पथोर्न कतरेण च न तानीमानि क्षुद्राण्यसकृदावर्तीनि भूतानि भवन्ति जायस्व म्रियस्वेत्येतत्तृतीयँस्थानं तेनासौ लोको न सम्पूर्यते तस्माज्जुगुप्सेत तदेष श्लोकः
There is no path for either; these small creatures, repeatedly returning, are born and die—this is the third place. Therefore, that world is not filled; thus, one should avoid it. This is the verse.
स्तेनो हिरण्यस्य सुरां पिबँश्च गुरोस्तल्पमावसन्ब्रह्महा चैते पतन्ति चत्वारः पञ्चमश्चाचरँस्तैरिति
A thief of gold, a drinker of liquor, one who sleeps with the teacher's wife, a murderer of a Brahmin—these four fall; the fifth is one who associates with them.
अथ ह य एतानेवं पञ्चाग्नीन्वेद न सह तैरप्याचरन्पाप्मना लिप्यते शुद्धः पूतः पुण्यलोको भवति य एवं वेद य एवं वेद
But whoever knows these five fires thus, even if he associates with them, is not stained by sin; pure, purified, he attains the world of merit—whoever knows thus, whoever knows thus.
प्राचीनशाल औपमन्यवः सत्ययज्ञः पौलुषिरिन्द्रद्युम्नो भाल्लवेयो जनः शार्कराक्ष्यो बुडिल आश्वतराश्विस्ते हैते महाशाला महाश्रोत्रियाः समेत्य मीमाँसां चक्रुः को नु आत्मा किं ब्रह्मेति
Prācīnaśāla Aupamanyava, Satyayajña Pauluṣa, Indradyumna Bhāllaveya, Jana Śārkarākṣya, Buḍila Āśvatarāśvi—these great householders, great hearers, gathered together and discussed: 'Who indeed is the self? What is Brahman?'
ते ह सम्पादयाञ्चक्रुरुद्दालको वै भगवन्तोऽयमारुणिः सम्प्रतीममात्मानं वैश्वानरमध्येति तँ हन्ताभ्यागच्छामेति तँ हाभ्याजग्मुः
They made arrangements, saying: 'Revered Uddalaka, son of Aruna, is here; he has approached the Vaiśvānara Self. Let us go to him.' So they went to him.
स ह सम्पादयाञ्चकार प्रक्ष्यन्ति मामिमे महाशाला महाश्रोत्रियास्तेभ्यो न सर्वमिव प्रतिपत्स्ये हन्ताहमन्यमभ्यनुशासानीति
He made arrangements, thinking: 'These great householders and learned men will question me, and I may not be able to answer everything for them. Therefore, I will have someone else instruct them.'
तान्होवाचाश्वपतिर्वै भगवन्तोऽयं कैकेयः सम्प्रतीममात्मानं वैश्वानरमध्येति तँहन्ताभ्यागच्छामेति तँहाभ्याजग्मुः
He said to them: 'Revered ones, this Aśvapati, the king of the Kekayas, has approached the Vaiśvānara Self. Let us go to him.' So they went to him.
तेभ्यो ह प्राप्तेभ्यः पृथगर्हाणि कारयाञ्चकार स ह प्रातः सञ्जिहान उवाच न मे स्तेनो जनपदे न कर्दर्यो न मद्यपो नानाहिताग्निर्नाविद्वान्न स्वैरी स्वैरिणी कुतो यक्ष्यमाणो वै भगवन्तोऽहमस्मि यावदेकैकस्मा ऋत्विजे धनं दास्यामि तावद्भगवद्भ्यो दास्यामि वसन्तु भगवन्त इति
When they arrived, he had separate dwellings prepared for them. In the morning, as he was about to depart, he said: 'In my realm, there is no thief, no miser, no drunkard, no one who neglects the sacred fire, no ignorant person, no adulterer, nor adulteress—how then could there be one who sacrifices improperly? Revered ones, as long as I give wealth to each officiating priest, so long will I give to you. Please stay, revered ones.'
ते होचुर्येन हैवार्थेन पुरुषश्चरेत्तँहैव वदेदात्मानमेवेमं वैश्वानरँ सम्प्रत्यध्येषि तमेव नो ब्रूहीति
They said: 'For the very purpose for which a man lives, let him speak in the same way. You have approached this Vaiśvānara Self; tell us about him alone.'
तान्होवाच प्रातर्वः प्रतिवक्तास्मीति ते ह समित्पाणयः पूर्वाह्णे प्रतिचक्रमिरे तान्हानुपनीयै वैतदुवाच
He said to them: 'At dawn, I will answer you.' So, with sacrificial fuel in hand, they approached him in the forenoon. Without introducing them, he said this to them.
औपमन्यव कं त्वमात्मानमुपास्स इति दिवमेव भगवो राजन्निति होवाचैष वै सुतेजा आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव सुतं प्रसुतमासुतं कुले दृश्यते
He said to Aupamanyava: 'Whom do you meditate upon as your Self?' He replied: 'Heaven itself, revered king.' He said: 'This is the radiant Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, in your family, a radiant son is born.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते मूर्धा त्वेष आत्मन इति होवाच मूर्धा ते व्यपतिष्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The head is this aspect of the Self,' he said. 'If you had not come to me, your head would have fallen.'
अथ होवाच सत्ययज्ञं पौलुषिं प्राचीनयोग्यं कं त्वमात्मानमुपास्स इत्यादित्यमेव भगवो राजन्निति होवाचैष वै विश्वरूप आत्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्तव बहु विश्वरूपं कुले दृश्यते
Then he said to Satyayajña, the son of Pāuluṣa and Prācīnayogya: 'Whom do you meditate upon as your Self?' He replied: 'The sun, revered king.' He said: 'This is the all-formed Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, in your family, many with various forms are seen.'
प्रवृत्तोऽश्वतरीरथो दासीनिष्कोऽत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते चक्षुषेतदात्मन इति होवाचान्धोऽभविष्यो यन्मां नागमिष्य इति
He rides in a chariot drawn by mares, wears a golden necklace, eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The eyes are this aspect of the Self,' he said. 'If you had not come to me, you would have become blind.'
अथ होवाचेन्द्रद्युम्नं भाल्लवेयं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इति वायुमेव भगवो राजन्निति होवाचैष वै पृथग्वर्त्मात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वां पृथग्बलय आयन्ति पृथग्रथश्रेणयोऽनुयन्ति
Then he said to Indra-dyumna Bhāllaveya, the Vaiyāghrapadya: 'Whom do you meditate upon as your Self?' He replied: 'The wind, revered king.' He said: 'This is the Self with separate paths, the Vaiśvānara, whom you meditate upon as your Self. Therefore, separate strengths come to you, and separate lines of chariots follow you.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते प्राणस्त्वेष आत्मन इति होवाच प्राणस्त उदक्रमिष्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The breath is this aspect of the Self,' he said. 'If you had not come to me, your breath would have departed.'
अथ होवाच जनँशार्कराक्ष्य कं त्वमात्मानमुपास्स इत्याकाशमेव भगवो राजन्निति होवाचैष वै बहुल आत्मा वैश्वानरो यं त्वमात्मानमुपस्से तस्मात्त्वं बहुलोऽसि प्रजया च धनेन च
Then he said to Jana Śārkarākṣya: 'Whom do you meditate upon as your Self?' He replied: 'Space itself, revered king.' He said: 'This is the abundant Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, you are abundant in progeny and wealth.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते सन्देहस्त्वेष आत्मन इति होवाच सन्देहस्ते व्यशीर्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The cavity is this aspect of the Self,' he said. 'If you had not come to me, your cavity would have been destroyed.'
अथ होवाच बुडिलमाश्वतराश्विं वैयाघ्रपद्य कं त्वमात्मानमुपास्स इत्यप एव भगवो राजन्निति होवाचैष वै रयिरात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वँरयिमान्पुष्टिमानसि
Then he said to Buḍila Aśvatarāśvi, the Vaiyāghrapadya: 'Whom do you meditate upon as your Self?' He replied: 'Water itself, revered king.' He said: 'This is the wealthy Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, you are wealthy and prosperous.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते बस्तिस्त्वेष आत्मन इति होवाच बस्तिस्ते व्यभेत्स्यद्यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'The bladder is this aspect of the Self,' he said. 'If you had not come to me, your bladder would have burst.'
अथ होवाचोद्दालकमारुणिं गौतम कं त्वमात्मानमुपस्स इति पृथिवीमेव भगवो राजन्निति होवाचैष वै प्रतिष्ठात्मा वैश्वानरो यं त्वमात्मानमुपास्से तस्मात्त्वं प्रतिष्ठितोऽसि प्रजया च पशुभिश्च
Then he said to Uddālaka, son of Aruṇa, Gautama: 'Whom do you meditate upon as your Self?' He replied: 'The earth itself, revered king.' He said: 'This is the foundation Self, the Vaiśvānara, whom you meditate upon as your Self. Therefore, you are established with progeny and cattle.'
अत्स्यन्नं पश्यसि प्रियमत्त्यन्नं पश्यति प्रियं भवत्यस्य ब्रह्मवर्चसं कुले य एतमेवमात्मानं वैश्वानरमुपास्ते पादौ त्वेतावात्मन इति होवाच पादौ ते व्यम्लास्येतां यन्मां नागमिष्य इति
He eats food and sees what is dear; he eats food and sees what is dear; he becomes dear, and his family shines with the radiance of Brahman—whoever meditates thus on the Vaiśvānara Self. 'These are the feet of the Self,' he said. 'If you had not come to me, your feet would have withered.'
तान्होवाचैते वै खलु यूयं पृथगिवेममात्मानं वैश्वानरं विद्वाँसोऽन्नमत्थ यस्त्वेतमेवं प्रादेशमात्रमभिविमानमात्मानं वैश्वानरमुपास्ते स सर्वेषु लोकेषु सर्वेषु भूतेषु सर्वेष्वात्मस्वन्नमत्ति
He said to them: Indeed, you all, knowing the Vaiśvānara Self as if it were separate, eat food; but whoever worships this Vaiśvānara Self as measured by a span and as the true Self, he eats food in all worlds, among all beings, and in all selves.
तस्य ह वा एतस्यात्मनो वैश्वानरस्य मूर्धैव सुतेजाश्चक्षुर्विश्वरूपः प्राणः पृथग्वर्त्मात्मा सन्देहो बहुलो बस्तिरेव रयिः पृथिव्येव पादावुर एव वेदिर्लोमानि बर्हिर्हृदयं गार्हपत्यो मनोऽन्वाहार्यपचन आस्यमाहवनीयः
Of this Vaiśvānara Self, the head is the blazing fire, the eye is of manifold forms, the breath moves in different paths, the trunk is abundant, the bladder is wealth, the feet are the earth, the sides are the altar, the hairs are the sacred grass, the heart is the household fire, the mind is the offering fire, and the mouth is the fire of oblation.
तद्यद्भक्तं प्रथममागच्छेत्तद्धोमीयँ स यां प्रथमामाहुतिं जुहुयात्तां जुहुयात्प्राणाय स्वाहेति प्राणस्तृप्यति
Now, when the first portion of food is brought, that should be offered as the first oblation, saying, 'To Prāṇa, svāhā.' Prāṇa is satisfied.
प्राणे तृप्यति चक्षुस्तृप्यति चक्षुषि तृप्यत्यादित्यस्तृप्यत्यादित्ये तृप्यति द्यौस्तृप्यति दिवि तृप्यन्त्यां यत्किञ्च द्यौश्चादित्यश्चाधितिष्ठतस्तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Prāṇa is satisfied, the eye is satisfied; when the eye is satisfied, the sun is satisfied; when the sun is satisfied, the sky is satisfied; and when the sky is satisfied, whatever is established in the sky and the sun is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां द्वितीयां जुहुयात्तां जुहुयाद्व्यानाय स्वाहेति व्यानस्तृप्यति
Then, the second oblation should be offered, saying, 'To Vyāna, svāhā.' Vyāna is satisfied.
व्याने तृप्यति श्रोत्रं तृप्यति श्रोत्रे तृप्यति चन्द्रमास्तृप्यति चन्द्रमसि तृप्यति दिशस्तृप्यन्ति दिक्षु तृप्यन्तीषु यत्किञ्च दिशश्च चन्द्रमाश्चाधितिष्ठन्ति तत्तृप्यति तस्यानुतृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Vyāna is satisfied, the ear is satisfied; when the ear is satisfied, the moon is satisfied; when the moon is satisfied, the directions are satisfied; and when the directions are satisfied, whatever is established in the directions and the moon is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.
अथ यां तृतीयां जुहुयात्तां जुहुयादपानाय स्वाहेत्यपानस्तृप्यति
Then, the third oblation should be offered, saying, 'To Apāna, svāhā.' Apāna is satisfied.
अपाने तृप्यति वाक्तृप्यति वाचि तृप्यन्त्यामग्निस्तृप्यत्यग्नौ तृप्यति पृथिवी तृप्यति पृथिव्यां तृप्यन्त्यां यत्किञ्च पृथिवी चाग्निश्चाधितिष्ठतस्तत्तृप्यति तस्यानु तृप्तिं तृप्यति प्रजया पशुभिरन्नाद्येन तेजसा ब्रह्मवर्चसेनेति
When Apāna is satisfied, speech is satisfied; when speech is satisfied, fire is satisfied; when fire is satisfied, the earth is satisfied; and when the earth is satisfied, whatever is established in the earth and fire is satisfied. By this satisfaction, he is fulfilled with offspring, cattle, food, vigor, and the splendor of Brahman.