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.
सहोवाचः तथा नस् त्वं, तत, जानीथा यथा, यदहं किंच वेद, सर्वमहं तत्तुभमवोचं॥ प्रेहि तु, तत्र प्रतीत्य, ब्रह्मचर्यं वत्स्याव इति॥ भवानेवगच्छत्विति
He said, 'So, father, you should know as I do; whatever I know, I have told you all. Go there, and having arrived, let us live as students.' 'You should go yourself,' he said.
सआजगाम गौतमोयत्र प्रवाहणस्य जैवलेरास॥ तस्मा आसनमाहार्योदकं \^ आहारयां चकाराथ हास्मा अर्घं चकार
He came to where Gautama, the son of Pravāhaṇa Jaivali, was sitting. For him, a seat and water for washing were brought, and then an offering was made to him.
तँ होवाचः वरं भवते गौतमाय दद्म इति
He said, 'A boon is granted to you, Gautama.'
सहोवाचः प्रतिज्ञतो म एषवरो; यां तुकुमारस्यान्ते वाचमभाषथाः तां मे ब्रूहीति
He said, 'Let this boon be as you have promised; tell me the words you spoke to the young man at the end.'
सहोवाचः दैवेषु वै, गौतम, तद्वरेषु, मानुषाणां ब्रूहीति
He said, 'Among the gods, Gautama, such boons are given; speak among men.'
सहोवाचः विज्ञायते हास्ति हिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानानां, मानो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति॥ सवै, गौतम, तीर्थेनेच्छसा इति उपैम्यहं भवन्तमिति वाचाह स्मैवपूर्व उपयन्ति
He said, 'It is known that there are gifts of gold, cattle, horses, maidservants, and garments; but you, sir, are the most generous of the infinite, the boundless. Therefore, Gautama, I approach you with the proper offering, as those before have approached with words.'
सहोपायनकीर्ताउवाच
He, having mentioned the offering, spoke.
तथा नस् त्वं, गौतम, मापराधास् तव च पितामहा, यथेयं विद्येतः पूर्वं नकस्मिँश्चनब्राह्मनउवास; तां त्वहं तुभ्यं वक्ष्यामिः कोहित्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति
So, Gautama, do not neglect us, nor your ancestors; as this knowledge was not previously given to any Brāhmaṇa, I will tell it to you. Who, indeed, should refuse one who speaks thus?
असौवैलोकोऽग्निः गौतम॥ तस्यादित्यएवसमिद् रश्मयो धूमो, अहरर्चिश्, चन्द्रमा अङ्गारा .\^ नक्षत्राणि विष्फुलिङ्गाः॥ तस्मिन्नेतस्मिन्नग्नौदेवाः श्रद्धां जुह्वति; तस्या आहुतेः सोमो राजा संभवति
This world is the fire, O Gautama. Of that, the sun is the fuel, the rays are the smoke, the day is the flame, the moon is the ember, and the stars are the sparks. In this fire, the gods offer faith as an oblation; from that offering, King Soma arises.
पर्जन्यो वाअग्निः गौतम॥ तस्य संवत्सरएवसमिद् अभ्राणि धूमो, विद्युदर्चिः अशनिरङ्गारा, ह्रादुनयो विष्फुलिङ्गाः॥ तस्मिन्नेतस्मिन्नग्नौदेवाः सोमं . जुह्वति; तस्या आहुतेर्वृष्टिः संभवति
Rain is the fire, O Gautama. Of that, the year is the fuel, the clouds are the smoke, lightning is the flame, thunderbolts are the embers, and thunderclaps are the sparks. In this fire, the gods offer Soma as an oblation; from that offering, rain is produced.