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.
स य एतमेवं विद्वानादित्यं ब्रह्मेत्युपास्तेऽभ्याशो ह यदेनꣳ साधवो घोषा आ च गच्छेयुरुप च निम्रेडेरन्निम्रेडेरन्
Whoever, knowing thus, worships the sun as Brahman—if noble sounds were to approach him, they would come near and salute him.
जानश्रुतिर्ह पौत्रायणः श्रद्धादेयो बहुदायी बहुपाक्य आस स ह सर्वत आवसथान्मापयाञ्चक्रे सर्वत एव मेऽन्नमत्स्यन्तीति
Jānaśruti Pautrāyaṇa was a giver of faith, generous, and renowned for hospitality. He arranged for food to be provided everywhere, thinking, 'Let there be food everywhere for me.'
अथ हꣳसा निशायामतिपेतुस्तद्धैवꣳ हꣳसोहꣳ समभ्युवाद हो होऽयि भल्लाक्ष भल्लाक्ष जानश्रुतेः पौत्रायणस्य समं दिवा ज्योतिराततं तन्मा प्रसाङ्क्षीस्तत्त्वा मा प्रधाक्षीरिति
Then, swans flew by at night. One swan spoke to another: 'Ho, ho, Bhallākṣa! Bhallākṣa! The radiance of Jānaśruti Pautrāyaṇa shines equally by day. Do not surpass it; do not diminish it.'
तमु ह परः प्रत्युवाच कम्वर एनमेतत्सन्तꣳसयुग्वानमिव रैक्वमात्थेति यो नु कथꣳ सयुग्वा रैक्व इति
The other replied: 'Who is this, whose radiance you compare to Raikva, the cart-dweller?' Who, then, is Raikva, the cart-dweller?
यथा कृतायविजितायाधरेयाः संयन्त्येवमेनꣳसर्वं तदभिसमैति यत्किञ्च प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति
Just as, when a chariot is won, the lower parts follow, so all this follows him. Whatever good people do, whoever knows this, whatever he knows, I have spoken of it.
तदु ह जानश्रुतिः पौत्रायण उपशुश्राव स ह सञ्जिहान एव क्षत्तारमुवाचाङ्गारे ह सयुग्वानमिव रैक्वमात्थेति यो नु कथꣳसयुग्वा रैक्व इति
Jānaśruti Pautrāyaṇa overheard this. Disturbed, he spoke to his steward: 'Who is this Raikva, the cart-dweller, whose radiance you compare?' Who, then, is Raikva, the cart-dweller?
यथा कृतायविजितायाधरेयाः संयन्त्येवमेनꣳसर्वं तदभिसमैति यत्किञ्च प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद स मयैतदुक्त इति
Just as, when a chariot is won, the lower parts follow, so all this follows him. Whatever good people do, whoever knows this, whatever he knows, I have spoken of it.
स ह क्षत्तान्विष्य नाविदमिति प्रत्येयाय तꣳ होवाच यत्रारे ब्राह्मणस्यान्वेषणा तदेनमर्च्छेति
The steward searched but did not find him. He returned and said: 'Wherever there is a search for a Brahmin, honor him there.'
सोऽधस्ताच्छकटस्य पामानं कषमाणमुपोपविवेश तꣳ हाभ्युवाद त्वं नु भगवः सयुग्वा रैक्व इत्यहꣳ ह्यरा3 इति ह प्रतिजज्ञे स ह क्षत्ताविदमिति प्रत्येयाय
He sat down beside the leprous sore under the cart, and addressed him: 'You, revered one, are Raikva with the cart yoked.' He replied, 'I am indeed without the yoke.' The servant recognized him and returned.
तदु ह जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कमश्वतरीरथं तदादाय प्रतिचक्रमे तꣳ हाभ्युवाद
Then Jānaśruti, the grandson of Pautra, took six hundred cows, a necklace, and a chariot drawn by mules, and set out with them. He addressed him thus: