कोशो भूमिबुध्नो न जीर्यति दिशो ह्यस्य स्रक्तयो द्यौरस्योत्तरं बिलꣳस एष कोशो वसुधानस्तस्मिन्विश्वमिदꣳश्रितम्
The vessel has the earth as its base and does not decay; the directions are its garlands, the sky is its upper opening; this vessel is the earth, and in it all this is contained.
तस्य प्राची दिग्जुहूर्नाम सहमाना नाम दक्षिणा राज्ञी नाम प्रतीची सुभूता नामोदीची तासां वायुर्वत्सः स य एतमेवं वायुं दिशां वत्सं वेद न पुत्ररोदꣳरोदिति सोऽहमेतमेवं वायुं दिशां वत्सं वेद मा पुत्ररोदꣳरुदम्
Of it, the eastern direction is called the ladle, the southern is called Sahamānā, the western is called Rājñī, the northern is called Subhūtā, and the upward is called Udīcī; among them, air is the calf; whoever knows air as the calf of the directions does not weep for sons; so, knowing air as the calf of the directions, may I not weep for sons.
अरिष्टं कोशं प्रपद्येऽमुनामुनामुना प्राणं प्रपद्येऽमुनामुनामुना भूः प्रपद्येऽमुनामुनामुना भुवः प्रपद्येऽमुनामुनामुना स्वः प्रपद्येऽमुनामुनामुना
I take refuge in the flawless vessel; with this, with this, with this, I take refuge in the breath; with this, with this, with this, I take refuge in Bhūḥ; with this, with this, with this, I take refuge in Bhuvaḥ; with this, with this, with this, I take refuge in Svaḥ; with this, with this, with this.
स यदवोचं प्राणं प्रपद्य इति प्राणो वा इदꣳ सर्वं भूतं यदिदं किञ्च तमेव तत्प्रापत्सि
Now, when I said, 'I take refuge in the breath,' indeed, all this that exists is breath; whatever there is, that alone you attain.
अथ यदवोचं भूः प्रपद्य इति पृथिवीं प्रपद्येऽन्तरिक्षं प्रपद्ये दिवं प्रपद्य इत्येव तदवोचम्
Then, when I said, 'I take refuge in Bhūḥ,' it is the earth I take refuge in, the atmosphere I take refuge in, the heaven I take refuge in—thus indeed I said.
अथ यदवोचं भुवः प्रपद्य इत्यग्निं प्रपद्ये वायुं प्रपद्य आदित्यं प्रपद्य इत्येव तदवोचम्
Then, when I said, 'I take refuge in Bhuvaḥ,' it is fire I take refuge in, wind I take refuge in, the sun I take refuge in—thus indeed I said.
अथ यदवोचꣳस्वः प्रपद्य इत्यृग्वेदं प्रपद्ये यजुर्वेदं प्रपद्ये सामवेदं प्रपद्य इत्येव तदवोचं तदवोचम्
Then, when I said, 'I take refuge in Svaḥ,' it is the Ṛgveda I take refuge in, the Yajurveda I take refuge in, the Sāmaveda I take refuge in—thus indeed I said, thus I said.
पुरुषो वाव यज्ञस्तस्य यानि चतुर्विꣳशतिवर्षाणि तत्प्रातःसवनं चतुर्विꣳशत्यक्षरा गायत्री गायत्रं प्रातःसवनं तदस्य वसवोऽन्वायत्ताः प्राणा वाव वसव एते हीदꣳसर्वं वासयन्ति
Indeed, the person is the sacrifice; his twenty-four years are the morning pressing; the Gāyatrī meter has twenty-four syllables, and the Gāyatra is the morning pressing; to this, the Vasus are connected; truly, the breaths are the Vasus, for these indeed cause all this to dwell.
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा वसव इदं मे प्रातःसवनं माध्यन्दिनꣳसवनमनुसन्तनुतेति माहं प्राणानां वसूनां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति
If, at this age, any affliction should arise for him, he should say: 'Breaths, Vasus, may this morning pressing, this midday pressing, continue for me; may I not, among the breaths, the Vasus, destroy the sacrifice.' Then he rises up from there, and he becomes free from illness.
अथ यानि चतुश्चत्वारिꣳशद्वर्षाणि तन्माध्यंदिनꣳसवनं चतुश्चत्वारिꣳशदक्षरा त्रिष्टुप्त्रैष्टुभं माध्यन्दिनꣳसवनं तदस्य रुद्रा अन्वायत्ताः प्राणा वाव रुद्रा एते हीदꣳसर्वꣳरोदयन्ति
Now, his forty-four years are the midday pressing; the Triṣṭubh meter has forty-four syllables, and the Traiṣṭubha is the midday pressing; to this, the Rudras are connected; truly, the breaths are the Rudras, for these indeed make all this cry out.
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा रुद्रा इदं मे माध्यन्दिनꣳसवनं तृतीयसवनमनुसन्तनुतेति माहं प्राणानाꣳरुद्राणां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो ह भवति
If, at this age, any affliction should arise for him, he should say: 'Breaths, Rudras, may this midday pressing, this third pressing, continue for me; may I not, among the breaths, the Rudras, destroy the sacrifice.' Then he rises up from there, and he becomes free from illness.
अथ यान्यष्टाचत्वारिꣳशद्वर्षाणि तत्तृतीयसवनमष्टाचत्वारिꣳशदक्षरा जगती जागतं तृतीयसवनं तदस्यादित्या अन्वायत्ताः प्राणा वावादित्या एते हीदꣳसर्वमाददते
Now, his forty-eight years are the third pressing; the Jagatī meter has forty-eight syllables, and the Jāgata is the third pressing; to this, the Ādityas are connected; truly, the breaths are the Ādityas, for these indeed take up all this.
तं चेदेतस्मिन्वयसि किञ्चिदुपतपेत्स ब्रूयात्प्राणा आदित्या इदं मे तृतीयसवनमायुरनुसंतनुतेति माहं प्राणानामादित्यानां मध्ये यज्ञो विलोप्सीयेत्युद्धैव तत एत्यगदो हैव भवति
If, at this age, any affliction should arise for him, he should say: 'Breaths, Ādityas, may this third pressing, this life, continue for me; may I not, among the breaths, the Ādityas, destroy the sacrifice.' Then he rises up from there, and he indeed becomes free from illness.
एतद्ध स्म वै तद्विद्वानाह महिदास ऐतरेयः स किं म एतदुपतपसि योऽहमनेन न प्रेष्यामीति स ह षोडशं वर्षशतमजीवत्प्र ह षोडशं वर्षशतं जीवति य एवं वेद
This indeed was declared by the knower Mahidāsa Aitareya: 'What affliction can touch me, who will not be commanded by this?' He lived one hundred and sixteen years; indeed, he who knows thus lives one hundred and sixteen years.
स यदशिशिषति यत्पिपासति यन्न रमते ता अस्य दीक्षाः
When he does not eat, when he does not drink, when he does not take pleasure—these are his initiations.
अथ यदश्नाति यत्पिबति यद्रमते तदुपसदैरेति
Then, when he eats, when he drinks, when he takes pleasure—by these he approaches the offerings.
अथ यद्धसति यज्जक्षति यन्मैथुनं चरति स्तुतशस्त्रैरेव तदेति
Then, when he laughs, when he plays, when he engages in sexual union—by these he approaches the hymns and chants.
अथ यत्तपो दानमार्जवमहिꣳसा सत्यवचनमिति ता अस्य दक्षिणाः
Then, austerity, giving, uprightness, non-injury, truthfulness—these are his gifts.
सोष्यत्यसोष्टेति पुनरुत्पादनमेवास्य तन्मरणमेवास्यावभृथः
Whether he will eat or not eat, that is his regeneration; his death is his final bath.
तद्धैतद्घोर् आङ्गिरसः कृष्णाय देवकीपुत्रायोक्त्वोवाचापिपास एव स बभूव सोऽन्तवेलायामेतत्त्रयं प्रतिपद्येताक्षितमस्यच्युतमसि प्राणसꣳशितमसीति तत्रैते द्वे ऋचौ भवतः
This, indeed, Ghora Āṅgirasa, having spoken to Kṛṣṇa, the son of Devakī, said: 'Thirst alone remained for him.' At the final moment, he should take up these three: 'You are undecaying, you are unfallen, you are established in breath.' There, these two verses are recited.
आदित्प्रत्नस्य रेतसः । उद्वयन्तमसस्परि ज्योतिः पश्यन्त उत्तरꣳस्वः पश्यन्त उत्तरं देवं देवत्रा सूर्यमगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति
From the ancient seed, as it rises beyond the darkness, they behold the light that is highest; they behold the highest heaven, the highest deity. There, among the gods, we have reached the sun, the supreme light. Thus: the supreme light.
मनो ब्रह्मेत्युपासीतेत्यध्यात्ममथाधिदैवतमाकाशो ब्रह्मेत्युभयमादिष्टं भवत्यध्यात्मं चाधिदैवतं च
Let one meditate upon the mind as Brahman—this is the teaching regarding the self. And regarding the gods: let one meditate upon space as Brahman. Both are thus prescribed, concerning the self and concerning the gods.
तदेतच्चतुष्पाद्ब्रह्म वाक्पादः प्राणः पादश्चक्षुः पादः श्रोत्रं पाद इत्यध्यात्ममथाधिदैवतमग्निः पादो वायुः पाद अदित्यः पादो दिशः पाद इत्युभयमेवादिष्टं भवत्यध्यात्मं चैवाधिदैवतं च
This four-footed Brahman: speech is one foot, breath is one foot, the eye is one foot, the ear is one foot—this is with respect to the self. And regarding the gods: fire is one foot, wind is one foot, the sun is one foot, the directions are one foot. Thus, both are prescribed, concerning the self and concerning the gods.
वागेव ब्रह्मणश्चतुर्थः पादः सोऽग्निना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
Speech itself is the fourth foot of Brahman. It shines and burns with the light of fire; it shines and burns, with fame, glory, and the radiance of Brahman—whoever knows this.
प्राण एव ब्रह्मणश्चतुर्थः पादः स वायुना ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
Breath itself is the fourth foot of Brahman. It shines and burns with the light of wind; it shines and burns, with fame, glory, and the radiance of Brahman—whoever knows this.
चक्षुरेव ब्रह्मणश्चतुर्थः पादः स आदित्येन ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद
The eye itself is the fourth foot of Brahman. It shines and burns with the light of the sun; it shines and burns, with fame, glory, and the radiance of Brahman—whoever knows this.
श्रोत्रमेव ब्रह्मणश्चतुर्थः पादः स दिग्भिर्ज्योतिषा भाति च तपति च भाति च तपति च कीर्त्या यशसा ब्रह्मवर्चसेन य एवं वेद य एवं वेद
The ear itself is the fourth foot of Brahman. It shines and burns with the light of the directions; it shines and burns, with fame, glory, and the radiance of Brahman—whoever knows this, whoever knows this.
आदित्यो ब्रह्मेत्यादेशस्तस्योपव्याख्यानमसदेवेदमग्र आसीत् । तत्सदासीत्तत्समभवत्तदाण्डं निरवर्तत तत्संवत्सरस्य मात्रामशयत तन्निरभिद्यत ते आण्डकपाले रजतं च सुवर्णं चाभवताम्
The instruction is: the sun is Brahman. Its explanation: in the beginning, this was non-existent. That became existent; it came into being; an egg was produced. It rested for the measure of a year; it split open. From the two halves of the eggshell, silver and gold arose.
तद्यद्रजतꣳसेयं पृथिवी यत्सुवर्णꣳ सा द्यौर्यज्जरायु ते पर्वता यदुल्बꣳसमेघो नीहारो या धमनयस्ता नद्यो यद्वास्तेयमुदकꣳस समुद्रः
That which is silver is this earth; that which is gold is the sky. That which is old age is the mountains; that which is wool is the clouds and mist. That which flows is the rivers; that which is moisture is the ocean.
अथ यत्तदजायत सोऽसावादित्यस्तं जायमानं घोषा उलूलवोऽनूदतिष्ठन्त्सर्वाणि च भूतानि सर्वे च कामास्तस्मात्तस्योदयं प्रति प्रत्यायनं प्रति घोषा उलूलवोऽनूत्तिष्ठन्ति सर्वाणि च भूतानि सर्वे च कामाः
Then, what was born—that is the sun. As it was being born, sounds and cries arose; all beings and all desires followed it. Therefore, at its rising and setting, sounds and cries arise; all beings and all desires follow.