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.
अयं वैलोकोऽग्निः गौतम॥ तस्य पृथिव्य् एवसमिद् वायुर् ? धूमो, रात्रिरर्चिः दिशो अङ्गारा, अवन्तरदिशो विष्फुलिङ्गाः॥ तस्मिन्नेतस्मिन्नग्नौदेवावृष्टिं जुह्वति; तस्या आहुतेरन्नँ संभवति
This world is the fire, O Gautama. Of that, the earth is the fuel, air is the smoke, night is the flame, the quarters are the embers, and the intermediate directions are the sparks. In this fire, the gods offer rain as an oblation; from that offering, food is produced.
पुरुषो वाअग्निः गौतम॥ तस्य व्यात्तमेवसमित् प्राणोधूमो, वागर्चिश्, चक्षुरङ्गाराः, श्रोत्रं विष्फुलिङ्गाः॥ तस्मिन्नेतस्मिन्नग्नौदेवाअन्नं जुह्वति; तस्या आहुते रेतः संभवति
A person is the fire, O Gautama. Of that, the open mouth is the fuel, breath is the smoke, speech is the flame, the eye is the ember, and the ear is the spark. In this fire, the gods offer food as an oblation; from that offering, semen is produced.
योषा वाआग्निः गौतम॥ तस्या उपस्थ एवसमिल्, लोमानि धूमो, योनिरर्चिः यदन्तः करोति, तेऽङ्गारा, अभिनन्दा विष्फुलिङ्गाः॥ तस्मिन्नेतस्मिन्नग्नौदेवारेतो जुह्वति; तस्या आहुतेः पुरुषः संभवति॥ सजायते . सजीवति यावज् जीवति अथ यदाम्रियते,
A woman is the fire, O Gautama. Of her, the sexual organ is the fuel, the hair is the smoke, the vulva is the flame, what is done within is the ember, and the pleasures are the sparks. In this fire, the gods offer semen as an oblation; from that offering, a man is born. He is born, he lives as long as he lives, and when he dies,
अथैनमग्नये हरन्ति
Then they carry him to the fire.
तस्याग्निरेवाग्निर्भवति, समित्समिद् धूमोधूमो, अर्चिरर्चिः अङ्गारा अङ्गारा, विष्फुलिङ्गा विष्फुलिङ्गाः॥ तस्मिन्नेतस्मिन्नग्नौदेवाः पुरुषं जुह्वति; तस्या आहुतेः पुरुषो भास्वरवर्णः संभवति
For him, fire itself becomes fire, fuel is fuel, smoke is smoke, flame is flame, embers are embers, and sparks are sparks. In this fire, the gods offer the man as an oblation; from that offering, a man of shining form is produced.
तेयएवमेतद्विदुः येचामीअरण्ये श्रद्धाँ सत्यमुपासते, तेऽर्चिरभिसंभवन्ति अर्चिषोऽहः अह्न आपूर्यमाणपक्षम् आपूर्यमाणपक्षाद्यान्षण्मासानुदङ्ङ् आदित्यएति, मासेभ्यो देवलोकं, देवलोकादादित्यम् आदित्याद्वैद्युतं; तान्वैद्युतात् पुरुषो मानसएत्य ब्रह्मलोकान्गमयति; तेतेषु ब्रह्मलोकेषु पराः परावतो वसन्ति॥ तेषां इह . नपुनरावृत्तिरस्ति .
Those who know this, who in the forest worship faith and truth, they attain the flame; from the flame, the day; from the day, the bright fortnight; from the bright fortnight, the six months when the sun moves north; from the months, the world of the gods; from the world of the gods, the sun; from the sun, the lightning. From the lightning, a person, mind-born, leads them to the world of Brahman. In those worlds of Brahman, they dwell, transcending all; for them, there is no return here.
अथ येयज्ञेन दानेन तपसा लोकं ~ जयन्ति, तेधूममभिसंभवन्ति, धूमाद्रात्रिँ, रात्रेरपक्षीयमाणपक्षम् अपक्षीयमाणपक्षाद्यान्षण्मासान्दक्षिणादित्यएति, मासेभ्यः पितृलोकं, पितृलोकाच्चन्द्रं; तेचन्द्रं प्राप्यान्नं भवन्ति; ताँस् तत्र देवायथा सोमँ राजानम् आप्यायस्व, अपक्षीयस्वेति एवमेनाँस् तत्र भक्षयन्ति॥ तेषां यदातत्पर्यवैति अथेममेवाकाशमभिनिष्पद्यन्त, आकाशाद्वायुं, वायोर्वृष्टिं, वृष्टेः पृथिवीं; तेपृथिवीं प्राप्यान्नं भवन्ति; . , ततो योषाग्नौ जायन्ते॥ तएवमेवानुपरिवर्तन्ते॥ अथ यएतौपन्थानौ नविदुः तेकीटाः, पतङ्गा, यदिदं दन्दशूकम्॥ 2/
But those who win the world by sacrifice, giving, and austerity, they attain smoke; from smoke, night; from night, the waning fortnight; from the waning fortnight, the six months when the sun moves south; from the months, the world of the ancestors; from the world of the ancestors, the moon. Having reached the moon, they become food there; as the gods, filling up King Soma, say, 'Increase, diminish,' so they are consumed there. When their merit is exhausted, they enter this space, from space into air, from air into rain, from rain into earth; having reached the earth, they become food. From there, they are born in the fire of a woman. Thus, they keep revolving. But those who do not know these two paths become insects, moths, and such as these.
योह वैज्येष्ठं च श्रेष्ठं च वेद, ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति॥ प्राणोवैज्येष्ठश्च श्रेष्ठश्च॥ ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति अपि च येषां बुभूषति, यएवं वेद
Whoever knows what is eldest and best becomes the eldest and best among his own. Breath is indeed the eldest and best; whoever knows thus becomes the eldest and best among his own, and also among those whom he wishes to surpass.
योह वैवसिष्ठां वेद, वसिष्ठः स्वानां भवति॥ वाग्वैवसिष्ठा॥ वसिष्ठः स्वानां भवति . यएवं वेद
Whoever knows what is most excellent becomes the most excellent among his own. Speech is indeed the most excellent; whoever knows thus becomes the most excellent among his own.
योह वैप्रतिष्ठां वेद, प्रतितिष्ठति समे, प्रतितिष्ठति दुर्गे॥ चक्षुर्वैप्रतिष्ठा; चक्षुषा हिसमेच दुर्गेच प्रतितिष्ठति॥ प्रतितिष्ठति समे, प्रतितिष्ठति दुर्गे, यएवं वेद
Whoever knows what is the foundation stands firm in the level and in the difficult. The eye is indeed the foundation; by the eye, one stands firm in the level and in the difficult. Whoever knows thus stands firm in the level and in the difficult.