Brihadaranyaka Upanishad

तदेतत्प्रेयः पुत्रात् प्रेयो वित्तात् प्रेयोऽन्यस्मात्सर्वस्माद् अन्तरतरं, यदयमात्मा॥ सयोऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात् प्रियँ रोत्स्यतीतीश्वरोह तथैवस्याद्॥ आत्मानमेवप्रियमुपासीत॥ सयआत्मानमेवप्रियमुपास्ते, नहास्य प्रियं प्रमायुकं भवति

This is dearer than a son, dearer than wealth, dearer than anything else, more inward: this Self. If one were to say to another who claims something else is dear, 'That which you call dear will perish,' let it be so. One should meditate upon the Self alone as dear. Whoever meditates upon the Self alone as dear, for him the dear does not perish.

तदाहुः यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्यामन्यन्ते, किमु तद्ब्रह्मावेद् यस्मात्तत्सर्वमभवदिति

They say: 'By knowledge of Brahman, all will become,' and people think thus. But what is that Brahman, since all became from it?

ब्रह्म वाइदमग्र आसीत्॥ तदात्मानमेवावेद् अहं ब्रह्मास्मीति; तस्मात्तत्सर्वमभवत्॥ तद्यो-यो देवानां प्रत्यबुध्यत, सएवतदभवत् तथर्षीनां, तथा मनुष्याणाम्

Verily, Brahman was this in the beginning, one alone. It knew itself: 'I am Brahman.' Therefore, all became from it. Whoever among the gods awakened to this, he became that; so among the sages, so among humans.

तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेः अहं मनुरभवँ सूर्यश्चेति॥ तदिदमप्य् एतर्हि यएवं वेदाहं ब्रह्मास्मीति, सइदँ सर्वं भवति, तस्य ह नदेवाश्चनाभूत्या ईशत, आत्माह्य् एषाँ सभवति॥ अथ योऽन्यां देवतामुपास्तेः अन्योऽसाउ अन्योऽहमस्मीति, नसवेद॥ यथा पशुरेवँ सदेवानां॥ यथा ह वैबहवः पशवो मनुष्यं भुङ्ज्युः एवमेकैकः पुरुषो देवान्भुनक्ति॥ एकस्मिन्नेवपशावादीयमानेऽप्रियं भवति, किमु बहुषु; तस्मादेषां तन्नप्रियं यदेतन्मनुष्याविद्युः

Seeing this, the sage Vāmadeva declared: 'I became Manu, I became the Sun.' Even now, whoever knows thus, 'I am Brahman,' he becomes all. Neither gods nor ancestors rule over him, for he becomes the Self. But whoever worships another deity, thinking 'He is one, I am another,' does not know. He is like cattle for the gods. Just as many cattle serve a human, so each person serves the gods. When a single animal is taken, it is unpleasant; how much more when many are taken. Therefore, what is unpleasant for them is that which humans know.

ब्रह्म वाइदमग्र आसीदेकमेव॥ तदेकँ सन्नव्यभवत्॥ तच्छ्रेयो रूपमत्यसृजत क्षत्रं, यान्य् एतानि देवत्राक्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमोमृत्युरीशान इति॥ तस्मात्क्षत्रात्परं नास्ति; तस्माद्! ब्राह्मणः क्षत्रियं अधस्तादुपास्ते राजसूये॥ क्षत्रएवतद्यशो दधाति, सैषाक्षत्रस्य योनिर्यद्ब्रह्म॥ तस्माद्यद्यपि राजा परमतां गच्छति, ब्रह्मैवान्ततउपनिश्रयति स्वां योनिं॥ यउ एनँ हिनस्ति, स्वाँ सयोनिमृच्छति॥ सपापीयान्भवति, यथा श्रेयाँसँ हिँसित्वा

Verily, Brahman was this in the beginning, one alone. Being one, it differentiated itself. It created the best form, Kṣatra (sovereignty): these are the divine Kṣatras—Indra, Varuṇa, Soma, Rudra, Parjanya, Yama, Mṛtyu, Īśāna. Therefore, there is nothing higher than Kṣatra. Thus, the Brāhmaṇa worships the Kṣatriya from below in the Rājasūya. Kṣatra alone grants him fame. The womb of Kṣatra is Brahman. Therefore, even if the king reaches supremacy, he ultimately resorts to Brahman, his own womb. Whoever injures him, he attains his own womb. He becomes more sinful, just as one who departs from the best.

सनैवव्यभवत्॥ सविशमसृजत, यान्य् एतानि देवजातानि गणशआख्यायन्ते, वसवो रुद्राआदित्याविश्वे देवामरुत इति

He differentiated himself. He created those divine classes which are spoken of in groups: the Vasus, Rudras, Ādityas, Viśve Devas, Maruts.

सनैवव्यभवत्॥ सशौद्रं वर्णमसृजत पूषणम्॥ इयं वैपूषेयँ हीदँ सर्वं पुष्यति यदिदं किङ्च

He differentiated himself. He created the Śūdra class, Pūṣan. Indeed, this Pūṣan nourishes all that exists here.

सनैवव्यभवत्॥ तच्छ्रेयो रूपमत्यसृजत धर्मं॥ तदेतत्क्षत्रस्य क्षत्रं यद्धर्मः॥ तस्माद्धर्मात्परं नास्ति॥ अथो अबलीयान्बलीयाँसमाशँसते धर्मेण यथा राज्ञैवं॥ योवैसधर्मः, सत्यं वैतत्॥ तस्मात्सत्यं वदन्तमाहुः धर्मं वदतीति, धर्मं वा वदन्तँ: सत्यं वदतीति एतद्ध्य् एवैतदुभयं भवति

He differentiated himself. He created the best form, Dharma. This is the sovereignty of sovereignty: Dharma. Therefore, there is nothing higher than Dharma. Thus, the weaker submit to the stronger by Dharma, as to a king. What is Dharma is truth. Therefore, they say to one who speaks truth, 'He speaks Dharma'; and to one who speaks Dharma, 'He speaks truth.' Both are indeed the same.

तदेतद्ब्रह्म क्षत्रं विट् शूद्रः॥ तदग्निनैवदेवेषु ब्रह्माभवद् ब्राह्मणोमनुष्येषु, क्षत्रियेण क्षत्रियो, वैश्येन वैश्यः, शूद्रेण शूद्रः॥ तस्मादग्नावेवदेवेषु लोकमिच्छन्ते, ब्राह्मणेमनुष्येषु एताभ्याँ हिरूपाभ्यां ब्रह्माभवत्

This is Brahman, Kṣatra, Vaiśya, Śūdra. Among the gods, Brahman became Agni; among humans, Brāhmaṇa; by Kṣatriya, Kṣatriya; by Vaiśya, Vaiśya; by Śūdra, Śūdra. Therefore, among the gods, they seek the world through Agni; among humans, through Brāhmaṇa. By these two forms, Brahman became.

अथ योह वाअस्माल् लोकात्स्वं लोकमदृष्ट्वा प्रैति, सएनमविदितो नभुनक्ति; यथा वेदो वाननूक्तोऽन्यद्वा कर्माकृतं॥ यदि ह वाअप्यनेवंविन्महत्पुण्यं कर्म करोति, तद्धास्यान्ततः क्षीयत एवात्मानमेवलोकमुपासीत॥ सयआत्मानमेवलोकमुपास्ते, नहास्य कर्म क्षीयते॥ अस्माद्ध्य् एवात्मनो यद्-यत्कामयते, तत्-तत्सृजते

But whoever departs from this world without knowing his own world, him the unknown does not enjoy; as the Veda not recited, or other acts not performed. Even if he does great meritorious deeds, they are ultimately exhausted. One should meditate upon the Self alone as one's world. Whoever meditates upon the Self alone as one's world, his deeds are not exhausted. From his own Self, whatever he desires, that he creates.

अथो अयं वाआत्मासर्वेषां भूतानां लोकः; सयज् जुहोति, यद्यजते तेन देवानां लोको; अथ यदनुब्रूते, तेनर्षीणाम्; अथ यत्प्रजामिच्छते, यत्पितृभ्यो निपृणाति, तेन पित्ऱ्णाम्; अथ यन्मनुष्यान्वासयते, यदेभ्योऽशनं ददाति, तेन मनुष्याणाम्; अथ यत्पशुभ्यस् तृणोदकं विन्दति, तेन पशूनां; यदस्य गृहेषु श्वापदा वयाँस्य् आपिपीलिकाभ्य उपजीवन्ति, तेन तेषां लोको॥ यथा ह वैस्वाय लोकायारिष्टिमिच्छेद् एवँ हैवंविदे सर्वदासर्वाणि भूतान्यरिष्टिमिच्छन्ति॥ तद्वाएतद्विदितं मीमाँसितम्

Moreover, this Self is the world of all beings. When one offers sacrifices, by that he attains the world of the gods; when he recites, the world of the sages; when he desires offspring, or gives offerings to ancestors, the world of the ancestors; when he serves humans, or gives them food, the world of humans; when he provides grass and water to animals, the world of animals; when creatures in his house—dogs, birds, insects—live by him, the world of those beings. Just as one who desires well-being for all worlds, so all beings always desire well-being for him who knows thus. This is known and investigated.

आत्मैवेदमग्र आसीद् एक एव॥ सोऽकामयतः जायामे स्याद् अथ प्रजायेयाथ वित्तं मे स्याद् अथ कर्म कुर्वीयेति॥ एतावान्वैकामो नेच्छँश्चनातो भूयो विन्देत्॥ तस्मादप्य् एतर्ह्य् एकाकीकामयतेः जायामे स्याद् अथ प्रजायेयाथ वित्तं मे स्याद् अथ कर्म कुर्वीयेति॥ सयावदप्य् एतेषामेकैकं नप्राप्नोति अकृत्स्न एवतावन्मन्यते॥ तस्यो कृत्स्नता

In the beginning, this was the Self alone, one and without a second. He desired: 'May I have a wife, then I may beget offspring, then may I possess wealth, then may I perform actions.' Such is the extent of desire; one does not gain more than this by wishing. Therefore, even now, when one is alone, one desires: 'May I have a wife, then I may beget offspring, then may I possess wealth, then may I perform actions.' As long as he does not attain each of these, he considers himself incomplete. His completeness is thus.

मन एवास्यात्मा; वाग्जाया; प्राणः प्रजा; चक्षुर्मानुषं वित्तं, चक्षुषा हितद्विन्दति; श्रोत्रं दैवं, श्रोत्रेण हितच्छृणोति आत्मैवास्य कर्मात्मना हिकर्म करोति॥ सएषपाङ्क्तो यज्ञः, पाङ्क्तः पशुः, पाङ्क्तः पुरुषः, पाङ्क्तमिदँ सर्वं यदिदं किङ्च॥ तदिदँ सर्वमाप्नोति, यएवं वेद॥ 5 = 14.4.3.1-34=

His mind is his Self; speech is his wife; breath is his offspring; sight is his human wealth, for by sight he finds what is beneficial; hearing is his divine wealth, for by hearing he learns what is beneficial. The Self is his action, for by the Self he acts. This sacrifice is fivefold, the animal is fivefold, the person is fivefold, all this is fivefold, whatever exists. He attains all this, who knows thus.

यत्सप्तान्नानि मेधया तपसाजनयत्पितै- -कमस्य साधारणं, द्वेदेवानभाजयत्॥ त्रीण्य् आत्मनेऽकुरुत, पशुभ्य एकं प्रायच्छत्; तस्मिन्त्सर्वं प्रतिष्ठितं, यच्च प्राणिति यच्च न॥ कस्मात्तानि नक्षीयन्ते, अद्यमानानि सर्वदा॥ योवैतामक्षितिं वेद, सोऽन्नमत्ति प्रतीकेन, सदेवानपिगच्छति, सऊऋजमुपजीवतीति श्लोकाः

He generated seven kinds of food by intelligence and austerity: one he made common to all, two he assigned to the gods, three he reserved for himself, and one he gave to the animals. In that, everything is established, both what breathes and what does not. Why do these foods not diminish, though they are always eaten? Whoever knows this inexhaustibility, eats food with its symbol, and reaches the gods, living upon strength—so say the verses.

यत्सप्तान्नानि मेधया तपसाजनयत्पितेति, मेधया हितपसाजनयत्पितैकमस्य साधारणमितीदमेवास्य तत्साधारणमन्नं, यदिदमद्यते॥ सयएतदुपास्ते, नसपाप्मनो व्यावर्तते; मिश्रँ ह्य् एतत्

He generated seven kinds of food by intelligence and austerity, and one he made common to all. This is the common food, that which is eaten. Whoever worships this, is not overcome by evil; for it is mixed.

द्वेदेवानभाजयदिति, हुतं च प्रहुतं च; तस्माद्देवेभ्यो जुह्वति च प्रच जुह्वति॥ अथो आहुः दर्शपूर्णमासाविति॥ तस्मान्नेष्टियाजुकः स्यात्

He assigned two to the gods: the offered and the re-offered. Therefore, offerings are made to the gods, both the main and the secondary. And so they say: 'The new and full moon sacrifices.' Therefore, one should be a sacrificer with oblations.

पशुभ्य एकं प्रायच्छदिति, तत्पयः; पयो ह्य् एवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति॥ तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति, स्तनं वानुधापयन्ति;

He gave one to the animals: that is milk. For at first, both humans and animals live upon milk. Therefore, when a child is born, they first lick clarified butter or apply it to the breast.

अथ वत्सं जातमाहुः अतृणाद इति॥ तस्मिन्त्सर्वं प्रतिष्ठितं, यच्च प्राणिति यच्च नेति, पयसि हीदँ सर्वं प्रतिष्ठितं, यच्च प्राणिति यच्च न

When a calf is born, they say, 'It is not yet eating grass.' In it, everything is established, both what breathes and what does not; for in milk, everything is established, both what breathes and what does not.

तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति, नतथा विद्याद्॥ यदहरेवजुहोति, तदहः पुनर्मृत्युमपजयत्य् एवं विद्वान्त्; सर्वँ हिदेवेभ्योऽन्नाद्यं प्रयच्छति॥ कस्मात्तानि नक्षीयन्तेऽद्यमानानि सर्वदेति

When they say, 'By offering milk throughout the year, one conquers death again,' one should not understand it so. For whatever day one offers, that day one conquers death again; thus, knowing this, one gives food to all the gods. Why do these foods not diminish, though they are always eaten?

पुरुषो वाअक्षितिः, सहीदमन्नं पुनः-पुनर्जनयते॥ योवैतामक्षितिं वेदेति, पुरुषो वाअक्षितिः॥ सहीदमन्नं धिया-धिया जनयते कर्मभिः यद्धैतन्नकुर्यात् क्षीयेत ह॥ सोऽन्नमत्ति प्रतीकेनेति, मुखं प्रतीकं, मुखेनेत्य् एतत्॥ सदेवानपिगच्छति, सऊर्जमुपजीवतीति प्रशँसा

The person is inexhaustibility, for he generates this food again and again. Whoever knows this inexhaustibility, the person is inexhaustibility. He generates this food by intelligence and by actions; if he did not do so, it would diminish. He eats food with its symbol: the mouth is the symbol, by the mouth he eats. He reaches the gods, living upon strength—so the praises say.

त्रीण्य् आत्मनेऽकुरुतेतिः मनो वाचं प्राणं; तान्य् आत्मनेऽकुरुतान्यत्रमना अभूवं, नादर्शम्; अन्यत्रमना अभूवं, नाश्रौषमितिः मनसा ह्य् एवपश्यति, मनसा शृणोति

He reserved three for himself: mind, speech, and breath. He reserved these for himself. When my mind was elsewhere, I did not see; when my mind was elsewhere, I did not hear. For by mind alone one sees, by mind alone one hears.

कामः सङ्कल्पोविचिकित्साश्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्य् एतत्सर्वं मन एव॥ तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति

Desire, resolve, doubt, faith, lack of faith, steadiness, unsteadiness, shame, intelligence, fear—all these are only in the mind. Therefore, even when touched from behind, one knows by the mind.

यः कश्च शब्दो, वागेवसैषाह्यन्तं आयत्तैषाहिन॥ प्राणोऽपानोव्यानउदानः समानोऽनइत्य् एतत्सर्वं प्राणएवैतन्मयो वाअयमात्माः वाङ्मयो, मनोमयः, प्राणमयः

Whatever sound there is, it is dependent on speech, and speech is dependent on it. Breath consists of the functions of inhalation, exhalation, diffused breath, upward breath, and equalizing breath; all this is indeed made of breath. This Self is made of speech, made of mind, made of breath.

त्रयो लोकाएतएवः वागेवायं लोको, मनोऽन्तरिक्षलोकः, प्राणोऽसौलोकः

There are three worlds: this world is speech, the intermediate world is mind, and the heavenly world is breath.

त्रयो वेदा एतएवः वागेवर्ग्वेदो, मनो यजुर्वेदः, प्राणः सामवेदः

There are three Vedas: speech is the Rig Veda, mind is the Yajur Veda, breath is the Sama Veda.

देवापितरो मनुष्याएतएवः वागेवदेवा, मनः पितरः, प्राणोमानुष्याः

There are gods, ancestors, and humans: speech is the gods, mind is the ancestors, breath is the humans.

पितामाताप्रजैतएवः मन एवपिता, वाङ् माता, प्राणः प्रजा

There are father, mother, and offspring: mind is the father, speech is the mother, breath is the offspring.

विज्ञातं विजिज्ञास्यमविज्ञातमेतएवः यत्किङ्च विज्ञातं वाचस् तद्रूपम् वाग्घिविज्ञाता, वागेनं तद्भूत्वावति

Whatever is known, whatever is to be known, whatever is unknown—all these are only in speech. Whatever is known is the form of speech; speech is the knower, and by speech, having become that, one protects it.

यत्किङ्च विजिज्ञास्यं मनसस् तद्रूपम् मनो हिविजिज्ञास्यं, मन एनं तद्भूत्वावति

Whatever is to be known is the form of mind; mind is what is to be known, and by mind, having become that, one protects it.