सोऽहं भगवो मन्त्रविदेवास्मि नात्मविच्छ्रुतँ ह्येव मे भगवद्दृशेभ्यस्तरति शोकमात्मविदिति सोऽहं भगवः शोचामि तं मा भगवाञ्छोकस्य पारं तारयत्विति तँ होवाच यद्वै किञ्चैतदध्यगीष्ठा नामैवैतत्
'Revered one, I am a knower of mantras, but not a knower of the Self. I have heard that only the knower of the Self crosses sorrow. I, revered one, grieve. May the revered one lead me beyond sorrow.' He said, 'Whatever you have studied is only name.'
नाम वा ऋग्वेदो यजुर्वेदः सामवेद आथर्वणश्चतुर्थ इतिहासपुराणः पञ्चमो वेदानां वेदः पित्र्यो राशिर्दैवो निधिर्वाकोवाक्यमेकायनं देवविद्या ब्रह्मविद्या भूतविद्या क्षत्रविद्या नक्षत्रविद्या सर्पदेवजनविद्या नामैवैतन्नामोपास्स्वेति
'Name is the Ṛgveda, Yajurveda, Sāmaveda, Atharva as the fourth, history and ancient lore as the fifth Veda, the Veda of the Vedas, the science of ancestors, numbers, divination, treasure, speech, single texts, knowledge of the gods, knowledge of Brahman, knowledge of beings, knowledge of warriors, knowledge of stars, knowledge of serpents and spirits. All this is name alone. Meditate on name.'
स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon name as Brahman, to the extent that name reaches, there he moves as he wishes. One who meditates upon name as Brahman says: 'Venerable one, is there something greater than name?' 'Indeed, there is something greater than name,' is the reply. 'Please, venerable one, tell that to me.'
वाग्वाव नाम्नो भूयसी वाग्वा ऋग्वेदं विज्ञापयति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं च यद्वै वाङ्नाभविष्यन्न धर्मो नाधर्मो व्यज्ञापयिष्यन्न सत्यं नानृतं न साधु नासाधु न हृदयज्ञो नाहृदयज्ञो वागेवैतत्सर्वं विज्ञापयति वाचमुपास्स्वेति
Speech is indeed greater than name. Speech makes known the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, the Itihasa and Purana as the fifth Veda, the Veda of the Vedas, the rites for ancestors, the collections for the gods, the treasury, the words of speech, the single course, the knowledge of the gods, the knowledge of Brahman, the knowledge of beings, the knowledge of rulers, the knowledge of stars, the knowledge of serpents and divine beings, the heaven and the earth, the wind and the space, the waters and the fire, the gods and humans, the animals and birds, the grass and trees, the wild beasts, the insects, the flying creatures, the ants, righteousness and unrighteousness, truth and falsehood, good and not good, what is pleasing to the heart and what is not, for if there were no speech, neither righteousness nor unrighteousness would be made known, nor truth nor falsehood, nor good nor not good, nor what is pleasing to the heart nor what is not. By speech all this is made known. Meditate on speech.
स यो वाचं ब्रह्मेत्युपास्ते यावद्वाचो गतं तत्रास्य यथाकामचारो भवति यो वाचं ब्रह्मेत्युपास्तेऽस्ति भगवो वाचो भूय इति वाचो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon speech as Brahman, to the extent that speech reaches, there he moves as he wishes. One who meditates upon speech as Brahman says: 'Venerable one, is there something greater than speech?' 'Indeed, there is something greater than speech,' is the reply. 'Please, venerable one, tell that to me.'
मनो वाव वाचो भूयो यथा वै द्वे वामलके द्वे वा कोले द्वौ वाक्षौ मुष्टिरनुभवत्येवं वाचं च नाम च मनोऽनुभवति स यदा मनसा मनस्यति मन्त्रानधीयीयेत्यथाधीते कर्माणि कुर्वीयेत्यथ कुरुते पुत्राँश्च पशूँश्चेच्छेयेत्यथेच्छत इमं च लोकममुं चेच्छेयेत्यथेच्छते मनो ह्यात्मा मनो हि लोको मनो हि ब्रह्म मन उपास्स्वेति
Mind is indeed greater than speech. Just as two amalaka fruits, or two kola fruits, or two bilva fruits are grasped in a fist, so speech and name are grasped by the mind. When one contemplates with the mind, one studies the mantras; when one wills, one acts; when one desires sons or cattle, one desires; when one desires this world or the next, one desires. Mind is indeed the self; mind is indeed the world; mind is indeed Brahman. Meditate on mind.
स यो मनो ब्रह्मेत्युपास्ते यावन्मनसो गतं तत्रास्य यथाकामचारो भवति यो मनो ब्रह्मेत्युपास्तेऽस्ति भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon mind as Brahman, to the extent that mind reaches, there he moves as he wishes. One who meditates upon mind as Brahman says: 'Venerable one, is there something greater than mind?' 'Indeed, there is something greater than mind,' is the reply. 'Please, venerable one, tell that to me.'
सङ्कल्पो वाव मनसो भूयान्यदा वै सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि
Intention is indeed greater than mind. When one intends, then one contemplates; then one utters speech; then one utters name; in name the mantras become one; in the mantras, the actions.
तानि ह वा एतानि सङ्कल्पैकायनानि सङ्कल्पात्मकानि सङ्कल्पे प्रतिष्ठितानि समकॢपतां द्यावापृथिवी समकल्पेतां वायुश्चाकाशं च समकल्पन्तापश्च तेजश्च तेषाँ सङ्कॢप्त्यै वर्षँ सङ्कल्पते वर्षस्य सङ्कॢप्त्या अन्नँ सङ्कल्पतेऽन्नस्य सङ्कॢप्त्यै प्राणाः सङ्कल्पन्ते प्राणानाँ सङ्कॢप्त्यै मन्त्राः सङ्कल्पन्ते मन्त्राणाँ सङ्कॢप्त्यै कर्माणि सङ्कल्पन्ते कर्मणां सङ्कॢप्त्यै लोकः सङ्कल्पते लोकस्य सङ्कॢप्त्यै सर्वँ सङ्कल्पते स एष सङ्कल्पः सङ्कल्पमुपास्स्वेति
All these indeed have intention as their one course, are of the nature of intention, are established in intention. Heaven and earth are established by intention; wind and space are established by intention; waters and fire are established by intention. For the sake of intention, rain is intended; for the sake of rain, food is intended; for the sake of food, breath is intended; for the sake of breath, mantras are intended; for the sake of mantras, actions are intended; for the sake of actions, the world is intended; for the sake of the world, everything is intended. This is intention. Meditate on intention.
स यः सङ्कल्पं ब्रह्मेत्युपास्ते सङ्कॢप्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान् प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावत्सङ्कल्पस्य गतं तत्रास्य यथाकामचारो भवति यः सङ्कल्पं ब्रह्मेत्युपास्तेऽस्ति भगवः सङ्कल्पाद्भूय इति सङ्कल्पाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon intention as Brahman, truly he attains the worlds that are established and firm, and he himself becomes established and unshaken. To the extent that intention reaches, there he moves as he wishes. One who meditates upon intention as Brahman says: 'Venerable one, is there something greater than intention?' 'Indeed, there is something greater than intention,' is the reply. 'Please, venerable one, tell that to me.'
चित्तं वाव सङ्कल्पाद्भूयो यदा वै चेतयतेऽथ सङ्कल्पयतेऽथ मनस्यत्यथ वाचमीरयति तामु नाम्नीरयति नाम्नि मन्त्रा एकं भवन्ति मन्त्रेषु कर्माणि
Awareness is indeed greater than intention. When one is aware, then one intends; then one contemplates; then one utters speech; then one utters name; in name the mantras become one; in the mantras, the actions.
तानि ह वा एतानि चित्तैकायनानि चित्तात्मानि चित्ते प्रतिष्ठितानि तस्माद्यद्यपि बहुविदचित्तो भवति नायमस्तीत्येवैनमाहुर्यदयं वेद यद्वा अयं विद्वान्नेत्थमचित्तः स्यादित्यथ यद्यल्पविच्चित्तवान्भवति तस्मा एवोत शुश्रूषन्ते चित्तँह्येवैषामेकायनं चित्तमात्मा चित्तं प्रतिष्ठा चित्तमुपास्स्वेति
All these indeed have awareness as their one course, are of the nature of awareness, are established in awareness. Therefore, even if a person has much awareness, people say of him, 'He is not present,' if he does not know. Or, if he is knowledgeable, but lacks awareness, then, if he has little awareness, only to that extent do people attend to him. For awareness alone is their one course, awareness is the self, awareness is the foundation. Meditate on awareness.
स यश्चित्तं ब्रह्मेत्युपास्ते चित्तान्वै स लोकान्ध्रुवान्ध्रुवः प्रतिष्ठितान्प्रतिष्ठितोऽव्यथमानानव्यथमानोऽभिसिध्यति यावच्चित्तस्य गतं तत्रास्य यथाकामचारो भवति यश्चित्तं ब्रह्मेत्युपास्तेऽस्ति भगवश्चित्ताद्भूय इति चित्ताद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon awareness as Brahman, truly he attains the worlds that are established and firm, and he himself becomes established and unshaken. To the extent that awareness reaches, there he moves as he wishes. One who meditates upon awareness as Brahman says: 'Venerable one, is there something greater than awareness?' 'Indeed, there is something greater than awareness,' is the reply. 'Please, venerable one, tell that to me.'
ध्यानं वाव चित्ताद्भूयो ध्यायतीव पृथिवी ध्यायतीवान्तरिक्षं ध्यायतीव द्यौर्ध्यायन्तीवापो ध्यायन्तीव पर्वता देवमनुष्यास्तस्माद्य इह मनुष्याणां महत्तां प्राप्नुवन्ति ध्यानापादाँशा इवैव ते भवन्त्यथ येऽल्पाः कलहिनः पिशुना उपवादिनस्तेऽथ ये प्रभवो ध्यानापादाँशा इवैव ते भवन्ति ध्यानमुपास्स्वेति
Meditation is indeed greater than awareness. The earth seems to meditate, the atmosphere seems to meditate, the sky seems to meditate, the waters seem to meditate, the mountains seem to meditate, the gods and humans seem to meditate. Therefore, among humans, those who attain greatness appear to do so through meditation; those who are small, quarrelsome, slanderous, and talkative are not so; but those who are powerful appear to be so through meditation. Meditate on meditation.
स यो ध्यानं ब्रह्मेत्युपास्ते यावद्ध्यानस्य गतं तत्रास्य यथाकामचारो भवति यो ध्यानं ब्रह्मेत्युपास्तेऽस्ति भगवो ध्यानाद्भूय इति ध्यानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon meditation as Brahman, to the extent that meditation reaches, there he moves as he wishes. One who meditates upon meditation as Brahman says: 'Venerable one, is there something greater than meditation?' 'Indeed, there is something greater than meditation,' is the reply. 'Please, venerable one, tell that to me.'
विज्ञानं वाव ध्यानाद्भूयः विज्ञानेन वा ऋग्वेदं विजानाति यजुर्वेदँ सामवेदमाथर्वणं चतुर्थमितिहासपुराणं पञ्चमं वेदानां वेदं पित्र्यँराशिं दैवं निधिं वाकोवाक्यमेकायनं देवविद्यां ब्रह्मविद्यां भूतविद्यां क्षत्रविद्यां नक्षत्रविद्याँ सर्पदेवजनविद्यां दिवं च पृथिवीं च वायुं चाकाशं चापश्च तेजश्च देवाँश्च मनुष्याँश्च पशूँश्च वयाँसि च तृणवनस्पतीञ्छ्वापदान्याकीटपतङ्गपिपीलकं धर्मं चाधर्मं च सत्यं चानृतं च साधु चासाधु च हृदयज्ञं चाहृदयज्ञं चान्नं च रसं चेमं च लोकममुं च विज्ञानेनैव विजानाति विज्ञानमुपास्स्वेति
Understanding is indeed greater than meditation. By understanding, one knows the Rigveda, the Yajurveda, the Samaveda, the Atharvaveda as the fourth, the Itihasa and Purana as the fifth Veda, the Veda of the Vedas, the rites for ancestors, the collections for the gods, the treasury, the words of speech, the single course, the knowledge of the gods, the knowledge of Brahman, the knowledge of beings, the knowledge of rulers, the knowledge of stars, the knowledge of serpents and divine beings, the heaven and the earth, the wind and the space, the waters and the fire, the gods and humans, the animals and birds, the grass and trees, the wild beasts, the insects, the flying creatures, the ants, righteousness and unrighteousness, truth and falsehood, good and not good, what is pleasing to the heart and what is not, food and its taste, this world and the next—by understanding alone one knows all this. Meditate on understanding.
स यो विज्ञानं ब्रह्मेत्युपास्ते विज्ञानवतो वै स लोकाञ्ज्ञानवतोऽभिसिध्यति यावद्विज्ञानस्य गतं तत्रास्य यथाकामचारो भवति यो विज्ञानं ब्रह्मेत्युपास्तेऽस्ति भगवो विज्ञानाद्भूय इति विज्ञानाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon understanding as Brahman, truly he attains the worlds of those who possess understanding, not those who lack understanding. To the extent that understanding reaches, there he moves as he wishes. One who meditates upon understanding as Brahman says: 'Venerable one, is there something greater than understanding?' 'Indeed, there is something greater than understanding,' is the reply. 'Please, venerable one, tell that to me.'
बलं वाव विज्ञानाद्भूयोऽपि ह शतं विज्ञानवतामेको बलवानाकम्पयते । स यदा बली भवत्यथोत्थाता भवत्युत्तिष्ठन्परिचरिता भवति परिचरन्नुपसत्ता भवत्युपसीदन्द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवति । बलेन वै पृथिवी तिष्ठति बलेनान्तरिक्षं बलेन द्यौर्बलेन पर्वता बलेन देवमनुष्या बलेन पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकं बलेन लोकस्तिष्ठति बलमुपास्स्वेति
Strength is indeed greater than understanding. Even a hundred people with understanding cannot shake a single person with strength. When one is strong, one rises; rising, one moves about; moving about, one approaches; approaching, one sits; sitting, one sees; one hears; one thinks; one knows; one acts; one understands. By strength the earth stands, by strength the atmosphere, by strength the sky, by strength the mountains, by strength the gods and humans, by strength the animals and birds, the grass and trees, the wild beasts, the insects, the flying creatures, the ants; by strength the world stands. Meditate on strength.
स यो बलं ब्रह्मेत्युपास्ते यावद्बलस्य गतं तत्रास्य यथाकामचारो भवति यो बलं ब्रह्मेत्युपास्तेऽस्ति भगवो बलाद्भूय इति बलाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon strength as Brahman, to the extent that strength reaches, there he moves as he wishes. One who meditates upon strength as Brahman says: 'Venerable one, is there something greater than strength?' 'Indeed, there is something greater than strength,' is the reply. 'Please, venerable one, tell that to me.'
अन्नं वाव बलाद्भूयस्तस्माद्यद्यपि दश रात्रीर्नाश्नीयाद्यद्यु ह जीवेदथवाद्रष्टाश्रोतामन्ताबोद्धाकर्ताविज्ञाता भवत्यथान्नस्यायै द्रष्टा भवति श्रोता भवति मन्ता भवति बोद्धा भवति कर्ता भवति विज्ञाता भवत्यन्नमुपास्स्वेति
Food is indeed greater than strength. Therefore, even if one does not eat for ten nights, yet lives, one becomes a seer, a hearer, a thinker, a knower, a doer, an understander; but when one eats, one becomes a seer, a hearer, a thinker, a knower, a doer, an understander for the sake of food. Meditate on food.
स योऽन्नं ब्रह्मेत्युपास्तेऽन्नवतो वै स लोकान्पानवतोऽभिसिध्यति यावदन्नस्य गतं तत्रास्य यथाकामचारो भवति योऽन्नं ब्रह्मेत्युपास्तेऽस्ति भगवोऽन्नाद्भूय इत्यन्नाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon food as Brahman, he attains the worlds that are rich in food and drink; wherever there is food, there he moves as he wishes. He who meditates upon food as Brahman—'Sir, is there something greater than food?' 'Yes, indeed, there is something greater than food.' 'Please, revered one, tell that to me.'
आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा अन्नं कनीयो भविष्यतीत्यथ यदा सुवृष्टिर्भवत्यानन्दिनः प्राणा भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं यद्द्यौर्यत्पर्वता यद्देवमनुष्या यत्पशवश्च वयाँसि च तृणवनस्पतयः श्वापदान्याकीटपतङ्गपिपीलकमाप एवेमा मूर्ता अप उपास्स्वेति
Water is indeed greater than food. Therefore, when there is no good rainfall, living beings become distressed, thinking, 'Food will become scarce.' But when there is good rainfall, living beings rejoice, thinking, 'There will be much food.' All these forms—this earth, the sky, heaven, mountains, gods, humans, cattle, birds, grass, trees, wild animals, insects, and ants—are all forms of water. Meditate on water.
स योऽपो ब्रह्मेत्युपास्त आप्नोति सर्वान्कामाँस्तृप्तिमान्भवति यावदपां गतं तत्रास्य यथाकामचारो भवति । योऽपो ब्रह्मेत्युपास्तेऽस्ति भगवोऽद्भ्यो भूय इत्यद्भ्यो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon water as Brahman, he attains all desires and becomes satisfied; wherever there is water, there he moves as he wishes. He who meditates upon water as Brahman—'Sir, is there something greater than water?' 'Yes, indeed, there is something greater than water.' 'Please, revered one, tell that to me.'
तेजो वावाद्भ्यो भूयस्तद्वा एतद्वायुमागृह्याकाशमभितपति तदाहुर्निशोचति नितपति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तदेतदूर्ध्वाभिश्च तिरश्चीभिश्च विद्युद्भिराह्रादाश्चरन्ति तस्मादाहुर्विद्योतते स्तनयति वर्षिष्यति वा इति तेज एव तत्पूर्वं दर्शयित्वाथापः सृजते तेज उपास्स्वेति
Fire is indeed greater than water. When fire seizes air, it pierces the sky; then people say, 'It flashes, it thunders, it will rain.' Fire first reveals itself, and then produces water. These lightnings, with their upward and crosswise flashes, move about with thunder. Therefore, people say, 'It lightens, it thunders, it will rain.' Fire first reveals itself, and then produces water. Meditate on fire.
स यस्तेजो ब्रह्मेत्युपास्ते तेजस्वी वै स तेजस्वतो लोकान्भास्वतोऽपहततमस्कानभिसिध्यति यावत्तेजसो गतं तत्रास्य यथाकामचारो भवति यस्तेजो ब्रह्मेत्युपास्तेऽस्ति भगवस्तेजसो भूय इति तेजसो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon fire as Brahman, he becomes radiant; he attains luminous worlds free from darkness. Wherever there is fire, there he moves as he wishes. He who meditates upon fire as Brahman—'Sir, is there something greater than fire?' 'Yes, indeed, there is something greater than fire.' 'Please, revered one, tell that to me.'
आकाशो वाव तेजसो भूयानाकाशे वै सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राण्यग्निराकाशेनाह्वयत्याकाशेन शृणोत्याकाशेन प्रतिशृणोत्याकाशे रमत आकाशे न रमत आकाशे जायत आकाशमभिजायत आकाशमुपास्स्वेति
Space is indeed greater than fire. In space, both the sun and the moon, lightning, stars, and fire are set. By space one calls, by space one hears, by space one responds, in space one delights, in space one does not delight, in space one is born, and into space one is born. Meditate on space.
स य आकाशं ब्रह्मेत्युपास्त आकाशवतो वै स लोकान्प्रकाशवतोऽसम्बाधानुरुगायवतोऽभिसिध्यति यावदाकाशस्य गतं तत्रास्य यथाकामचारो भवति य आकाशं ब्रह्मेत्युपास्तेऽस्ति भगव आकाशाद्भूय इति आकाशाद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon space as Brahman, he attains worlds that are vast, luminous, and unobstructed; wherever there is space, there he moves as he wishes. He who meditates upon space as Brahman—'Sir, is there something greater than space?' 'Yes, indeed, there is something greater than space.' 'Please, revered one, tell that to me.'
स्मरो वावाकाशाद्भूयस्तस्माद्यद्यपि बहव आसीरन्न स्मरन्तो नैव ते कञ्चन शृणुयुर्न मन्वीरन्न विजानीरन्यदा वाव ते स्मरेयुरथ शृणुयुरथ मन्वीरन्नथ विजानीरन्स्मरेण वै पुत्रान्विजानाति स्मरेण पशून्स्मरमुपास्स्वेति
Memory is indeed greater than space. Therefore, even if many people are present, if they do not remember, they neither hear, nor think, nor know anything. But when they remember, then they hear, then they think, then they know. By memory one knows sons, by memory one knows cattle. Meditate on memory.
स यः स्मरं ब्रह्मेत्युपास्ते यावत्स्मरस्य गतं तत्रास्य यथाकामचारो भवति यः स्मरं ब्रह्मेत्युपास्तेऽस्ति भगवः स्मराद्भूय इति स्मराद्वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति
Whoever meditates upon memory as Brahman, wherever there is memory, there he moves as he wishes. He who meditates upon memory as Brahman—'Sir, is there something greater than memory?' 'Yes, indeed, there is something greater than memory.' 'Please, revered one, tell that to me.'
आशा वाव स्मराद्भूयस्याशेद्धो वै स्मरो मन्त्रानधीते कर्माणि कुरुते पुत्राँश्च पशूँश्चेच्छत इमं च लोकममुं चेच्छत आशामुपास्स्वेति
Hope is indeed greater than memory. Even if one does not remember the sacred texts, by hope one performs rituals, desires sons and cattle, desires this world and the next. Meditate on hope.