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.
योह वैसंपदं वेद, सँ हास्मै पद्यते, यं कामं कामयते॥ श्रोत्रं वैसंपच्; छ्रोत्रे हीमेसर्वे वेदा अभिसंपन्नाः॥ सँ हास्मै पद्यते, यं कामं कामयते, यएवं वेद
Whoever knows what is attainment, to him attainment comes, whatever he desires. The ear is indeed attainment; in the ear, all the Vedas are attained. To him attainment comes, whatever he desires, whoever knows thus.
योह वाआयतनं वेदायतनँ स्वानां भवति आयतनं जनानां॥ मनो वाआयतनम्॥ आयतनँ स्वानां भवति आयतनं जनानां, यएवं वेद
Whoever knows what is the abode becomes the abode of his own people and the abode of men. The mind is indeed the abode; whoever knows thus becomes the abode of his own people and the abode of men.
योह वैप्रजातिं वेद, प्रजायते ह प्रजया पशुभी॥ रेतो वैप्रजातिः॥ प्रजायते . प्रजया पशुभिः यएवं वेद
Whoever knows what is procreation is born with offspring and cattle. Semen is indeed procreation; whoever knows thus is born with offspring and cattle.
तेहेमेप्राणा, अहँश्रेयसे विवदमाना, ब्रह्म जग्मुः . \` कोनो वसिष्ठ इति॥ . यस्मिन्व उत्क्रान्त इदँ शरीरं पापियो मन्यते, सवो वसिष्ठ इति
These vital forces, disputing among themselves as to which is the best, went to Brahman. 'Who is the most excellent?' they asked. The one whose departure makes this body seem inferior, he is the most excellent.
वाग्घोच्चक्राम॥ सासंवत्सरं प्रोष्यागत्योवाचः कथमशकत मदृतेजीवितुमिति॥ तेहोचुः यथा कडा अवदन्तो वाचा, प्राणन्तः प्राणेन, पश्यन्तश्चक्षुषा, शृण्वन्तः श्रोत्रेण, विद्वाँसो मनसा, प्रजायमाना रेतसैवमजीविष्मेति॥ प्रविवेश ह वाक्
Speech departed. Having stayed away for a year, she returned and asked, 'How did you manage to live without me?' They replied, 'Just as people, though mute, live by breath, by seeing with the eye, by hearing with the ear, by knowing with the mind, and by procreating with semen, so we lived.' Then speech entered back.
चक्षुर्होच्चक्राम॥ तत्संवत्सरं प्रोष्यागत्योवाचः कथमशकत मदृतेजीवितुमिति॥ तेहोचुः यथान्धा, अपश्यन्तश्चक्षुषा, प्राणन्तः प्राणेन, वदन्तो वाचा, शृण्वन्तः श्रोत्रेण, विद्वाँसो मनसा, प्रजायमाना रेतसैवमजीविष्मेति॥ प्रविवेश ह चक्षुः
The eye departed. Having stayed away for a year, it returned and asked, 'How did you manage to live without me?' They replied, 'Just as blind people live without seeing with the eye, but by breathing with breath, speaking with speech, hearing with the ear, knowing with the mind, and procreating with semen, so we lived.' Then the eye entered back.
श्रोत्रँ होच्चक्राम॥ तत्संवत्सरं प्रोष्यागत्योवाचः कथमशकत मदृतेजीवितुमिति॥ तेहोचुः यथा बधिरा, अशृण्वन्तः श्रोत्रेण, प्राणन्तः प्राणेन, वदन्तो वाचा, पश्यन्तश्चक्षुषा, विद्वाँसो मनसा, प्रजायमाना रेतसैवमजीविष्मेति॥ प्रविवेश ह श्रोत्रम्
The ear sought to depart. After spending a year away, it returned and asked, 'How were you able to live without me?' They replied, 'Just as the deaf, not hearing with the ear, breathe with breath, speak with speech, see with the eye, think with the mind, and procreate with semen—so we lived.' Then the ear entered again.
मनो होच्चक्राम॥ तत्संवत्सरं प्रोष्यागत्योवाचः कथमशकत मदृतेजीवितुमिति॥ तेहोचुः यथा मुग्धा, अविद्वाँसो मनसा, प्राणन्तः प्राणेन, वदन्तो वाचा, पश्यन्तश्चक्षुषा, शृण्वन्तः श्रोत्रेण, प्रजायमाना रेतसैवमजीविष्मेति॥ प्रविवेश ह मनः
The mind sought to depart. After spending a year away, it returned and asked, 'How were you able to live without me?' They replied, 'Just as the dull-witted, not thinking with the mind, breathe with breath, speak with speech, see with the eye, hear with the ear, and procreate with semen—so we lived.' Then the mind entered again.
रेतो होच्चक्राम॥ तत्संवत्सरं प्रोष्यागत्योवाचः कथमशकत मदृतेजीवितुमिति॥ तेहोचुः यथा क्लीबा, अप्रजायमाना रेतासा, प्राणन्तः प्राणेन, वदन्तो वाचा, पश्यन्तश्चक्षुषा, शृण्वन्तः श्रोत्रेण, विद्वाँसो मनसैवमजीविष्मेति॥ प्रविवेश ह रेतः
The semen sought to depart. After spending a year away, it returned and asked, 'How were you able to live without me?' They replied, 'Just as the impotent, not procreating with semen, breathe with breath, speak with speech, see with the eye, hear with the ear, and think with the mind—so we lived.' Then the semen entered again.
अथ ह प्राणउत्क्रमिष्यन् यथा महासुहयः सैन्धवः पड्वीशशङ्खून्त्संवृहेद् एवँ हैवेमान्प्राणान्त्संववर्ह॥ तेहोचुः मा, भगव, उत्क्रमीः नवैशक्ष्यामस् त्वदृतेजीवितुमिति॥ तस्यो मे बलिं कुरुतेति॥ तथेति
Then the breath was about to depart. Just as a noble horse of the Sindhu region gathers its limbs, so the breaths gathered together. They said, 'Do not depart, revered one; we could not live without you.' He replied, 'Then offer me your tribute.' 'So be it,' they said.