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.
यत्किङ्चाविज्ञातं प्राणस्य तद्रूपम् प्राणोह्यविज्ञातः, प्राणएनं तद्भूत्वावति
Whatever is unknown is the form of the vital breath, for the vital breath is indeed the unknown; by becoming that, the vital breath protects him.
तस्यै वाचः पृथिवीशरीरं, ज्योती रूपमयमग्निः॥ तद्यावत्य् एववाक् तावती पृथिवी, तावानयमग्निः
For speech, the earth is the body, and its luminous form is fire; as much as there is of speech, so much is the earth, and so much is this fire.
अथैतस्य मनसो द्यौः शरीरं, ज्योती रूपमसावादित्यः॥ तद्यावदेवमनस् तावती द्यौः तावानसावादित्यः॥ तौमिथुनँ समैतां॥ ततः प्राणोऽजायत॥ सइन्द्रः, सएषोऽसपत्नो॥ द्वितीयो वैसपत्नो॥ नास्य सपत्नो भवति, यएवं वेद
Now, for the mind, the sky is the body, and its luminous form is that sun; as much as there is of mind, so much is the sky, and so much is that sun. These two united as a pair; from them the vital breath was born. He is Indra, he is without a rival; the second is with a rival. He who knows thus has no rival.
अथैतस्य प्राणस्यापः शरीरं, ज्योती रूपमसौचन्द्रः॥ तद्यावानेवप्राणः तावत्य आपः तावानसौचन्द्रः
Now, for this vital breath, water is the body, and its luminous form is that moon; as much as there is of this vital breath, so much are the waters, and so much is that moon.
तएतेसर्व एवसमाः, सर्वेऽनन्ताः॥ सयोहैतानन्तवत उपास्ते, अन्तवन्तँ सलोकं जयति अथ योहैताननन्तानुपास्ते, अनन्तँ सलोकं जयति
All these are indeed equal, all are infinite. Whoever worships these as finite conquers a finite world; but whoever worships these as infinite conquers an infinite world.
सएषसंवत्सरः प्रजापतिष् षोडशकलः॥ तस्य रात्रय एवपङ्चदश कला; ध्रुवैवास्य षोडशीकला॥ सरात्रिभिरेवाच पूर्यते, अप च क्षीयते॥ सोऽमावास्याँ रात्रिमेतया षोडश्याकलया सर्वमिदं प्राणभृदनुप्रविश्य, ततः प्रातर्जायते॥ तस्मादेताँ रात्रिं प्राणभृतः प्राणं नविच्छिन्द्यादपि कृकलासस्यैतस्या एवदेवताया अपचित्यै
He is the year, Prajapati, with sixteen parts. Of these, the nights are fifteen parts; the sixteenth part is fixed. He is filled by the nights and diminished by the waters. On the night of the new moon, with this sixteenth part, he enters all beings that breathe, and then is born again in the morning. Therefore, one should not cut off the breath of living beings on that night, even of a lizard, for the sake of this very deity.
योवैससंवत्सरः प्रजापतिष् षोडशकालो, अयमेवसयोऽयमेवंवित्पुरुषः॥ तस्य वित्तमेवपङ्चदश कलाः आत्मैवास्य षोडशीकला॥ सवित्तेनैवाच पूर्यते, अप च क्षीयते॥ तदेतन्नभ्यं यदयमात्मा, प्रधिर्वित्तं॥ तस्माद्यदि अपि सर्वज्यानिं जीयत, आत्मना चेज् जीवति, प्रधिनागादित्य् आहुः
He who is the year, Prajapati, with sixteen parts, is this very person who knows thus. Of him, wealth is the fifteen parts; the self is the sixteenth part. He is filled by wealth and diminished by the waters. Therefore, this self is not wealth; the self is superior to wealth. Therefore, even if someone lives with all possessions, if he lives by the self, they say he has lived by the superior.
अथ त्रयो वावलोकाः मनुष्यलोकः, पितृलोको, देवलोकइति॥ सोऽयं मनुष्यलोकः पुत्रेणैवजय्यो, नान्येन कर्मणा; कर्मणा पितृलोको; विद्यया देवलोको॥ देवलोकोवैलोकानाँ श्रेष्ठस्; तस्माद्विद्यां प्रशँसन्ति
Now, there are three worlds: the world of humans, the world of ancestors, and the world of the gods. The world of humans is to be won by a son, not by any other action; the world of the ancestors by action; the world of the gods by knowledge. Of these worlds, the world of the gods is the highest; therefore, they praise knowledge.
अथातः सम्प्रत्तिः॥ यदाप्रैष्यन्मन्यते, अथ पुत्रमाहः त्वं ब्रह्म, त्वं यज्ञः त्वं लोकइति॥ सपुत्रः प्रत्याहाहं ब्रह्माहं यज्ञो, अहम्लोकइति
Now, as for succession: when a man thinks he is about to depart, he addresses his son: 'You are Brahman, you are the sacrifice, you are the world.' The son replies: 'I am Brahman, I am the sacrifice, I am the world.'
यद्वैकिङ्चानूक्तं, तस्य सर्वस्य ब्रह्मेत्य् एकता॥ येवैकेच यज्ञाः तेषाँ सर्वेषां यज्ञइत्य् एकता॥ येवैकेच लोकाः तेषाँ सर्वेषां लोकइत्य् एकतैतावद्वाइदँ सर्वम् एतन्मा सर्वँ सन्नयमितोभुनजदिति॥ तस्मात्पुत्रमनुशिष्टं लोक्यमाहुः तस्मादेनमनुशासति॥ सयदैवंविदस्माल् लोकात्प्रैति अथैभिरेवप्राणैः सहपुत्रमाविशति॥ सयद्यनेन किङ्चिदक्ष्णयाकृतं भवति, तस्मादेनँ सर्वस्मात्पुत्रोमुङ्चति॥ तस्मात्पुत्रोनाम॥ सपुत्रेणैवास्मिल् लोकेप्रतितिष्ठति अथैनमेतेदेवाः प्राणाअमृता आविशन्ति
Whatever was left unsaid, all of that is unified as Brahman. Whatever sacrifices there are, all of them are unified as the sacrifice. Whatever worlds there are, all of them are unified as the world. Thus, all this is indeed unified; let me not be separated from all this.' Therefore, they say that a son who has been instructed is to be looked upon; therefore, they instruct him. When one who knows thus departs from this world, he enters together with these breaths into his son. If there is any remaining debt or wrong, the son releases him from all of it; therefore, he is called 'son.' With a son, one stands firm in this world, and into him these immortal breaths enter.