति शिरः एकँ शिर, एकमेतदक्षरं; भुव इति बाहूः द्वौबाहू, द्वेएतेअक्षरे; स्वरिति प्रतिष्ठाः द्वेप्रतिष्ठे, द्वेएतेअक्षरे॥ तस्योपनिषदहमिति॥ हन्ति पाप्मानं जहाति च, यएवं वेद॥ 7 विद्युद्ब्रह्मेत्य् आहुः॥ विदानाद्विद्युद्; विद्यत्य् एनं पाप्मनो, यएवं वेदः विद्युद्ब्रह्मेति॥ विद्युद्ध्य् एवब्रह्म॥ 8/
Now, the person who is in the right eye—his 'bhūḥ' is the head, one head, one syllable; 'bhuvaḥ' are the arms, two arms, two syllables; 'svaḥ' are the supports, two supports, two syllables. His secret teaching is 'aham.' He destroys and casts off evil, who knows thus. They say lightning is Brahman. Because it illumines, it is called lightning. It destroys evil for him who knows thus: 'Lightning is Brahman.' Indeed, lightning is Brahman.
मनोमयोऽयं पुरुषो, भाःसत्यः तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वैवमयमन्तरात्मन्पुरुषः . ॥. सएषसर्वस्य वशी . सर्वस्येशानः, सर्वस्याधिपतिः; सर्वमिदं प्रशास्ति यदिदं किङ्च, यएवं वेद . 9/
This person is made of mind, his light is truth. Within the heart, as rice or barley is within the husk, so is this person within the inner self. He is the lord of all, the ruler of all, the master of all; he governs all this, whatever exists, who knows thus.
वाचं धेनुमुपासीत॥ तस्याश्चत्वारः स्तनाः स्वाहाकारोवषट्कारोहन्तकारः स्वधाकारः॥ तस्यै द्वौस्तनौ देवाउपजीवन्ति, स्वाहाकारं च वषट्कारं च; हन्तकारं मनुष्याः, स्वधाकारं पितरः॥ तस्याः प्राणऋषभो, मनो वत्सः॥ 10/
One should meditate upon speech as a cow. She has four teats: the syllables svāhā, vaṣaṭ, hant, and svadhā. Of these, the gods live upon the first two teats, svāhā and vaṣaṭ; humans upon hant; the ancestors upon svadhā. Her vital breath is the bull, and the mind is the calf.
अयमाग्निर्वैश्वानरोयोऽयमन्तः पुरुषे, येनेदमन्नं पच्यते यदिदमद्यते॥ तस्य एषघोषो भवति, यमेतत्कर्णावपिधाय शृणोति॥ सयदोत्क्रमिष्यन्भवति, नैनं घोषँ शृणोति॥ 11 एतद्वैपरमं तपो यद्व्याहितस् तप्यते; परमँ हैवलोकं जयति, यएवं वेदैतद्वैपरमं तपो यं प्रेतमरण्यँ हरन्ति; परमँ हैवलोकं जयति, यएवं वेदैतद्वैपरमं तपो यं प्रेतमग्नावभ्यादधति; परमँ हैवलोकं जयति, यएवं वेद॥ 12/
This fire, the Vaiśvānara, is within a person, by which food is cooked and eaten. Its sound is what one hears when covering the ears. When one is about to depart, this sound is no longer heard. Indeed, the highest austerity is that which is practiced in seclusion; one who knows this conquers the supreme world, whether the body is taken to the forest after death or offered in the fire; one who knows this conquers the supreme world.
यदावैपुरुषोऽस्माल् लोकात्प्रैति, सवायुमागच्छति; तस्मै सतत्र विजिहीते यथा रथचक्रस्य खं; तेन सऊर्ध्वआक्रमते॥ सआदित्यमागच्छति; तस्मै सतत्र विजिहीते यथाडम्बरस्य खं; तेन सऊर्ध्वआक्रमते॥ सचन्द्रमसमागच्छति; तस्मै सतत्र विजिहीते यथा दुन्दुभेः खं; तेन सऊर्ध्वआक्रमते॥ सलोकमागच्छत्यशोकमहिमं; तस्मिन्वसति शाश्वतीः समाः॥ 13/
When a person departs from this world, he goes to the wind; for him, a space opens there, as in the hub of a chariot wheel; through that, he ascends upward. He reaches the sun; for him, a space opens there, as in the opening of a drum; through that, he ascends upward. He reaches the moon; for him, a space opens there, as in the hollow of a kettledrum; through that, he ascends upward. He reaches a world free from sorrow and full of glory; there he dwells for endless years.
अन्नं ब्रह्मेत्य् एक आहुः॥ तन्नतथा, पूयति वाअन्नमृतेप्राणात्॥ प्राणोब्रह्मेत्य् एक आहुः॥ तन्नतथा, शुष्यति वैप्रणऋतेऽन्नाद्॥ एतेह त्वेवदेवते, एकधाभूयं भूत्वा, परमतां गच्छतः
Some say, 'Food is Brahman.' That is not so, for food decays without breath. Some say, 'Breath is Brahman.' That is not so, for breath dries up without food. Here, these two deities, having become one, attain the highest state.
तद्ध स्माह प्रातृदः पितरम् किँ स्विदेवैवंविदुषे साधुकुर्यां, किमेवास्मा असाधुकुर्यामिति॥ सह स्माह पाणिनाः मा, प्रातृद, कस् त्वेनयोरेकधाभूयं भूत्वापरमतां गच्छतीति
Then Prātṛda said to his father: 'What good should I do for one who knows thus? What harm could I do?' The father replied, 'Do not speak thus, Prātṛda. Who, having become one with these two, attains the highest state?'
तस्मा उ हैतदुवाचः वीति अन्नं वैवि अन्ने हीमानि सर्वाणि भूतानि विष्टानि॥ रमिति, प्राणोवैरं, प्राणेहीमानि सर्वाणि भूतानि रतानि सर्वाणि ह वाअस्मिन्भूतानि विशन्ति, सर्वाणि भूतानि रमन्ते, यएवं वेद॥ 14/
Therefore it is said: 'All beings are established in food.' And, 'All beings delight in breath.' Indeed, all beings enter into it, and all beings delight in it, who knows thus.
उक्थं, प्राणोवाउक्थं, प्राणोहीदँ सर्वमुत्थापयति॥ उद्धास्मा उक्थविद्वीरस् तिष्ठति उक्थस्य सायुज्यँ सलोकतां जयति, यएवं वेद
The hymn (uktha) is breath; for breath indeed raises up all this. The knower of the hymn stands firm, attains union and the same world as the hymn, who knows thus.
यजुः, प्राणोवैयजुः, प्राणेहीमानि सर्वाणि भूतानि युज्यन्ते॥ युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय, यजुषः सायुज्यँ सलोकतां जयति, यएवं वेद
The Yajus is breath; for by breath all beings are joined. All beings are joined to him for excellence; he attains union and the same world as the Yajus, who knows thus.
साम, प्राणोवैसाम, प्राणेहीमानि सर्वाणि भूतानि सम्यङ्चि॥ सम्यङ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते, साम्नः सायुज्यँ सलोकतां जयति, यएवं वेद
The Sāman is breath; for by breath all beings are harmonized. All beings are harmonized for his excellence; he attains union and the same world as the Sāman, who knows thus.
क्षत्रं, प्राणोवैक्षत्रं, प्राणोहिवैक्षत्रम् त्रायते हैनं प्राणः क्षणितोः॥ प्रक्षत्रमात्रम् आप्नोति, क्षत्रस्य सायुज्यँ सलोकतां जयति, यएवं वेद॥ 15/
Kṣatra (sovereignty) is breath; for breath indeed protects sovereignty from being diminished. He attains the full measure of sovereignty, union and the same world as sovereignty, who knows thus.
भूमिरन्तरिक्षं द्यौरित्यष्टाव् ! अक्षराणि अष्टाक्षरँ ह वाएकं गायत्र्यैपदम्; एतदु हैवास्या एतत्॥ सयावदेषुत्रिषुलोकेषु, तावद्ध जयति योऽस्या एतदेवं पदं वेद
Earth, atmosphere, and heaven—these are eight syllables; eight-syllabled indeed is one foot of the Gāyatrī. This is her form. As far as these three worlds extend, so far does he win who knows this foot of hers.
ऋचो यजूषि सामानीत्यष्टावक्षराणि अष्टाक्षरँ ह वाएकं गायत्र्यैपदम्; एतदु हैवास्या एतत्॥ सयावतीयं त्रयीविद्या, तावद्ध जयति, योऽस्या एतदेवं पदं वेद
Ṛc, Yajus, and Sāman—these are eight syllables; eight-syllabled indeed is one foot of the Gāyatrī. This is her form. As far as the threefold Veda extends, so far does he win who knows this foot of hers.
प्राणोऽपानोव्यानइत्यष्टावक्षराणि अष्टाक्षरँ ह वाएकं गायत्र्यैपदम्; एतदु हैवास्या एतत्॥ सयावदिदं प्राणि, तावद्ध जयति, योऽस्या एतदेवं पदं वेद
Prāṇa, apāna, vyāna—these are eight syllables; eight-syllabled indeed is one foot of the Gāyatrī. This is her form. As far as the living being extends, so far does he win who knows this foot of hers.
अथास्या एतदेवतुरीयं दर्शतं पदं परोरजा यएषतपतिः यद्वैचतुर्थं तत्तुरीयं; दर्शतं पदमिति, ददृशइव ह्य् एषः; परोरजा इति, सर्वमु ह्य् एवैषरजउपर्य्-उपरि तपति॥ एवँ हैवश्रियायशसा तपति, योऽस्या एतदेवं पदं वेद
Now, her fourth, visible foot is the supreme, shining region, the lord who shines above. What is called the fourth is this fourth; it is called the visible foot because it is indeed seen; it is called the supreme region because it shines above all. Thus, he shines with glory and fame who knows this foot of hers.
सैषागायत्र्य् एतस्मिँस् तुरीये दर्शतेपदेपरोरजसि प्रतिष्ठिता; तद्वैतत्सत्येप्रतिष्ठिता चक्षुर्वैसत्यं, चक्षुर्हिवैसत्यम् तस्माद्यदिदानीं द्वौविवदमानावेयातम् अहमद्राक्षम् अहमश्रौषमिति, यएव ब्रूयाद् अहमद्राक्षम् इति, तस्मा एवश्रद्दध्यात्
This Gāyatrī is established in that fourth, visible, supreme region; thus, it is established in truth. The eye is truth, for the eye is indeed truth. Therefore, when two people dispute, if one says, 'I saw,' or 'I heard,' one should trust the one who says, 'I saw.'
तद्वैतत्सत्यं बले प्रतिष्ठितं; प्राणोवैबलं; तत्प्राणेप्रतिष्ठितं; तस्मादाहुः बलँ सत्यादोजीय इति॥ एवं वेषागायत्र्यध्यात्मं प्रतिष्ठिता
This truth is established in strength; breath indeed is strength; it is established in breath. Therefore, they say, 'Strength is greater than truth.' Thus, the Gāyatrī is established in the self.
सा हैषागयाँस् तत्रे; प्राणावैगयास्; तत्प्राणास् तत्रे; तद्यद्गयाँस् तत्रे, तस्माद्गायत्रीनाम॥ सयामेवामूँ . अन्वाहैषैवसा॥ सयस्मा अन्वाह, तस्य प्राणास् त्रायते
This is the Gāyatrī there; breath is the Gāyatrī; those breaths are there. Because it is the breaths that are there, it is called Gāyatrī. When he recites, it is indeed she whom he recites. When he recites, breath protects him.
ताँ ह . एके सावित्रीमनुष्टुभमन्वाहुः वागनुष्टुब्; एतद्वाचमनुब्रूम इति॥ नतथा कुर्याद्॥ गायत्रीमेवानुब्रूयाद् ॥. यदि ह वाअपि . \` बह्विव प्रतिगृह्णाति, नहैवतद्गायत्र्याएकं चनपदं प्रति
Some say the Sāvitrī is the Anuṣṭubh meter, and speech is Anuṣṭubh; 'Thus, I recite speech.' One should not do so. One should recite only the Gāyatrī. Even if he receives many gifts, not even one foot of the Gāyatrī is equaled thereby.