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.
सयइमाँस् त्रींल् लोकान्पूर्णान्प्रतिगृह्णीयात् सोऽस्या एतत्प्रथमं पदमाप्नुयाद्; अथ यावतीयं त्रयीविद्या, यस् तावत्प्रतिगृह्णीयात् सोऽस्या एतद्द्वितीयं पदमाप्नुयाद्; अथ यावदिदं प्राणि, यस् तावत्प्रतिगृह्णीयात् सोऽस्या एतत्तृतीयं पदमाप्नुयाद्; अथास्या एतदेवतुरीयं दर्शतं पदं, परोरजा यएषतपति, नैवकेन चनाप्यम् कुत उ एतावत्प्रतिगृह्णीयात्
If one were to receive these three worlds filled to the brim, he would attain her first step; then, as much as is the knowledge of the three Vedas, whoever receives that much attains her second step; then, as much as there is of living beings, whoever receives that much attains her third step; then, this is her fourth, visible step, the one beyond darkness, which is not attainable by anyone—so how could one receive so much?
तस्या उपस्थानम् गायत्रि अस्य् एकपदी द्विपदी त्रिपदी चतुष्पदि अपदसि, नहिपद्यसे॥ नमस् ते तुरीयाय दर्शताय पदाय परोरजसेः असावदोमाप्रापदिति, यं द्विष्याद्; असावस्मै कामो मासमर्धीति वा, नहैवास्मै सकामः समृध्यते यस्मा एवमुपतिष्ठते; अहमदः प्रापमिति वा
Her approach is the Gāyatrī: she is one-footed, two-footed, three-footed, four-footed, and footless, for you do not reach her by steps. Salutation to you, O fourth, visible step, beyond darkness. 'May this one not attain desire,' he should say of one whom he hates; or, 'May this one's desire be unfulfilled for a month.' Indeed, one who worships thus does not prosper with desire. Or, 'May I attain that,' he should say.
एतद्ध वैतज् जनकोवैदेहो बुढिलमाश्वतराश्विमुवाचः यन्नुहो तद्गायत्रीविदब्रूथा, अथ कथँ हस्तीभूतोवहसीति॥ मुखँ ह्यस्याः, सम्राड्, नविदां चकरेति होवाच
Janaka, king of Videha, said this to Budila, the son of Aśvatarāśvi: 'When you said that the Gāyatrī has become an elephant, then how does she carry?' 'Her mouth, O king, is indeed her face,' he replied.
तस्या आग्निरेवमुखं; यदि ह वाअपि बह्विवाग्नावभ्यादधति, सर्वमेवतत्संदहति॥ एवँ हैवैवंविद् यद्यपि बह्विव पापं करोति सर्वमेवतत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति
Her mouth is indeed fire; if one places many offerings into the fire, it consumes them all. In the same way, even if one who knows thus commits many sins, he consumes them all and becomes pure, cleansed, ageless, and immortal.
. हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखं; तत्त्वं, पूषन्न् अपावृणु सत्यधर्माय दृष्टये॥ पूषन्न् एकर्षे, यम, षूर्य, प्राजापत्य, व्यूह रश्मीन् समूह तेजो; यत्ते रूपं कल्याणतमं, तत्ते पश्यामि॥ योऽसावसौ पुरुषः, सोऽहमस्मि॥ वायुरनिलममृतम् अथेदं भस्मान्तँ शरीरं॥ क्रतो, स्मर, कृतँ स्मर, क्रतो, स्मर, कृतँ स्मरा-॥ -ग्ने, नय सुपथा रायेऽस्मान् विश्वानि, देव, वयुनानि विद्वान्; युयोध्यस्मज् जुहुराणमेनो, भूयिष्ठां ते नमःउक्तिं विधेम॥ 6 = 14.9 =
The face of truth is concealed by a golden vessel; O Pūṣan, uncover it for the vision of truth and righteousness. O Pūṣan, sole seer, Yama, Sun, offspring of Prajāpati, remove your rays, gather your light, so that I may see your most blessed form. That person who is there—that am I. May this body end in ashes, may the breath become immortal air. O mind, remember! O mind, remember what has been done! O Agni, lead us by the good path to wealth, you who know all ways; remove from us crooked sin, and we shall offer you the most abundant reverence.
ह्वेतकेतुर्ह . . वाअरुणेयः पन्चालानां परिषदमाजगाम॥ सआजगाम जैवलं प्रवाहणं परिचारयमाणं॥ तमुदीक्ष्याभ्युवादः कुमारा३ इति॥ सभोर्३ इति प्रतिशुश्रावा-॥ -नुशिष्टो न्वसि पित्रेति॥ ओमिति होवाच
Vetaketu, the son of Āruṇa, came to the assembly of the Pañcālas. There he saw Jaivali, the son of Pravāhaṇa, engaged in his duties. Seeing him, he addressed him: 'O young man!' He replied, 'Yes, sir.' 'Are you instructed by your father?' 'Yes,' he replied.
वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति॥ नेति होवाच॥ वेत्थ यथेमं लोकं पुनरापद्यन्ता३ इति॥ नेति हैवोवाच॥ वेत्थ यथासौलोकएवं बहुभिः पुनः-पुनः प्रयद्भिर्नसंपूर्यता३ इति॥ नेति हैवोवाच
'Do you know why these creatures, when they depart, go in different directions?' 'No,' he replied. 'Do you know why they return to this world?' 'No,' he replied. 'Do you know why, though many depart, this world is not filled?' 'No,' he replied.
वेत्थ यतिथ्यामाहुत्याँ हुतायामापः पुरुषवाचो भूत्वासमुत्थाय वदन्ती३ इति॥ नेति हैवोवाच॥ वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा, यत्कृत्वादेवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वा ==संबंधित कड़ियाँ== #[[उपनिषद्]] ##[[बृहदारण्यक उपनिषद्]] ###[[बृहदारण्यक उपनिषद् 1]] ###[[बृहदारण्यक उपनिषद् 2]] ###[[बृहदारण्यक उपनिषद् 3]] ###[[बृहदारण्यक उपनिषद् 4]] ###[[बृहदारण्यक उपनिषद् 5]] ==बाहरी कडियाँ== [[वर्गः:]] [[वर्गः:अपरिष्कृतम्]]
'Do you know whether, when an offering is made in the fire, the waters, having become the speech of a man, rise up and speak?' 'No,' he replied. 'Do you know the path of the gods or the path of the ancestors, by which, having done something, they attain the path of the gods or the path of the ancestors?'
अपि हिन ऋषेर्वचः श्रुतम् द्वेसृतीअशृणवं पित्ऱ्णाम् अहं देवानामुतमर्त्यानां; ताभ्यामिदं विश्वमेजत्समेति यदन्तरापितरं मातरं चेति॥ नाहमत एकं चनवेदेति होवाच
I have heard the words of the seer, but I did not understand what my father and the gods, the mortals and the immortals, said; between these two, all this world moves, what lies between father and mother. I do not know even one of these things,' he said.
अथ हैनं . वसत्योपमन्त्रयां चक्रे॥ अनादृत्य वसतिं कुमारः प्रदुद्राव॥ सआजगाम पितरं, तँ होवाचेति वावकिल नो भवान्पुरानुशिष्टानवोच इति॥ कथँ, सुमेध इति॥ पङ्च मा प्रश्नान्राजन्यबन्धुरप्राक्षीत् ततो नैकं चनवेदेति होवाच . कतमेतइती- -मइति ह प्रतीकान्य् उदाजहार
Then he sought permission to stay. Without granting permission, the young man departed. He went to his father and said, 'Did you not teach me before?' 'How so, wise one?' 'A kṣatriya asked me five questions, and I did not know even one,' he said. He recited the questions as they were asked.