ॐ श्री गुरुभ्यो नमः । हरिः ॐ ।
ॐ śrī gurubhyo namaḥ | hariḥ ॐ |
Salutations to the great brahma. Om Hari
प्रथमा शीक्षावल्ली
prathamā śīkṣāvallī
The First Chapter- Shiksha Vaali
ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः ॥ १॥
ॐ śaṃ no mitraḥ śaṃ varuṇaḥ | śaṃ no bhavatvaryamā |śaṃ na indro bṛhaspatiḥ | śaṃ no viṣṇururukramaḥ |namo brahmaṇe | namaste vāyo | tvameva pratyakṣaṃ brahmāsi |tvāmeva pratyakṣaṃ brahma vadiṣyāmi | ṛtaṃ vadiṣyāmi |satyaṃ vadiṣyāmi | tanmāmavatu | tadvaktāramavatu |avatu mām | avatu vaktāram |ॐ śāntiḥ śāntiḥ śāntiḥ || 1||
May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me; May He protect the teacher; May He protect me; May He protect the teacher; Om, peace, peace, peace!
इति प्रथमोऽनुवाकः ॥
iti prathamo'nuvākaḥ ||
Thus Ends the First Canto
शिक्षाशास्त्रार्थसङ्ग्रहः
śikṣāśāstrārthasaṅgrahaḥ
Collection of Shiksha Shastrartha
ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १॥
ॐ śīkṣāṃ vyākhyāsyāmaḥ | varṇaḥ svaraḥ | mātrā balam |sāma santānaḥ | ityuktaḥ śīkṣādhyāyaḥ || 1||
We shall speak of the science of pronunciation. (The things to learn are) the alphabet, accent, measure, emphasis, uniformity, juxtaposition. Thus has been spoken the chapter on pronunciation.
इति द्वितीयोऽनुवाकः ॥
iti dvitīyo'nuvākaḥ ||
Thus Ends the Second Canto
संहितोपासनम्
saṃhitopāsanam
Samhitopasanam
सह नौ यशः । सह नौ ब्रह्मवर्चसम् । अथातः सꣳहिताया उपनिषदम् व्याख्यास्यामः । पञ्चस्वधिकरणेषु । अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महासꣳहिता इत्याचक्षते । अथाधिलोकम् । पृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् । आकाशः सन्धिः ॥ १॥
saha nau yaśaḥ | saha nau brahmavarcasam | athātaḥ saꣳhitāyā upaniṣadam vyākhyāsyāmaḥ | pañcasvadhikaraṇeṣu | adhilokamadhijyautiṣamadhividya madhiprajamadhyātmam | tā mahāsaꣳhitā ityācakṣate | athādhilokam | pṛthivī pūrvarūpam | dyauruttararūpam | ākāśaḥ sandhiḥ || 1||
May we both attain fame together. May spiritual pre-eminence be vouchsafed to both of us together. Now therefore, we shall state the meditation on juxtaposition through five categories - relating to the worlds, to the shining things, to knowledge, to progeny, and to the body. These, they call the great juxtapositions. Now then, as regards the meditation on the worlds. The earth is the first letter. Heaven is the last letter. The sky is the meeting-place.
वायुः सन्धानम् । इत्यधिलोकम् । अथाधिजौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् । आपः सन्धिः । वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् । आचार्यः पूर्वरूपम् ॥ २॥
vāyuḥ sandhānam | ityadhilokam | athādhijautiṣam |agniḥ pūrvarūpam | āditya uttararūpam | āpaḥ sandhiḥ |vaidyutaḥ sandhānam | ityadhijyautiṣam | athādhividyam |ācāryaḥ pūrvarūpam || 2||
Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter.
अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचनꣳसन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् । पितोत्तररूपम् । प्रजा सन्धिः । प्रजननꣳसन्धानम् । इत्यधिप्रजम् ॥ ३॥
antevāsyuttararūpam | vidyā sandhiḥ |pravacanaꣳsandhānam |ityadhividyam | athādhiprajam | mātā pūrvarūpam |pitottararūpam | prajā sandhiḥ | prajananaꣳsandhānam |ityadhiprajam || 3||
The student is the last letter. Knowledge is the meeting-place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny.
अथाध्यात्मम् । अधराहनुः पूर्वरूपम् । उत्तराहनूत्तररूपम् । वाक्सन्धिः । जिह्वासन्धानम् । इत्यध्यात्मम् । इतीमामहासꣳहिताः । य एवमेता महासꣳहिता व्याख्याता वे`द । सन्धीयते प्रजया पशुभिः । ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन ॥ ४॥
athādhyātmam | adharāhanuḥ pūrvarūpam |uttarāhanūttararūpam | vāksandhiḥ | jihvāsandhānam |ityadhyātmam | itīmāmahāsaꣳhitāḥ |ya evametā mahāsaꣳhitā vyākhyātā ve`da |sandhīyate prajayā paśubhiḥ |brahmavarcasenānnādyena suvargyeṇa lokena || 4||
Then follows the meditation with regard to the (individual) body.The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting-place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
इति तृतीयोऽनुवाकः ॥
iti tṛtīyo'nuvākaḥ ||
Thus ends the Third Chapter.
मेधादिसिद्ध्यर्था आवहन्तीहोममन्त्राःयश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्सम्बभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् । शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरिविश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय । आवहन्ती वितन्वाना ॥ १॥
medhādisiddhyarthā āvahantīhomamantrāḥyaśchandasāmṛṣabho viśvarūpaḥ |chandobhyo'dhyamṛtātsambabhūva |sa mendro medhayā spṛṇotu |amṛtasya deva dhāraṇo bhūyāsam |śarīraṃ me vicarṣaṇam | jihvā me madhumattamā |karṇābhyāṃ bhūriviśruvam |brahmaṇaḥ kośo'si medhayā pihitaḥ |śrutaṃ me gopāya | āvahantī vitanvānā || 1||
The Om that is the most exalted in the Vedas, that pervades all worlds, and that emerged from the immortal Vedas as their quintessence, may he (Om that is Indra), the supreme Lord, gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman: you are covered by (worldly) wisdom. Protect what I have heard.
कुर्वाणाऽचीरमात्मनः । वासाꣳसि मम गावश्च । अन्नपाने च सर्वदा । ततो मे श्रियमावह । लोमशां पशुभिः सह स्वाहा । आमायन्तु ब्रह्मचारिणः स्वाहा । विमाऽऽयन्तु ब्रह्मचारिणः स्वाहा । प्रमाऽऽयन्तु ब्रह्मचारिणः स्वाहा । दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २॥
kurvāṇā'cīramātmanaḥ | vāsāꣳsi mama gāvaśca |annapāne ca sarvadā | tato me śriyamāvaha |lomaśāṃ paśubhiḥ saha svāhā |āmāyantu brahmacāriṇaḥ svāhā |vimā''yantu brahmacāriṇaḥ svāhā |pramā''yantu brahmacāriṇaḥ svāhā |damāyantu brahmacāriṇaḥ svāhā |śamāyantu brahmacāriṇaḥ svāhā || 2||
Then vouchsafe to me who am her (i.e. Prosperity's) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svaha. May the Brahmacharins (i.e. students) come to me from all sides. Svaha. May the Brahmacharins come to me in various ways. Svaha. May the Brahmacharins come to me in the proper way. Svaha. May the Brahmacharins have physical self-control. Svaha. May the Brahmacharins have mental self-control. Svaha.
यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा । तस्मिन् सहस्रशाखे । निभगाऽहं त्वयि मृजे स्वाहा । यथाऽऽपः प्रवताऽऽयन्ति । यथा मासा अहर्जरम् । एवं मां ब्रह्मचारिणः । धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोऽसि प्रमाभाहि प्रमापद्यस्व ॥ ३॥
yaśo jane'sāni svāhā | śreyān vasyaso'sāni svāhā |taṃ tvā bhaga praviśāni svāhā |sa mā bhaga praviśa svāhā |tasmin sahasraśākhe | nibhagā'haṃ tvayi mṛje svāhā |yathā''paḥ pravatā''yanti | yathā māsā aharjaram |evaṃ māṃ brahmacāriṇaḥ | dhātarāyantu sarvataḥ svāhā |prativeśo'si pramābhāhi pramāpadyasva || 3||
May I become famous among people. Svaha. May I become praiseworthy among the wealthy. Svaha. O adorable One, may I enter into you, such as you are. Svaha. O venerable One, you, such as you are, enter into me. Svaha. O adorable One, who are greatly diversified, may I purify my sins in you. Svaha. As water flows down a slope, as months roll into a year, similarly O Lord, may the students come to me from all quarters. Svaha. You are like a resting house, so you become revealed to me, you reach me through and through.
इति चतुर्थोऽनुवाकः ॥
iti caturtho'nuvākaḥ ||
Thus Ends the Fourth Chapter
व्याहृत्युपासनम्
vyāhṛtyupāsanam
Vyahatyupasanam
भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुहस्मै तां चतुर्थीम् । माहाचमस्यः प्रवेदयते । मह इति । तद्ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः ॥ १॥
bhūrbhuvaḥ suvariti vā etāstisro vyāhṛtayaḥ |tāsāmuhasmai tāṃ caturthīm | māhācamasyaḥ pravedayate |maha iti | tadbrahma | sa ātmā | aṅgānyanyā devatāḥ |bhūriti vā ayaṃ lokaḥ | bhuva ityantarikṣam |suvarityasau lokaḥ || 1||
Bhuh, Bhuvah, Suvah - these three, indeed, are the Vyahritis. Of them Mahacamasya knew a fourth one - Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh, indeed, is this world. Bhuvah is the intermediate space. Suvah is the other world.
मह इत्यादित्यः । आदित्येन वाव सर्वेलोक महीयन्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः । मह इति चन्द्रमाः । चन्द्रमसा वावसर्वाणि ज्योतीꣳषि महीयन्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजूꣳषि ॥ २॥
maha ityādityaḥ | ādityena vāva sarveloka mahīyante |bhūriti vā agniḥ | bhuva iti vāyuḥ | suvarityādityaḥ |maha iti candramāḥ | candramasā vāvasarvāṇi jyotīꣳṣi mahīyante | bhūriti vā ṛcaḥ |bhuva iti sāmāni |suvariti yajūꣳṣi || 2||
Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh, indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhuh, indeed, is the Rig-Veda. Bhuvah is the Sama-Veda. Suvah is the Yajur-Veda.
मह इति ब्रह्म । ब्रह्मणा वाव सर्वेवेदा महीयन्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् । अन्नेन वाव सर्वे प्राण महीयन्ते । ता वा एताश्चतस्रश्चतुर्धा । चतस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म । सर्वेऽस्मैदेवा बलिमावहन्ति ॥ ३॥
maha iti brahma | brahmaṇā vāva sarvevedā mahīyante |bhūriti vai prāṇaḥ | bhuva ityapānaḥ | suvariti vyānaḥ |maha ityannam | annena vāva sarve prāṇa mahīyante |tā vā etāścatasraścaturdhā | catasraścatasro vyāhṛtayaḥ |tā yo veda |sa veda brahma | sarve'smaidevā balimāvahanti || 3||
Maha is Brahman (i.e. Om), for by Brahman (Om), indeed, are all the Vedas nourished. Bhuh, indeed, is Prana; Bhuvah is Apana; Suvah is Vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four, are (each) fourfold. The Vyahritis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.
इति पञ्चमोऽनुवाकः ॥
iti pañcamo'nuvākaḥ ||
Thus Ends the Fifth Chapter
मनोमयत्वादिगुणकब्रह्मोपासनया स्वाराज्यसिद्धिःस य एषोऽन्तहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके । य एषस्तन इवावलम्बते । सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले । भूरित्यग्नौ प्रतितिष्ठति । भुव इति वायौ ॥ १॥
manomayatvādiguṇakabrahmopāsanayā svārājyasiddhiḥsa ya eṣo'ntahṛdaya ākāśaḥ |tasminnayaṃ puruṣo manomayaḥ | amṛto hiraṇmayaḥ |antareṇa tāluke | ya eṣastana ivāvalambate | sendrayoniḥ |yatrāsau keśānto vivartate | vyapohya śīrṣakapāle |bhūrityagnau pratitiṣṭhati | bhuva iti vāyau || 1||
In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire as the Vyahriti Bhuh; he becomes established in Air as the Vyahriti Bhuvah;
सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः । श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् । इति प्राचीन योग्योपास्व ॥ २॥
suvarityāditye | maha iti brahmaṇi | āpnoti svārājyam |āpnoti manasaspatim | vākpatiścakṣuṣpatiḥ |śrotrapatirvijñānapatiḥ | etattato bhavati |ākāśaśarīraṃ brahma |satyātma prāṇārāmaṃ mana ānandam |śāntisamṛddhamamṛtam |iti prācīna yogyopāsva || 2||
in the sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in Akasa, which is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship.
इति षष्ठोऽनुवाकः ॥
iti ṣaṣṭho'nuvākaḥ ||
Thus Ends the Sixth Chapter
पृथिव्याद्युपाधिकपञ्चब्रह्मोपासनम्पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा । इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्ममाꣳस स्नावास्थि मज्जा । एतदधिविधाय ऋषिरवोचत् । पाङ्क्तं वा इदꣳसर्वम् । पाङ्क्तेनैव पाङ्क्तग् स्पृणोतीति ॥ १॥
pṛthivyādyupādhikapañcabrahmopāsanam pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ | agnirvāyurādityaścandramā nakṣatrāṇi | āpa oṣadhayo vanaspataya ākāśa ātmā | ityadhibhūtam | athādhyātmam | prāṇo vyāno'pāna udānaḥ samānaḥ | cakṣuḥ śrotraṃ mano vāk tvak | carmamāꣳsa snāvāsthi majjā | etadadhividhāya ṛṣiravocat | pāṅktaṃ vā idaꣳsarvam | pāṅktenaiva pāṅktag spṛṇotīti || 1||
The earth, sky, heaven, the primary quarters, and the intermediate quarters; fire, air, the sun, the moon, and the stars; water, herbs, trees, sky, and Virat - these relate to natural factors. Then follow the individual ones: Prana, Vyana, Apana, Udana and Samana; the eye, the ear, the mind, speech and sense of touch; skin, flesh, muscles, bones and marrow. Having imagined these thus, the seer said, "All this is constituted by five factors; one fills up the (outer) fivefold ones by the (individual) fivefold ones.
इति सप्तमोऽनुवाकः ॥
iti saptamo'nuvākaḥ ||
Thus Ends the Seventh Chapter
प्रणवोपासनम्
praṇavopāsanam
Pranvopasanam
ओमिति ब्रह्म । ओमितीदꣳसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्योश्रावयेत्याश्रावयन्ति । ओमिति सामानि गायन्ति । ॐꣳशोमिति शस्त्राणि शꣳसन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति । ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति । ब्रह्मैवोपाप्नोति ॥ १॥
omiti brahma | omitīdaꣳsarvam |omityetadanukṛtirhasma vā apyośrāvayetyāśrāvayanti |omiti sāmāni gāyanti | ॐꣳśomiti śastrāṇi śaꣳsanti |omityadhvaryuḥ pratigaraṃ pratigṛṇāti |omiti brahmā prasauti | omityagnihotramanujānāti |omiti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti |brahmaivopāpnoti || 1||
Om is Brahman. Om is all this. Om is well known as a word of imitation (i.e. concurrence). Moreover, they make them recite (to the gods) with the words, "Om, recite (to the gods)". They commence singing Samas with Om. Uttering the words "Om som" they recite the Shastras. The (priest) Brahma approves with the word Om. One permits the performance of the Agnihotra sacrifice with the word Om. A Brahmana, when about to recite the Vedas utters Om under the idea, I shall attain Brahman". He does verily attain Brahman.
इत्यष्टमोऽनुवाकः ॥
ityaṣṭamo'nuvākaḥ ||
Thus Ends the Eigth Chapter
स्वाध्यायप्रशंसा
svādhyāyapraśaṃsā
Svadyayaprashamsa
ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च । शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च । मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च । सत्यमिति सत्यवचा राथी तरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ १॥
ṛtaṃ ca svādhyāyapravacane ca |satyaṃ ca svādhyāyapravacane ca |tapaśca svādhyāyapravacane ca |damaśca svādhyāyapravacane ca |śamaśca svādhyāyapravacane ca |agnayaśca svādhyāyapravacane ca |agnihotraṃ ca svādhyāyapravacane ca |atithayaśca svādhyāyapravacane ca |mānuṣaṃ ca svādhyāyapravacane ca |prajā ca svādhyāyapravacane ca |prajanaśca svādhyāyapravacane ca |prajātiśca svādhyāyapravacane ca |satyamiti satyavacā rāthī taraḥ |tapa iti taponityaḥ pauruśiṣṭiḥ |svādhyāyapravacane eveti nāko maudgalyaḥ |taddhi tapastaddhi tapaḥ || 1||
Righteousness and learning and teaching (are to be practiced). Truth and learning and teaching (are to be practiced). Austerity and learning and teaching (are to be resorted to). Control of the outer senses and learning and teaching (are to be practiced). Control of the inner organs and learning and teaching (are to be resorted to). The fires (are to be lighted up), and learning and teaching (are to be followed). The Agnihotra (is to be performed), and learning and teaching (are to be carried on). Guests (are to be entertained), and learning and teaching (are to be practiced). Social good conduct (is to be adhered to), and learning and teaching (are to be practiced). Children (are to be begotten), and learning and teaching (are to carried on). Procreation and learning and teaching (are to carried on). A grandson (is to be raised), and learning and teaching (are to be practised). Truth (is the thing) - this is what Satyavacha, of the line of Rathitara, thinks. Austerity (is the thing) - this is what Taponitya, son of Purusisti, thinks. Learning and teaching alone (are the things) - this is what Naka, son of Mudgala, thinks. For that indeed is the austerity; for that indeed is the austerity.
इति नवमोऽनुवाकः ॥
iti navamo'nuvākaḥ ||
Thus Ends the Ninth Chapter
ब्रह्मज्ञ्यानप्रकाशकमन्त्रः
brahmajñyānaprakāśakamantraḥ
Mantras for the Light of Brahman
अहं वृक्षस्य रेरिवा । कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि । द्रविणꣳसवर्चसम् । सुमेध अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥ १॥
ahaṃ vṛkṣasya rerivā | kīrtiḥ pṛṣṭhaṃ gireriva |ūrdhvapavitro vājinīva svamṛtamasmi |draviṇaꣳsavarcasam | sumedha amṛtokṣitaḥ |iti triśaṅkorvedānuvacanam || 1||
I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure (Brahman). I am like that pure reality (of the Self) that is in the sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and un-decaying. Thus was the statement of Trisanku after the attainment of realisation.
इति दशमोऽनुवाकः ॥
iti daśamo'nuvākaḥ ||
Thus Ends the Tenth Chapter
शिष्यानुशासनम्
śiṣyānuśāsanam
Discipline of the Children
वेदमनूच्याचार्योन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः । सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १॥
vedamanūcyācāryontevāsinamanuśāsti |satyaṃ vada | dharmaṃ cara | svādhyāyānmā pramadaḥ |ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ |satyānna pramaditavyam | dharmānna pramaditavyam |kuśalānna pramaditavyam | bhūtyai na pramaditavyam |svādhyāyapravacanābhyāṃ na pramaditavyam || 1||
Having taught the Vedas, the preceptor imparts this post-instruction to the students: "Speak the truth. Practice righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching.
देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि । यान्यस्माकꣳसुचरितानि । तानि त्वयोपास्यानि ॥ २॥
devapitṛkāryābhyāṃ na pramaditavyam | mātṛdevo bhava |pitṛdevo bhava | ācāryadevo bhava | atithidevo bhava |yānyanavadyāni karmāṇi | tāni sevitavyāni | no itarāṇi |yānyasmākaꣳsucaritāni | tāni tvayopāsyāni || 2||
There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. These actions of ours that are commendable are to be followed by you, but not the others. You should, by offering seats, remove the fatigue of those Brahmanas who are more praiseworthy among us. The offering should be with honour; the offering should not be with dishonour.
नो इतराणि । ये के चास्मच्छ्रेयाꣳसो ब्राह्मणाः । तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्धयाऽदेयम् । श्रिया देयम् । ह्रिया देयम् । भिया देयम् । संविदा देयम् । अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥ ३॥
no itarāṇi | ye ke cāsmacchreyāꣳso brāhmaṇāḥ |teṣāṃ tvayā''sanena praśvasitavyam | śraddhayā deyam |aśraddhayā'deyam | śriyā deyam | hriyā deyam |bhiyā deyam | saṃvidā deyam |atha yadi te karmavicikitsā vā vṛttavicikitsā vā syāt || 3||
The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit.
ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा तत्र वर्तेथाः । अथाभ्याख्यातेषु । ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । एष आदेशः । एष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥ ४॥
ye tatra brāhmaṇāḥ saṃmarśinaḥ | yuktā āyuktāḥ |alūkṣā dharmakāmāḥ syuḥ | yathā te tatra varteran |tathā tatra vartethāḥ | athābhyākhyāteṣu |ye tatra brāhmaṇāḥ saṃmarśinaḥ | yuktā āyuktāḥ |alūkṣā dharmakāmāḥ syuḥ | yathā te teṣu varteran |tathā teṣu vartethāḥ | eṣa ādeśaḥ | eṣa upadeśaḥ |eṣā vedopaniṣat | etadanuśāsanam | evamupāsitavyam |evamu caitadupāsyam || 4||
This is the injunction. This is the instruction. This is the secret of the Vedas. This is divine behest. This is how the meditation is to be done. This is how this must be meditated on.
इत्येकादशऽनुवाकः ॥
ityekādaśa'nuvākaḥ ||
Thus Ends the Tenth Chapter
उत्तरशान्तिपाठः
uttaraśāntipāṭhaḥ
Uttara Shanti Patha
शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् । सत्यमवादिषम् । तन्मामावीत् । तद्वक्तारमावीत् । आवीन्माम् । आवीद्वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः ॥ १॥
śaṃ no mitraḥ śaṃ varuṇaḥ | śaṃ no bhavatvaryamā |śaṃ na indro bṛhaspatiḥ | śaṃ no viṣṇururukramaḥ |namo brahmaṇe | namaste vāyo | tvameva pratyakṣaṃ brahmāsi |tvāmeva pratyakṣaṃ brahmāvādiṣam | ṛtamavādiṣam |satyamavādiṣam | tanmāmāvīt | tadvaktāramāvīt |āvīnmām | āvīdvaktāram |ॐ śāntiḥ śāntiḥ śāntiḥ || 1||
May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra and Brihaspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vayu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May He protect me; May He protect the teacher; May He protect me; May He protect the teacher; Om, peace, peace, peace!
इति द्वादशोऽनुवाकः ॥
iti dvādaśo'nuvākaḥ ||
Thus Ends the Tenth Chapter
॥ इति शीक्षावल्ली समाप्ता ॥
|| iti śīkṣāvallī samāptā ||
Thus Ends the Shiksha Vaali
द्वितीया ब्रह्मानन्दवल्ली
dvitīyā brahmānandavallī
Thus Begins the Brahma Ananda Vaali
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai |tejasvināvadhītamastu mā vidviṣāvahai |ॐ śāntiḥ śāntiḥ śāntiḥ ||
May He protect us both together. May He nourish us both together; May we both acquire strength together. Let our study be brilliant. May we not cavil at each other; Om! Peace! Peace! Peace!
उपनिषत्सारसङ्ग्रहः
upaniṣatsārasaṅgrahaḥ
Ushanishatsara Sangraha
ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान् कामान्सह । ब्रह्मणा विपश्चितेति ॥
ॐ brahmavidāpnoti param | tadeṣā'bhyuktā |satyaṃ jñānamanantaṃ brahma |yo veda nihitaṃ guhāyāṃ parame vyoman |so'śnute sarvān kāmānsaha | brahmaṇā vipaściteti ||
The knower of Brahman attains the highest. Here is a verse uttering that very fact: "Brahman is truth, knowledge, and infinite. He who knows that Brahman as existing in the intellect, lodged in the supreme space in the heart, enjoys, as identified with the all - knowing Brahman, all desirable things simultaneously.
तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योन्नम् । अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥
tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ | ākāśādvāyuḥ |vāyoragniḥ | agnerāpaḥ | adbhyaḥ pṛthivī |pṛthivyā oṣadhayaḥ | oṣadhībhyonnam | annātpuruṣaḥ |sa vā eṣa puruṣo'nnarasamayaḥ | tasyedameva śiraḥ |ayaṃ dakṣiṇaḥ pakṣaḥ | ayamuttaraḥ pakṣaḥ |ayamātmā | idaṃ pucchaṃ pratiṣṭhā |tadapyeṣa śloko bhavati || 1||
From that Brahman, which is the Self, was produced space. From space emerged air. From air was born fire. From fire was created water. From water sprang up earth. From earth were born the herbs. From the herbs was produced food. From food was born man. That man, such as he is, is a product of the essence of food. Of him this indeed, is the head, this is the southern side; this is the northern side; this is the Self; this is the stabilising tail.
इति प्रथमोऽनुवाकः ॥
iti prathamo'nuvākaḥ ||
Thus Ends the First Chapter
पञ्चकोशोविवरणम्
pañcakośovivaraṇam
Pancha Koshovivaranm
अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीꣳश्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः । अन्नꣳहि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते । अन्नꣳहि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते । अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति । तस्माद्वा एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्राण एव शिरः । व्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥
annādvai prajāḥ prajāyante | yāḥ kāśca pṛthivīꣳśritāḥ |atho annenaiva jīvanti | athainadapi yantyantataḥ |annaꣳhi bhūtānāṃ jyeṣṭham | tasmāt sarvauṣadhamucyate |sarvaṃ vai te'nnamāpnuvanti | ye'nnaṃ brahmopāsate |annaꣳhi bhūtānāṃ jyeṣṭham | tasmāt sarvauṣadhamucyate |annād bhūtāni jāyante | jātānyannena vardhante |adyate'tti ca bhūtāni | tasmādannaṃ taducyata iti |tasmādvā etasmādannarasamayāt | anyo'ntara ātmā prāṇamayaḥ |tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |tasya puruṣavidhatām | anvayaṃ puruṣavidhaḥ |tasya prāṇa eva śiraḥ | vyāno dakṣiṇaḥ pakṣaḥ |apāna uttaraḥ pakṣaḥ | ākāśa ātmā |pṛthivī pucchaṃ pratiṣṭhā | tadapyeṣa śloko bhavati || 1||
All beings that rest on the earth are born verily from food. Besides, they live on food, and at the end, they get merged in food. Food was verily born before all creatures; therefore it is called the medicine for all, those who worship food as Brahman acquire all the food. Food was verily born before all creatures; therefore it is called the medicine for all. Creatures are born of food; being born, they grow by food. Since it is eaten and it eats the creatures, it is called food. As compared with this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. This Self is also of the human form. Its human form takes after the human form of that (earlier one). Of this, Prana is the head, Vyana is the southern side, Apana is the northern side, space is the self and the earth is the tail that stabilises
इति द्वितीयोऽनुवाकः ॥
iti dvitīyo'nuvākaḥ ||
Thus Ends the Second Chapter
प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यते । सर्वमेव त आयुर्यन्ति । ये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य यजुरेव शिरः । ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । आदेश आत्मा । अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥
prāṇaṃ devā anu prāṇanti | manuṣyāḥ paśavaśca ye |prāṇo hi bhūtānāmāyuḥ | tasmāt sarvāyuṣamucyate |sarvameva ta āyuryanti | ye prāṇaṃ brahmopāsate |prāṇo hi bhūtānāmāyuḥ | tasmāt sarvāyuṣamucyata iti |tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya |tasmādvā etasmāt prāṇamayāt | anyo'ntara ātmā manomayaḥ |tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |tasya puruṣavidhatām | anvayaṃ puruṣavidhaḥ |tasya yajureva śiraḥ | ṛgdakṣiṇaḥ pakṣaḥ | sāmottaraḥ pakṣaḥ |ādeśa ātmā | atharvāṅgirasaḥ pucchaṃ pratiṣṭhā |tadapyeṣa śloko bhavati || 1||
The senses act by following the vital force in the mouth; all human beings and animals that are there act similarly; since on the vital force depends the life of all creatures, therefore it is called the life of all; those who worship the vital force as Brahman, attain the full span of life; since on the vital force depends the life of all, it is called the life of all. Of the preceding (physical) one, this one, indeed, is the embodied self. As compared with this vital body, there is another internal self constituted by mind. By that one is this one filled up. That self constituted by mind is also of a human shape. The human shape of the mental body takes after the human shape of the vital body. Of the mental body, the Yajur-mantras are the head. The Rig-mantras are the right side, the Sama-mantras are the left side, the Brahmana portion is the self (trunk), the mantras seen by Atharvangiras are the stabilising tail.
इति तृतीयोऽनुवाकः ॥
iti tṛtīyo'nuvākaḥ ||
This Ends the Third Chapter
यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः पक्षः । योग आत्मा । महः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥
yato vāco nivartante | aprāpya manasā saha |ānandaṃ brahmaṇo vidvān | na bibheti kadācaneti |tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya |tasmādvā etasmānmanomayāt | anyo'ntara ātmā vijñānamayaḥ |tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |tasya puruṣavidhatām |anvayaṃ puruṣavidhaḥ | tasya śraddhaiva śiraḥ |ṛtaṃ dakṣiṇaḥ pakṣaḥ |satyamuttaraḥ pakṣaḥ | yoga ātmā | mahaḥ pucchaṃ pratiṣṭhā |tadapyeṣa śloko bhavati || 1||
One is not subjected to fear at any time if one knows the Bliss that is Brahman failing to reach which (Brahman, as conditioned by the mind), words, along with the mind, turn back. Of that preceding (vital) one, this (mental one is verily the embodied self. As compared with this mental body, there is another internal self constituted by valid knowledge. By that one is this one filled up. This one as aforesaid has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him faith is verily the head; righteousness is the right side; truth is the left side; concentration is the self (trunk); (the principle, called) Mahat, is the stabilising tail.
इति चतुर्थोऽनुवाकः ॥
iti caturtho'nuvākaḥ ||
Thus Ends the Fourth Chapter
विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद । तस्माच्चेन्न प्रमाद्यति । शरीरे पाप्मनो हित्वा । सर्वान्कामान् समश्नुत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । तस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः । आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥ १॥
vijñānaṃ yajñaṃ tanute | karmāṇi tanute'pi ca |vijñānaṃ devāḥ sarve |brahma jyeṣṭhamupāsate | vijñānaṃ brahma cedveda |tasmāccenna pramādyati | śarīre pāpmano hitvā |sarvānkāmān samaśnuta iti | tasyaiṣa eva śārīra ātmā |yaḥ pūrvasya | tasmādvā etasmādvijñānamayāt |anyo'ntara ātmā''nandamayaḥ | tenaiṣa pūrṇaḥ |sa vā eṣa puruṣavidha eva | tasya puruṣavidhatām |anvayaṃ puruṣavidhaḥ | tasya priyameva śiraḥ |modo dakṣiṇaḥ pakṣaḥ |pramoda uttaraḥ pakṣaḥ | ānanda ātmā | brahma pucchaṃ pratiṣṭhā |tadapyeṣa śloko bhavati || 1||
Knowledge actualises a sacrifice, and it executes the duties as well. All the gods meditate on the first-born Brahman, conditioned by knowledge. If one knows the knowledge-Brahman, and if one does not err about it, one abandons all sins in the body and fully enjoys all enjoyable things. Of that preceding (mental) one this (cognitive one) is verily the embodied self. As compared with this cognitive body, there is another internal self constituted by bliss. By that one is this one filled up. This one, as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him joy is verily the head, enjoyment is the right side, hilarity is the left side; bliss is the self (trunk). Brahman is the tail that stabilises.
इति पञ्चमोऽनुवाकः ॥
iti pañcamo'nuvākaḥ ||
Thus Ends the Fifth Chapter
असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् । अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य । अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छती । आहो विद्वानमुं लोकं प्रेत्य । कश्चित्समश्नुता उ । सोऽकामयत । बहुस्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदꣳसर्वमसृजत । यदिदं किञ्च । तत्सृष्ट्वा । तदेवानुप्राविशत् । तदनु प्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च । सत्यं चानृतं च सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति ॥ १॥
asanneva sa bhavati | asadbrahmeti veda cet |asti brahmeti cedveda | santamenaṃ tato viduriti |tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya |athāto'nupraśnāḥ | utāvidvānamuṃ lokaṃ pretya |kaścana gacchatī |āho vidvānamuṃ lokaṃ pretya | kaścitsamaśnutā u |so'kāmayata | bahusyāṃ prajāyeyeti | sa tapo'tapyata |sa tapastaptvā | idaꣳsarvamasṛjata | yadidaṃ kiñca |tatsṛṣṭvā | tadevānuprāviśat | tadanu praviśya |sacca tyaccābhavat |niruktaṃ cāniruktaṃ ca | nilayanaṃ cānilayanaṃ ca |vijñānaṃ cāvijñānaṃ ca | satyaṃ cānṛtaṃ ca satyamabhavat |yadidaṃ kiñca | tatsatyamityācakṣate |tadapyeṣa śloko bhavati || 1||
If anyone knows Brahman as non-existing, he himself becomes non-existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that (knowledge). Of that preceding (blissful) one, this one is the embodied self. Hence hereafter follow these questions: After departing (from here) does any ignorant man go to the other world (or does he not)? Alternatively, does any man of knowledge, after departing (from here) reach the other world (or does he not)? He (the Self) wished, "Let me be many, let me be born. He undertook a deliberation. Having deliberated, he created all this that exists. That (Brahman), having created (that), entered into that very thing. And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue. Truth became all this that there is. They call that Brahman Truth.
इति षष्ठोऽनुवाकः ॥
iti ṣaṣṭho'nuvākaḥ ||
Thus Ends the Sixth Chapter
अभयप्रतिष्ठा
abhayapratiṣṭhā
Abhya Pratistha
असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मान स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् । रसो वै सः । रसꣳह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कःप्राण्यात् । यदेष आकाश आनन्दो न स्यात् । एष ह्येवाऽऽनन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयंप्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति । यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥ १॥
asadvā idamagra āsīt | tato vai sadajāyata |tadātmāna svayamakuruta | tasmāttatsukṛtamucyata iti | yadvai tat sukṛtam | raso vai saḥ | rasaꣳhyevāyaṃ l abdhvā''nandī bhavati | ko hyevānyātkaḥprāṇyāt | yadeṣa ākāśa ānando na syāt | eṣa hyevā''nandayāti | yadā hyevaiṣa etasminnadṛśye'n ātmye'nirukte'nilayane'bhayaṃpratiṣṭhāṃ vindate | atha so'bhayaṃ gato bhavati | yadā hyevaiṣa etasminnudaramantaraṃ kurute | atha tasya bhayaṃ bhavati | tattveva bhayaṃ viduṣo'manvānasya | tadapyeṣa śloko bhavati || 1||
In the beginning all this was but the Un-manifested (Brahman). From that emerged the manifested. That Brahman created Itself by Itself. Therefore It is called the self-creator. That which is known as the self-creator is verily the source of joy; for one becomes happy by coming in contact with that source of joy. Who, indeed, will inhale, and who will exhale, if this Bliss be not there in the supreme space (within the heart). This one, indeed, enlivens (people). For whenever an aspirant gets fearlessly established in this un-perceivable, bodiless, inexpressible, and un-supporting Brahman, he reaches the state of fearlessness. For, whenever the aspirant creates the slightest difference in It, he is smitten with fear. Nevertheless, that very Brahman is a terror to the (so-called) learned man who lacks the unitive outlook.
इति सप्तमोऽनुवाकः ॥
iti saptamo'nuvākaḥ ||
Thus Ends the Seventh Chapter
ब्रह्मानन्दमीमांसा
brahmānandamīmāṃsā
Brahmananda Mimansa
भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाꣳसा भवति । युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो दृढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः ॥ १॥
bhīṣā'smādvātaḥ pavate | bhīṣodeti sūryaḥ |bhīṣā'smādagniścendraśca | mṛtyurdhāvati pañcama iti |saiṣā''nandasya mīmāꣳsā bhavati |yuvā syātsādhuyuvā'dhyāyakaḥ |āśiṣṭho dṛḍhiṣṭho baliṣṭhaḥ |tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt |sa eko mānuṣa ānandaḥ | te ye śataṃ mānuṣā ānandāḥ || 1||
Out of His fear the Wind blows. Out of fear the Sun rises. Out of His fear runs Fire, as also Indra, and Death, the fifth. This, then, is an evaluation of that Bliss: Suppose there is a young man - in the prime of life, good, learned, most expeditious, most strongly built, and most energetic. Suppose there lies this earth for him filled with wealth. This will be one unit of human joy.
स एको मनुष्यगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः । स एको देवगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितृणां चिरलोकलोकानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं पितृणां चिरलोकलोकानामानन्दाः । स एक आजानजानां देवानामानन्दः ॥ २॥
sa eko manuṣyagandharvāṇāmānandaḥ | śrotriyasya cākāmahatasya |te ye śataṃ manuṣyagandharvāṇāmānandāḥ |sa eko devagandharvāṇāmānandaḥ | śrotriyasya cākāmahatasya |te ye śataṃ devagandharvāṇāmānandāḥ |sa ekaḥ pitṛṇāṃ ciralokalokānāmānandaḥ |śrotriyasya cākāmahatasya |te ye śataṃ pitṛṇāṃ ciralokalokānāmānandāḥ |sa eka ājānajānāṃ devānāmānandaḥ || 2||
If this human joy be multiplied a hundred times, it is one joy of the man-Gandharvas, and so also of a follower of the Vedas unaffected by desires. If this joy of the man-Gandharvas be multiplied a hundred times, it is one joy of the divine-Gandharvas, and so also of a follower of the Vedas unaffected by desires. If the joy of the divine-Gandharvas be increased a hundredfold, it is one joy of the manes whose world is everlasting, and so also of a follower of the Vedas unaffected by desires. If the joy of the manes that dwell in the everlasting world be increased a hundredfold, it is one joy of those that are born as gods in heaven, and so also of a follower of the Vedas untouched by desires.
श्रोत्रियस्य चाकामहतस्य । ते ये शतं आजानजानां देवानामानन्दाः । स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपियन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः । स एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः ॥ ३॥
śrotriyasya cākāmahatasya |te ye śataṃ ājānajānāṃ devānāmānandāḥ |sa ekaḥ karmadevānāṃ devānāmānandaḥ |ye karmaṇā devānapiyanti | śrotriyasya cākāmahatasya |te ye śataṃ karmadevānāṃ devānāmānandāḥ |sa eko devānāmānandaḥ | śrotriyasya cākāmahatasya |te ye śataṃ devānāmānandāḥ | sa eka indrasyā''nandaḥ || 3||
If the joy of those that are born as gods in heaven be multiplied a hundredfold, it is one joy of the gods called the Karma-Devas, who reach the gods through Vedic rites, and so also of a follower of the Vedas unaffected by desires. If the joy of the gods, called the Karma-Devas, be multiplied a hundredfold, it is one joy of the gods, and so also of a follower of the Vedas untarnished by desires. If the joy of the gods be increased a hundred times, it is one joy of Indra, and so also of a follower of the Vedas unaffected by desires.
श्रोत्रियस्य चाकामहतस्य । ते ये शतमिन्द्रस्याऽऽनन्दाः । स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य ॥ ४॥
śrotriyasya cākāmahatasya | te ye śatamindrasyā''nandāḥ |sa eko bṛhaspaterānandaḥ | śrotriyasya cākāmahatasya |te ye śataṃ bṛhaspaterānandāḥ | sa ekaḥ prajāpaterānandaḥ |śrotriyasya cākāmahatasya |te ye śataṃ prajāpaterānandāḥ |sa eko brahmaṇa ānandaḥ | śrotriyasya cākāmahatasya || 4||
If the joy of the gods be increased a hundred times, it is one joy of Indra, and so also of a follower of the Vedas unaffected by desires. If the joy of Indra be multiplied a hundredfold, it is one joy of Brihaspati and so also of a follower of the Vedas unaffected by desires. If the joy of Brihaspati be increased a hundred times, it is one joy of Virat, and so also of a follower of the Vedas untarnished by desires. If the joy of Virat be multiplied a hundred times, it is one joy of Hiranyagarbha, and so also of a follower of the Vedas unsullied by desires.
स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः । स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति । एतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति ॥ ५॥
sa yaścāyaṃ puruṣe | yaścāsāvāditye | sa ekaḥ |sa ya evaṃvit | asmāllokātpretya |etamannamayamātmānamupasaṅkrāmati |etaṃ prāṇamayamātmānamupasaṅkrāmati |etaṃ manomayamātmānamupasaṅkrāmati |etaṃ vijñānamayamātmānamupasaṅkrāmati |etamānandamayamātmānamupasaṅkrāmati |tadapyeṣa śloko bhavati || 5||
He that is here in the human person, and He that is there in the sun, are one. He who knows thus attains, after desisting from this world, this self made of food, attains this self made of vital force, attains this self made of mind, attains this self made of intelligence, attains this self made of bliss.
इत्यष्टमोऽनुवाकः ॥
ityaṣṭamo'nuvākaḥ ||
Thus Ends the Eight Chapter
यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कुतश्चनेति । एतꣳह वाव न तपति । किमहꣳसाधु नाकरवम् । किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मान स्पृणुते । उभे ह्येवैष एते आत्मान स्पृणुते । य एवं वेद । इत्युपनिषत् ॥ १॥
yato vāco nivartante | aprāpya manasā saha |ānandaṃ brahmaṇo vidvān |na bibheti kutaścaneti |etaꣳha vāva na tapati |kimahaꣳsādhu nākaravam | kimahaṃ pāpamakaravamiti |sa ya evaṃ vidvānete ātmāna spṛṇute |ubhe hyevaiṣa ete ātmāna spṛṇute | ya evaṃ veda |ityupaniṣat || 1||
The enlightened man is not afraid of anything after realising that Bliss of Brahman, failing to reach which, words turn back along with the mind. Him, indeed, this remorse does not afflict: "Why did I not perform good deeds, and why did I perform bad deeds? He who is thus enlightened strengthens the Self with which these two are identical; for it is he, indeed, who knows thus, that can strengthen the Self which these two really are. This is the secret teaching.
इति नवमोऽनुवाकः ॥
iti navamo'nuvākaḥ ||
Thus Ends the Ninth Chapter
॥ इति ब्रह्मानन्दवल्ली समाप्ता ॥
|| iti brahmānandavallī samāptā ||
Thus Ends the Brahmanada Valli
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai |tejasvināvadhītamastu mā vidviṣāvahai |ॐ śāntiḥ śāntiḥ śāntiḥ ||
May He protect us both together. May He nourish us both together; May we both acquire strength together. Let our study be brilliant. May we not cavil at each other; Om! Peace! Peace! Peace!
तृतीया भृगुवल्ली
tṛtīyā bhṛguvallī
The Third Canto- Bhriguvaali
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai |tejasvināvadhītamastu mā vidviṣāvahai |ॐ śāntiḥ śāntiḥ śāntiḥ ||
May He protect us both together. May He nourish us both together; May we both acquire strength together. Let our study be brilliant. May we not cavil at each other; Om! Peace! Peace! Peace!
भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति । तꣳहोवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद्ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥
bhṛgurvai vāruṇiḥ | varuṇaṃ pitaramupasasāra |adhīhi bhagavo brahmeti | tasmā etatprovāca |annaṃ prāṇaṃ cakṣuḥ śrotraṃ mano vācamiti |taꣳhovāca | yato vā imāni bhūtāni jāyante |yena jātāni jīvanti |yatprayantyabhisaṃviśanti | tadvijijñāsasva | tadbrahmeti |sa tapo'tapyata | sa tapastaptvā || 1||
Bhrigu, the well-known son of Varuna, approached his father Varuna with the (formal) request, "O, revered sir, teach me Brahman". To him he (Varuna) said this: "Food, vital force, eye, ear, mind, speech - (these are the aids to knowledge of Brahman)". To him he (Varuna) said: "Crave to know that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge. That is Brahman". He practiced concentration. He, having practiced concentration,
इति प्रथमोऽनुवाकः ॥
iti prathamo'nuvākaḥ ||
Thus Ends the First Chapter
पञ्चकोशान्तः स्थितब्रह्मनिरूपणम्
pañcakośāntaḥ sthitabrahmanirūpaṇam
Panchakoshanta Sthitabrahmanirupanam
अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानिभुतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥
annaṃ brahmeti vyajānāt | annāddhyeva khalvimānibhutāni jāyante | annena jātāni jīvanti |annaṃ prayantyabhisaṃviśantīti | tadvijñāya |punareva varuṇaṃ pitaramupasasāra |adhīhi bhagavo brahmeti | taꣳhovāca |tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā || 1||
He realised food (i.e. Virat, the gross Cosmic person) as Brahman. For it is verily from food that all these beings take birth, on food they subsist after being born and they move towards and merge into food. Having realised that, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. He, having practiced concentration,
इति द्वितीयोऽनुवाकः ॥
iti dvitīyo'nuvākaḥ ||
Thus Ends the Second Chapter
प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानिभूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥
prāṇo brahmeti vyajānāt | prāṇāddhyeva khalvimānibhūtāni jāyante | prāṇena jātāni jīvanti |prāṇaṃ prayantyabhisaṃviśantīti | tadvijñāya |punareva varuṇaṃ pitaramupasasāra |adhīhi bhagavo brahmeti | taꣳhovāca |tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā || 1||
He knew the vital force as Brahman; for from the vital force, indeed, spring all these beings; having come into being, they live through the vital force; they move towards and enter into the vital force, Having known thus, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. Having practiced concentration.
इति तृतीयोऽनुवाकः ॥
iti tṛtīyo'nuvākaḥ ||
Thus ends the Third Chapter.
मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानिभूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥
mano brahmeti vyajānāt | manaso hyeva khalvimānibhūtāni jāyante | manasā jātāni jīvanti |manaḥ prayantyabhisaṃviśantīti | tadvijñāya |punareva varuṇaṃ pitaramupasasāra |adhīhi bhagavo brahmeti | taꣳhovāca |tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā || 1||
He knew mind as Brahman; for from mind, indeed, spring all these beings; having been born, they are sustained by mind; and they move towards and merge into mind. Having known that, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. Having practiced concentration.
इति चतुर्थोऽनुवाकः ॥
iti caturtho'nuvākaḥ ||
Thus Ends the Fourth Chapter
विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानिभूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तꣳहोवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥
vijñānaṃ brahmeti vyajānāt | vijñānāddhyeva khalvimānibhūtāni jāyante | vijñānena jātāni jīvanti |vijñānaṃ prayantyabhisaṃviśantīti | tadvijñāya |punareva varuṇaṃ pitaramupasasāra |adhīhi bhagavo brahmeti | taꣳhovāca |tapasā brahma vijijñāsasva | tapo brahmeti |sa tapo'tapyata | sa tapastaptvā || 1||
He knew knowledge as Brahman; for from knowledge, indeed, spring all these beings; having been born, they are sustained by knowledge; they move towards and merge in knowledge. Having known that, he again approached his father Varuna with the (formal) request. "O, revered sir, teach me Brahman". To him he (Varuna) said: "Crave to know Brahman through concentration; concentration is Brahman". He practiced concentration. Having practiced concentration.
इति पञ्चमोऽनुवाकः ॥
iti pañcamo'nuvākaḥ ||
Thus Ends the Fifth Chapter
आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्येव खल्विमानिभूतानि जायन्ते । आनन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्तीति । सैषा भार्गवी वारुणी विद्या । परमे व्योमन्प्रतिष्ठिता । स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥
ānando brahmeti vyajānāt | ānandādhyeva khalvimānibhūtāni jāyante | ānandena jātāni jīvanti |ānandaṃ prayantyabhisaṃviśantīti |saiṣā bhārgavī vāruṇī vidyā | parame vyomanpratiṣṭhitā |sa ya evaṃ veda pratitiṣṭhati | annavānannādo bhavati |mahānbhavati prajayā paśubhirbrahmavarcasena |mahān kīrtyā || 1||
He knew Bliss as Brahman; for from Bliss, indeed, all these beings originate; Having been born, they are sustained by Bliss; they move towards and merge in Bliss. This knowledge realised by Bhrigu and imparted by Varuna (starts from the food-self and) terminates in the supreme (Bliss), established in the cavity of the heart. He who knows thus becomes firmly established; he becomes the possessor of food and the eater of food; and he becomes great in progeny, cattle and the luster of holiness, and great in glory.
इति षष्ठोऽनुवाकः ॥
iti ṣaṣṭho'nuvākaḥ ||
Thus Ends the Sixth Chapter
अन्नब्रह्मोपासनम्
annabrahmopāsanam
Anna Brahmopasanam
अन्नं न निन्द्यात् । तद्व्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितम् । शरीरे प्राणः प्रतिष्ठितः । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥
annaṃ na nindyāt | tadvratam | prāṇo vā annam |śarīramannādam | prāṇe śarīraṃ pratiṣṭhitam |śarīre prāṇaḥ pratiṣṭhitaḥ | tadetadannamanne pratiṣṭhitam |sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati |annavānannādo bhavati | mahānbhavati prajayāpaśubhirbrahmavarcasena | mahān kīrtyā || 1||
His vow is that, he should not deprecate food. The vital force is verily the food, and the body is the eater; for the vital force is lodged in the body. (Again, the body is the food and the vital force is the eater, for) the body is fixed on the vital force. Thus (the body and vital force are both foods; and) one food is lodged in another. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the luster of holiness and great in glory.
इति सप्तमोऽनुवाकः ॥
iti saptamo'nuvākaḥ ||
Thus Ends the Seventh Chapter
अन्नं न परिचक्षीत । तद्व्रतम् । आपो वा अन्नम् । ज्योतिरन्नादम् । अप्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः प्रतिष्ठिताः । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥
annaṃ na paricakṣīta | tadvratam | āpo vā annam |jyotirannādam | apsu jyotiḥ pratiṣṭhitam |jyotiṣyāpaḥ pratiṣṭhitāḥ | tadetadannamanne pratiṣṭhitam |sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati |annavānannādo bhavati | mahānbhavati prajayāpaśubhirbrahmavarcasena | mahān kīrtyā || 1||
His vow is that he should not discard food. Water, indeed, is food; fire is the eater; for water is established on fire. (Fire is food and water is the eater, for) fire resides in water. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the luster of holiness and great in glory.
इत्यष्टमोऽनुवाकः ॥
ityaṣṭamo'nuvākaḥ ||
Thus Ends the Eight Chapter
अन्नं बहु कुर्वीत । तद्व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता । तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजयापशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥
annaṃ bahu kurvīta | tadvratam | pṛthivī vā annam |ākāśo'nnādaḥ | pṛthivyāmākāśaḥ pratiṣṭhitaḥ |ākāśe pṛthivī pratiṣṭhitā |tadetadannamanne pratiṣṭhitam |sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati |annavānannādo bhavati | mahānbhavati prajayāpaśubhirbrahmavarcasena | mahān kīrtyā || 1||
His vow is that he should make food plentiful. Earth is food; space is eater; for earth is placed in space. (Space is food; and earth is eater, for) space is placed on earth. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness and great in glory.
इति नवमोऽनुवाकः ॥
iti navamo'nuvākaḥ ||
Thus Ends the Ninth Chapter
सदाचारप्रदर्शनम् । ब्रह्मानन्दानुभवःन कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते । एतद्वै मुखतोऽन्नꣳराद्धम् । मुखतोऽस्मा अन्नꣳराध्यते । एतद्वै मध्यतोऽन्नꣳराद्धम् । मध्यतोऽस्मा अन्नꣳराध्यते । एदद्वा अन्ततोऽन्नꣳराद्धम् । अन्ततोऽस्मा अन्न राध्यते ॥ १॥
sadācārapradarśanam | brahmānandānubhavaḥna kañcana vasatau pratyācakṣīta | tadvratam |tasmādyayā kayā ca vidhayā bahvannaṃ prāpnuyāt |arādhyasmā annamityācakṣate |etadvai mukhato'nnaꣳrāddham |mukhato'smā annaꣳrādhyate |etadvai madhyato'nnaꣳrāddham |madhyato'smā annaꣳrādhyate |edadvā antato'nnaꣳrāddham |antato'smā anna rādhyate || 1||
His vow is that he should not refuse anyone come for shelter. Therefore one should collect plenty of food by whatsoever means he may. (And one should collect food for the further reason that) they say, "Food is ready for him". Because he offers cooked food in his early age with honour, food falls to his share in the early age with honour. Because he offers food in his middle age with medium courtesy, food falls to his share in his middle age with medium honour. Because he offers food in his old age with scant esteem, food falls to his share in old age with scant consideration.
य एवं वेद । क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायौ । इति मानुषीः समाज्ञाः । अथ दैवीः । तृप्तिरिति वृष्टौ । बलमिति विद्युति ॥ २॥
ya evaṃ veda | kṣema iti vāci | yogakṣema iti prāṇāpānayoḥ |karmeti hastayoḥ | gatiriti pādayoḥ | vimuktiriti pāyau |iti mānuṣīḥ samājñāḥ | atha daivīḥ | tṛptiriti vṛṣṭau |balamiti vidyuti || 2||
To him who knows thus . (Brahman is to be meditated on) as preservation in speech; as acquisition and preservation in exhaling and inhaling; as action in the hands; as movement in the feet; discharge in the anus. There are meditations on the human plane. Then follow the divine ones. (Brahman is to be meditated on) as contentment in rain; as energy in lightning.
यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे । तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति । तन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत । मानवान्भवति ॥ ३॥
yaśa iti paśuṣu | jyotiriti nakṣatreṣu |prajātiramṛtamānanda ityupasthe | sarvamityākāśe |tatpratiṣṭhetyupāsīta | pratiṣṭhāvān bhavati |tanmaha ityupāsīta | mahānbhavati | tanmana ityupāsīta |mānavānbhavati || 3||
Brahman is to be worshiped as fame in beasts; as light in the stars; as procreation, immortality, and joy in the generative organ; as everything in space. One should meditate on that Brahman as the support; thereby one becomes supported. One should meditate on that Brahman as great; thereby one becomes great. One should meditate on It as thinking; thereby one becomes able to think.
तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत । पर्येणं म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ॥ ४॥
tannama ityupāsīta | namyante'smai kāmāḥ |tadbrahmetyupāsīta | brahmavānbhavati |tadbrahmaṇaḥ parimara ityupāsīta |paryeṇaṃ mriyante dviṣantaḥ sapatnāḥ |pari ye'priyā bhrātṛvyāḥ |sa yaścāyaṃ puruṣe | yaścāsāvāditye | sa ekaḥ || 4||
One should meditate on It as bowing down; thereby the enjoyable things bow down to one. One should meditate on It as the most exalted; Thereby one becomes exalted. One should meditate on It as Brahman's medium of destruction; thereby the adversaries that envy such a one die, and so do the enemies whom this one dislikes. This being that is in the human personality and the being that is there in the sun are one.
स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रम्य । एतं प्राणमयमात्मानमुपसङ्क्रम्य । एतं मनोमयमात्मानमुपसङ्क्रम्य । एतं विज्ञानमयमात्मानमुपसङ्क्रम्य । एतमानन्दमयमात्मानमुपसङ्क्रम्य । इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् । एतत् साम गायन्नास्ते । हा ३ वु हा ३ वु हा ३ वु ॥ ५॥
sa ya evaṃvit | asmāllokātpretya |etamannamayamātmānamupasaṅkramya |etaṃ prāṇamayamātmānamupasaṅkramya |etaṃ manomayamātmānamupasaṅkramya |etaṃ vijñānamayamātmānamupasaṅkramya |etamānandamayamātmānamupasaṅkramya |imāँllokankāmānnī kāmarūpyanusañcaran |etat sāma gāyannāste | hā 3 vu hā 3 vu hā 3 vu || 5||
He who knows thus, attains, after desisting from this world, this self made of food. After attaining this self made of food then, attaining this self made of vital force, then attaining this self made of mind, then attaining this self made of intelligence, then attaining this self made of bliss, and roaming over these worlds with command over food at will and command over all forms at will, he continues singing this Sama song: "Halloo! Halloo! Halloo!
अहमन्नमहमन्नमहमन्नम् । अहमन्नादोऽ३हमन्नादोऽ३अहमन्नादः । अहꣳश्लोककृदहꣳश्लोककृदहꣳश्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य । पूर्वं देवेभ्योऽमृतस्य ना३भाइ । यो मा ददाति स इदेव मा३अऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् । सुवर्न ज्योतीः । य एवं वेद । इत्युपनिषत् ॥ ६॥
ahamannamahamannamahamannam |ahamannādo'3hamannādo'3ahamannādaḥ |ahaꣳślokakṛdahaꣳślokakṛdahaꣳślokakṛt |ahamasmi prathamajā ṛtā3sya |pūrvaṃ devebhyo'mṛtasya nā3bhāi |yo mā dadāti sa ideva mā3a'vāḥ |ahamannamannamadantamā3dmi |ahaṃ viśvaṃ bhuvanamabhyabhavā3m |suvarna jyotīḥ | ya evaṃ veda | ityupaniṣat || 6||
am the food, I am the food, I am the food; I am the eater, I am the eater, I am the eater; I am the unifier, I am the unifier, I am the unifier; I am (Hiranyagarbha) the first born of this world consisting of the formed and the formless, I (as Virat) am earlier than the gods. I am the navel of immortality. He who offers me thus (as food), protect me just as I am. I, food as I am, eat him up who eats food without offering. I defeat (i.e. engulf) the entire universe. Our effulgence is like that of the sun. This is the Upanishad.
इति दशमोऽनुवाकः ॥
iti daśamo'nuvākaḥ ||
Thus Ends the Tenth Chapter
॥ इति भृगुवल्ली समाप्ता ॥
|| iti bhṛguvallī samāptā ||
Thus Ends Bhriguvaali
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॥ ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai |tejasvi nāvadhītamastu mā vidviṣāvahai | || ॐ śāntiḥ śāntiḥ śāntiḥ ||
Om! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me!
॥ हरिः ॐ ॥
|| hariḥ ॐ ||
Here ends the Taittiriyopanishad, included in the Krishna-Yajur-Veda.
ॐ श्री परमात्मने नमः
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