ज्ञात्वा देवं सर्वपाशापहानिः क्षीनैः क्लेशैर् जन्ममृत्युप्रहाणिः तस्याभिध्यानात् तृतीयं देहभेदे विश्वैश्वर्यं केवल आप्तकामः
Knowing the divine, all bonds are destroyed; with afflictions exhausted, birth and death are ended. Through meditation on Him, at the third separation from the body, the one who has attained all desires gains universal sovereignty.
एतज् ज्ञेयं नित्यम् एवात्मसंस्थं नातः परं वेदितव्यं हि किंचित् भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्मम् एतत्
This is to be known, ever established in the self; beyond this, nothing else is to be known. Considering the enjoyer, the object of enjoyment, and the mover, all has been declared—this threefold Brahman.
वह्नेर् यथा योनिगतस्य मूर्तिर् न दृश्यते नैव च लिङ्गनाशः स भूय एवेन्धनयोनिगृह्यस् तद्वोभयं वै प्रणवेन देहे
Just as the form of fire in its source is not seen, nor is its mark destroyed, but is again obtained from its source by means of fuel—so is both in the body through Om.
स्वदेहम् अरणिं कृत्वा प्रणवं चोत्तरारणिं ध्याननिर्मथनाभ्यासाद् देवं पश्येन् निगूढवत्
Making one's own body the lower fire-stick and Om the upper fire-stick, by the repeated churning of meditation, one should see the God, as if hidden.
तिलेषु तैलं दधनीव सर्पिर् आपः स्रोतःस्व् अरणीषु चाग्निः एवम् आत्मा आत्मनि गृह्यते ऽसौ सत्येनैनं तपसा यो ऽनुपश्यति
As oil in sesame seeds, butter in curds, water in streams, and fire in fire-sticks, so is the Self grasped within the self. The one who, by truth and austerity, perceives Him, sees Him.
सर्वव्यापिनम् आत्मानं क्षीरे सर्पिर् इवार्पितम् आत्मविद्यातपोमूलं तद् ब्रह्मोपनिषत्परं तद् ब्रह्मोपनिषत्परम्
The all-pervading Self, placed as ghee in milk, rooted in knowledge of the Self and austerity—this is the highest Brahman, this is the supreme teaching of the Upanishad.
युञ्जानः प्रथमं मनस् तत्वाय सविता धियः अग्नेर् ज्योतिर् निचाय्य पृथिव्या अध्य् आभरत्
The one who, with concentrated mind, for the sake of truth, first directs his thoughts to Savitṛ, having kindled the light of Agni, brings it forth upon the earth.
युक्तेन मनसा वयं देवस्य सवितुः सवे सुवर्गेयाय शक्त्या %
With a mind joined in concentration, we, by the power of the divine Savitṛ, are led toward the world of light.
युक्त्वाय मनसा देवान् सुवर् यतो धिया दिवं बृहज् ज्योतिः करिष्यतः सविता प्रसुवाति तान्
With concentrated mind and inspired understanding, the gods, seeking the radiant, vast light, approach the sun, who, by his creative power, brings them forth.
युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः वि होत्रा दधे वयुनाविद् एक इन् मही देवस्य सवितुः परिष्टुतिः
The wise harness their minds and their thoughts to the all-knowing, great sage; one, as the priest, sets forth the sacred acts, and the vast praise of the divine Sun is established.
युजे वां ब्रह्म पूर्व्यं नमोभिर् वि श्लोक एतु पथ्येव सूरेः शृण्वन्ति विश्वे अमृतस्य पुत्रा आ ये धामानि दिवियानि तस्थुः
With reverence, I join you to the ancient Brahman; let this hymn go forth as a chariot on its path. All the immortal children hear, those who stand in the celestial realms.
अग्निर् यत्राभिमथ्यते वायुर् यत्राधिरुध्यते सोमो यत्रातिरिच्यते तत्र संजायते मनः
Where fire is kindled by friction, where wind is set in motion, where soma overflows—there, mind is born.
सवित्रा प्रसवेन जुषेत ब्रह्म पूर्व्यम् तत्र योनिं कृणवसे नहि ते पूर्तम् अक्षिपत्
By the Sun's creative impulse, cherish the ancient Brahman; there you make the womb, for your offering is not lost.
त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा संनिवेश्य ब्रह्मोडुपेन प्रतरेत विद्वान् स्रोतांसि सर्वाणि भयावहानि
Let the body be held upright and steady in three places; place the heart, senses, and mind together. The wise should cross over all fearful streams by means of the mind as a boat guided by Brahman.
प्राणान् प्रपीड्येह स युक्तचेष्टः क्षीने प्राणे नासिकयोच्छ्वसीत दुष्टाश्वयुक्तम् इव वाहम् एनं विद्वान् मनो धारयेताप्रमत्तः
Pressing down the breath, with controlled effort, when the breath is reduced, let him not breathe through the nostrils. Like a charioteer with unruly horses, the wise should hold the mind steady, unshaken.
समे शुचौ शर्करावह्निवालुकाविवर्जिते शब्दजलाश्रयादिभिः मनोऽनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत्
In a clean, level place, free from stones, fire, and sand, not disturbed by noise, water, or other distractions, and pleasing to the mind, but not straining to the eyes, nor in a cave or where wind dwells, let him practice.
नीहारधूमार्कानलानिलानां खद्योतविद्युत्स्फटिकाशशीनाम् एतानि रूपाणि पुरःसराणि ब्रह्मण्य् अभिव्यक्तिकराणि योगे
Mist, smoke, sun, fire, wind, fireflies, lightning, crystal, and the moon—these forms appear first, revealing Brahman in yoga.
पृथ्व्यप्तेजोऽनिलखे समुत्थिते पञ्चात्मके योगगुणे प्रवृत्ते न तस्य रोगो न जरा न मृत्युः प्राप्तस्य योगाग्निमयं शरीरम्
When the qualities of yoga, composed of earth, water, fire, air, and space, arise, then for one who has attained a body made of the fire of yoga, there is no disease, no old age, no death.
लघुत्वम् आरोग्यम् अलोलुपत्वं वर्णप्रसादः स्वरसौष्ठवं च गन्धः शुभो मूत्रपुरीषम् अल्पं योगप्रवृत्तिं प्रथमां वदन्ति
Lightness, health, freedom from craving, clarity of complexion, pleasant voice, sweet odor, and little urine and feces—these are said to be the first signs of progress in yoga.
यथैव बिम्बं मृदयोपलिप्तं तेजोमयं भ्राजते तत् सुधान्तम् तद् वात्मतत्त्वं प्रसमीक्ष्य देही एकः कृतार्थो भवते वीतशोकः
Just as a clay-covered mirror shines brightly when cleaned, so, seeing the true nature of the self, the embodied one becomes fulfilled and free from sorrow.
यद् आत्मतत्त्वेन तु ब्रह्मतत्त्वं दीपोपमेनेह युक्तः प्रपश्येत् अजं ध्रुवं सर्वतत्त्वैर् विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपाशैः
When, by knowing the self, one perceives the essence of Brahman—unborn, eternal, pure among all realities, like a lamp—then, knowing that god, one is freed from all bonds.
एष ह देवः प्रदिशो ऽनु सर्वाः पूर्वो ह जातः स उ गर्भे अन्तः स एव जातः स जनिष्यमानः प्रत्यङ् जनास् तिष्ठति सर्वतोमुखः
This god pervades all directions; he was born before all; he is within the womb; he is born and will be born; he stands facing all beings, with faces everywhere.
यो देवो अग्नौ यो अप्सु यो विश्वं भुवनम् आविवेश य ओषधीषु यो वनस्पतीषु तस्मै देवाय नमो नमः
He who is the god in fire, in water, who has entered the whole world, who is in plants and trees—to that god we offer repeated homage.
य एको जालवान् ईशत ईशनीभिः सर्वांल् लोकान् ईशत ईशनीभिः य एवैक उद्भवे संभवे च य एतद् विदुर् अमृतास् ते भवन्ति
He alone, covered by his own power, rules all worlds with his powers; he alone is at the origin and in the unfolding. Those who know this become immortal.
एको हि रुद्रो न द्वितीयाय तस्थे य इमांल् लोकान् ईशत ईशनीभिः प्रत्यङ् जनास् तिष्ठति संचुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः
Rudra alone stands, there is no second; he rules all these worlds with his powers. He stands facing all beings, withdrawing at the end, having created and protected all worlds.
विश्वतश्चक्षुर् उत विश्वतोमुखो विश्वतोबाहुर् उत विश्वतस्पात् सं बाहुभ्यां धमति सं पतत्रैर् द्यावाभूमी जनयन् देव एकः
With eyes everywhere, faces everywhere, arms everywhere, feet everywhere, the one god creates heaven and earth together, blowing forth with his arms and wings.
यो देवानां प्रभवश् चोद्भवश् च विश्वाधिपो रुद्रो महर्षिः हिरण्यगर्भं जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु
He who is the origin and source of the gods, the ruler of the universe, Rudra the great sage, created Hiranyagarbha in the beginning; may he unite us with auspicious wisdom.
या ते रुद्र शिवा तनूर् अघोरापापकाशिनी तया नस् तनुवा शंतमया गिरिशन्ताभिचाकशीहि
O Rudra, your gracious form, which is not terrifying and does not reveal evil, with that peaceful body, O mountain-dweller, shine upon us.
याम् इषुं गिरिशन्त हस्ते बिभर्ष्य् अस्तवे शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत्
The arrow which you, O mountain-lord, hold in your hand for protection, O mountain-protector, make it auspicious; do not harm the person or the world.
ततः परं ब्रह्म परं बृहन्तं यथानिकायं सर्वभूतेषु गूढं विश्वस्यैकं परिवेष्टितारम् ईशं तं ज्ञात्वामृता भवन्ति
Then, the supreme Brahman, the highest and vast, hidden in all beings according to their forms, the one who encompasses the universe, knowing that Lord, people become immortal.