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.
पृथिव्यैचैनमग्नेश्च दैवी वागाविशति॥ सावैदैवी वाग्यया, यद्-यदेववदति, तत्-तद्भवति
From the earth and from fire, the divine speech enters him; that is indeed the divine speech, and whatever he utters, that comes to be.
दिवश्चैनमादित्याच्च दैवं मन आविशति॥ तद्वैदैवं मनो येनानन्द्य् एवभवति अथो नशोचति
From the sky and from the sun, the divine mind enters him; that is indeed the divine mind, and by that he becomes joyful and does not grieve.
अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राणआविशति॥ सवैदैवः प्राणोयः संचरँश्चासंचरँश्च नव्यथते, अथो नरिष्यति॥ सएषएवंवित्सर्वेषां भूतानामात्माभवति॥ यथैषादेवतैवँ स॥ यथैतां देवताँ सर्वाणि भूतान्यवन्ति एवँ हैवंविदँ सर्वाणि भूतान्यवन्ति॥ यदु किङ्चेमाः प्रजाः शोचन्ति अमैवासां तद्भवति, पुण्यमेवामुं गच्छति, नह वैदेवान्पापं गच्छति
From the waters and from the moon, the divine vital breath enters him; that is indeed the divine vital breath, which moves and does not move, is not afflicted, and does not perish. He who knows thus becomes the self of all beings. As this deity is, so is he. As all beings support this deity, so all beings support him who knows thus. If these creatures grieve, that does not affect him; he goes to the blessed world, for the evil does not reach the gods.
अथातो व्रतमीमाँसा॥ प्रजापतिर्ह कर्माणि ससृजे॥ तानि सृष्टान्यन्योऽन्येनास्पर्धन्तः वदिष्याम्य् एवाहमिति वाग्दध्रे; द्रक्ष्याम्यहमिति चक्षुः; श्रोष्याम्यहमिति श्रोत्रम्; एवमन्यानि कर्माणि यथाकर्मम्
Now, as for the vow: Prajapati created the actions. When they were created, they competed with one another, each saying, 'I will speak,' said speech; 'I will see,' said the eye; 'I will hear,' said the ear; and so with the other actions, each according to its function.
तानि मृत्युः श्रमो भूत्वोपयेमे, तान्य् आप्नोत्; तान्य् आप्त्वामृत्युरवारुन्द्ध॥ तस्माच्छ्राम्यत्य् एववाक् श्राम्यति चक्षुः, श्राम्यति श्रोत्रम्॥ अथेममेवनाप्नोद् योऽयं मध्यमः प्राणः
Death, taking the form of fatigue, seized them; he overcame them. Having seized them, death bound them. Therefore, speech becomes tired, the eye becomes tired, the ear becomes tired. But he did not seize this one, the middle breath.
तानि ज्ञातुं दध्रिरेः अयं वैनः श्रेष्ठो यः संचरंश्चासंचरंश्च नव्यथते, अथो नरिष्यति॥ हन्तास्यैवसर्वे रूपं भवामेति॥ तएतस्यैवसर्वे रूपमभवनः॥ तस्मादेतएतेनाख्यायन्ते प्राणाइति॥ तेन ह वावतत्कुलमाचक्षते, यस्मिन्कुले भवति यएवं वेद॥ यउ हैवंविदा स्पर्धते ॥ अनुशुष्य हैवान्ततोम्रियत॥ इत्यध्यात्मम्
They resolved to know him: 'This one is indeed the best, who moves and does not move, is not afflicted, and does not perish. Let us all become his form.' So they all became his form. Therefore, they are called 'breaths.' Thus, in a family where he is present, they say, 'He is of noble lineage, who knows thus.' If those who know thus compete, having exhausted themselves, they die at the end. Thus, as regards the self.
अथाधिदेवतम् ज्वलिष्याम्य् एवाहमित्यग्निर्दध्रे; तप्स्याम्यहमित्य् आदित्यो; भास्याम्यहमिति चन्द्रमा; एवमन्यादेवता यथादेवतँ॥ सयथैषां प्राणानां मध्यमः प्राण, एवमेतासां देवतानां वायुः॥ म्लोचन्ति ह्यन्यादेवता, नवायुः॥ सैषानस्तमिता देवता यद्वायुः
Now, as regards the gods: 'I will blaze,' said fire; 'I will heat,' said the sun; 'I will shine,' said the moon; and so with the other gods, each according to its function. As among the breaths, the middle breath is the chief, so among the gods, Vayu is the chief. The other gods fade, but not Vayu. That Vayu is the unfailing deity.
अथैषश्लोको भवतिः यतश्चोदेति सूर्यो, अस्तं यत्र च गच्छतीति प्राणाद्वाएषउदेति, प्राणेऽस्तमेति तं देवाश्चक्रिरे धर्मँ, सएवाद्य, सउ श्वइति॥ यद्वाएतेऽमुर्ह्यध्रियन्त, तदेवाप्यद्यकुर्वन्ति॥ तस्मादेकमेवव्रतं चरेत्॥ प्राण्याच्चैवापान्याच्चः नेन्मा पाप्मामृत्युराप्नवदिति॥ यद्य् उ चरेत् समापिपयिषेत्॥ तेनो एतस्यै देवतायै सायुज्यँ सलोकतां जयति, यएवं वेद॥ 6 = 14.4.4.1-4=
Now, this verse is recited: 'From where the sun rises, and where it sets'—from the vital breath it rises, into the vital breath it sets. The gods made him the law; he is today, he is tomorrow. Whatever they did before, they do now as well. Therefore, one should observe only one vow: 'From the vital breath and from the waters, may neither evil nor death reach me.' If one observes it, one attains union and companionship with this deity, who knows thus.
त्रयं वाइदं, नाम रूपं कर्म॥ तेषां नाम्नां वागित्य् एतदेषामुक्थम् अतो हिसर्वाणि नामान्य् उत्तिष्ठन्ति॥ एतदेषाँ सामैतद्धिसर्वैर्नामभिः समम्॥ एतदेषां ब्रह्मैतद्धिसर्वाणि नामानि बिभर्ति
Indeed, there are three: name, form, and action. Of these, speech is the source of names, for all names arise from it. This is their chant, for it is equal with all names. This is their Brahman, for it bears all names.
अथ रूपाणां चक्षुरित्य् एतदेषामुक्थम् अतो हिसर्वाणि रूपाण्य् उत्तिष्ठन्ति॥ एतदेषाँ सामैतद्धिसर्वै रूपैः समम्॥ एतदेषां ब्रह्मैतद्धिसर्वाणि रूपाणि बिभर्ति
Now, among forms, the eye is their source, for all forms arise from it. This is their chant, for it is equal with all forms. This is their Brahman, for it bears all forms.